Introduction
MEDITATION is not simply a matter of bare attention. It is more a
matter of appropriate attention, seeing experience in terms
of the four noble truths and responding in line with the tasks
appropriate to those truths: stress is to be comprehended, its cause
abandoned, its cessation realized, and the path to its cessation
developed. These tasks involve processes of thought, analysis, and
memory-which means that these processes, instead of being enemies
of meditation, are actually the means by which Awakening is
attained.
The ten recollections are a set of meditation themes that highlight
the positive role that memory and thought play in training the mind.
They employ memory to sensitize the mind to the need for training,
to induce feelings of confidence and well-being conducive for
concentration, to keep the topics of concentration in mind, to
produce tranquility and insight, and to incline the mind toward the
deathless when tranquility and insight have grown sufficiently
strong.
Strictly speaking, only seven of the ten are actually
"recollections" (anussati): recollection of the Buddha,
recollection of the Dhamma, recollection of the Sangha, recollection
of virtue, recollection of generosity, recollection of the devas,
and recollection of stilling. The other three are called
mindfulness (sati)
practices: mindfulness of in-and-out breathing,
mindfulness of death, and mindfulness immersed in the body. However,
the Pali words for mindfulness and recollection - sati and
anussati - are intimately related. In the Pali Canon, sati
does not simply mean awareness. It means the ability to keep
something in mind; it is a function of the active memory. This point
is clear in the Buddha's definition of the faculty of mindfulness
(§11), and it crops up again and again in the descriptions of these
three mindfulness practices: mindfulness involves keeping
particular themes or intentions in mind so as to induce mental
states necessary for concentration, clear insight, and release. Thus
all ten of these practices-the recollections and mindfulness
practices-employ memory as an essential factor. For convenience's
sake, it seems best to stick to the traditional label of
"recollection" for all ten.
Unlike other sets of meditation practices, such as the four frames
of reference (satipatthana)
or the four sublime abidings
(brahmavihara),
the ten recollections do not have a single canonical discourse
devoted to the entire set. Thus the way they interact and support
one another has to be pieced together from many different discourses
scattered throughout the Canon. The only place where they are listed
as a set is in a series of ten short discourses in the Anguttara
Nikaya (§§1-10). These discourses suggest that all ten recollections
function in the same way, for all are described in the same terms:
"This is one thing that when developed & pursued-leads solely to
disenchantment, to dispassion, to cessation, to stilling, to direct
knowledge, to self-awakening, to Unbinding." From this formulaic
statement, it might be concluded that all ten are equivalent and
interchangeable, and that the choice of one theme over the others
is simply a matter of personal preference. However, other passages
in the Canon indicate that this is not so. Each recollection plays a
specific role in the practice, and all are needed to provide a
complete and effective training for the mind. In this way, they are
like the contents of a meditator's toolbox: a range of approaches
that every meditator should master so as to respond skillfully to
whatever issue arises in the practice.
Broadly speaking, the roles of these practices are these:
1) Mindfulness of death is meant to evoke a sense of
samvega a
sense of dismay over the dangers and futility of human life as it
is normally lived, with its ordinary defilements, and a sense of
urgency in trying to find a way beyond those limitations. This sense
of urgency further induces the quality of heedfulness in
approaching the practice, which the Buddha said is basic to all
skillful endeavors.
2) The first six recollections-of the Buddha, the Dhamma, the
Sangha, virtue, generosity, and the
devas - are meant to induce a sense of joy and confidence
(pasada) in
the practice. The first two induce a sense of confidence in the
practice itself; the last three, a sense of confidence in one's own
worthiness to follow the practice; while the third
theme-recollection of the Sangha-can induce both. The texts say that
the joy and confidence induced by these practices can bring the mind
to concentration and cleanse it of defilement, although they do not
describe in any detail as to how far this cleansing goes or how it
occurs. Passage §16, however, suggests that these themes can
perform this function as adjuncts to mindfulness practice.
3) Mindfulness of in-and-out breathing and mindfulness immersed in
the body are the primary themes for developing tranquility and
insight so as to lead to strong concentration in terms of the four jhanas, or absorptions; and they develop jhana in such a way that
it gives added power to tranquility and insight in leading the mind
to release (§36).
Of all the meditation themes taught in the Canon, mindfulness of
in-and-out breathing is treated in the most detail, and so it seems
to have pride of place among the ten recollections. The Buddha
himself, prior to his Awakening, apparently practiced this theme
more than any other (§32). After his Awakening, he frequently
continued to practice it as well (§40). However, mindfulness of
in-&-out breathing and mindfulness immersed in the body play
complementary roles on the path. To begin with, there is some
overlap in the two, in that the first four steps of breath
meditation are also listed as techniques in mindfulness immersed in
the body. In addition, mindfulness immersed in the body-especially
in its aspect as contemplation of the unattractiveness of the
body-can handle strong defilements that in some cases do not respond
to the tranquil concentration induced by mindfulness of in-and-out
breathing (§53). At the same time, mindfulness immersed in the body
can sometimes induce strong feelings of disgust and revulsion that
cause the mind to respond in unskillful ways.
When this happens, mindfulness of in-and-out breathing can help
dispel those feelings and replace them with a feeling of refreshment
that helps the mind stay skillfully on the path (§33). In this way,
these two mindfulness practices work together to keep the mind
balanced and on course.
4) Once the mind has been brought to a developed state of
tranquility and insight-able to see even the pleasures of jhana as
inconstant, stressful, and not-self - recollection of stilling is
brought to bear so that the mind does not simply stay focused on the
drawbacks of fabricated experiences. It does this by inclining the
mind to the exquisite peace of the deathless, experienced through
dispassion, cessation, and Unbinding (§57).
When viewed in this way-starting with mindfulness of death and
ending with a recollection aimed at Unbinding-the ten recollections
illustrate the principle stated in §§42-43, that mindfulness of
death has, as its final end, not death but the deathless.
The seven sections of this study guide are designed to flesh out
this general outline. The material in each section is drawn from the
Pali Canon and has been selected to provide more specifics as to the
how, the what, and the why of each of these
practices: how they function, what is supposed to be recollected in
each of these themes, and why each recollection is useful in
training the mind. In reading these sections, the following overview
is useful to keep in mind:
Section 1
This section contains the only section of the Canon where the ten
recollections are presented as a list. It also contains the Buddha's
definition of the faculty of mindfulness, to show that "mindfulness"
in his vocabulary means something similar to "recollection."
Section 2
This section covers the first six recollections as a set. Passages
§§12-13 describe exactly what is to be recollected in these
practices. §12 deals both with the qualities of mind that should be
brought to these recollections--the five strengths of conviction,
persistence, mindfulness, concentration, and discernment-and the
rewards of these recollections in terms of joy and increased
concentration. §13 emphasizes that this increased joy and
concentration can also lead to cleansing the mind of defilements;
it also stresses that these recollections are a useful part of any uposatha practice: the practice by which lay people rest from their
daily work on the full moon, new moon, and quarter moon days,
devoting those days to listening to the Dhamma and training the mind
in meditation. Passages §§1416 indicate two other uses for this joy
and concentration: cleansing the mind of fear and other unskillful
thoughts while dwelling in seclusion, and relieving the mind and
body of any feverish or unsettling feelings that would prevent
mindfulness practice from yielding higher states of jhana.
Section 3
This section contains passages that aid in the recollection of the
Buddha, Dhamma, and Sangha, adding more detail to the standard
passages for each of these recollections. Because these
recollections are meant to be inspiring, it is helpful to know in
more detail some of the inspiring attributes of their objects. Yet,
because different people will find different aspects of these
objects more or less inspiring at any particular time, this section
cannot begin to cover the full range of passages that might be
helpful in offering inspiration. Instead, they focus more on the
basics. In the case of the Buddha, this means focusing on his
Awakening and the way he found it (§17). In the case of the Dhamma,
this means focusing on the qualities of mind the practice of the
Dhamma is meant to induce (§18) and on the manner in which the
Dhamma is taught (§§19-22). In the case of the Sangha, this means
focusing on how the Buddha's noble disciples were able to overcome
inner and outer obstacles in the path.
This last set of passages focuses on what honorable and admirable
people they became, thus inspiring confidence in them. But it also
focuses on the fact that they began their practice with weaknesses
similar to - or even worse than - ours, and yet they were able to
overcome those weaknesses using personal qualities that we all have
m potential form. This latter consideration helps to inspire
confidence in our own ability to follow the path as well.
Section 4
This section covers the practice of mindfulness of in-and-out
breathing. It includes passages that discuss the conditions that
enable this practice to give quick results (§29), and passages that
go into detail as to how rewarding those results can be (§§30, 32,
33, 40). Central to this section are the repeated references to the
sixteen steps that comprise the Buddha's approach to mindfulness of
in-and-out breathing:
"[1] Breathing in long, he discerns, 'I am breathing in long'; or
breathing out long, he discerns, 'I am breathing out long.' [2] Or
breathing in short, he discerns, 'I am breathing in short'; or
breathing out short, he discerns, 'I am breathing out short.' [3] He
trains himself, 'I will breathe in sensitive to the entire body.' He
trains himself, 'I will breathe out sensitive to the entire body.'
[4] He trains himself, 'I will breathe in calming bodily
fabrication [in-&-out breathing].' He trains himself, 'I will
breathe out calming bodily fabrication.'
"[5] He trains himself, 'I will breathe in sensitive to rapture.' He
trains himself, 'I will breathe out sensitive to rapture.' [6] He
trains himself, 'I will breathe in sensitive to pleasure.' He
trains himself, 'I will breathe out sensitive to pleasure.' [7] He
trains himself, 'I will breathe in sensitive to mental fabrication
[feeling & perception].' He trains himself, 'I will breathe out
sensitive to mental fabrication.' [8] He trains himself, 'I will
breathe in calming mental fabrication.' He trains himself, 'I will
breathe out calming mental fabrication.'
"[9] He trains himself, 'I will breathe in sensitive to the mind.'
He trains himself, 'I will breathe out sensitive to the mind.' [10]
He trains himself, 'I will breathe in gladdening the mind.' He
trains himself, 'I will breathe out gladdening the mind.' [11] He
trains himself, 'I will breathe in steadying the mind.' He trains
himself, 'I will breathe out steadying the mind.' [12] He trains
himself, 'I will breathe in releasing the mind.' He trains himself,
'I will breathe out releasing the mind.'
"[13] He trains himself, 'I will breathe in focusing
on inconstancy.' He trains himself, 'I will breathe out focusing on
inconstancy.' [14] He trains himself, 'I will breathe in focusing on
dispassion [literally, fading].' He trains himself, 'I will
breathe out focusing on dispassion.' [15] He trains himself, 'I
will breathe in focusing
on cessation.' He trains himself, 'I will breathe out focusing on
cessation.' [16] He trains himself, 'I will breathe in focusing on
relinquishment.' He trains himself, 'I will breathe out focusing on
relinquishment.'"
These sixteen steps show that the Buddha did not regard this
practice simply as a preliminary to other, more advanced practices.
These steps cover the entire path leading to full release. As §31
shows in its presentation of these steps, mindfulness of breathing
does not simply mean staying with the breath in the present; it
involves training the mind to develop a range of skills with each in
and out breath.
The irony of these sixteen steps is that even though they are the
Buddha's most detailed meditation instructions, the Canon leaves
unanswered a number of important questions concerning them. The most
prominent question concerns how the sixteen steps are related to
one another. Are they meant to be sequential, or can they be
developed in a non-sequential way? Should the meditator try to cover
all sixteen, or is it enough to focus on just one of the four
tetrads making up the sixteen? And in either case, how is this done?
Different passages suggest different answers to these questions.
The suttas that present the sixteen steps without further
explanation seem to indicate that all sixteen steps are to be
followed, and in a sequential way. Passage §30, however, equates
each of the tetrads with a frame of reference, and then goes on to
state that each frame of reference is sufficient to fulfill the
seven factors for Awakening, which in turn lead to full release.
This suggests that it's enough to focus on anyone of the tetrads.
But in either case, the suttas don't explain how one step leads to
another. Perhaps this lack of explanation was an intentional part
of the Buddha's teaching style, forcing his students to make
discoveries on their own. But it can be helpful to share a few
thoughts on the matter based on what the suttas, taken together,
seem to suggest.
§32 indicates that the steps are meant, among other things, to lead
to the jhanas. Thus the practice of the sixteen steps, in one way or
another, should relate to the practice of jhana. And there are at
least two possible ways in which this can happen: one based on
following the path of all sixteen steps, and the other based on
following the path of one of the tetrads.
First, taking the path of all sixteen steps:
Steps 1 and 2 involve two of the factors of the first jhana,
directed thought and evaluation: directing one's thoughts and
attention to the breath in and of itself in the present, at the same
time evaluating it as one begins to discern variations in the length
of the breath. Some modern teachers maintain that the factor of
evaluation here also includes taking one's observations of short and
long breathing as a basis for adjusting the rhythm of the breath to
make it as comfortable as possible. Because the first level of
jhana must be based on a sense of pleasure, this advice is very
practical.
The remaining steps are willed or determined: one "trains oneself,"
first by manipulating one's sense of conscious awareness, making it
sensitive to the body as a whole (step 3). Then one can begin
manipulating the bodily sensations that become apparent within that
fullbody awareness, reducing them to a single sensation of calm by
letting "bodily fabrication"-the in and out breathing-grow calm
(step 4). As the breathing grows calm, it allows for easeful
sensations of rapture and pleasure to grow prominent. A comparison
between the stages of breath meditation and the simi1es for the jhanas (§49) suggests that steps 5 and 6-being sensitive to rapture
and pleasure-involve making these feelings "single" as well, by
letting them suffuse the entire body, just as the bathman kneads
the moisture throughout his ball of bath powder. With bodily
fabrications stilled, mental fabrications-feelings and
perceptions-become clearly apparent as they occur (step 7), just as
tuning a radio precisely to a certain frequency eliminates static
and allows the message sent by the radio station broadcasting at
that frequency to become clear. These mental fabrications, too, are
calmed (step 8), a step symbolized in the similes for the jhanas by
the still waters in the simile for the third jhana, in contrast to
the spring waters welling up in the second. What remains is simply
a sense of the mind itself (step 9), corresponding to the level of
fourth jhana, in which the body is filled from head to toe with a
single sense of bright, radiant awareness.
Once this stage is reached, one can now turn one's attention to
consolidating one's mastery of concentration. This is done by
reviewing the various levels of jhana, focusing not so much on the
breath as on the mind as it relates to the breath. This develops a
sensitivity to the different ways in which the mind can be brought
to the desired state for gaining greater tranquility or insight.
For instance, if it needs to be gladdened (step 10), one can
gladden it with refreshing breathing or with any of the inspiring
recollections (see §16). If it needs to be steadied (step 11), one
can develop full-body awareness and calm any disturbances that can
be detected in terms of bodily or mental fabrication. In the process
of mastering these skills, one also begins to grow sensitive to the
different factors from which the mind can be released (step 12) as
it goes through the different levels of jhana - for example,
releasing it from sensuality by taking it to the first jhana,
releasing it from directed thought and evaluation by taking it from
the first jhana to the second, releasing it from rapture by taking
it from the second level to the third, and so forth (§§38-39). One
comes to see that, although the breath feels different on the
different levels of jhana, the cause is not so much the breath as it
is the way the mind relates to the breath, shedding the various
mental activities surrounding its single preoccupation.
The mastery of concentration developed in steps 9-12 provides an
excellent chance to develop discernment into the pattern of cause
and effect in the process of concentrating the mind, in that one
must master the causal factors before gaining the desired results in
terms of gladness, steadiness, and release. This insight into cause
and effect provides the basis for insight, the ability to see
events in the mind simply as events, arising and passing away as
part of a chain of causes and effects that also arise and pass
away.
Realizing the inconstancy and unreliability of the events in this
pattern (step 13) gives rise to the realization that they are also
stressful and not-self: neither "me" nor "mine," but simply
instances of the first noble truth of suffering and stress. When
this discernment goes straight to the heart, there occurs a sense of
dispassion for any craving directed at them (step 14, which
corresponds to the duty of abandoning the second noble truth) and an
experience of their fading away and cessation (step 15, the third
noble truth). Finally, one relinquishes attachment not only to
these events (step 16), but also to the discernment that sees
through to their true nature (thus abandoning the fourth noble truth
that, now that it has been fully developed, has completed its
tasks). This brings the seven factors for Awakening to completion
in a state "dependent on seclusion ... dispassion ... cessation,
resulting in letting go," where "letting go" would appear to be
equivalent to the "relinquishment" in step 16. When one is able
simply to experience the act of relinquishment, without feeling that
one is "doing" the relinquishing, one stands at the threshold to
total release.
In this interpretation of the sixteen steps, the first two tetrads
constitute the stage of familiarizing oneself with the potentials
of concentration that can be attained by focusing on the breath, the
third tetrad constitutes the stage of gaining insight to the
patterns of cause and effect through mastering the concentration,
and the fourth tetrad constitutes the stage of bringing the mind to
a point of relinquishing all activity, even the activity of the
path. These three stages correspond to the three stages of
frames-of-reference practice described in detail in The Wings to
Awakening.
As for the interpretation in which each of the four tetrads is
regarded as sufficient for full release, this is best understood by
first looking at the underlying pattern of the seven factors for
Awakening, which each tetrad is said to fulfill. The seven factors
begin with mindfulness established on a particular frame of
reference: the body in and of itself, feelings in and of
themselves, the mind in and of itself, or mental qualities in and
of themselves. This is followed by analysis of qualities (dhammas),
which not only perceives the chosen frame of reference in terms
of dhammas, but also how these dhammas may be skillful or unskillful
(§35). Then follows persistence, which-as right effort-abandons the
unskillful qualities and develops the skillful ones, leading to the
factors of rapture, calm, concentration, and equanimity. Thus the
general pattern consists of (1) focusing on a particular frame of
reference, (2) seeing it as dhammas, and (3) dealing with those
dhammas in a skillful way so as to bring about calming and peace.
This is precisely the pattern followed in each of the four tetrads.
As one stays focused on the breath as one's basic theme to the point
of giving rise to jhana, one has the choice of viewing the events
of the developing concentration in terms of any one of the four
frames of reference: the body (corresponding to the first tetrad),
feelings (corresponding to the second), the mind (corresponding to
the third), and mental qualities (corresponding to the fourth). As
long as one's practice is skillful, events will develop in line with
the above pattern regardless of the chosen frame. Thus each tetrad
provides a particular perspective on these events, as they relate
to the corresponding frame of reference.
The first tetrad shows how the development of breath concentration
registers in terms of the body. In steps 1 and 2, one becomes
sensitized to the breath in terms of. its length. In step 3, one
becomes sensitive to the breath as a whole-body process (this
corresponds to the full-body awareness described in the similes for
the jhanas). In step 4, this full-body awareness enables one to see
the breath as a process fabricating the experience of the body. This
in turn inclines one to allow that fabrication to grow calm (step
4), creating feelings of rapture, pleasure, and ultimately,
equanimity. According to §38, this can lead-in the fourth jhana-to
the absolute stilling of the in-and-out breath, as the oxygen needs
of the body decrease when the mind reaches a firm stillness.
The second tetrad shows how the development of breath concentration
registers in terms of feelings. In steps 5 and 6, one becomes
sensitive to feelings of rapture and pleasure as they begin to
manifest in the course of developing concentration: first in a
gentle way, then in stronger ways. In step 7, this sensitivity
allows one to see the impact that these feelings have in
fabricating the mind, together with the perceptions (mental labels)
that allow for one to maximize this sensitivity and its impact in
the first place. This in turn inclines one to allow these feelings
and perceptions to grow calm (step 8). An example of calming feeling
would be abandoning rapture for equanimity. An example of calming
perception would be to perceive the body as a full energy field,
rather than as a solid mass, thus making it easier for the
in-and-out breathing to grow still. According to §38, this
step-by-step process of calming can lead through the jhanas and into
the formless states, culminating in the attainment of the cessation
of perception and feeling.
The third tetrad charts the development of breath concentration in
terms of the mind. In step 9, one simply becomes sensitive to the
state of the mind's awareness as it focuses on the breath in the
present moment. In response to that sensitivity, one can use the
breath to induce desired states in the mind. If the mind needs
gladdening (step 10), one can breathe in ways that induce rapture
and pleasure. (If this can't be accomplished with the breath, §16
suggests using any of the recollections that will produce the
desired effect.) If the mind needs steadying (step 11), one can
bring it to strong states of jhana by developing a strong, full-body
awareness, and by allowing both bodily fabrication and mental
fabrication to grow calm. As concentration develops, one can
release the mind (step 12) from the affliction of sensuality by
bringing it into jhana, and from the" afflictions" of the lower jhanas (§§38-39) by bringing it to the higher jhanas. This process
of release, if it involves only the jhanas, is temporary, but if it
leads to the release of Unbinding, it is total and permanent.
The fourth tetrad describes the development of breath concentration
in terms of mental qualities (dhammas). To be sensitive to mental
qualities, one first has to be sensitive to their arising and
passing away. Thus the first step is to look for their inconstancy
(step 13), to see when they arise, how they arise; when they
pass away, how they pass away. As one is developing
concentration based on the breath, one has to watch both for the
inconstancy of the unskillful qualities that block concentration-the
hindrances-and for the skillful qualities that nurture it: the
factors for Awakening (§34). In seeing the hindrances simply as
events, one can pull away from them, weigh their allure and
drawbacks, and develop dispassion for them (step 14). Because one
feels dispassionate toward them, one no longer participates in
fabricating them. Thus they cease (step 15). On this preliminary
level, however, the cessation is temporary, and lasts only as long
as concentration can be maintained.
However, the practice of dealing with the hindrances in this way
strengthens the first three factors for Awakening: mindfulness,
analysis of qualities, and persistence. In watching these factors as
events, one focuses on their inconstancy with a different agenda in
mind: instead of trying to develop dispassion for them immediately,
one tries to understand the causal factors behind their arising and
passing away so that the factors for Awakening can be brought into
being more often and maintained for longer periods of time (§34).
This process, combined with the continued absence of the hindrances,
allows one's concentration to grow stronger and more solid.
As one attains the higher jhanas, one is in a position to change
tactics. One can now view the lower jhanas in terms of their
inconstancy so as to induce dispassion for them, too (step 14). This
tactic can be applied to higher and higher levels of jhana as one's
powers of concentration and insight advance. Here again, the sense
of dispassion at first leads only to temporary cessation (step 15).
But as this process continues, there come stages of realization in
which various hindrances and fetters are totally relinquished once
and for all (step 16), yielding the ultimate in calm and release.
Thus in this interpretation, each of the four tetrads of
mindfulness of in-and-out breathing charts the way in which
meditation progresses as seen from a particular point of view. They
all touch on the same process -- with the same three-step dynamic of
(1) sensitizing, (2) viewing as dhammas, and then (3) calming --
showing how this process appears simultaneously from different
frames of reference. In the course of one's practice, one is likely
to shift among all four of these frames of reference, for they are
all interrelated. For example, in gladdening the mind, one focuses
on the breath to calm bodily fabrication, and on feelings of rapture
and pleasure as means of inducing gladness. In becoming sensitive
to the entire body, one naturally notices mental qualities that
interfere with whole-body awareness, and mental qualities that
nurture it. However, as the practice develops, individual meditators will tend to focus on one frame more than the others. The
four tetrads show how, regardless of the chosen frame, all four
frames can simultaneously be brought into line with the basic
pattern of the seven factors for Awakening.
Regardless of which of these two interpretations one follows-and it
is possible in practice to follow both-mindfulness of in-and-out
breathing is obviously a method in which tranquility and insight
develop in tandem. As §37 shows, tranquility is a matter of
allowing the mind to settle and become unified; insight, a matter of
regarding experience in terms of fabrications. In the Buddha's
practice of mindfulness of in-and-out breathing, the mind is
brought to stillness and unity through watching the breath-and its
attendant feelings and mind-states-in terms of fabrication, and
allowing those fabrications to grow calm. Calm is thus attained
through insight, insight through calm. Perhaps it was because this
method progresses in such a balanced way that the Buddha used it as
his preferred theme of meditation, and taught it more frequently
and in more detail than any other.
Section 5
This section covers mindfulness of death. As the passages collected
here show, the Buddha taught this topic not to induce a feeling of
depression or hopelessness, or a sense of sentimental nostalgia for
the beauties of the world. He taught it to encourage heedfulness, a
sense that a great deal needs to be done in training the mind, and
that not much time remains to do it. Thus mindfulness of death
fosters an appreciation of what human life offers the opportunity to
do. What is valuable about life is not the pleasures that can
be experienced, but the skillful mental qualities that can be
developed. Death is not the end, but a transition, and the
transition will be easy or difficult depending on the qualities one
has built into one's mind. Because there is no way of knowing when
death will come, one should focus each day on which skillful
qualities of mind most need developing, and which unskillful ones
most need abandoning. Mindfulness of death is thus an excellent
practice for ordering one's priorities. As §§42-45 point out, today
may be one's last day in this life. What remains to be done? Some
ideas are offered by §46, which point out the mental traits that
lead one to fear death, and §§47-48, which point out the traits by
which death leads to rebirth. If one focuses on lessening and
eradicating these traits, one's mindfulness of death can actually
lead to the deathless.
Section 6
This section covers mindfulness immersed in the body. Passage §47,
in discussing how the body is a theme for both mindfulness practice
and jhana practice, illustrates a consistent theme in the suttas:
that there is no sharp divide between mindfulness and concentration
practices, and that mindfulness is intended to lead to jhana. It
also contains the most complete discussion of the methods of this
practice, along with its rewards. In addition to the benefits
listed in this sutta, however, other passages list other benefits as
well: mindfulness immersed in the body helps in overcoming lust
(§51), pride based one's appearance or race (§50), and fear of death
(§46). It also provides a solid basis for restraint of the senses
(§§52-53). Passage §33 points out that one of the practices listed
under this heading-contemplation of the unattractiveness of the body - can lead to unskillful mental states that are best cleared away
by turning to mindfulness of in-and-out breathing. People who
resist the theme of unattractiveness tend to focus on this passage,
citing it as proof that the perception of unattractiveness is a
dangerous and unhealthy meditation theme. However, §54 points out
that some strong defilements will respond only to this theme. And
there is nothing inherently unhealthy about focusing on the
unattractiveness of the body. Instead of fostering an unhealthy
negative image of the body-in which other people's bodies are
attractive while one's own is not-it fosters an accurate perception
of aspects of the body that are often ignored, and yet which are
unattractive in everybody. This sort of negative image is thus
healthy, in that it helps cure the mind of its blind infatuations.
Thus the two themes of breathing and unattractiveness are best
practiced together, as complementary tools in one's meditative
repertoire, to be mastered and honed so that they will be ready for
use whenever needed.
Section 7
As mentioned above, the recollection of stilling-the topic of the
final section-guarantees that mindfulness of death does not stop at
the topic of death, but leads to the deathless. It also ensures that
tranquility and insight do not stay focused on fabricated
experiences, but incline to the unfabricated. Passage §57 shows the
ideal stage in the practice for this recollection: when one has
mastered jhana and begun to see even its refined pleasures as
inconstant, stressful, and not-self, this recollection helps to turn
the mind in the direction of what lies beyond tranquility and
insight: total Unbinding. As this passage points out, if after
utilizing this recollection-one still regards Unbinding as an object
of passion, one's Awakening will not be complete. This is why the
Buddha taught that all dhammas -- not just fabricated ones-are to
be seen as not-self, so as to overcome this passion. But when
Unbinding is fully experienced not as an object, but as the end of
objects, insight and tranquility are no longer needed for the
purpose of liberation, and can be used instead simply as pleasant
means of abiding until the end of one's life (see §40), when "all
this"-the experience of the senses-"grows cold right here." (Iti 44)
Summary of the Ten
Recollections
§1. One thing when
developed & pursued leads solely to disenchantment, to
dispassion, to cessation, to stilling, to direct knowledge, to
self-awakening, to Unbinding. Which one thing? Recollection of
the Buddha. This is one thing that when developed & pursued
leads solely to disenchantment, to dispassion, to cessation, to
stilling, to direct knowledge, to self-awakening, to Unbinding.
§2. One thing when
developed & pursued leads solely to disenchantment, to
dispassion, to cessation, to stilling, to direct knowledge, to
self-awakening, to Unbinding. Which one thing? Recollection of
the Dhamma...
§3. One thing when
developed & pursued leads solely to disenchantment, to
dispassion, to cessation, to stilling, to direct knowledge, to
self-awakening, to Unbinding. Which one thing? Recollection of
the Sangha...
§4. One thing when
developed & pursued leads solely to disenchantment, to
dispassion, to cessation, to stilling, to direct knowledge, to
self-awakening, to Unbinding. Which one thing? Recollection of
virtue...
§5. One thing when
developed & pursued leads solely to disenchantment, to
dispassion, to cessation, to stilling, to direct knowledge, to
self-awakening, to Unbinding. Which one thing? Recollection of
generosity...
§6. One thing when
developed & pursued leads solely to disenchantment, to
dispassion, to cessation, to stilling, to direct knowledge, to
self-awakening, to Unbinding. Which one thing? Recollection of
the devas...
§7. One thing when
developed & pursued leads solely to disenchantment, to
dispassion, to cessation, to stilling, to direct knowledge, to
self-awakening, to Unbinding. Which one thing? Mindfulness of
in-and-out breathing...
§8. One thing when
developed & pursued leads solely to disenchantment, to
dispassion, to cessation, to stilling, to direct knowledge, to
self-awakening, to Unbinding. Which one thing? Mindfulness of
death...
§9. One thing when
developed & pursued leads solely to disenchantment, to
dispassion, to cessation, to stilling, to direct knowledge, to
self-awakening, to Unbinding. Which one thing? Mindfulness
immersed in the body...
§10. One thing when
developed & pursued leads solely to disenchantment, to
dispassion, to cessation, to stilling, to direct knowledge, to
self-awakening, to Unbinding. Which one thing? Recollection of
stilling. This is one thing that when developed & pursued
leads solely to disenchantment, to dispassion, to cessation, to
stilling, to direct knowledge, to self-awakening, to Unbinding.
AN
1.287-296
§11. "And what is the facu;lty of mindfulness? There is the case
where a monk, a disciple of a noble ones, is mindful, highly
meticulous, remembering & able to call to mind even things that
were done and said long ago. He remains focused on the body in and
of itself - ardent, alert, & mindful - putting aside greed
and distress with reference to the world. He remains focused on
feelings in and of themselves --- the mind in and of itself
--- mental qualities in and of themselves --- ardent, alert, &
mindful - putting aside greed and distress with reference to the
world. This is called the faculty of mindfulness.
SN 48.10
The First Six
Recollections
§12. I have heard that on
one occasion the Blessed One was staying among the Sakyans at
Kapilavatthu in the Banyan Park. Now at that time Mahanama ... went
to the Blessed One and, on arrival, having bowed down, sat to one
side. As he was sitting there he said to the Blessed One: "I have
heard that many monks are at work making robes for the Blessed
One, [thinking], 'When the robes are finished, at the end of the
three months, the Blessed One will set out wandering.' For those
of us living by means of various dwelling places [for the mind],
by means of which dwelling place should we live?"
"Excellent, Mahanama,
excellent! It is fitting for clansmen like you to approach the
Tathagata and ask, 'For those of us living by means of various
dwelling places [for the mind], by means of which dwelling place
should we live?'
"[a] One who is
aroused to practice is one of conviction, not without
conviction... [b] is one with persistence aroused, not lazy... [c]
is one of established mindfulness, not muddled mindfulness... [d]
is centered in concentration, not uncentered. [e] One aroused to
practice is discerning, not undiscerning.
"Established in these
five qualities, you should further develop six qualities:
[1] "There is the
case where you recollect the Tathagata: 'Indeed, the Blessed One
is worthy and rightly self-awakened, consummate in knowledge &
conduct, well-gone, an expert with regard to the world, unexcelled
as a trainer for those people fit to be tamed, the Teacher of
divine & human beings, awakened, blessed.' At any time when a
disciple of the noble ones is recollecting the Tathagata, his mind
is not overcome with passion, not overcome with aversion, not
overcome with delusion. His mind heads straight, based on the
Tathagata. And when the mind is headed straight, the disciple of
the noble ones gains a sense of the goal, gains a sense of the
Dhamma, gains joy connected with the Dhamma. In one who is joyful,
rapture arises. In one who is rapturous, the body grows calm. One
whose body is calmed experiences ease. In one at ease, the mind
becomes concentrated.
"Mahanama, you should
develop this recollection of the Buddha while you are walking,
while you are standing, while you are sitting, while you are lying
down, while you are busy at work, while you are resting in your
home crowded with children.
[2] "Furthermore,
there is the case where you recollect the Dhamma: 'The Dhamma is
well-expounded by the Blessed One, to be seen here & now,
timeless, inviting verification, pertinent, to be realized by the
wise for themselves.' At any time when a disciple of the noble
ones is recollecting the Dhamma, his mind is not overcome with
passion, not overcome with aversion, not overcome with delusion.
His mind heads straight, based on the Dhamma. And when the mind is
headed straight, the disciple of the noble ones gains a sense of
the goal, gains a sense of the Dhamma, gains joy connected with
the Dhamma. In one who is joyful, rapture arises. In one who is
rapturous, the body grows calm. One whose body is calmed
experiences ease. In one at ease, the mind becomes concentrated.
"Mahanama, you should
develop this recollection of the Dhamma while you are walking,
while you are standing, while you are sitting, while you are lying
down, while you are busy at work, while you are resting in your
home crowded with children.
[3] "Furthermore,
there is the case where you recollect the Sangha: 'The Sangha of
the Blessed One's disciples who have practiced well... who have
practiced straight-forwardly... who have practiced methodically...
who have practiced masterfully in other words, the four types
[of noble disciples] when taken as pairs, the eight when taken as
individual types they are the Sangha of the Blessed One's
disciples: worthy of gifts, worthy of hospitality, worthy of
offerings, worthy of respect, the incomparable field of merit for
the world.' At any time when a disciple of the noble ones is
recollecting the Sangha, his mind is not overcome with passion,
not overcome with aversion, not overcome with delusion. His mind
heads straight, based on the Sangha. And when the mind is headed
straight, the disciple of the noble ones gains a sense of the
goal, gains a sense of the Dhamma, gains joy connected with the
Dhamma. In one who is joyful, rapture arises. In one who is
rapturous, the body grows calm. One whose body is calmed
experiences ease. In one at ease, the mind becomes concentrated.
"Mahanama, you should
develop this recollection of the Sangha while you are walking,
while you are standing, while you are sitting, while you are lying
down, while you are busy at work, while you are resting in your
home crowded with children.
[4] "Furthermore,
there is the case where you recollect your own virtues: '[They
are] untorn, unbroken, unspotted, unsplattered, liberating,
praised by the wise, untarnished, conducive to concentration.' At
any time when a disciple of the noble ones is recollecting virtue,
his mind is not overcome with passion, not overcome with aversion,
not overcome with delusion. His mind heads straight, based on
virtue. And when the mind is headed straight, the disciple of the
noble ones gains a sense of the goal, gains a sense of the Dhamma,
gains joy connected with the Dhamma. In one who is joyful, rapture
arises. In one who is rapturous, the body grows calm. One whose
body is calmed experiences ease. In one at ease, the mind becomes
concentrated.
"Mahanama, you should
develop this recollection of virtue while you are walking, while
you are standing, while you are sitting, while you are lying down,
while you are busy at work, while you are resting in your home
crowded with children.
[5] "Furthermore,
there is the case where you recollect your own generosity: 'It is
a gain, a great gain for me, that among people overcome with the
stain of possessiveness I live at home, my awareness cleansed of
the stain of possessiveness, freely generous, openhanded,
delighting in being magnanimous, responsive to requests,
delighting in the distribution of alms.' At any time when a
disciple of the noble ones is recollecting generosity, his mind is
not overcome with passion, not overcome with aversion, not
overcome with delusion. His mind heads straight, based on
generosity. And when the mind is headed straight, the disciple of
the noble ones gains a sense of the goal, gains a sense of the
Dhamma, gains joy connected with the Dhamma. In one who is joyful,
rapture arises. In one who is rapturous, the body grows calm. One
whose body is calmed experiences ease. In one at ease, the mind
becomes concentrated.
"Mahanama, you should
develop this recollection of generosity while you are walking,
while you are standing, while you are sitting, while you are lying
down, while you are busy at work, while you are resting in your
home crowded with children.
[6] "Furthermore, you
should recollect the devas: 'There are the devas of the Four Great
Kings, the devas of the Thirty-three, the devas of the Hours, the
Contented Devas, the devas who delight in creation, the devas who
have power over the creations of others, the devas of Brahma's
retinue, the devas beyond them. Whatever conviction they were
endowed with that when falling away from this life they
re-arose there, the same sort of conviction is present in me as
well. Whatever virtue they were endowed with that when falling
away from this life they re-arose there, the same sort of virtue
is present in me as well. Whatever learning they were endowed with
that when falling away from this life they re-arose there, the
same sort of learning is present in me as well. Whatever
generosity they were endowed with that when falling away from
this life they re-arose there, the same sort of generosity is
present in me as well. Whatever discernment they were endowed with
that when falling away from this life they re-arose there, the
same sort of discernment is present in me as well.' At any time
when a disciple of the noble ones is recollecting the conviction,
virtue, learning, generosity, and discernment found both in
himself and the devas, his mind is not overcome with passion, not
overcome with aversion, not overcome with delusion. His mind heads
straight, based on the [qualities of the] devas. And when the mind
is headed straight, the disciple of the noble ones gains a sense
of the goal, gains a sense of the Dhamma, gains joy connected with
the Dhamma. In one who is joyful, rapture arises. In one who is
rapturous, the body grows calm. One whose body is calmed
experiences ease. In one at ease, the mind becomes concentrated.
"Mahanama, you should
develop this recollection of the devas while you are walking,
while you are standing, while you are sitting, while you are lying
down, while you are busy at work, while you are resting in your
home crowded with children."
AN 11.13
§13. I have heard that on
one occasion the Blessed One was staying in Savatthi at the
Eastern Monastery, the palace of Migara's mother. Now at that time
it being the Uposatha day Visakha, Migara's mother, went to
the Blessed One in the middle of the day and, on arrival, having
bowed down to him, sat to one side. As she was sitting there the
Blessed One said to her, "Well now, Visakha, why are you coming in
the middle of the day?"
"Today I'm observing
the Uposatha, lord."
"Visakha, there are
these three Uposathas. Which three? The Uposatha of a cowherd, the
Uposatha of the Jains, and the Uposatha of the Noble Ones.
"And what is the
Uposatha of a cowherd? Just as when a cowherd returns the cattle
to their owners in the evening, he reflects: 'Today the cattle
wandered to that spot and this; they drank at this spot and that;
tomorrow they will wander to that spot and this; they will drink
at this spot and that'; in the same way, there is the case where a
certain person observing the Uposatha reflects, 'Today I ate this
sort of non-staple food and that sort of staple food. Tomorrow I
will eat that sort of non-staple food and this sort of staple
food.' He spends the day with an awareness imbued with that
covetousness, with that greed. Such is the Uposatha of a cowherd,
Visakha. When this Uposatha of a cowherd is undertaken, it is not
of great fruit or great benefit, not of great glory or radiance.
"And what is the
Uposatha of the Jains? There are the contemplatives called the
Niganthas (Jains). They get their disciple to undertake the
following practice: 'Here, my good man. Lay down the rod with
regard to beings who live more than 100 leagues to the east...
more than 100 leagues to the west... more than 100 leagues to the
north... more than 100 leagues to the south.' Thus they get the
disciple to undertake kindness & sympathy to some beings, but not
to others.
"On the Uposatha day,
they get their disciple to undertake the following practice:
'Here, my good man. Having stripped off all your clothing, say
this: "I am nothing by anything or of anything. Thus there is
nothing by anything or of anything that is mine."' Yet in spite of
that, his parents know of him that 'This is our child.' And he
knows of them that 'These are my parents.' His wives & children
know of him that 'This is our husband & father.' And he knows of
them that 'These are my wives & children.' His workers & slaves
know of him that 'This is our master.' And he knows of them that
'These are my workers & slaves.' Thus at a time when he should be
persuaded to undertake truthfulness, he is persuaded to undertake
falsehood. At the end of the night, he resumes the consumption of
his belongings, even though they aren't given back to him. This
counts as stealing, I tell you. Such is the Uposatha of the Jains,
Visakha. When this Uposatha of the Jains is undertaken, it is not
of great fruit or great benefit, not of great glory or radiance.
"And what is the
Uposatha of the Noble Ones? It is the cleansing of the defiled
mind through the proper technique. And how is the defiled mind
cleansed through the proper technique?
"There is the case
where the disciple of the noble ones recollects the Tathagata,
thus: 'Indeed, the Blessed One is worthy and rightly
self-awakened, consummate in knowledge & conduct, well-gone, an
expert with regard to the world, unexcelled as a trainer for those
people fit to be tamed, the Teacher of divine & human beings,
awakened, blessed.' As he is recollecting the Tathagata, his mind
is calmed, and joy arises; the defilements of his mind are
abandoned, just as when the head is cleansed through the proper
technique. And how is the head cleansed through the proper
technique? Through the use of cosmetic paste & clay & the
appropriate human effort. This is how the head is cleansed through
the proper technique. In the same way, the defiled mind is
cleansed through the proper technique. And how is the defiled mind
cleansed through the proper technique? There is the case where the
disciple of the noble ones recollects the Tathagata... As he is
recollecting the Tathagata, his mind is cleansed, and joy arises;
the defilements of his mind are abandoned. He is thus called a
disciple of the noble ones undertaking the Brahma-Uposatha. He
lives with Brahma (= the Buddha). It is owing to Brahma that his
mind is calmed, that joy arises, and that whatever defilements
there are in his mind are abandoned. This is how the mind is
cleansed through the proper technique.
[Again, the Uposatha
of the Noble Ones] is the cleansing of the mind through the proper
technique. And how is the defiled mind cleansed through the proper
technique?
"There is the case
where the disciple of the noble ones recollects the Dhamma, thus:
'The Dhamma is well-expounded by the Blessed One, to be seen here
& now, timeless, inviting verification, pertinent, to be realized
by the wise for themselves.' As he is recollecting the Dhamma, his
mind is calmed, and joy arises; the defilements of his mind are
abandoned, just as when the body is cleansed through the proper
technique. And how is the body cleansed through the proper
technique? Through the use of scouring balls & bath powder & the
appropriate human effort. This is how the body is cleansed through
the proper technique. In the same way, the defiled mind is
cleansed through the proper technique. And how is the defiled mind
cleansed through the proper technique? There is the case where the
disciple of the noble ones recollects the Dhamma... As he is
recollecting the Dhamma, his mind is cleansed, and joy arises; the
defilements of his mind are abandoned. He is thus called a
disciple of the noble ones undertaking the Dhamma-Uposatha. He
lives with Dhamma. It is owing to Dhamma that his mind is calmed,
that joy arises, and that whatever defilements there are in his
mind are abandoned. This is how the mind is cleansed through the
proper technique.
[Again, the Uposatha
of the Noble Ones] is the cleansing of the mind through the proper
technique. And how is the defiled mind cleansed through the proper
technique?
"There is the case
where the disciple of the noble ones recollects the Sangha, thus:
'The Sangha of the Blessed One's disciples who have practiced
well... who have practiced straight-forwardly... who have
practiced methodically... who have practiced masterfully in
other words, the four types [of noble disciples] when taken as
pairs, the eight when taken as individual types they are the
Sangha of the Blessed One's disciples: worthy of gifts, worthy of
hospitality, worthy of offerings, worthy of respect, the
incomparable field of merit for the world.' As he is recollecting
the Sangha, his mind is calmed, and joy arises; the defilements of
his mind are abandoned, just as when clothing is cleansed through
the proper technique. And how is clothing cleansed through the
proper technique? Through the use of salt earth & lye & cow dung &
the appropriate human effort. This is how clothing is cleansed
through the proper technique. In the same way, the defiled mind is
cleansed through the proper technique. And how is the defiled mind
cleansed through the proper technique? There is the case where the
disciple of the noble ones recollects the Sangha... As he is
recollecting the Sangha, his mind is cleansed, and joy arises; the
defilements of his mind are abandoned. He is thus called a
disciple of the noble ones undertaking the Sangha-Uposatha. He
lives with the Sangha. It is owing to the Sangha that his mind is
calmed, that joy arises, and that whatever defilements there are
in his mind are abandoned. This is how the mind is cleansed
through the proper technique.
[Again, the Uposatha
of the Noble Ones] is the cleansing of the mind through the proper
technique. And how is the defiled mind cleansed through the proper
technique?
"There is the case
where the disciple of the noble ones recollects his own virtues,
thus: '[They are] untorn, unbroken, unspotted, unsplattered,
liberating, praised by the wise, untarnished, conducive to
concentration.' As he is recollecting virtue, his mind is calmed,
and joy arises; the defilements of his mind are abandoned, just as
when a mirror is cleansed through the proper technique. And how is
a mirror cleansed through the proper technique? Through the use of
oil & ashes & chamois & the appropriate human effort. This is how
a mirror is cleansed through the proper technique. In the same
way, the defiled mind is cleansed through the proper technique.
And how is the defiled mind cleansed through the proper technique?
There is the case where the disciple of the noble ones recollects
his own virtues... As he is recollecting virtue, his mind is
cleansed, and joy arises; the defilements of his mind are
abandoned. He is thus called a disciple of the noble ones
undertaking the virtue-Uposatha. He lives with virtue. It is owing
to virtue that his mind is calmed, that joy arises, and that
whatever defilements there are in his mind are abandoned. This is
how the mind is cleansed through the proper technique.
[Again, the Uposatha
of the Noble Ones] is the cleansing of the mind through the proper
technique. And how is the defiled mind cleansed through the proper
technique?
"There is the case
where the disciple of the noble ones recollects the devas, thus:
'There are the devas of the Four Great Kings, the devas of the
Thirty-three, the devas of the Hours, the Contented Devas, the
devas who delight in creation, the devas who have power over the
creations of others, the devas of Brahma's retinue, the devas
beyond them. Whatever conviction they were endowed with that
when falling away from this life they re-arose there, the same
sort of conviction is present in me as well. Whatever virtue they
were endowed with that when falling away from this life they
re-arose there, the same sort of virtue is present in me as well.
Whatever learning they were endowed with that when falling away
from this life they re-arose there, the same sort of learning is
present in me as well. Whatever generosity they were endowed with
that when falling away from this life they re-arose there, the
same sort of generosity is present in me as well. Whatever
discernment they were endowed with that when falling away from
this life they re-arose there, the same sort of discernment is
present in me as well.' As he is recollecting the Devas, his mind
is calmed, and joy arises; the defilements of his mind are
abandoned, just as when gold is cleansed through the proper
technique. And how is gold cleansed through the proper technique?
Through the use of a furnace, salt earth, red chalk, a blow-pipe,
tongs, & the appropriate human effort. This is how gold is
cleansed through the proper technique. In the same way, the
defiled mind is cleansed through the proper technique. And how is
the defiled mind cleansed through the proper technique? There is
the case where the disciple of the noble ones recollects the Devas...
As he is recollecting the Devas, his mind is cleansed, and joy
arises; the defilements of his mind are abandoned. He is thus
called a disciple of the noble ones undertaking the Deva-Uposatha.
He lives with the Devas. It is owing to the Devas that his mind is
calmed, that joy arises, and that whatever defilements there are
in his mind are abandoned. This is how the mind is cleansed
through the proper technique.
Furthermore, the
disciple of the noble ones reflects thus: 'As long as they live,
the arahants abandoning the taking of life abstain from the
taking of life. They dwell with their rod laid down, their knife
laid down, scrupulous, merciful, compassionate for the welfare of
all living beings. Today I too, for this day & night abandoning
the taking of life abstain from the taking of life. I dwell with
my rod laid down, my knife laid down, scrupulous, merciful,
compassionate for the welfare of all living beings. By means of
this factor I emulate the arahants, and my Uposatha will be
observed.
"'As long as they
live, the arahants abandoning the taking of what is not given
abstains from taking what is not given. They take only what is
given, accept only what is given, live not by stealing but by
means of a self that has become pure. Today I too, for this day &
night abandoning the taking of what is not given abstain from
taking what is not given. I take only what is given, accept only
what is given, live not by stealing but by means of a self that
has become pure. By means of this factor I emulate the arahants,
and my Uposatha will be observed.
"'As long as they
live, the arahants abandoning uncelibacy live a celibate life,
aloof, refraining from the sexual act that is the villager's way.
Today I too, for this day & night abandoning uncelibacy live a
celibate life, aloof, refraining from the sexual act that is the
villager's way. By means of this factor I emulate the arahants,
and my Uposatha will be observed.
"'As long as they
live, the arahants abandoning false speech abstain from false
speech. They speak the truth, hold to the truth, are firm,
reliable, no deceivers of the world. Today I too, for this day &
night abandoning false speech abstain from false speech. I
speak the truth, hold to the truth, am firm, reliable, no deceiver
of the world. By means of this factor I emulate the arahants, and
my Uposatha will be observed.
"'As long as they
live, the arahants abandoning fermented & distilled liquors that
cause heedlessness abstain from fermented & distilled liquors
that cause heedlessness. Today I too, for this day & night
abandoning fermented & distilled liquors that cause heedlessness
abstain from fermented & distilled liquors that cause
heedlessness. By means of this factor I emulate the arahants, and
my Uposatha will be observed.
"'As long as they
live, the arahants live on one meal a day, abstaining from food at
night, refraining from food at the wrong time of day [from noon
until dawn]. Today I too, for this day & night, live on one meal,
abstaining from food at night, refraining from food at the wrong
time of day. By means of this factor I emulate the arahants, and
my Uposatha will be observed.
"'As long as they
live, the arahants abstain from dancing, singing, music, watching
shows, wearing garlands, beautifying themselves with perfumes &
cosmetics. Today I too, for this day & night, abstain from
dancing, singing, music, watching shows, wearing garlands,
beautifying myself with perfumes & cosmetics. By means of this
factor I emulate the arahants, and my Uposatha will be observed.
"'As long as they
live, the arahants abandoning high & imposing seats & beds
abstain from high & imposing seats & beds. They make low beds, on
a pallet or a spread of straw. Today I too, for this day & night
abandoning high & imposing seats & beds abstain from high &
imposing seats & beds. I make a low bed, on a pallet or a spread
of straw.'
Such is the Uposatha
of the Noble Ones, Visakha. When this Uposatha of the Noble Ones
is undertaken, it is of great fruit & great benefit, of great
glory & radiance. And how is it of great fruit & great benefit, of
great glory & radiance?
Suppose that one were
to exercise kingship, rule, and sovereignty over these sixteen
great lands replete with the seven treasures, i.e., over the Angas,
Maghadans, Kasis, Kosalans, Vajjians, Mallas, Cetis, Vansas, Kurus,
Paρcalas, Macchas, Surasenas, Assakas, Avantis, Gandharans, &
Kambojans: It would not be worth one-sixteenth of this Uposatha
endowed with eight factors. Why is that? Kingship over human
beings is a meager thing when compared with heavenly bliss.
Fifty human years are
equal to one day & night among the Devas of the Four Great Kings.
Thirty such days & nights make a month. Twelve such months make a
year. Five hundred such heavenly years is the life-span among the
Devas of the Four Great Kings. Now, it is possible that a certain
man or woman from having observed this Uposatha endowed with
eight factors on the break-up of the body, after death, might be
reborn among the Devas of the Four Great Kings. It was in
reference to this that it was said, 'Kingship over human beings is
a meager thing when compared with heavenly bliss.'
A human century is
equal to one day & night among the Devas of the Thirty-Three.
Thirty such days & nights make a month... One thousand such
heavenly years is the life-span among the Devas of the
Thirty-three. Now, it is possible that a certain man or woman
from having observed this Uposatha endowed with eight factors on
the break-up of the body, after death, might be reborn among the
Devas of the Thirty-three. It was in reference to this that it was
said, 'Kingship over human beings is a meager thing when compared
with heavenly bliss.'
Two human centuries
is equal to one day & night among the Yama Devas... Two thousand
such heavenly years is the life-span among the Yama Devas...
Four human centuries
is equal to one day & night among the Contented Devas... Four
thousand such heavenly years is the life-span among the Contented
Devas...
Eight human centuries
is equal to one day & night among the Devas that Delight in
Creation... Eight thousand such heavenly years is the life-span
among the Devas that Delight in Creation...
Sixteen human
centuries is equal to one day & night among the Devas that Rule
over the Creations of Others. Thirty such days & nights make a
month. Twelve such months make a year. Sixteen thousand such
heavenly years is the life-span among the Devas that Rule over the
Creations of Others. Now, it is possible that a certain man or
woman from having observed this Uposatha endowed with eight
factors on the break-up of the body, after death, might be
reborn among the Devas that Rule over the Creations of Others. It
was in reference to this that it was said, 'Kingship over human
beings is a meager thing when compared with heavenly bliss.'"
AN 3.70
§14. The Blessed One said, "Monks, once the devas & asuras were
arrayed for battle. Then Sakka, the chief of the addressed the
devas of the Thirty-three: 'If, dear sirs, when the devas have
gone into battle, there should arise fear, terror, or
horripilation, then on that occasion you should catch sight of the
top of my standard. For when you have caught sight of the top of
my standard, whatever fear, terror, or horripilation there is will
be abandoned.
'''If you can't catch sight of the top of my standard, then you
should catch sight of the top of the deva-king Pajapati's standard
...
'''If you can't catch sight of the top of the deva-king Pajapati's
standard, then you should catch sight of the top of the deva-king
Varuna's standard ...
'''If you can't catch sight of the top of the deva-king Varuna's
standard, then you should catch sight of the top of the deva-king
Isana's standard. For when you have caught sight of the top of the
deva-king Isana's standard, whatever fear, terror, or
horripilation there is will be abandoned.'
"But, monks, when the top of the deva-chief Sakka's standard is
caught sight of, or when the top of the deva-king Pajapati's
standard ... the top of the deva-king Varuna's standard ... or
the top of the deva-king Isana's standard is caught sight of,
whatever fear, terror, or horripilation there is may be abandoned
or may not be abandoned. Why is that? Because Sakka the chief of
the devas is not devoid of passion, not devoid of aversion, not
devoid of delusion. He feels fear, feels terror, feels dread. He
runs away.
"But I tell you this: If -- when you have gone into the
wilderness, to the shade of a tree, or to an empty building-there
should arise fear, terror, or horripilation, then on that occasion
you should recollect me: 'Indeed, the Blessed One is worthy &
rightly selfawakened, consummate in knowledge & conduct,
well-gone, an expert with regard to the world, unexcelled as a
trainer for those people fit to be tamed, the Teacher of divine &
human beings, awakened, blessed.' For when you have recollected
me, whatever fear, terror, or horripilation there is will be
abandoned.
"If you can't recollect me; then you should recollect the Dhamma:
'The Dhamma is well-expounded by the Blessed One, to be seen here
& now, timeless, inviting verification, pertinent, to be realized
by the wise for themselves.' For when you have recollected the
Dhamma, whatever fear, terror, or horripilation there is will be
abandoned.
"If you can't recollect the Dhamma, then you should recollect the
Sangha: 'The Sangha of the Blessed One's disciples who have
practiced well ... who have practiced straight-forwardly ... who
have practiced methodically ... who have practiced masterfully-in
other words, the four types of noble disciples when taken as
pairs, the eight when taken as individual types-they are the
Sangha of the Blessed One's disciples: worthy of gifts, worthy of
hospitality, worthy of offerings, worthy of respect, the
unexcelled field of merit for the world.' For when you have
recollected the Sangha, whatever fear, terror, or horripilation
where is will be abandoned. Why is that? Because the Tathagata-worthy
& rightly self-awakened -- is devoid of passion, devoid of aversion,
devoid of delusion. He feels no fear, feels no terror, feels no
dread. He doesn't run away."
That is what the Blessed One said. Having said that, the
One-well-gone, the Teacher, further said this:
In the wilderness,
in the shade of a tree,
in an empty building, monks, recollect the Buddha.
Your fear won't exist.
If you can't recall the Buddha
-best in the world,
the bull of men-
then you should recall the Dhamma:
leading outward, well-taught.
If you can't recall the Dhamma
- leading outward,
well-taught-
then you should recall the Sangha:
the field of merit unexcelled.
When thus recalling
the Buddha, Dhamma, & Sangha, monks,
there'll be no horripilation,
terror,
or fear.
SN 11:3
§15. I have heard that on one occasion a certain monk was dwelling
among the Kosalans in a forest thicket. Now at that time, he spent
the day's abiding thinking evil, unskillful thoughts: i.e.,
thoughts of sensuality, thoughts of ill will, thoughts of doing
harm.
Then the devata inhabiting the forest thicket, feeling sympathy
for the monk, desiring his benefit, desiring to bring him to his
senses, approached him and addressed him with this verse:
"From inappropriate attention
you're being chewed by your thoughts.
Relinquishing what's inappropriate,
contemplate
appropriately.
Keeping your mind on the Teacher,
the Dhamma, the Sangha, your virtues,
you will arrive at
joy,
rapture,
pleasure
without doubt.
Then, saturated
with joy,
you will put an end
to suffering & stress."
The monk, chastened by the devata, came to his senses.
SN 9:11
§16. "There is the case of a monk who remains focused on the body
in & of itself -- ardent, alert, & mindful-putting aside greed &
distress with reference to the world. As he remains thus focused
on the body in & of itself, a fever based on the body arises
within his body, or there is sluggishness in his awareness or his
mind becomes scattered externally. He should then direct his mind
to any inspiring theme [Comm: such as recollection of the
Buddha]. As his mind is directed to any inspiring theme, delight
arises within him. In one who feels delight, rapture arises. In
one whose mind is enraptured, the body grows serene. His body
serene, he feels pleasure. As he feels pleasure, his mind grows
concentrated. He reflects, 'I have attained the aim to which my
mind was directed. Let me withdraw [my mind from the inspiring
theme].' He withdraws & engages neither in directed thought nor
in evaluation. He discerns, 'I am not thinking or evaluating. I am
inwardly mindful & at ease.'
"Furthermore, he remains focused on feelings ... mind ... mental
qualities in & of themselves-ardent, alert, & mindful - putting
aside greed & distress with reference to the world. As he remains
thus focused on mental qualities in & of themselves, a fever based
on mental qualities arises within his body, or there is
sluggishness in his awareness, or his mind becomes scattered
externally. He should then direct his mind to any inspiring theme.
As his mind is directed to any inspiring theme, delight arises
within him. In one who feels delight, rapture arises. In one whose
mind is enraptured, the body grows serene. His body serene, he is
sensitive to pleasure. As he feels pleasure, his mind grows
concentrated. He reflects, 'I have attained the aim to which my
mind was directed. Let me withdraw.' He withdraws & engages
neither in directed thought nor in evaluation. He discerns, 'I am
not thinking or evaluating. I am inwardly mindful & at ease.'"
SN47:10
More on Recollection of the Triple
Gem
The Buddha
§17. The Blessed One [speaking to Saccaka Aggivessana] said,. "And
how is one undeveloped in body and undeveloped mind? There is the
case where a pleasant feeling arises in an uneducated
run-of-the-mill person. On being touched by the pleasant feeling,
he becomes impassioned with pleasure, and is reduced to being
impassioned with pleasure. His pleasant feeling ceases. With the
cessation of the pleasant feeling there arises a painful feeling.
On being touched with the painful feeling, he sorrows, grieves, &
laments, beats his breast, becomes distraught. When that pleasant
feeling had arisen in him, it invaded his mind and remained
because of his lack of development of the body. When that painful
feeling had arisen in him it invaded his mind and remained because
of his lack of development of the mind. This is how one is
undeveloped in body and undeveloped in mind.
"And how is one developed in body and developed in mind? There is
the case where a pleasant feeling arises in a well educated
disciple of the noble ones. On being touched by the pleasant
feeling, he doesn't become impassioned with pleasure, and is not
reduced to being impassioned with pleasure. His pleasant feeling
ceases. With the cessation of the pleasant feeling there arises a
painful feeling. On being touched with the painful feeling, he
doesn't sorrow, grieve, or lament, beat his breast or becomes
distraught. When that pleasant feeling had arisen in him, it
didn't invade his mind and remain because of his development of
the body. When that painful feeling had arisen in him, it didn't
invade his mind and remain because of his development of the mind.
This is how one is developed in body and developed in mind."
"I have confidence in Master Gotama that Master Gotama is
developed in body and developed in mind."
""Well, Aggivessana, you are certainly being rude and
presumptuously speaking your words, but nevertheless I will
respond to you. Ever since I shaved my hair & beard, put on the
ochre robe, and went forth from the home life into homelessness,
it has not been possible for a pleasant feeling that has arisen in
invade my mind and remain, or for a painful feeling that has
arisen in invade my mind and remain."
"But perhaps there has never arisen in Master Gotama the sort of
pleasant feeling that, having arisen, would invade the mind and
remain. Perhaps there has never arisen in Master Gotama the sort
of painful feeling that, having arisen, would invade the mind and
remain."
"Why wouldn't it have, Aggivessana? Before my Awakening, when I
was still an unawakened bodhisatta, the thought occurred to me:
'Household life is confining, a dusty path. Life gone forth is the
open air. It isn't easy, living in a home, to practice the holy
life totally perfect, totally pure, a polished shell. What if I,
having shaved off my hair & beard and putting on the ochre robe,
were to go forth from the household life into homelessness?'
"So at a later time, when I was still young, black-haired,
endowed with the blessings of youth in the first stage of life,
having shaved off my hair & beard-though my parents wished
otherwise and were grieving with tears on their faces-I put on
the ochre robe and went forth from the home life into
homelessness.
"Having gone forth in search of what might be skillful, seeking
the unexcelled state of sublime peace, I went to Alara Kalama and,
on arrival, said to him: 'Friend Kalama, I want to practice in
this doctrine & discipline.'
"When this was said, he replied to me, 'You may stay here, my
friend. This doctrine is such that a wise person can soon enter &
dwell in his own teacher's knowledge, having realized it for
himself through direct knowledge.'
"It was not long before I quickly learned the doctrine. As far as
mere lip-reciting & repetition, I could speak the words of
knowledge, the words of the elders, and I could affirm that I knew
& saw -- I, along with others.
"I thought: 'It isn't through mere conviction alone that Alara
Kalama declares, "I have entered & dwell in this Dhamma, having
realized it for myself through direct knowledge." Certainly he
dwells knowing & seeing this Dhamma.' So I went to him and said,
'To what extent do you declare that you have entered & dwell in
this Dhamma?' When this was said, he declared the dimension of
nothingness.
"I thought: 'Not only does Alara Kalama have conviction,
persistence, mindfulness, concentration, & discernment. I, too,
have conviction, persistence, mindfulness, concentration, &
discernment. What if I were to endeavor to realize for myself the
Dhamma that Alara Kalama declares he has entered & dwells in,
having realized it for himself through direct knowledge.' So it
was not long before I quickly entered & dwelled in that Dhamma,
having realized it for myself through direct knowledge. I went to
him and said, 'Friend Kalama, is this the extent to which you have
entered & dwell in this Dhamma, having realized it for yourself
through direct knowledge?'
'''Yes, my friend .... '
"'This, friend, is the extent to which I, too, have entered &
dwell in this Dhamma, having realized it for myself through direct
knowledge.'
'''It is a gain for us, my friend, a great gain for us, that we
have such a companion in the holy life. So the Dhamma I declare I
have entered & dwell in, having realized it for myself through
direct knowledge, is the Dhamma you declare you have entered &
dwell in, having realized it for yourself through direct
knowledge. And the Dhamma you declare you have entered & dwell
in, having realized it for yourself through direct knowledge, is
the Dhamma I declare I have entered & dwell in, having realized it
for myself through direct knowledge. The Dhamma I know is the
Dhamma you know; the Dhamma you know is the Dhamma I know. As I
am, so are you; as you are, so am I. Come friend, let us now lead
this community together.'
"In this way did Alara Kalama, my teacher, place me, his pupil, on
the same level with himself and pay me great honor. But the
thought occurred to me, 'This Dhamma leads not to disenchantment,
to dispassion, to cessation, to stilling, to direct knowledge, to
Awakening, nor to Unbinding, but only to reappearance in the
dimension of nothingness.' So, dissatisfied with that Dhamma, I
left.
"In search of what might be skillful, seeking the unexcelled state
of sublime peace, I went to Uddaka Ramaputta and, on arrival, said
to him: 'Friend Uddaka, I want to practice in this doctrine &
discipline.'
"When this was said, he replied to me, 'You may stay here, my
friend. This doctrine is such that a wise person can soon enter &
dwell in his own teacher's knowledge, having realized it for
himself through direct knowledge.'
"It was not long before I quickly learned the doctrine. As far as
mere lip-reciting & repetition, I could speak the words of
knowledge, the words of the elders, and I could affirm that I knew
& saw-I, along with others.
"I thought: 'It wasn't through mere conviction alone that Rama
declared, "I have entered & dwell in this Dhamma, having realized
it for myself through direct knowledge. Certainly he dwelled
knowing & seeing this Dhamma.' So I went to Uddaka and said 'To
what extent did Rama declare that he had entered & dwelled in this
Dhamma?' When this was said, Uddaka declared the dimension of
neither perception nor non-perception.
"I thought: 'Not only did Rama have conviction, persistence:
mindfulness, concentration, & discernment. I, too, have
conviction, persistence, mindfulness, concentration, &
discernment. What if I were to endeavor to realize for myself the
Dhamma that Rama declared he entered & dwelled in, having realized
it for himself through direct knowledge.' So it was not long
before I quickly entered & dwelled in that Dhamma, having
realized it for myself through direct knowledge. I went to Uddaka
and said, 'Friend Uddaka, is this the extent to which Rama entered
& dwelled in this Dhamma, having realized it for himself through
direct knowledge?'
"'Yes, my friend .... '
"'This, friend, is the extent to which I, too, have entered &
dwell in this Dhamma, having realized it for myself through direct
knowledge.'
'''It is a gain for us, my friend, a great gain for us, that we
have such a companion in the holy life. So the Dhamma Rama
declared he entered & dwelled in, having realized it for himself
through direct knowledge, is the Dhamma you declare you have
entered & dwell in, having realized it for yourself through direct
knowledge. And the Dhamma you declare you have entered & dwell
in, having realized it for yourself through direct knowledge, is
the Dhamma Rama declared he entered & dwelled in, having realized
it for himself through direct knowledge. The Dhamma he knew is
the Dhamma you know; the Dhamma you know is the Dhamma he knew. As
he was, so are you; as you are, so was he. Come friend, lead this
community.'
"In this way did Uddaka Ramaputta, my companion in the holy life,
place me in the position of teacher and pay me great honor. But
the thought occurred to me, 'This Dhamma leads n?t to
disenchantment, to dispassion, to cessation, to stilling, to
d1rect knowledge, to Awakening, nor to Unbinding, but only to
reappearance in the dimension of neither perception nor
non-perception.' So, dissatisfied with that Dhamma, I left.
"In search of what might be skillful, seeking the unexcelled state
of sublime peace, I wandered by stages in the Magadhan country and
came to the military town of Uruvela. There I saw some delightful
countryside, with an inspiring forest grove, a clear-flowing river
with fine, delightful banks, and villages for alms-going on all
sides. The thought occurred to me: 'How delightful is this
countryside, with its inspiring forest grove, clear flowing river
with fine, delightful banks, and villages for alms-going on all
sides. This is just right for the striving of a clansman intent on
striving.' So I sat down right there, thinking, This is just
right for striving.'
"Then these three similes -- spontaneous; never before heard --
appeared to me. Suppose there were a wet, sappy piece of timber
lying in the water, and a man were to come along with an upper
fire-stick, thinking, Ill light a fire. I'll produce heat.' Now
what do you think? Would he be able to light a fire and produce
heat by rubbing the upper fire-stick in the wet, sappy timber
lying in the water?"
"No, Master Gotama. Why is that? Because the timber is wet &
sappy, and besides it is lying in the water. Eventually the man
would reap only his share of weariness & disappointment."
"So it is with any priest or contemplative who does not live
withdrawn from sensuality in body & mind, and whose desire,
infatuation, urge, thirst, & fever for sensuality is not
relinquished & stilled within him: Whether or not he feels
painful, racking, piercing feelings due to his striving [for
Awakening], he is incapable of knowledge, vision, & unexcelled
self-awakening. This was the first simile-spontaneous, never
before heard -- that appeared to me.
"Then a second simile-spontaneous, never before heard appeared to
me. Suppose there were a wet, sappy piece of timber lying on land
far from water, and a man were to come along with an upper
fire-stick, thinking, Ill light a fire. I'll produce heat.' Now
what do you think? Would he be able to light a fire and produce
heat by rubbing the upper fire-stick in the wet, sappy timber
lying on land far from water?"
"No, Master Gotama. Why is that? Because the timber is wet &
sappy, even though it is lying on land far from water. Eventually
the man would reap only his share of weariness & disappointment."
"So it is with any priest or contemplative who lives withdrawn
from sensuality in body only, but whose desire, infatuation,
urge, thirst, & fever for sensuality is not relinquished & stilled
within him: Whether or not he feels painful, racking, piercing
feelings due to his striving, he is incapable of knowledge,
vision, & unexcelled self-awakening. This was the second
simile-spontaneous, never before heard-that appeared to me.
"Then a third simile-spontaneous, never before heard-appeared to
me. Suppose there were a dry, sapless piece of timber lying on
land far from water, and a man were to come along with an upper
fire-stick, thinking, Ill light a fire. I'll produce heat.' Now
what do you think? Would he be able to light a fire and produce
heat by rubbing the upper fire-stick in the dry, sapless timber
lying on land?"
"Yes, Master Gotama. Why is that? Because the timber is dry &
sapless, and besides it is lying on land far from water."
"So it is with any priest or contemplative who lives withdrawn
from sensuality in body & mind, and whose desire, infatuation,
urge, thirst, & fever for sensuality is relinquished & stilled
within him: Whether or not he feels painful, racking, piercing
feelings due to his striving, he is capable of knowledge, vision,
& unexcelled self-awakening. This was the third
simile-spontaneous, never before heard-that appeared to me.
"I thought: 'Suppose that I, clenching my teeth and pressing my
tongue against the roof of my mouth, were to beat down, constrain,
& crush my mind with my awareness.' So, clenching my teeth and
pressing my tongue against the roof of my mouth, I beat down,
constrained, & crushed by mind with my awareness. Just as a strong
man, seizing a weaker man by the head or the throat or the
shoulders, would beat him down, constrain, & crush him, in the
same way I beat down, constrained, & crushed my mind with my
awareness. As I did so, sweat poured from my armpits. And although
tireless persistence was aroused in me, and unmuddled mindfulness
established, my body was aroused & uncalm because of the painful
exertion. But the painful feeling that arose in this way did not
invade my mind or remain.
"I thought: 'Suppose I were to become absorbed in the trance of
non-breathing.' So I stopped the in-breaths & out-breaths in my
nose & mouth. As I did so, there was a loud roaring of winds
coming out my ear holes, just like the loud roar of winds coming
out of a smith's bellows .... So I stopped the inbreaths &
out-breaths in my nose & mouth & ears. As I did so, extreme forces
sliced through my head, just as if a strong mart were slicing my
head open with a sharp sword .... Extreme pains arose in my head,
just as if a strong man were tightening a turban made of tough
leather straps around my head .... Extreme forces carved up my
stomach cavity, just as if a butcher or his apprentice were to
carve up the stomach cavity of an ox .... There was an extreme
burning in my body, just as if two strong men, grabbing a weaker
man by the arms, were to roast & broil him over a pit of hot
embers. And although tireless persistence was aroused in me, and unmuddled mindfulness established, my body was aroused & uncalm
because of the painful exertion. But the painful feeling that
arose in this way did not invade my mind or remain.
"Devas, on seeing me, said, 'Gotama the contemplative is dead.'
Other devas said, 'He isn't dead, he's dying.' Others said, 'He's
neither dead nor dying, he's an arahant, for this is the way
arahants live.'
"I thought: 'Suppose I were to practice going altogether without
food.' Then devas came to me and said, 'Dear sir, please don't
practice going altogether without food. If you do altogether
without food, we'll infuse divine nourishment in through your
pores, and you will survive on that.' I thought, 'If I were to
claim to be completely fasting while these devas are infusing
divine nourishment in through my pores, I would be lying.' So I
dismissed them, saying, 'Enough.'
"I thought: 'Suppose I were to take only:' a little food at a
time, only a handful at a time of bean soup, lentil soup, vetch
soup, or pea soup.' So I took only a little food at a time, only a
handful at a time of bean soup, lentil soup, vetch soup, or pea
soup. My body became extremely emaciated. Simply from my eating so
little, my limbs became like the jointed segments of vine stems or
bamboo stems .... My backside became like a camels hoof ... My
spine stood out like a string of beads ... My ribs jutted out like
the jutting rafters of an old, run-down barn .... The gleam of my
eyes appeared to be sunk deep in my eye sockets like the gleam of
water deep in a well ... My scalp shriveled & withered like a
green bitter gourd, shriveled & withered in the heat & the wind
... The skin of my belly became so stuck to my spine that when I
thought of touching my belly, I grabbed hold of my spine as well;
and when I thought of touching my spine, I grabbed hold of the
skin of my belly as well ... If I urinated or defecated I fell
over on my face right there ... Simply from my eating so little,
if I tried to ease my body by rubbing my limbs with my hands, the
hair-rotted at its roots-fell from my body as I rubbed, simply
from eating so little.
"People on seeing me would say, 'Gotama the contemplative is
black. Other people would say, 'Gotama the contemplative isn't
black, he's brown.' Others would say, 'Gotama the contemplative is
neither black nor brown, he's golden-skinned. So much had the
clear, bright color of my skin deteriorated, simply from eating so
little.
"I thought: 'Whatever priests or contemplatives in the past have
felt painful, racking, piercing feelings due to their striving,
this is the utmost. None have been greater than this. Whatever
priests or contemplatives in the future will feel painful,
racking, piercing feelings due to their striving, this is the
utmost. None will be greater than this. Whatever priests or
contemplatives in the present are feeling painful, racking,
piercing feelings due to their striving, this is the utmost. None
is greater than this. But with this racking practice of
austerities I haven't attained any superior human state, any
distinction in knowledge or vision worthy of the noble ones.
Could there be another path to Awakening?'
"I thought: 'I recall once, when my father the Sakyan was working,
and I was sitting in the cool shade of a rose-apple tree,
then-quite secluded from sensuality, secluded from unskillful
mental qualities-I entered & remained in the first jhana: rapture
& pleasure born from seclusion, accompanied by directed thought &
evaluation. Could that be the path to Awakening?' Then following
on that memory came the realization: 'That is the path to
Awakening.' I thought: 'So why am I afraid of that pleasure that
has nothing to do with sensuality, nothing to do with unskillful
mental qualities?' I thought: 'I am no longer afraid of that
pleasure that has nothing to do with sensuality, nothing to do
with unskillful mental qualities, but that pleasure is not easy to
achieve with a body so extremely emaciated. Suppose I were to
take some solid food: some rice & porridge.' So I took some solid
food: some rice & porridge. Now five monks had been attending on
me, thinking, 'If Gotama, our contemplative, achieves some higher
state, he will tell us.' But when they saw me taking some solid
food-some rice & porridge they were disgusted and left me,
thinking, 'Gotama the contemplative is living luxuriously. He has
abandoned his exertion and is backsliding into abundance.'
"So when I had taken solid food and regained strength, then-quite
secluded from sensuality, secluded from unskillful mental
qualities, I entered & remained in the first jhana: rapture &
pleasure born from seclusion, accompanied by directed thought &
evaluation. But the pleasant feeling that arose in this way did
not invade my mind or remain. With the stilling of directed
thoughts & evaluations, I entered & remained in the second jhana:
rapture & pleasure born of concentration, unification of awareness
free from directed thought & evaluation-internal assurance. But
the pleasant feeling that arose in this way did not invade my mind
or remain. With the fading of rapture I remained in equanimity,
mindful & alert, and sensed pleasure with the body. I entered &
remained in the third jhana, of which the noble ones declare, 'Equanimous
& mindful, he has a pleasant abiding.' But the pleasant feeling
that arose in this way did not invade my mind or remain. With the
abandoning of pleasure & pain-as with the earlier disappearance
of joys & distresses-I entered & remained in the fourth jhana:
purity of equanimity & mindfulness, neither pleasure nor pain. But
the pleasant feeling that arose in this way did not invade my mind
or remain.
"When the mind was thus concentrated, purified, bright,
unblemished, rid of defilement, pliant, malleable, steady, &
attained to imperturbability, I directed it to the knowledge of
recollecting my past lives. I recollected my manifold past lives,
i.e., one birth, two ... five, ten ... fifty, a hundred, a
thousand, a hundred thousand, many eons of cosmic contraction,
many eons of cosmic expansion, many eons of cosmic contraction &
expansion: 'There I had such a name, belonged to such a clan, had
such an appearance. Such was my food, such my experience of
pleasure & pain, such the end of my life. Passing away from that
state, I re-arose there. There too I had such a name, belonged to
such a clan, had such an appearance. Such was my food, such my
experience of pleasure & pain, such the end of my life. Passing
away from that state, I re-arose here.' Thus 1 remembered my
manifold past lives in their modes & details.
"This was the first knowledge I attained in the first watch of the
night. Ignorance was destroyed; knowledge arose; darkness was
destroyed; light arose-as happens in one who is heedful, ardent, &
resolute. But the pleasant feeling that arose in this way did not
invade my mind or remain.
"When the mind was thus concentrated, purified, bright,
unblemished, rid of defilement, pliant, malleable, steady, &
attained to imperturbability, I directed it to the knowledge of
the passing away & reappearance of beings. I saw-by means of the
divine eye, purified & surpassing the human-beings passing away &
re-appearing, and I discerned how they are inferior & superior,
beautiful & ugly, fortunate & unfortunate in accordance with
their kamma: 'These beings-who were endowed with bad conduct of
body, speech, & mind, who reviled the noble ones, held wrong views
and undertook actions under the influence of wrong views-with the
break-up of the body, after death, have re-appeared in the plane
of deprivation, the bad destination, the lower realms, in hell.
But these beings-who were endowed with good conduct of body,
speech & mind, who did not revile the noble ones, who held right
views and undertook actions under the influence of right
views-with the break-up of the body, after death, have re-appeared
in the good destinations, in the heavenly world.' Thus-by means of
the divine eye, purified & surpassing the hurnan-I saw beings
passing away & re-appearing, and I discerned how they are
inferior & superior, beautiful & ugly, fortunate & unfortunate in
accordance with their kamma.
"This was the second knowledge I attained in the second watch of
the night. Ignorance was destroyed; knowledge arose; darkness was
destroyed; light arose-as happens in one who is heedful, ardent, &
resolute. But the pleasant feeling that arose in this way did not
invade my mind or remain.
"When the mind was thus concentrated, purified, bright,
unblemished, rid of defilement, pliant, malleable, steady, &
attained to imperturbability, I directed it to the knowledge of
the ending of the fermentations. I discerned, as it had come to
be, that 'This is stress This is the origination of stress ...
This is the cessation of stress This is the way leading
to the cessation of stress ... These are fermentations ... This is
the origination of fermentations ... This is the cessation of
fermentations ... This is the way leading to the cessation of
fermentations.' My heart, thus knowing, thus seeing, was released
from the fermentation of sensuality, released from the
fermentation of becoming, released from the fermentation of
ignorance. With release, there was the knowledge, 'Released.' I
discerned that 'Birth is ended, the holy life fulfilled, the task
done. There is nothing further for this world.'
"This was the third knowledge I attained in the third watch of the
night. Ignorance was destroyed; knowledge arose; darkness was
destroyed; light arose-as happens in one who is heedful, ardent, &
resolute. But the pleasant feeling that arose in this way did not
invade my mind or remain.
"I recall having taught the Dhamma to an assembly of many
hundreds, and yet each one of them assumes of me, 'Gotama the
contemplative is teaching the Dhamma attacking just me,' but it
shouldn't be seen in that way. The Tathagata rightly teaches them
the Dhamma simply for the purpose of giving knowledge. At the end
of that very talk I steady the mind inwardly, settle it,
concentrate it, and unify it in the same theme of concentration as
before, in which I almost constantly dwell."
"That is credible for the Master Gotama, as would be the case for
one who is worthy & rightly self-awakened. But does the Master
Gotama recall sleeping during the day?"
"I recall, Aggivessana, in the last month of the hot season, after
the meal, returning from my alms round, setting out my outer robe
folded in four, lying down on my right side, and falling asleep
while mindful & alert."
"There are some brahmans & contemplatives, Master Gotama, who
would call that dwelling in delusion."
"It's not to that extent that one is deluded or undeluded,
Aggivessana. As to how one is deluded or undeluded, listen and pay
close attention. I will speak."
"As you say, Master Gotama," Saccaka responded.
The Blessed One said: "In whomever the fermentations that defile,
that lead to renewed becoming, that give trouble, that ripen in
stress, and lead to future birth, aging, & death are not.
abandoned: Him I call deluded. For it is from not abandoning the
fermentations that one is deluded. In whomever the fermentations
that defile, that lead to renewed becoming, that give" trouble,
that ripen in stress, and lead to future birth, aging, & death are
abandoned: Him I call undeluded. For it is from abandoning the
fermentations that one is undeluded. In the Tathagata, Aggivessana,
the fermentations that defile, that lead to renewed becoming, that
give trouble, that ripen in stress, and lead to future birth,
aging, & death have been abandoned, their root destroyed, made
like a palmyra stump, deprived of the conditions of existence,
not destined for future arising. Just as a palmyra cut off at the
crown is incapable of further growth, in the same way in the
Tathagata the fermentations that defile, that lead to renewed
becoming, that give trouble, that ripen in stress, and lead to
future birth, aging, & death have been abandoned, their root
destroyed, made like a palmyra stump, deprived of the conditions
of existence, not destined for future arising."
MN36
The Dhamma
§ 18. Then Mahapajapati Gotami went to the Blessed One and, on
arrival, having bowed down to him, stood to one side. As she was
standing there she said to him: "It would be good, venerable
sir, if th~ Blessed One would teach me the Dhamma in brief such
that, having heard the Dhamma from the Blessed One, I might
dwell alone, secluded, heedful, ardent, & resolute."
"Gotami, the qualities of which you may know, 'These qualities
lead to passion, not to dispassion; to being fettered, not to
being unfettered; to accumulating, not to shedding; to
self-aggrandizement, not to modesty; to discontent, not to
contentment; to entanglement, not to seclusion; to laziness,
not to aroused persistence; to being burdensome, not to being unburdensome': You may definitely hold, 'This is not the
Dhamma, this is not the Vinaya, this is not the Teacher's
instruction.'
" As for the qualities of which you may know, 'These qualities
lead to dispassion, not to passion; to being unfettered, not to
being fettered; to shedding, not to accumulating; to modesty,
not to self-aggrandizement; to contentment, not to discontent;
to seclusion, not to entanglement; to aroused persistence, not
to laziness; to being unburdensome, not to being burdensome':
You may definitely hold, 'This is the Dhamma, this is the Vinaya,
this is the Teacher's instruction.'"
That is what the Blessed One said. Gratified, Mahapajapati
Gotami delighted in his words.
AN 3:126
§ 19. The Blessed One said, "It's through direct knowledge that
I teach the Dhamma, not without direct knowledge. It's with a
cause that I teach the Dhamma, not without a cause. It's with
marvels that I teach the Dhamma, not without marvels) Because I
teach the Dhamma through direct knowledge and not without direct
knowledge, because I teach the Dhamma with a cause and not
without a cause, because I teach the Dhamma with marvels and not
without marvels, there is good reason for my instruction, good
reason for my admonition. And it is enough for you to be
content, enough for you to be gratified, enough for you to take
joy, that the Blessed One is rightly selfawakened, the Dhamma
is well-taught by the Blessed One, and the community has
practiced rightly."
§ 20. Now at that time a baby boy was lying face-up on Prince
Abhaya's lap. So the Blessed One said to the prince, "What do
you think, prince: If this young boy, through your own
negligence or that of the nurse, were to take a stick or a piece
of gravel into its mouth, what would you do?"
"1 would take it out, venerable sir. If I couldn't get it out
right away, then holding its head in my left hand and crooking a
finger of my right, I would take it out, even if it meant
drawing blood. Why is that? Because I have sympathy for the
young boy."
"In the same way, prince:
[1] In the case of words that the Tathagata knows to be
unfactual, untrue, unbeneficial [or: not connected with the
goal], unendearing & disagreeable to others, he does not say
them.
[2] In the case of words that the Tathagata knows to be factual,
true, unbeneficial, unendearing & disagreeable to others, he
does not say them.
[3] In the case of words that the Tathagata knows to be
factual, true, beneficial, but unendearing & disagreeable to
others, he has a sense of the proper time for saying them.
[4] In the case of words that the Tathagata knows to be
unfactual, untrue, unbeneficial, but endearing & agreeable to
others, he does not say them.
[5] In the case of words that the Tathagata knows to be
factual, true, unbeneficial, but endearing & agreeable to
others, he does not say them.
[6] In the case of words that the Tathagata knows to be
factual, true, beneficial, and endearing & agreeable to others,
he has a sense of the proper time for saying them. Why is that?
Because the Tathagata has sympathy for living beings."
MN58
§ 21. Once the Blessed One was staying at Kosambi in the simsapa
forest. Then, picking up a few simsapa leaves with his hand, he
asked the monks, "How do you construe this, monks:
Which are more numerous, the few simsapa leaves in my hand or
those overhead in the simsapa forest?"
'The leaves in the hand of the Blessed One are few in number,
lord. Those overhead in the forest are far more numerous."
"In the same way, monks, those things that I have known with
direct knowledge but have not taught are far more numerous [than
what I have taught]. And why haven't I taught them? Because they
are not connected with the goal, do not relate to the rudiments
of the holy life, and do not lead to disenchantment, to
dispassion, to cessation, to calm, to direct knowledge, to
self-awakening, to Unbinding. That is why I have not taught them.
'And what have I taught? 'This is stress ... This is the
origination of stress ... This is the cessation of stress ... This
is the path of practice leading to the cessation of stress': This
is what I have taught. And why have I taught these things? Because
they are connected with the goal, relate to the rudiments of the
holy life, and lead to disenchantment, to dispassion, to
cessation, to calm, to direct knowledge, to self-awakening, to
Unbinding. This is why I have taught them."
SN 56:31
§22. Then Kevatta the householder approached the Blessed One and,
on arrival, having bowed down, sat to one side. As he was sitting
there he said to the Blessed One: "Venerable sir t~s Nalanda is
powerful, both prosperous and populous, filled with people who
have faith in the Blessed One. It would be good if the Blessed One
were to direct a monk to display a marvel of psychic power from
his superior human state so that Nalanda would to an even greater
extent have faith in the Blessed One."
When this was said, the Blessed One said to Kevatta the
householder, "Ke.vatta, I don't teach the monks in this way: Come,
monks, display a marvel of psychic power to the lay people clad in
white.'"
A second time .... A third time, Kevatta the householder said to
the Blessed One: "1 won't argue with the Blessed One, but I tell
you: Venerable sir, this Nalanda is powerful, both prosperous and
populous, filled with people who have faith in the Blessed One. It
would be good if the Blessed One were to direct a monk to display
a marvel of psychic power from his superior human state so that Nalanda would to an even greater extent have faith in the Blessed
One."
A third time, the Blessed One said to Kevatta the householder, "Kevatta,
I don't teach the monks in this way: 'Come, monks, display a
marvel of psychic power to the lay people clad in white.'
"Kevatta, there are these three marvels that I have declared,
having directly known and realized them for myself. Which three?
The marvel of psychic power, the marvel of telepathy, and the
marvel of instruction.
"And what is the marvel of psychic power? There is the case where
a monk wields manifold psychic powers. Having been one he becomes
many; having been many he becomes one. He appears. He vanishes. He
goes unimpeded through walls, ramparts, and mountains as if
through space. He dives in and out of the earth as if it were
water. He walks on water without sinking as if it were dry land.
Sitting cross-legged he flies through the air like a winged bird.
With his hand he touches and strokes even the sun and moon, so
mighty and powerful. He exercises influence with his body even as
far as the Brahma worlds.
"Then someone who has faith and conviction in him sees him
wielding manifold psychic powers ... exercising influence with his
body even as far as the Brahma worlds. He reports this to someone
who has no faith and no conviction, telling him, 'Isn't it
awesome. Isn't it astounding, how great the power, how great the
prowess of this contemplative. Just now I saw him wielding
manifold psychic powers ... exercising influence with his body
even as far as the Brahma worlds.'
"Then the person without faith, without conviction, would say to
the person with faith and with conviction: 'Sir, there is a charm
called the Gandhari charm by which the monk wielded manifold
psychic powers ... exercising influence with his body even as far
as the Brahma worlds.' What do you think, Kevatta-isn't that what
the man without faith, without conviction, would say to the man
with faith and with conviction?"
"That's what he would say, venerable sir."
"Seeing this drawback to the marvel of psychic power, Kevatta, I
feel repelled, ashamed, & disgusted with the marvel of psychic
power.
"And what is the marvel of telepathy? There is the case where a
monk reads the minds, the mental events, the thoughts, the
ponderings of other beings, other individuals, (saying,) 'Such is
your thinking, here is where your thinking is, thus is your mind.'
"Then someone who has faith and conviction in him sees him reading
the minds ... of other beings .... He reports this to someone who
has no faith and no conviction, telling him, 'Isn't it awesome.
Isn't it astounding, how great the power, how great the prowess of
this contemplative. Just now I saw him reading the minds ... of
other beings .... '
Then the person without faith, without conviction, would say to
the person with faith and with conviction: 'Sir, there is a charm
called the Manika charm by which the monk read the minds ... of
other beings .... 'What do you think, Kevatta -- isn't that what
the man without faith, without conviction, would say to the man
with faith and with conviction?"
"That's what he would say, venerable sir."
"Seeing this drawback to the marvel of telepathy, Kevatta, I feel
repelled, ashamed, & disgusted with the marvel of telepathy.
"And what is the marvel of instruction? There is the case where a
monk gives instruction in this way: 'Direct your thought in this
way, don't direct it in that. Attend to things in this way, don't
attend to them in that. Let go of this, enter and remain in that.'
This, Kevatta, is called the marvel of instruction.
"Then there is the case where a Tathagata appears in the world,
worthy and rightly self-awakened. He teaches the Dharnrna
admirable in its beginning, admirable in its middle, admirable in
its end. He proclaims the holy life both in its particulars and in
its essence, entirely perfect, surpassingly pure.
"A householder or householder's son, hearing the Dhamma, gains
conviction in the Tathagata and reflects: 'Household life is
confining, a dusty path. The life gone forth is like the open air.
It is not easy living at home to practice the holy life totally
perfect, totally pure, like a polished shell. What if I were to
shave off my hair and beard, put on the ochre robes, and go forth
from the household life into homelessness?'
"So after some time he abandons his mass of wealth, large or
small; leaves his circle of relatives, large or small; shaves off
his hair and beard, puts on the ochre robes, and goes forth from
the household life into homelessness.
"When he has thus gone forth, he [follows the Buddha's
instructions until, after attaining the fourth jhana:] With his
mind thus concentrated, purified, & bright, unblemished, free from
defects, pliant, malleable, steady, & attained to
imperturbability, he directs and inclines it to knowledge &
vision ... to creating a mind-made body ... to the modes of supranormal powers ... to the divine ear-element ... to knowledge
of the awareness of other beings ... to knowledge of the
recollection of past lives ... to knowledge of the passing away &
re-appearance of beings ... to the knowledge of the ending of the
(mental) fermentations. He discerns, as it has come to be, that
'This is stress ... This is the origination of stress ... This is
the cessation of stress ... This is the way leading to the
cessation of stress ... These are fermentations ... This is the
origination of fermentations ... This is the cessation of
fermentations ... This is the way. leading to the cessation of
fermentations.' His heart, thus knowing, thus seeing, is released
from the fermentation of sensuality, the fermentation of becoming,
the fermentation of ignorance. With release, there is the
knowledge, 'Released.' He discerns that 'Birth is ended, the holy
life fulfilled, the task done. There is nothing further for this
world.' Just as if there were a pool of water in a mountain
glen-clear, limpid, and unsullied-where a man with good eyesight
standing on the bank could see shells, gravel, and pebbles, and
also shoals of fish swimming about and resting, and it would occur
to him, 'This pool of water is clear, limpid, and unsullied. Here
are these shells, gravel, and pebbles, and also these shoals of
fish swimming about and resting.' In the same way-with his mind
thus concentrated, purified, and bright, unblemished, free from
defects, pliant, malleable, steady, and attained to
imperturbability-the monk directs and inclines it to the knowledge
of the ending of
the
fermentations.
He
discerns,
as it
is
has
come
to
be,
that
'This
is
stress
This
is the
origination
of
stress
...
This is the
cessation
of stress
This
is
the
way
leading
to
the
cessation
of
stress
...
These
are fermentations
...
This
is
the
origination
of
fermentations
...
This
is
the
cessation
of
fermentations
...
This
is
the
way
leading
to
the
cessation
of fermentations.'
His heart, thus knowing,
thus
seeing,
is
released
from
the
fermentation
of sensuality,
the
fermentation
of
becoming,
the
fermentation
of ignorance.
With
release,
there
is the
knowledge,
'Released.'
He discerns
that
'Birth
is
ended,
the holy
life
fulfilled,
the task done. There
is
nothing
further for this world.'
"This,
too,
is
called the marvel
of instruction.
"These
are
the three marvels
that I declare, Kevatta, having
directly
known
and
realized them
for myself."
DN 11
The Sangha
§ 23.
Matangaputta:
It's
too cold,
too hot,
too late in the
evening
people who say
this, shirking their work:
the moment passes them by.
Whoever regards cold & heat
as no more than grass,
doing his
manly duties,
won't
fall away from ease.
With my chest
I push through wild grasses
spear-grass,
ribbon-grass,
rushes-
cultivating
a heart
bent
on
seclusion.
Thag 3:5
§ 24.
Vakkali:
Stricken by sharp,
wind-like
pains,
you,
monk, living
in the forest
grove
-harsh, with limited range
for alms-
what, what will you do?
Suffusing my body
with abundant rapture
& joy,
& enduring what's
harsh,
I'll stay in the
grove.
Developing the frames of reference,
strengths, faculties,
the factors for Awakening,
I'll stay in the grove.
Reflecting on those who are resolute,
their
persistence aroused,
constantly firm in their
effort,
united in concord,
I'll stay in the grove.
Recollecting the One Self-awakened,
self-tamed & centered,
untiring both day & night,
I'll stay
in the grove.
Thag 5:8
§ 25.
Tekicchakani:
The
grain:
harvested.
The
rice: gone
to be
threshed.
But I don't
get
any
alms.
How will I get by?
Confident, recollect
the immeasurable Buddha.
Your body pervaded with rapture,
you'll be at the height
of continual joy.
Confident, recollect
the immeasurable Dhamma.
Your body pervaded with rapture,
you'll be at the height
of continual joy.
Confident, recollect
the immeasurable Sangha.
Your body pervaded with rapture,
you'll be at the height
of continual joy.
You live in the open air.
Cold are these wintry nights.
Don't suffer, overcome with the cold.
Go into your hut, with its fastened bolt.
I'll fasten the four immeasurables.
With them, I'll dwell
in comfort.
I won't suffer from the cold,
dwelling
unperturbed.
Thag 6:2
§ 26.
Sappadasa:
Twenty five years since my going forth,
and no peace of awareness
-not a finger-snap's worth-
attained.
Having gained no oneness of mind,
I was wracked with lust.
Wailing, with my arms upheld, I ran amok from my dwelling
"Or
...
or shall I take the knife?
What's the use of life to me?
If I were to renounce the training, what sort of death
would I have?"
So, taking a razor,
I sat down on a bed. And there was the razor,
placed ready to cut my own vein,
when apt attention arose in me,
the drawbacks appeared,
disenchantment stood
at an even keel:
With that, my heart was released.
See the Dhamma's true rightness!
The three knowledges
have been attained;
the Awakened One's bidding,
done.
Thag 6:6
§ 27.
A bandit chief
"Those who
for the sake of sacrifice
for the sake of wealth
we have killed in the past,
against their will
have trembled & babbled
from fear.
But you --
you show no fear;
your complexion brightens.
Why don't you lament
in the face of what's greatly to be feared?"
Ven.
Adhimutta:
"There
are no painful
mind-states chieftain in one without longing.
In one whose
fetters
are
ended
all fears
are
overcome.'
With the
ending
of (craving)
the guide
to becoming,
when phenomena
are seen
for what they are,
then as in the
laying down of
a
burden,
there's no
fear in death.
I've lived
well
the holy life,
well-developed
the path.
Death holds no fear for me.
It's like the end of a disease.
I've lived well the
holy life,
well-developed the
path,
seen
states of becoming
as devoid of
allure,
like poison
spit out
after it's
drunk.
One gone
to the far
shore
without
clinging,
without fermentation
his task completed,
welcomes
the
ending of life,
as
if freed
from a place of execution.
Having attained
the supreme
Rightness,
unconcerned
with all the world
as
if released
from a burning house,
he doesn't
sorrow
at death.
Whatever's
compounded,
wherever
a
state
of
becomings
obtained,
all
that has
no
one
in charge:
so
says
the
Great
Seer.
Whoever
discerns
this,
as taught
by
the
Awakened
One,
would
no
more
grasp
hold
of any state
of
becoming
than
he
would
a
hot
iron
ball.
I have
no
'I
was,'
no
'I
will be.'
Fabrications
will
simply
go out
of
existence.
What's
to lament
there
in that?
For
one
who
sees,
as
it has
come
to
be,
the
pure
arising
of phenomena,
the
pure
seriality
of
fabrications,
there's no fear.
When seeing the world,
with discernment,
as
on
a par
with grass & twigs, finding no 'mine-ness,'
thinking, 'There's
nothing of mine,'
he
feels no sorrow.
Dissatisfied with this carcass,
I'm unconcerned with becoming.
This body will break up
and there will not be
another.
Do as you like
with this carcass.
From that I will feel
neither hatred
nor love."
Hearing these awesome, hair-raising
words,
the young men threw down their weapons
& said:
"What have
you
done, sir,
or who have you taken as mentor?
Because of whose teachings
is this lack of sorrow acquired?"
"The
all-knowing,
all-seeing
conqueror:
He
is my mentor.
Greatly
compassionate
teacher,
all
the
world's
healer,
this
doctrine
is
his,
unexcelled,
leading
to
ending.
Because
of
his
teachings
is
this
lack
of sorrow acquired."
The
bandits,
hearing
the
good
words
of
the
seer,
threw
down their
swords
& their
weapons.
Some
relinquished
their
life
of
crime,
some chose
the
Going
Forth.
Having
gone
forth
in
the
teachings
of
the
one well-gone,
developing
the
powers &
factors
for
Awakening
wise,
happy,
,
exultant
in mind,
their faculties
ripened,
they touched
uncompounded
Unbinding.
Thag
16:1
§28.
I have
heard
that on one
occasion the
Blessed
One
was staying
near Rajagaha
in the
Bamboo
Grove,
the
Squirrels'
Sanctuary.
Then
Ven.
Maha
Kassapa
went
to
the
Blessed
One
and,
on arrival,
having
bowed down
to
him,
sat
to
one
side.
As he was sitting
there the Blessed
One
said
to
him,
"You
are
now
old,
Kassapa. Your
robes made of cast-off
hemp
rags are
heavy
for you.
So wear robes donated
by
householders,
eat
invitational
meals,
and live close
by me."
"Lord, for a
long
time I have
lived
in
the
wilderness
and
have extolled
living
in
the
wilderness.
I have
been
an
almsgoer
and have extolled
being
an almsgoer.
I have
worn
cast
off rags and
have
extolled
wearing cast
off rags. I
have
worn
only
one set
of
the
triple
robe and
have
extolled
wearing only
one set
of the
triple
robe.
I have
been
modest
and
have
extolled
being
modest.
I
have
been content
and
have
extolled
being
content.
I
have
been
reclusive
and have
extolled
being
reclusive.
I have been unentangled
and
have
extolled
being
unentangled.
I have
kept
my persistence
aroused
and
have
extolled
having
persistence
aroused."
"But,
Kassapa,
what
compelling
reason
do you
see that
you
for a
long
time have
lived
in the
wilderness
and
have
extolled
living
in
the
wilderness
...
that
you
have
kept
your
persistence
aroused
and
have
extolled
having
persistence
aroused?"
"Lord,
I
see
two
compelling
reasons
that
for
a
long
time
I
have
lived in
the
wilderness
and
have
extolled
living
in
the
wilderness
...
that
I have kept
my
persistence
aroused
and
have
extolled
having
persistence
aroused:
seeing
a pleasant
abiding
for
myself
in the here
& now,
and
feeling
sympathy
for
later
generations:
'Perhaps
later
generations
will
take
it
as an example:
''It
seems
that the
disciples
of
the
Awakened
One
and
those
who awakened
after
him lived
for
a
long
time
in
the
wilderness
and extolled
living
in the
wilderness;
were almsgoers
and
extolled
being
almsgoers;
wore
cast
off rags and
extolled
wearing
cast
off rags;
wore
only
one
set
of
the
triple
robe
and
extolled
wearing
only
one
set
of
the
triple
robe;
were
modest
and extolled
being
modest;
were
content
and
extolled
being
content;
were
reclusive
and
extolled
being
reclusive;
were unentangled
and
extolled
being
unentangled;
kept
their
persistence
aroused
and
extolled
having
persistence
aroused."'"
"Good, Kassapa.
Very
good.
It
seems
that
you
are one
who
practices
for the
happiness
of
many,
out
of compassion
for
the
world,
for
the
welfare,
benefit,
&
happiness
of
beings
human
&
divine.
So
continue
wearing
your
robes
of
cast
off hemp
cloth,
go for
alms,
and live
in the
wilderness."
SN 16:5
Mindfulness of In-&-Out Breathing
§ 29. "Endowed with five qualities, a monk pursuing mindfulness
of in-&-out breathing will in no long time penetrate the
Unprovoked (release).
Which five?
"He is
a
person who imposes only a little (on others): one of few duties &
projects, easy to support, easily contented with the requisites of
life.
"He is a person who eats only a little
food, committed to not indulging his stomach.
"He is a person of only a little sloth, committed to wakefulness.
"He is a person of much learning, who has retained what he heard,
has stored what he has heard. Whatever teachings are admirable in
the beginning, admirable in the middle, admirable in the end,
that-in their meaning & expression-proclaim
the holy life that is entirely complete & pure: those he has
listened to often, retained, discussed, accumulated, examined with
his mind, and well-penetrated in terms of his views .... He gets
to hear at will,
easily & without difficulty, talk that is truly sobering &
conducive to the opening of awareness: talk on modesty, contentment,
seclusion, non-entanglement, arousing persistence, virtue,
concentration, discernment, release, and the knowledge & vision of
release .... He lives in the wilderness, in an isolated dwelling
place.
"He reflects on the mind as it is released [see step 12 in the
sixteen steps described in §30].
"Endowed
with these five qualities, a monk pursuing mindfulness of in-&-out
breathing will in no long time penetrate
the Unprovoked."
§30. "Mindfulness of
in-&-out breathing, when developed & pursued, is of great fruit,
of great benefit. Mindfulness of in-&-out breathing, when
developed & pursued, brings the four frames of reference to their
culmination. The four frames of reference, when developed &
pursued, bring the seven factors for Awakening to their
culmination. The seven factors for Awakening, when developed &
pursued, bring clear knowing & release to their culmination.
Mindfulness of
In-&-Out Breathing
"Now, how is
mindfulness of in-&-out breathing developed & pursued so as to
bring the four frames of reference to their culmination?
"There is the case
where a monk, having gone to the wilderness, to the shade of a
tree, or to an empty building, sits down folding his legs
crosswise, holding his body erect, and setting mindfulness to the
fore. Always mindful, he breathes in; mindful he breathes out.
"[1] Breathing in
long, he discerns that he is breathing in long; or breathing out
long, he discerns that he is breathing out long. [2] Or breathing
in short, he discerns that he is breathing in short; or breathing
out short, he discerns that he is breathing out short. [3] He
trains himself to breathe in sensitive to the entire body, and to
breathe out sensitive to the entire body. [4] He trains himself to
breathe in calming the bodily processes, and to breathe out
calming the bodily processes.
"[5] He trains
himself to breathe in sensitive to rapture, and to breathe out
sensitive to rapture. [6] He trains himself to breathe in
sensitive to pleasure, and to breathe out sensitive to pleasure.
[7] He trains himself to breathe in sensitive to mental processes,
and to breathe out sensitive to mental processes. [8] He trains
himself to breathe in calming mental processes, and to breathe out
calming mental processes.
"[9] He trains
himself to breathe in sensitive to the mind, and to breathe out
sensitive to the mind. [10] He trains himself to breathe in
satisfying the mind, and to breathe out satisfying the mind. [11]
He trains himself to breathe in steadying the mind, and to breathe
out steadying the mind. [12] He trains himself to breathe in
releasing the mind, and to breathe out releasing the mind.
"[13] He trains
himself to breathe in focusing on inconstancy, and to breathe out
focusing on inconstancy. [14] He trains himself to breathe in
focusing on dispassion [literally, fading], and to breathe
out focusing on dispassion. [15] He trains himself to breathe in
focusing on cessation, and to breathe out focusing on cessation.
[16] He trains himself to breathe in focusing on relinquishment,
and to breathe out focusing on relinquishment.
The Four Frames of
Reference
"[1] Now, on whatever
occasion a monk breathing in long discerns that he is breathing in
long; or breathing out long, discerns that he is breathing out
long; or breathing in short, discerns that he is breathing in
short; or breathing out short, discerns that he is breathing out
short; trains himself to breathe in... &... out sensitive to the
entire body; trains himself to breathe in... &... out calming the
bodily processes: On that occasion the monk remains focused on the
body in & of itself ardent, alert, & mindful putting
aside greed & distress with reference to the world. I tell you,
monks, that this the in-&-out breath is classed as a body
among bodies, which is why the monk on that occasion remains
focused on the body in & of itself ardent, alert, & mindful
putting aside greed & distress with reference to the world.
"[2] On whatever
occasion a monk trains himself to breathe in... &... out sensitive
to rapture; trains himself to breathe in... &... out sensitive to
pleasure; trains himself to breathe in... &... out sensitive to
mental processes; trains himself to breathe in... &... out calming
mental processes: On that occasion the monk remains focused on
feelings in & of themselves ardent, alert, & mindful
putting aside greed & distress with reference to the world. I tell
you, monks, that this close attention to in-&-out breaths is
classed as a feeling among feelings, which is why the monk on that
occasion remains focused on feelings in & of themselves ardent,
alert, & mindful putting aside greed & distress with reference
to the world.
"[3] On whatever
occasion a monk trains himself to breathe in... &... out sensitive
to the mind; trains himself to breathe in... &... out satisfying
the mind; trains himself to breathe in... &... out steadying the
mind; trains himself to breathe in... &... out releasing the mind:
On that occasion the monk remains focused on the mind in &
of itself ardent, alert, & mindful putting aside greed &
distress with reference to the world. I don't say that there is
mindfulness of in-&-out breathing in one of confused mindfulness
and no alertness, which is why the monk on that occasion remains
focused on the mind in & of itself ardent, alert, & mindful
putting aside greed & distress with reference to the world.
"[4] On whatever
occasion a monk trains himself to breathe in... &... out focusing
on inconstancy; trains himself to breathe in... &... out focusing
on dispassion; trains himself to breathe in... &... out focusing
on cessation; trains himself to breathe in... &... out focusing on
relinquishment: On that occasion the monk remains focused on
mental qualities in & of themselves ardent, alert, & mindful
putting aside greed & distress with reference to the world. He
who sees clearly with discernment the abandoning of greed &
distress is one who oversees with equanimity, which is why the
monk on that occasion remains focused on mental qualities in & of
themselves ardent, alert, & mindful putting aside greed &
distress with reference to the world.
"This is how
mindfulness of in-&-out breathing is developed & pursued so as to
bring the four frames of reference to their culmination.
The Seven Factors
for Awakening
"And how are the four
frames of reference developed & pursued so as to bring the seven
factors for Awakening to their culmination?
"[1] On whatever
occasion the monk remains focused on the body in & of
itself ardent, alert, & mindful putting aside greed & distress
with reference to the world, on that occasion his mindfulness is
steady & without lapse. When his mindfulness is steady & without
lapse, then mindfulness as a factor for Awakening becomes
aroused. He develops it, and for him it goes to the culmination of
its development.
"[2] Remaining
mindful in this way, he examines, analyzes, & comes to a
comprehension of that quality with discernment. When he remains
mindful in this way, examining, analyzing, & coming to a
comprehension of that quality with discernment, then analysis
of qualities as a factor for Awakening becomes aroused. He
develops it, and for him it goes to the culmination of its
development.
"[3] In one who
examines, analyzes, & comes to a comprehension of that quality
with discernment, unflagging persistence is aroused. When
unflagging persistence is aroused in one who examines, analyzes, &
comes to a comprehension of that quality with discernment, then
persistence as a factor for Awakening becomes aroused. He
develops it, and for him it goes to the culmination of its
development.
"[4] In one whose
persistence is aroused, a rapture not-of-the-flesh arises. When a
rapture not-of-the-flesh arises in one whose persistence is
aroused, then rapture as a factor for Awakening becomes
aroused. He develops it, and for him it goes to the culmination of
its development.
"[5] For one who is
enraptured, the body grows calm and the mind grows calm. When the
body & mind of an enraptured monk grow calm, then serenity
as a factor for Awakening becomes aroused. He develops it, and for
him it goes to the culmination of its development.
"[6] For one who is
at ease his body calmed the mind becomes concentrated. When
the mind of one who is at ease his body calmed becomes
concentrated, then concentration as a factor for Awakening
becomes aroused. He develops it, and for him it goes to the
culmination of its development.
"[7] He oversees the
mind thus concentrated with equanimity. When he oversees the mind
thus concentrated with equanimity, equanimity as a factor
for Awakening becomes aroused. He develops it, and for him it goes
to the culmination of its development.
[Similarly with the
other three frames of reference: feelings, mind, & mental
qualities.]
"This is how the four
frames of reference are developed & pursued so as to bring the
seven factors for Awakening to their culmination.
Clear Knowing &
Release
"And how are the
seven factors for Awakening developed & pursued so as to bring
clear knowing & release to their culmination? There is the case
where a monk develops mindfulness as a factor for Awakening
dependent on seclusion... dispassion... cessation, resulting in
relinquishment. He develops analysis of qualities as a
factor for Awakening... persistence as a factor for
Awakening... rapture as a factor for Awakening...
serenity as a factor for Awakening... concentration as
a factor for Awakening... equanimity as a factor for
Awakening dependent on seclusion... dispassion... cessation,
resulting in relinquishment.
"This is how the
seven factors for Awakening, when developed & pursued, bring clear
knowing & release to their culmination."
That is what the
Blessed One said. Gratified, the monks delighted in the Blessed
One's words.
MN 118
§31. At Savatthi. There the Blessed One said, "Monks, do you
develop mindfulness of in-&-out breathing?"
When this was said, Ven. Arittha replied to the Blessed One, "I
develop mindfulness of in-&-out breathing, lord."
"But how do you develop mindfulness of in-&-out breathing, Arittha?"
"Having abandoned sensual desire for past sensual pleasures,
lord, having done away with sensual desire for future sensual
pleasures, and having thoroughly subdued perceptions of
irritation with regard to internal & external events, I breathe
in mindfully and breathe out mindfully."
"There is that mindfulness of in-&-out breathing, Arittha. I
dont say that there isnt. But as to how mindfulness of
in-&out breathing is brought in detail to its culmination,
listen and pay close attention. I will speak."
"As you say, lord, "Ven. Arittha responded to the Blessed One.
The Blessed One said, "And how, Arittha is mindfulness of
in-&-out breathing brought in detail to its culmination? There
is the case where a monk, having gone to the wilderness, to the
shade of a tree, or to an empty building, sits down folding his
legs crosswise, holding his body erect, and setting mindfulness
to the fore. Always mindful, he breathes in; mindful he breathes
out.
"[1] Breathing in long, he discerns, 'I am breathing in long';
or breathing out long: he discerns, 'I am breathing out long.'
... [16] He trains himself "I will breathe in focusing on
relinquishment." He trains himself, I will breathe out focusing
on relinquishment. "
"This, Arittha, is how mindfulness of in-&-out breathing is
brought in detail to its culmination."
§32. "Monks, concentration through mindfulness of in-&-out
breathing, when developed & pursued, is of great fruit, of great
benefit. And how is concentration through mindfulness of
in-&-out breathing developed & pursued so as to be of great
fruit, of great benefit?
"There is the case where a monk, having gone to the wilderness:
to the shade of a tree, or to an empty building, sits down
folding his legs crosswise, holding his body erect, and setting
mindfulness to the fore. Always mindful, he breathes in; mindful
he breathes out.
"[1] Breathing in long, he discerns, 'I am breathing in long';
or breathing out long, he discerns, 'I am breathing out long.'
...
[16] He trains himself, 'I will breathe in focusing on
relinquishment.' He trains himself, 'I will breathe out
focusing on relinquishment.'
"This is how concentration through mindfulness of in-&out
breathing is developed & pursued so as to be of great fruit, of
great benefit.
"I, too, monks, before my Awakening, when I was an unawakened
bodhisatta, frequently remained with this abiding. When I
frequently remained with this abiding, neither my body was
fatigued nor were my eyes, and my mind, through lack of
clinging/sustenance, was released from fermentations.
"So if a monk should wish: 'May neither my body be fatigued nor
my eyes, and may my mind, through lack of clinging/sustenance,
be released from fermentations,' then he should attend carefully
to this same concentration through mindfulness of in-&-out
breathing.
"If a monk should wish: 'May my memories & resolves related to
the household life be abandoned,' then he should attend
carefully to this same concentration through mindfulness of
in-&-out breathing.
"If a monk should wish: 'May I remain percipient of
loathsomeness in the presence of what is not loathsome,' then he
should attend carefully to this same concentration through
mindfulness of in-&-out breathing.
"If a monk should wish: 'May I remain percipient of
unloathsomeness in the presence of what is loathsome ...
percipient of loathsomeness in the presence of what is not
loathsome & what is ... percipient of unloathsomeness in the
presence of what is loathsome & what is not,' then he should
attend carefully to this same concentration through mindfulness
of in-&out breathing.
"If a monk should wish: 'May I -- in the presence of what is
loathsome & what is not -- cutting myself off from both --
remain equanimous, mindful, & alert,' then he should attend
carefully to this same concentration through mindfulness of
in&-out breathing.
"If a monk should wish: 'May I -- quite secluded from
sensuality, secluded from unskillful qualities -- enter &
remain in the first jhana: rapture & pleasure born from
seclusion, accompanied by directed thought & evaluation,' then
he should attend carefully to this same concentration through
mindfulness of in-&-out breathing.
"If a monk should wish: 'May I, with the stilling of directed
thoughts & evaluations, enter & remain in the second jhana:
rapture & pleasure born of concentration, unification of
awareness free from directed thought & evaluation-internal
assurance,' then he should attend carefully to this same
concentration through mindfulness of in-&-out breathing.
"If a monk should wish: May I, with the fading of rapture,
remain equanimous, mindful, & alert, sense pleasure with the
body, and enter & remain in the third jhana, of which the noble
ones declare, "Equanimous & mindful, he has a pleasant abiding,
then he should attend carefully to this same concentration
through mindfulness of in-&-out breathing.
"If a monk should wish: 'May I, with the abandoning of pleasure
& stress -- as with the earlier disappearance of joys &
distresses -- enter & remain in the fourth jhana: purity of
equanimity & mindfulness, neither-pleasure-nor-pain,' then he
should attend carefully to this same concentration through
mindfulness of in-&-out breathing.
"If a monk should wish: 'May I, with the complete transcending
of perceptions of (physical) form, with the disappearance of
perceptions of resistance, and not heeding perceptions of
diversity, (perceiving,) 'Infinite space,' enter & remain m the
dimension of the infinitude of space,' then he should attend
carefully to this same concentration through mindfulness of
in-&-out breathing.
"If a monk should wish: 'May I, with the complete transcending
of the dimensions of the infinitude of space, (perceiving,)
'infinitude consciousness,' enter & remain in the dimension of
the infinitude of consciousness,' then he should attend
carefully to this same concentration through mindfulness of
in-&out breathing.
"If a monk should wish: 'May I, with the complete transcending
of the dimension of the infinitude of consciousness
(perceiving,) 'There is nothing,' enter & remain in the
dimension of nothingness,' then he should attend carefully to
this same concentration through mindfulness of in-&-out
breathing.
"If a monk should wish: 'May I, with the complete transcending
of the dimension of nothingness, enter & remain in the dimension
of neither perception nor non-perception, then he should attend
carefully to this same concentration through mindfulness of
in-&-out breathing.
"If a monk should wish: 'May I, with the complete transcending
of the dimension of neither perception nor non-perception,
enter & remain in the cessation of perception & feeling,' then
he should attend carefully to the same concentration through
mindfulness of in-&-out breathing.
"When concentration through mindfulness of in-&-out breathing is
thus developed, thus pursued, then if he senses a feeling of
pleasure, he discerns that it is inconstant, not grasped at, not
relished. If he senses a feeling of pain, he discerns that it is
inconstant, not grasped at, not relished. If he senses a feeling
of neither-pleasure-nor-pain, he discerns that it is inconstant,
not grasped at, not relished. If he senses a feeling of
pleasure, he senses it disjoined from it. If he senses a feeling
of pain, he senses it disjoined from it. If he senses a feeling
of neither-pleasure-nor-pain, he senses it disjoined from it.
When sensing a feeling limited to the body, he discerns that 'I
am sensing a feeling limited to the body' When sensing a feeling
limited to life, he discerns that 'I am sensing a feeling
limited to life. He discerns that 'With the break-up of the
body, after the termination of life, everything that is
experienced, not being relished, will grow cold right here.'
"Just as an oil lamp burns in dependence on oil & wick; and from
the termination of the oil & wick -- and from not being provided
any other sustenance -- it goes out unnourished; in the same
way, when sensing a feeling limited to the body, he discerns
that 'I am sensing a feeling limited to the body.' When sensing
a feeling limited to life, he discerns that 'I am sensing a
feeling limited to life.' He discerns that 'With the break-up of
the body, after the termination of life, everything that is
sensed, not being relished, will grow cold right here,'"
SN 54:8
§33. I have heard that on one occasion the Blessed One was staying
near Vesali in the Great Wood, at the Gabled Hall. Now on that
occasion the Blessed One, with many lines of reasoning, was
giving the monks a talk on the unattractiveness (of the body), was
speaking in praise of (the perception of) unattractiveness, was
speaking in praise of the development of (the perception of)
unattractiveness. Then the Blessed One addressed the monks:
"Monks, I wish to go into seclusion for half a month. I am not to
be approached by anyone at all except for the one who brings almsfood."
"As you say, lord," the monks responded to him. And no one
approached the Blessed One except for the one who brought almsfood.
Then the monks -- (thinking,) "The Blessed One, with many lines of
reasoning, has given a talk on the unattractiveness (of the body),
has spoken in praise of (the perception of) unattractiveness, has
spoken in praise of the development of (the perception of)
unattractiveness" -- remained committed to the development of (the
perception of) unattractiveness in many modes & manners. They --
ashamed, repelled, & disgusted with this body -- sought for an
assassin. In one day, ten monks took the knife. In one day, twenty
monks took the knife. In one day; thirty monks took the knife. '
Then the Blessed One, emerging from his seclusion after half a
months time, said to Ven. Ananda, "Ananda, why does the community
of monks seem so depleted?"
Because, lord, the Blessed One, with many lines of reasoning, gave
the monks a talk on the unattractiveness (of the body), spoke in
praise of (the perception of) unattractiveness, spoke in praise of
the development of (the perception of) unattractiveness. The
monks ... remained committed to the development of (the
perception of) unattractiveness in many modes & manners. They --
ashamed, repelled, & disgusted with this body -- sought for an
assassin. In one day, ten monks ... twenty monks ... thirty monks
took the knife. It would be good, lord, if the Blessed One would
explain another method so that this community of monks might be
established in gnosis."
In that case, Ananda, gather in the assembly hall all the monks
who live in dependence on Vesali."
"As you say, lord, "Ven. Ananda responded. When he had gathered in
the assembly hall all the monks who lived in dependence on Vesali,
he went to the Blessed One and said, "The community of monks is
gathered, lord. Now is the time to do as the Blessed One sees
fit."
Then the Blessed One went to the assembly hall and sat down on a
seat made ready. As he was sitting there, he addressed the monks:
"Monks, this concentration through mindfulness of in-&-out
breathing, when developed & pursued, is both peaceful & exquisite,
a refreshing & pleasant abiding that immediately disperses &
allays any evil, unskillful (mental) qualities that have arisen.
Just as when, in the last month of the hot season, a great
rain-cloud out of season immediately disperses & allays the dust
& dirt that have stirred up, in the same way this concentration
through mindfulness of in-&-out breathing, when developed &
pursued, is both peaceful & exquisite, a refreshing & pleasant
abiding that immediately disperses & allays any evil, unskillful
(mental) qualities that have arisen.
"And how is concentration through mindfulness of in-&out
breathing developed & pursued so as to be both peaceful &
exquisite, a refreshing & pleasant abiding that immediately
disperses & allays any evil, unskillful (mental) qualities that
have arisen?
"There is the case where a monk, having gone to the wilderness, to
the shade of a tree, or to an empty building, sits down folding
his legs crosswise, holding his body erect, and setting
mindfulness to the fore. Always mindful, he breathes in; mindful
he breathes out.
"[1] Breathing in long, he discerns, 'I am breathing in long'; or
breathing out long, he discerns, 'I am breathing out long' ...
[16] He trains himself, 'I will breathe in focusing on
relinquishment. He trains himself, 'I will breathe out focusing on
relinquishment.'
"This is how concentration through mindfulness of in-&out
breathing is developed & pursued so as to be both peaceful &
exquisite, a refreshing & pleasant abiding that immediately
disperses & allays any evil, unskillful (mental) qualities that
have arisen."
SN 54:9
§34. "There is the case where a monk remains focused on mental
qualities in & of themselves with reference to the five
hindrances. And how does a monk remain focused on mental
qualities in & of themselves with reference to the five
hindrances? There is the case where, there being sensual desire
present within, a monk discerns that 'There is sensual desire
present within me.' Or, there being no sensual desire present
within, he discerns that 'There is no sensual desire present
within me ... He discerns how there is the arising of unarisen
sensual desire. And he discerns how there is the abandoning of
sensual desire once it has arisen. And he discerns how there is no
further appearance in the future of sensual desire that has been
abandoned. [The same formula is repeated for the remaining
hindrances: ill will, sloth & drowsiness, restlessness & anxiety,
and uncertainty.] ....
"Furthermore, the monk remains focused on mental qualities in & of
themselves with reference to the seven factors for Awakening.
And how does he remain focused on mental qualities m & of
themselves with reference to the seven factors for Awakening?
There is the case where, there being mindfulness as a factor for
Awakening present within, he discerns that Mindfulness as a factor
for Awakening is present within me.' Or, there being no
mindfulness as a factor for Awakening present within he discerns
that 'Mindfulness as a factor for Awakening is not present within
me.' He discerns how there is the arising of unarisen mindfulness
as a factor for Awakening. And he discerns how there is the
culmination of the development of mindfulness as a factor for
Awakening once it has arisen." [The same formula is repeated for
the remaining factors for Awakening: analysis of qualities,
persistence, rapture, calm, concentration, & equanimity.]
§35. And what is the food for the arising of unarisen analyses
of qualities as a factor for Awakening, or for the growth &
increase of analysis of qualities as a factor for Awakening once
it has arisen? There are mental qualities that are skillful &
unskillful, blameworthy & blameless, gross & refined, siding with
darkness & with light. To foster appropriate attention to them:
This is the food for the arising of unarisen analysis of qualities
as a factor for Awakening, or for the growth & increase of
analysis of qualities as a factor for Awakening once it has
arisen."
SN 46:51
§36. "If a monk would wish, 'May I attain -- whenever I want
without strain, without difficulty -- the four Jhanas that are
heightened mental states, pleasant abidings in the here-&-now'
then he should be one who brings the precepts to perfection' who
is committed to inner tranquility of awareness, who does not
neglect jhana, who is endowed with insight, and who frequents
empty dwellings.
"If a monk would wish, 'May I -- with the ending of fermentations
-- remain in the fermentation-free awareness-release &
discernment-release, having directly known & realized them for
myself right in the here-&-now,' then he should be one who brings
the precepts to perfection, who is committed to inner tranquility
of awareness, who does not neglect Jhana, who is endowed with
insight, and who frequents empty dwellings."
AN 10:71
§37. "The individual who has attained internal tranquility of
awareness, but not insight into phenomena through heightened
discernment, should approach an individual who has attained
insight into phenomena through heightened discernment and ask him:
'How should fabrications be regarded? How should they be
investigated? How should they be seen with insight?' The other
will answer in line with what he has seen & experienced:
'Fabrications should be regarded in this way. Fabrications should
be investigated in this way. Fabrications should be seen in this
way with insight.' Then eventually he [the first] will become one
who has attained both internal tranquility of awareness &
insight into phenomena through heightened discernment.
"As for the individual who has attained insight into phenomena
through heightened discernment, but not internal tranquility of
awareness, he should approach an individual who has attained
internal tranquility of awareness ... and ask him, How should the
mind be steadied? How should it be made to settle down? How should
it be unified? How should it be concentrated?' The other will
answer in line with what he has seen & experienced: 'The mind
should be steadied in this way. The mind should be made to settle
down in this way. The mind should be unified in this way. The mind
should be concentrated in this way. Then eventually he [the first]
will become one who has attained both internal tranquility of
awareness & insight into phenomena through heightened
discernment."
AN 4:94
§38. "I have also taught the step-by-step cessation of
fabrications. When one has attained the first jhana, speech has
ceased. When one has attained the second jhana, directed thoughts
& evaluations [verbal fabrications] have ceased. When one has
attained the third jhana, rapture has ceased. When one has
attained the fourth jhana, in-and-out breaths [bodily
fabrications] have ceased. When one has attained the dimension of
the infinite of space, the perception of forms has ceased. When
one has attained the dimension of the infinitude of
consciousness, the perception of the dimension of the infinitude
of space has ceased. When one has attained the dimension of
nothingness, the perception of the dimension of the infinitude of
consciousness has ceased. When one has attained the dimension of
neither-perception nor non-perception, the perception of the
dimension of nothingness has ceased. When one has attained the
cessation of perception & feeling, perceptions & feelings [mental
fabrications] have ceased.
"Then, monk, I have also taught the step-by-step stilling of
fabrications. When one has attained the first jhana, speech has
been stilled. When one has attained the second jhana, directed
thought & evaluation have been stilled. When one has attained the
third Jhana, rapture has been stilled. When one has attained the
fourth jhana, in-and-out breathing has been stilled. When one has
attained the dimension of the infinitude of space, the perception
of forms has been stilled. When one has attained the dimension of
the infinitude of consciousness, the perception of the dimension
of the infinitude of space has been stilled. When one has attained
the dimension of nothingness, the perception of the dimension of
the infinitude of consciousness has been stilled. When one has
attained the dimension of neither-perception nor non-perception,
the perception of the dimension of nothingness has been stilled.
When one has attained the cessation of perception & feeling,
perception & feeling have been stilled. When a monk's
fermentations have ended, passion has been stilled, aversion has
been stilled, delusion has been stilled.
"There are these six calmings. When one has attained the first
jhana, speech has been calmed. When one has attained the second
jhana, directed thought & evaluation have been calmed. When one
has attained the third jhana, rapture has been calmed. When one
has attained the fourth jhana, in-and-out breathing has been
calmed. When one has attained the cessation of perception &
feeling, perception & feeling have been calmed. When a monk's
fermentations have ended, passion has been calmed, aversion has
been calmed, delusion has been calmed."
SN 36:11
§39. I have heard that on one occasion Ven. Sariputta was staying
near Rajagaha in the Bamboo Grove, the Squirrels' Feeding
Sanctuary. There he said to the monks, "This Unbinding is
pleasant, friends. This Unbinding is pleasant."
When this was said, Ven. Udayin said to Ven. Sariputta, "But what
is the pleasure here, my friend, where there is nothing felt?"
"Just that is the pleasure here, my friend: where there is nothing
felt. There are these five strands of sensuality. Which five?
Forms cognizable via the eye-agreeable, pleasing, charming,
endearing, fostering desire, enticing; sounds cognizable via the
ear ... aromas cognizable via the nose ... flavors cognizable via
the tongue ... tactile sensations cognizable via the
bodyagreeable, pleasing, charming, endearing, fostering desire,
enticing. Whatever pleasure or joy arises in dependence on these
five strands of sensuality, that is sensual pleasure.
"Now there is the case where a monk-quite secluded from
sensuality, secluded from unskillful qualities -- enters & remains
in the first jhana: rapture & pleasure born from seclusion,
accompanied by directed thought & evaluation. If, as he remains
there, he is beset with attention to perceptions dealing with
sensuality, that is an affliction for him. Just as pain arises
as an affliction in a healthy person for his affliction, even so
the attention to perceptions dealing with sensuality that beset
the monk is an affliction for him. Now, the Blessed One has said
that whatever is an affliction is stress. So by this line of
reasoning it may be known how Unbinding is pleasant.
"Then there is the case where a monk, with the stilling of
directed thoughts & evaluations, enters & remains in the second
jhana: rapture & pleasure born of concentration, unification of
awareness free from directed thought & evaluation -- internal
assurance. If, as he remains there, he is beset with attention to
perceptions dealing with directed thought, that is an
affliction for him ...
"Then there is the case where a monk, with the fading of rapture,
remains in equanimity, mindful & alert, senses pleasure with the
body, and enters & remains in the third jhana, of which the noble
ones declare, 'Equanimous & mindful, he has a pleasant abiding.
If, as he remains there, he is beset with attention to perceptions
dealing with rapture, that is an affliction for him ...
"Then there is the case where a monk, with the abandoning of
pleasure & stress -- as with the earlier disappearance of joys &
distresses -- enters & remains in the fourth jhana: purity of
equanimity & mindfulness, neither-pleasure-nor-pain. If, as he
remains there, he is beset with attention to perceptions dealing
with equanimity, that is an affliction for him ...
"Then there is the case where a monk, with the complete
transcending of perceptions of (physical) form, with the
disappearance of perception of resistance, and not heeding
perceptions of diversity, (perceiving,) 'Infinite space,' enters &
remains m the dimension of the infinitude of space. If, as he
remains there, he is beset with attention to perceptions dealing
with form, that is an affliction for him ...
"Then there is the case where a monk, with the complete
transcending of the dimension of the infinitude of space,
(perceiving,) 'Infinite consciousness,' enters & remains in the
dimension of the infinitude of consciousness. If, as he remains
there, he is beset with attention to perceptions dealing with
the dimension of the infinitude of space, that is an
affliction for him ...
"Then there is the case where a monk, with the complete
transcending of the dimension of the infinitude of consciousness,
(perceiving,) 'There is nothing,' enters & remains in the
dimension of nothingness. If, as he remains there, he is beset
with attention to perceptions dealing with the dimension of the
infinitude of consciousness, that is an affliction for him ...
"Then there is the case where a monk, with the complete
transcending of the dimension of nothingness, enters & remains in
the dimension of neither perception nor non-perception. If, as he
remains there, he is beset with attention to perceptions dealing
with the dimension of nothingness, that is an affliction
for him. Now, the Blessed One has said that whatever is an
affliction is stress. So by this line of reasoning it may be known
how Unbinding is pleasant.
"Then there is the case where a monk, with the complete
transcending of the dimension of neither perception nor
non-perception, enters & remains in the cessation of perception &
feeling. And, having seen (that) with discernment, his
fermentations are completely ended. So by this line of reasoning
it may be known how Unbinding is pleasant."
AN 9:34
§40. Then the Blessed One, emerging from his seclusion after three
months' time, addressed the monks: Monks, If wanderers of other
sects should ask you, 'With what abiding did Master Gotama often
remain during the Rains retreat?' -- thus asked, you should answer
them: 'The Blessed One often remained with concentration through
in-&-out breathing during the Rains retreat' ...
"Monks, if anyone speaking rightly were to described something as
'a noble dwelling,' 'a brahma-dwelling,' 'the Tathagata's
dwelling,' he would, speaking rightly, describe concentration
through mindfulness of in-&-out breathing as 'a noble dwelling,'
'a brahma-dwelling,' 'the Tathagata's dwelling.'
"Those monks who are trainees, yearning for the unexcelled relief
from bondage, their aspirations as yet unfulfilled: for them
concentration through mindfulness of in-&-out breathing, when
developed & pursued, leads to the ending of the fermentations.
"As for those monks who are worthy ones, devoid of
fermentations-who have attained completion, finished the task,
laid down the burden, attained the true goal, destroyed the
fetters of becoming, and are released through right knowledge: for
them concentration through mindfulness of in-&-out breathing,
when developed & pursued, leads to a pleasant dwelling here & now,
and to mindfulness & alertness.
"If anyone speaking rightly were to describe something as 'a noble
dwelling,' 'a brahma-dwelling,' 'the Tathagata's dwelling,' he
would, speaking rightly, describe concentration through
mindfulness of in-&-out breathing as 'a noble dwelling,' 'a brahma-dwelling,'
'the Tathagata's dwelling.'"
SN 54:11
Mindfulness of Death
§41.
"Now,
based on what line
of reasoning should
one often
reflect
... that
'I am subject
to death,
have
not
gone beyond
death'?
There are beings
who are intoxicated with
a (typical)
living
person's intoxication
with life.
Because
of that
intoxication with
life,
they
conduct
themselves
in
a bad way in
body ...
in speech ...
and in mind. But when
they often reflect on that fact,
that living
person's
intoxication
with life
will
either be entirely
abandoned
or grow
weaker ....
"Now,
a disciple
of the
noble
ones considers
this:
'I am not the only
one subject
to death,
who has
not
gone beyond death.
To
the
extent
that
there
are
beings-past
and future,
passing away
and re-arising-all
beings are subject
to death,
have
not
gone beyond death.
'When he/she often
reflects
on this, the (factors of the)
path
take birth.
He/she sticks with that path, develops
it,
cultivates
it.
As he/she
sticks with that
path, develops
it and cultivates
it, the fetters are abandoned, the latent
tendencies
destroyed."
AN 5:57
§42. I have heard that at
one time the Blessed One was staying at Nadika, in the Brick Hall.
There he addressed the monks, 'Monks!'
'Yes, lord,' the
monks replied.
The Blessed One said,
'Mindfulness of death, when developed & pursued, is of great fruit
& great benefit. It gains a footing in the Deathless, has the
Deathless as its final end. Therefore you should develop
mindfulness of death.'
When this was said, a
certain monk addressed the Blessed One, 'I already develop
mindfulness of death.'
'And how do you
develop mindfulness of death?'
'I think, "O, that I
might live for a day & night, that I might attend to the Blessed
One's instructions. I would have accomplished a great deal." This
is how I develop mindfulness of death.'
Then another monk
addressed the Blessed One, 'I, too, already develop mindfulness of
death.'
'And how do you
develop mindfulness of death?'
'I think, "O, that I
might live for a day, that I might attend to the Blessed One's
instructions. I would have accomplished a great deal." This is how
I develop mindfulness of death.'
Then another monk
addressed the Blessed One, 'I, too, develop mindfulness of
death...'I think, "O, that I might live for the interval that it
takes to eat a meal, that I might attend to the Blessed One's
instructions. I would have accomplished a great deal"...
Then another monk
addressed the Blessed One, 'I, too, develop mindfulness of
death...'I think, "O, that I might live for the interval that it
takes to swallow having chewed up four morsels of food, that I
might attend to the Blessed One's instructions. I would have
accomplished a great deal"...
Then another monk
addressed the Blessed One, 'I, too, develop mindfulness of
death...'I think, "O, that I might live for the interval that it
takes to swallow having chewed up one morsel of food, that I might
attend to the Blessed One's instructions. I would have
accomplished a great deal"...
Then another monk
addressed the Blessed One, 'I, too, develop mindfulness of
death...'I think, "O, that I might live for the interval that it
takes to breathe out after breathing in, or to breathe in after
breathing out, that I might attend to the Blessed One's
instructions. I would have accomplished a great deal." This is how
I develop mindfulness of death.'
When this was said,
the Blessed One addressed the monks. 'Whoever develops mindfulness
of death, thinking, "O, that I might live for a day & night... for
a day... for the interval that it takes to eat a meal... for the
interval that it takes to swallow having chewed up four morsels of
food, that I might attend to the Blessed One's instructions. I
would have accomplished a great deal" they are said to dwell
heedlessly. They develop mindfulness of death slowly for the sake
of ending the effluents.
'But whoever develops
mindfulness of death, thinking, "O, that I might live for the
interval that it takes to swallow having chewed up one morsel of
food... for the interval that it takes to breathe out after
breathing in, or to breathe in after breathing out, that I might
attend to the Blessed One's instructions. I would have
accomplished a great deal" they are said to dwell heedfully.
They develop mindfulness of death acutely for the sake of ending
the effluents.
'Therefore you should
train yourselves: "We will dwell heedfully. We will develop
mindfulness of death acutely for the sake of ending the
effluents." That is how you should train yourselves.'
That is what the
Blessed One said. Gratified, the monks delighted in the Blessed
One's words.
AN 6.19
§43. I have heard that at
one time the Blessed One was staying at Nadika, in the Brick Hall.
There he addressed the monks, 'Monks, mindfulness of death when
developed & pursued is of great fruit & great benefit. It gains
a footing in the Deathless, has the Deathless as its final end.
And how is mindfulness of death developed & pursued so that it is
of great fruit & great benefit, gains a footing in the Deathless,
and has the Deathless as its final end?
'There is the case
where a monk, as day departs and night returns, reflects: "Many
are the [possible] causes of my death. A snake might bite me, a
scorpion might sting me, a centipede might bite me. That would be
how my death would come about. That would be an obstruction for
me. Stumbling, I might fall; my food, digested, might trouble me;
my bile might be provoked, my phlegm... piercing wind forces [in
the body] might be provoked. That would be how my death would come
about. That would be an obstruction for me." Then the monk should
investigate: "Are there any evil, unskillful mental qualities
unabandoned by me that would be an obstruction for me were I to
die in the night?" If, on reflecting, he realizes that there are
evil, unskillful mental qualities unabandoned by him that would be
an obstruction for him were he to die in the night, then he should
put forth extra desire, effort, diligence, endeavor, undivided
mindfulness, & alertness for the abandoning of those very same
evil, unskillful qualities. Just as when a person whose turban or
head was on fire would put forth extra desire, effort, diligence,
endeavor, undivided mindfulness, & alertness to put out the fire
on his turban or head, in the same way the monk should put forth
extra desire, effort, diligence, endeavor, undivided mindfulness,
& alertness for the abandoning of those very same evil, unskillful
qualities. But if, on reflecting, he realizes that there are no
evil, unskillful mental qualities unabandoned by him that would be
an obstruction for him were he to die in the night, then for that
very reason he should dwell in joy & rapture, training himself day
& night in skillful qualities.
'Further, there is
the case where a monk, as night departs and day returns, reflects:
"Many are the [possible] causes of my death. A snake might bite
me, a scorpion might sting me, a centipede might bite me. That
would be how my death would come about. That would be an
obstruction for me. Stumbling, I might fall; my food, digested,
might trouble me; my bile might be provoked, my phlegm... piercing
wind forces [in the body] might be provoked. That would be how my
death would come about. That would be an obstruction for me." Then
the monk should investigate: "Are there any evil, unskillful
mental qualities unabandoned by me that would be an obstruction
for me were I to die during the day?" If, on reflecting, he
realizes that there are evil, unskillful mental qualities
unabandoned by him that would be an obstruction for him were he to
die during the day, then he should put forth extra desire, effort,
diligence, endeavor, undivided mindfulness, & alertness for the
abandoning of those very same evil, unskillful qualities. Just as
when a person whose turban or head was on fire would put forth
extra desire, effort, diligence, endeavor, undivided mindfulness,
& alertness to put out the fire on his turban or head, in the same
way the monk should put forth extra desire, effort, diligence,
endeavor, undivided mindfulness, & alertness for the abandoning of
those very same evil, unskillful qualities. But if, on reflecting,
he realizes that there are no evil, unskillful mental qualities
unabandoned by him that would be an obstruction for him were he to
die during the day, then for that very reason he should dwell in
joy & rapture, training himself day & night in skillful qualities.
'This, monks, is how
mindfulness of death is developed & pursued so that it is of great
fruit & great benefit, gains a footing in the Deathless, and has
the Deathless as its final end.'
That is what the
Blessed One said. Gratified, the monks delighted in the Blessed
One's words.
AN 6.20
And who is the person
who, subject to death, is not afraid or in terror of death? There
is the case of the person who has abandoned passion, desire,
fondness, thirst, fever, and craving for sensuality... who has
abandoned passion, desire, fondness, thirst, fever, and craving
for the body... who has done what is good, what is skillful, has
given protection to those in fear, and has not done what is evil,
savage, or cruel... who has no doubt or perplexity, who has
arrived at certainty with regard to the True Dhamma. When he comes
down with a serious disease... he does not grieve, is not
tormented, does not weep or beat his breast or grow delirious.
This is another person who, subject to death, is not afraid or in
terror of death.
AN
6.184
Now, based on what
line of reasoning should one often reflect... that "I am subject
to death, have not gone beyond death"? There are beings who are
intoxicated with a [typical] living person's intoxication with
life. Because of that intoxication with life, they conduct
themselves in a bad way in body... in speech... and in mind. But
when they often reflect on that fact, that living person's
intoxication with life will either be entirely abandoned or grow
weaker...
Now, a disciple of
the noble ones considers this: "I am not the only one subject to
death, who has not gone beyond death. To the extent that there are
beings past and future, passing away and re-arising all beings
are subject to death, have not gone beyond death." When he/she
often reflects on this, the [factors of the] path take birth.
He/she sticks with that path, develops it, cultivates it. As
he/she sticks with that path, develops it and cultivates it, the
fetters are abandoned, the obsessions destroyed.
AN 5.57
§44. Then King Pasenadi of
Kosala approached the Blessed One in the middle of the day and, on
arrival, having bowed down, sat to one side. As he was sitting
there, the Blessed One said to him: "Well now, your majesty, where
are you coming from in the middle of the day?"
"Just now, lord, I
was engaged in the sort of royal affairs typical of head-anointed
noble-warrior kings intoxicated with the intoxication of
sovereignty, obsessed by greed for sensual pleasures, who have
attained stable control in their country, and who rule having
conquered a great sphere of territory on earth."
"What do you think,
your majesty? Suppose a man, trustworthy and reliable, were to
come to you from the east and on arrival would say: 'If it please
your majesty, you should know that I come from the east. There I
saw a great mountain, as high as the clouds, coming this way,
crushing all living beings [in its path]. Do whatever you think
should be done.' Then a second man were to come to you from the
west... Then a third man were to come to you from the north...
Then a fourth man were to come to you from the south and on
arrival would say: 'If it please your majesty, you should know
that I come from the south. There I saw a great mountain, as high
as the clouds, coming this way, crushing all living beings. Do
whatever you think should be done.' If, your majesty, such a great
peril should arise, such a terrible destruction of human life
the human state being so hard to obtain what should be done?"
"If, lord, such a
great peril should arise, such a terrible destruction of human
life the human state being so hard to obtain what else should
be done but Dhamma-conduct, right conduct, skillful deeds,
meritorious deeds?"
"I inform you, your
majesty, I announce to you, your majesty: aging and death are
rolling in on you. When aging and death are rolling in on you,
great king, what should be done?"
"As aging and death
are rolling in on me, lord, what else should be done but
Dhamma-conduct, right conduct, skillful deeds, meritorious deeds?
"There are, lord,
elephant battles [fought by] head-anointed noble-warrior kings
intoxicated with the intoxication of sovereignty, obsessed by
greed for sensual pleasures, who have attained stable control in
their country, and who rule having conquered a great sphere of
territory on earth; but there is no use for those elephant
battles, no scope for them, when aging and death are rolling in.
There are cavalry battles... chariot battles... infantry
battles... but there is no use for those infantry battles, no
scope for them, when aging and death are rolling in. In this royal
court there are counselors who, when the enemies arrive, are
capable of dividing them by their wits; but there is no use for
those battles of wits, no scope for them, when aging and death are
rolling in. In this royal court there is abundant bullion and gold
stored in vaults and depositories, and with such wealth we are
capable of buying off enemies when they come; but there is no use
for those battles of wealth, no scope for them, when aging and
death are rolling in. As aging and death are rolling in on me,
lord, what else should be done but Dhamma-conduct, right conduct,
skillful deeds, meritorious deeds?"
"So it is, your
majesty! So it is, your majesty! As aging and death are rolling in
on you, what else should be done but Dhamma-conduct, right
conduct, skillful deeds, meritorious deeds?"
That is what the
Blessed One said. Having said that, the One Well-Gone, the
Teacher, further said this:
"Like massive boulders,
mountains pressing against the sky,
moving in from all sides,
crushing the four directions,
so aging and death
come rolling over living beings:
noble warriors, priests, priests,
workers, outcastes, & scavengers.
They spare nothing.
They trample everything.
Here elephant troops can hold no
ground,
nor can chariots or infantry,
nor can a battle of wits or wealth win
out.
So a wise person,
seeing his own good,
steadfast, secures confidence
in the Buddha, Dhamma, & Sangha.
One who practices the Dhamma
in thought, word, & deed,
receives praise here on earth
and after death rejoices in heaven."
SN 3.25
§45. He would not chase
after the past,
nor place expectations on the future.
What is past
is left behind.
The future
is as yet unreached.
Whatever quality is present
he clearly sees right there,
right there.
Unvanquished, unshaken,
that's how he develops the mind.
Ardently doing his duty today,
for who knows? tomorrow
death may come.
There is no bargaining
with Death & his mighty horde.
Whoever lives thus ardently,
relentlessly
both day & night,
has truly had an auspicious day:
So says the Peaceful Sage.
MN 131
§ 46. "And who is the person who,
subject to death, is not afraid or in terror of death? There is
the case of the person who has abandoned passion, desire,
fondness, thirst, fever, and craving for sensuality .... who has
abandoned passion, desire, fondness, thirst, fever, and craving
for the body ....
who has done what is good, what is skillful, has given protection
to those in fear, and has not done what is evil, savage, or cruel
....
who has no doubt or
perplexity, who has arrived at certainty with regard to the True
Dhamma. When he comes down with a serious disease ...
he does not grieve, is not
tormented, does not weep or beat his breast or grow delirious.
This is another person who, subject to death, is not afraid or in
terror of death."
AN 4:184
§ 47. "Just as a fire, Vaccha, burns
with sustenance, and not without sustenance, even so I declare the
rebirth of one who has sustenance, and not of one without
sustenance."
"But, Venerable Gotama, at the moment
a flame is being swept on by the wind and goes a far distance,
what do you say is its sustenance then?'
"Vaccha, when a flame is being swept
on by the wind and goes a far distance, I say that it is
wind-sustained.
The wind, Vaccha, is its sustenance
at that time."
"And at the moment when a being sets
this body aside and has not yet attained another body, what do you
say is its sustenance then?"
"Actually, Vaccha, when a being sets
this body aside and has not yet attained another body, I say that
it is craving-sustained.
Craving, Vaccha, is its sustenance at that time."
SN 44:9
§ 48.
Mogharaja:
How does one view the world
so as not to be seen
by Death's king?
The Buddha:
View the world, Mogharaja,
as empty-
always mindful
to have removed any view
about self.
This way one is above & beyond
death.
This is how one views the world
so as not to be seen
by Death's king.
Sn5:15
Mindfulness Immersed
in the Body
§49. "Now, how is
mindfulness immersed in the body developed, how is it pursued, so
as to be of great fruit & great benefit?
"There is the case
where a monk having gone to the wilderness, to the shade of a
tree, or to an empty building sits down folding his legs
crosswise, holding his body erect and setting mindfulness to the
fore [lit: the front of the chest]. Always mindful, he breathes
in; mindful he breathes out.
"Breathing in long,
he discerns that he is breathing in long; or breathing out long,
he discerns that he is breathing out long. Or breathing in short,
he discerns that he is breathing in short; or breathing out short,
he discerns that he is breathing out short. He trains himself to
breathe in sensitive to the entire body and to breathe out
sensitive to the entire body. He trains himself to breathe in
calming bodily fabrication (the breath) and to breathe out calming
bodily fabrication. And as he remains thus heedful, ardent, &
resolute, any memories & resolves related to the household life
are abandoned, and with their abandoning his mind gathers &
settles inwardly, grows unified & centered. This is how a monk
develops mindfulness immersed in the body.
"Furthermore, when
walking, the monk discerns that he is walking. When standing, he
discerns that he is standing. When sitting, he discerns that he is
sitting. When lying down, he discerns that he is lying down. Or
however his body is disposed, that is how he discerns it... This
is how a monk develops mindfulness immersed in the body.
"Furthermore, when
going forward & returning, he makes himself fully alert; when
looking toward & looking away... when bending & extending his
limbs... when carrying his outer cloak, his upper robe & his
bowl... when eating, drinking, chewing, & savoring... when
urinating & defecating... when walking, standing, sitting, falling
asleep, waking up, talking, & remaining silent, he makes himself
fully alert... This is how a monk develops mindfulness immersed in
the body.
"Furthermore,... just
as if a sack with openings at both ends were full of various kinds
of grain wheat, rice, mung beans, kidney beans, sesame seeds,
husked rice and a man with good eyesight, pouring it out, were
to reflect, 'This is wheat. This is rice. These are mung beans.
These are kidney beans. These are sesame seeds. This is husked
rice'; in the same way, the monk reflects on this very body from
the soles of the feet on up, from the crown of the head on down,
surrounded by skin and full of various kinds of unclean things:
'In this body there are head hairs, body hairs, nails, teeth,
skin, flesh, tendons, bones, bone marrow, kidneys, heart, liver,
pleura, spleen, lungs, large intestines, small intestines, gorge,
feces, bile, phlegm, pus, blood, sweat, fat, tears, skin-oil,
saliva, mucus, fluid in the joints, urine'... This is how a monk
develops mindfulness immersed in the body.
"Furthermore,... just
as a skilled butcher or his apprentice, having killed a cow, would
sit at a crossroads cutting it up into pieces, the monk
contemplates this very body however it stands, however it is
disposed in terms of properties: 'In this body there is the
earth property, the liquid property, the fire property, & the wind
property'... This is how a monk develops mindfulness immersed in
the body.
"Furthermore, as if
he were to see a corpse cast away in a charnel ground one day,
two days, three days dead bloated, livid, & festering, he
applies it to this very body, 'This body, too: Such is its nature,
such is its future, such its unavoidable fate'...
"Or again, as if he
were to see a corpse cast away in a charnel ground, picked at by
crows, vultures, & hawks, by dogs, hyenas, & various other
creatures... a skeleton smeared with flesh & blood, connected with
tendons... a fleshless skeleton smeared with blood, connected with
tendons... a skeleton without flesh or blood, connected with
tendons... bones detached from their tendons, scattered in all
directions here a hand bone, there a foot bone, here a shin
bone, there a thigh bone, here a hip bone, there a back bone, here
a rib, there a breast bone, here a shoulder bone, there a neck
bone, here a jaw bone, there a tooth, here a skull... the bones
whitened, somewhat like the color of shells... piled up, more than
a year old... decomposed into a powder: He applies it to this very
body, 'This body, too: Such is its nature, such is its future,
such its unavoidable fate.'
And as he remains
thus heedful, ardent, & resolute, any memories & resolves related
to the household life are abandoned, and with their abandoning his
mind gathers & settles inwardly, grows unified & centered. This is
how a monk develops mindfulness immersed in the body.
The Four Jhanas
"Furthermore, quite
withdrawn from sensuality, withdrawn from unskillful mental
qualities, he enters and remains in the first jhana: rapture &
pleasure born from withdrawal, accompanied by directed thought &
evaluation. He permeates & pervades, suffuses & fills this very
body with the rapture & pleasure born from withdrawal. Just as if
a skilled bathman or bathman's apprentice would pour bath powder
into a brass basin and knead it together, sprinkling it again &
again with water, so that his ball of bath powder saturated,
moisture-laden, permeated within & without would nevertheless
not drip; even so, the monk permeates... this very body with the
rapture and pleasure born of withdrawal. There is nothing of his
entire body unpervaded by rapture & pleasure born from withdrawal.
And as he remains thus heedful, ardent, & resolute, any memories &
resolves related to the household life are abandoned, and with
their abandoning his mind gathers & settles inwardly, grows
unified & centered. This is how a monk develops mindfulness
immersed in the body.
"And furthermore,
with the stilling of directed thoughts & evaluations, he enters &
remains in the second jhana: rapture & pleasure born of composure,
one-pointedness of awareness free from directed thought &
evaluation internal assurance. He permeates & pervades, suffuses
& fills this very body with the rapture & pleasure born of
composure. Just like a lake with spring-water welling up from
within, having no inflow from the east, west, north, or south, and
with the skies supplying abundant showers time & again, so that
the cool fount of water welling up from within the lake would
permeate & pervade, suffuse & fill it with cool waters, there
being no part of the lake unpervaded by the cool waters; even so,
the monk permeates... this very body with the rapture & pleasure
born of composure. There is nothing of his entire body unpervaded
by rapture & pleasure born of composure. And as he remains thus
heedful, ardent, & resolute, any memories & resolves related to
the household life are abandoned, and with their abandoning his
mind gathers & settles inwardly, grows unified & centered. This is
how a monk develops mindfulness immersed in the body.
"And furthermore,
with the fading of rapture, he remains equanimous, mindful, &
alert, and senses pleasure with the body. He enters & remains in
the third jhana, of which the Noble Ones declare, 'Equanimous &
mindful, he has a pleasant abiding.' He permeates & pervades,
suffuses & fills this very body with the pleasure divested of
rapture. Just as in a lotus pond, some of the lotuses, born &
growing in the water, stay immersed in the water and flourish
without standing up out of the water, so that they are permeated &
pervaded, suffused & filled with cool water from their roots to
their tips, and nothing of those lotuses would be unpervaded with
cool water; even so, the monk permeates... this very body with the
pleasure divested of rapture. There is nothing of his entire body
unpervaded with pleasure divested of rapture. And as he remains
thus heedful, ardent, & resolute, any memories & resolves related
to the household life are abandoned, and with their abandoning his
mind gathers & settles inwardly, grows unified & centered. This is
how a monk develops mindfulness immersed in the body.
"And furthermore,
with the abandoning of pleasure & pain as with the earlier
disappearance of elation & distress he enters & remains in the
fourth jhana: purity of equanimity & mindfulness,
neither-pleasure-nor-pain. He sits, permeating the body with a
pure, bright awareness. Just as if a man were sitting covered from
head to foot with a white cloth so that there would be no part of
his body to which the white cloth did not extend; even so, the
monk sits, permeating the body with a pure, bright awareness.
There is nothing of his entire body unpervaded by pure, bright
awareness. And as he remains thus heedful, ardent, & resolute, any
memories & resolves related to the household life are abandoned,
and with their abandoning his mind gathers & settles inwardly,
grows unified & centered. This is how a monk develops mindfulness
immersed in the body.
Fullness of Mind
"Monks, whoever
develops & pursues mindfulness immersed in the body encompasses
whatever skillful qualities are on the side of clear knowing. Just
as whoever pervades the great ocean with his awareness encompasses
whatever rivulets flow down into the ocean, in the same way,
whoever develops & pursues mindfulness immersed in the body
encompasses whatever skillful qualities are on the side of clear
knowing.
"In whomever
mindfulness immersed in the body is not developed, not pursued,
Mara gains entry, Mara gains a foothold.
"Suppose that a man
were to throw a heavy stone ball into a pile of wet clay. What do
you think, monks would that heavy stone ball gain entry into the
pile of wet clay?"
"Yes, lord."
"In the same way, in
whomever mindfulness immersed in the body is not developed, not
pursued, Mara gains entry, Mara gains a foothold.
"Now, suppose that
there were a dry, sapless piece of timber, and a man were to come
along with an upper fire-stick, thinking, 'I'll light a fire. I'll
produce heat.' What do you think would he be able to light a
fire and produce heat by rubbing the upper fire-stick in the dry,
sapless piece of timber?"
"Yes, lord."
"In the same way, in
whomever mindfulness immersed in the body is not developed, not
pursued, Mara gains entry, Mara gains a foothold.
"Now, suppose that
there were an empty, hollow water-pot set on a stand, and a man
were to come along carrying a load of water. What do you think
would he get a place to pour out his water?"
"Yes, lord."
"In the same way, in
whomever mindfulness immersed in the body is not developed, not
pursued, Mara gains entry, Mara gains a foothold.
"Now, in whomever
mindfulness immersed in the body is developed, is pursued, Mara
gains no entry, Mara gains no foothold. Suppose that a man were to
throw a ball of string against a door panel made entirely of
heartwood. What do you think would that light ball of string
gain entry into the door panel made entirely of heartwood?"
"No, lord."
"In the same way, in
whomever mindfulness immersed in the body is developed, is
pursued, Mara gains no entry, Mara gains no foothold.
"Now, suppose that
there were a wet, sappy piece of timber, and a man were to come
along with an upper fire-stick, thinking, 'I'll light a fire. I'll
produce heat.' What do you think would he be able to light a
fire and produce heat by rubbing the upper fire-stick in the wet,
sappy piece of timber?"
"No, lord."
"In the same way, in
whomever mindfulness immersed in the body is developed, is
pursued, Mara gains no entry, Mara gains no foothold.
"Now, suppose that
there were an water-pot set on a stand, full of water up to the
brim so that crows could drink out of it, and a man were to come
along carrying a load of water. What do you think would he get a
place to pour out his water?"
"No, lord."
"In the same way, in
whomever mindfulness immersed in the body is developed, is
pursued, Mara gains no entry, Mara gains no foothold.
An Opening to the
Higher Knowledges
"When anyone has
developed & pursued mindfulness immersed in the body, then
whichever of the six higher knowledges he turns his mind to know
and realize, he can witness them for himself whenever there is an
opening.
"Suppose that there
were a water jar, set on a stand, brimful of water so that a crow
could drink from it. If a strong man were to tip it in any way at
all, would water spill out?"
"Yes, lord."
"In the same way,
when anyone has developed & pursued mindfulness immersed in the
body, then whichever of the six higher knowledges he turns his
mind to know and realize, he can witness them for himself whenever
there is an opening.
"Suppose there were a
rectangular water tank set on level ground, bounded by dikes
brimful of water so that a crow could drink from it. If a strong
man were to loosen the dikes anywhere at all, would water spill
out?"
"Yes, lord."
"In the same way,
when anyone has developed & pursued mindfulness immersed in the
body, then whichever of the six higher knowledges he turns his
mind to know and realize, he can witness them for himself whenever
there is an opening.
"Suppose there were a
chariot on level ground at four crossroads, harnessed to
thoroughbreds, waiting with whips lying ready, so that a skilled
driver, a trainer of tamable horses, might mount and taking the
reins with his left hand and the whip with his right drive out
and back, to whatever place and by whichever road he liked; in the
same way, anyone has developed & pursued mindfulness immersed in
the body, then whichever of the six higher knowledges he turns his
mind to know and realize, he can witness them for himself whenever
there is an opening.
Ten Benefits
"Monks, for one in
whom mindfulness immersed in the body is cultivated, developed,
pursued, handed the reins and taken as a basis, given a grounding,
steadied, consolidated, & well-undertaken, ten benefits can be
expected. Which ten?
"[1] He conquers
displeasure & delight, and displeasure does not conquer him. He
remains victorious over any displeasure that has arisen.
"[2] He conquers fear
& dread, and fear & dread do not conquer him. He remains
victorious over any fear & dread that have arisen.
"[3] "He is resistant
to cold, heat, hunger, thirst, the touch of gadflies & mosquitoes,
wind & sun & creeping things; to abusive, hurtful language; he is
the sort that can endure bodily feelings that, when they arise,
are painful, sharp, stabbing, fierce, distasteful, disagreeable,
deadly.
"[4] "He can attain
at will, without trouble or difficulty, the four jhanas
heightened mental states providing a pleasant abiding in the here
& now.
"[5] He wields
manifold supranormal powers. Having been one he becomes many;
having been many he becomes one. He appears. He vanishes. He goes
unimpeded through walls, ramparts, and mountains as if through
space. He dives in and out of the earth as if it were water. He
walks on water without sinking as if it were dry land. Sitting
crosslegged he flies through the air like a winged bird. With his
hand he touches and strokes even the sun and moon, so mighty and
powerful. He exercises influence with his body even as far as the
Brahma worlds.
"[6] He hears by
means of the divine ear-element, purified and surpassing the human
both kinds of sounds: divine and human, whether near or far.
"[7] He knows the
awareness of other beings, other individuals, having encompassed
it with his own awareness. He discerns a mind with passion as a
mind with passion, and a mind without passion as a mind without
passion. He discerns a mind with aversion as a mind with aversion,
and a mind without aversion as a mind without aversion. He
discerns a mind with delusion as a mind with delusion, and a mind
without delusion as a mind without delusion. He discerns a
restricted mind as a restricted mind, and a scattered mind as a
scattered mind. He discerns an enlarged mind as an enlarged mind,
and an unenlarged mind as an unenlarged mind. He discerns an
excelled mind [one that is not an the most excellent level] as an
excelled mind, and an unexcelled mind as an unexcelled mind. He
discerns a centered mind as a centered mind, and an uncentered
mind as an uncentered mind. He discerns a released mind as a
released mind, and an unreleased mind as an unreleased mind.
"[8] He recollects
his manifold past lives (lit: previous homes), i.e., one birth,
two births, three births, four, five, ten, twenty, thirty, forty,
fifty, one hundred, one thousand, one hundred thousand, many aeons
of cosmic contraction, many aeons of cosmic expansion, many aeons
of cosmic contraction and expansion, [recollecting], 'There I had
such a name, belonged to such a clan, had such an appearance. Such
was my food, such my experience of pleasure and pain, such the end
of my life. Passing away from that state, I re-arose there. There
too I had such a name, belonged to such a clan, had such an
appearance. Such was my food, such my experience of pleasure and
pain, such the end of my life. Passing away from that state, I
re-arose here.' Thus he remembers his manifold past lives in their
modes and details.
"[9] He sees by
means of the divine eye, purified and surpassing the human
beings passing away and re-appearing, and he discerns how they are
inferior and superior, beautiful and ugly, fortunate and
unfortunate in accordance with their kamma: 'These beings who
were endowed with bad conduct of body, speech, and mind, who
reviled the noble ones, held wrong views and undertook actions
under the influence of wrong views with the break-up of the
body, after death, have re-appeared in the plane of deprivation,
the bad destination, the lower realms, in hell. But these beings
who were endowed with good conduct of body, speech, and mind, who
did not revile the noble ones, who held right views and undertook
actions under the influence of right views with the break-up of
the body, after death, have re-appeared in the good destinations,
in the heavenly world.' Thus by means of the divine eye,
purified and surpassing the human he sees beings passing away
and re-appearing, and he discerns how they are inferior and
superior, beautiful and ugly, fortunate and unfortunate in
accordance with their kamma.
"[10] Through the
ending of the mental effluents, he remains in the effluent-free
awareness-release and discernment-release, having known and made
them manifest for himself right in the here and now.
"Monks, for one in
whom mindfulness immersed in the body is cultivated, developed,
pursued, handed the reins and taken as a basis, given a grounding,
steadied, consolidated, & well-undertaken, these ten benefits can
be expected."
That is what the
Blessed One said. Gratified, the monks delighted in the Blessed
One's words.
MN 119
§50. Whether walking, standing,
sitting, or lying down,
it flexes & stretches:
this is the body's movement.
Joined together with tendons & bones,
plastered over with muscle & skin,
hidden by complexion,
the body isn't seen
for what it is:
filled with intestines, filled with
stomach,
with the lump of the liver,
bladder, lungs, heart,
kidneys, spleen,
mucus, sweat, saliva, fat,
blood, synovial fluid, bile, & oil.
On top of that,
in nine streams,
filth is always flowing from it:
from the eyes: eye secretions,
from the ears: ear secretions,
from the nose: mucus,
from the mouth: now vomit,
now phlegm,
now bile.
from the body: beads of sweat.
And on top of that,
its hollow head is filled with brains.
The fool, beset by ignorance,
thinks it beautiful.
but when it lies dead,
swollen, livid,
cast away in a charnel ground,
even relatives don't care for it.
Dogs feed on it,
jackals, wolves, & worms.
Crows & vultures feed on it,
along with any other animals there.
Having heard the Awakened One's words,
the discerning monk
comprehends, for he sees it
for what it is:
"As this is,so is that. As that, so
this."
Within & without,
he should let desire for the body
fade away.
With desire & passion faded away,
the discerning monk arrives here:
at the deathless,
the calm,
the undying state
of Unbinding.
This two-footed, filthy, evil-smelling,
filled - with -various-carcasses,
oozing-out-here-&-there body:
Whoever would think,
on the basis of a body like this,
to exalt himself or disparage another:
What is that
if not blindness?
Sn 1:11
§ 51. "1 will teach you a Dhamma discourse on bondage & lack of
bondage. Listen & pay close attention. I will speak."
"Yes, lord," the monks responded.
The Blessed One said: "A woman attends inwardly to her feminine
faculties, her feminine gestures, her feminine manners, feminine
poise, feminine desires, feminine voice, feminine charms. She is
excited by that, delighted by that. Being excited & delighted by
that, she attends outwardly to masculine faculties, masculine
gestures, masculine manners, masculine poise, masculine desires,
masculine voices, masculine charms. She is excited by that,
delighted by that. Being excited & delighted by that, she wants to
be bonded to what is outside her, wants whatever pleasure &
happiness that arise based on that bond. Delighting, caught up in
her femininity, a woman goes into bondage with reference to men.
This is how a woman does not transcend her femininity.
"A man attends inwardly to his masculine faculties, masculine
gestures, masculine manners, masculine poise, masculine desires,
masculine voice, masculine charms. He is excited by that, delighted
by that. Being excited & delighted by that, he attends outwardly to
feminine faculties, feminine gestures, feminine manners, feminine
poise, feminine desires, feminine voices, feminine charms. He is
excited by that, delighted by that. Being excited & delighted by
that, he wants to be bonded to what is outside him, wants whatever
pleasure & happiness that arise based on that bond. Delighting,
caught up in his masculinity, a man goes into bondage with reference
to women. This is how a man does not transcend his masculinity.
"And how is there lack of bondage? A woman does not attend inwardly
to her feminine faculties ... feminine charms. She is not excited by
that, not delighted by that ... does not attend outwardly to
masculine faculties ... masculine charms. She is not excited by
that, not delighted by that ... does not want to be bonded to what
is outside her, does not want whatever pleasure & happiness that
arise based on that bond. Not delighting, not caught up in her
femininity, a woman does not go into bondage with reference to men.
This is how a woman transcends her femininity.
"A man does not attend inwardly to his masculine faculties ...
masculine charms. He is not excited by that, not delighted by that
... does not attend outwardly to feminine faculties ... feminine
charms. He is not excited by that, not delighted by that ... does
not want to be bonded to what is outside him, does not want whatever
pleasure & happiness that arise based on that bond. Not delighting,
not caught up in his masculinity, a man does not go into bondage
with reference to women. This is how a man transcends his
masculinity.
"This is how there is lack of bondage. And this is the Dhamma
discourse on bondage & lack of bondage."
AN 7:48
§ 52. The Blessed One said, "Suppose, monks, that a large crowd of
people comes thronging together, saying, 'The beauty queen! The
beauty queen!' And suppose that the beauty queen is highly
accomplished at singing & dancing, so that an even greater crowd
comes thronging, saying, 'The beauty queen is singing! The beauty
queen is dancing!' Then a man comes along, desiring life & shrinking
from death, desiring pleasure & abhorring pain. They say to him,
'Now look here, mister. You must take this bowl filled to the brim
with oil and carry it on your head in between the great crowd & the
beauty queen. A man with a raised sword will follow right behind
you, and wherever you spill even a drop of oil, right there will he
cut off your head.' Now what do you think, monks: Will that man, not
paying attention to the bowl of oil, let himself get distracted
outside?"
"No, lord."
"I have given you this parable to convey a meaning. The meaning is
this: The bowl filled to the brim with oil stands for mindfulness
immersed in the body. Thus you should train yourselves: 'We will
develop mindfulness immersed in the body. We will pursue it, give it
a means of transport, give it a grounding, steady it, consolidate
it, and undertake it well.' That is how you should train
yourselves."
SN 47:20
§ 53. "And what is lack of restraint? There is the case where a
monk, seeing a form with the eye, is set on pleasing forms, is
repelled by unpleasing forms, and remains with body-mindfulness unestablished, with limited awareness. He does not discern, as it
has come to be, the awareness-release, the discernment-release,
where any evil, unskillful mental qualities that have arisen utterly
cease without remainder.
"Hearing a sound with the ear ....
"Smelling an aroma with the nose
"Tasting a flavor with the tongue
"Touching a tactile sensation with the body ....
"Cognizing an idea with the intellect, he is set on pleasing
ideas, is repelled by unpleasing ideas, and remains with
body-mindfulness unestablished, with limited awareness. He does
not discern, as it has come to be, the awareness-release, the
discernment-release, where any evil, unskillful mental qualities
that have arisen utterly cease without remainder.
"Just as if a person, catching six animals of different ranges, of
different habitats, were to bind them with a strong rope. Catching a
snake, he would bind it with a strong rope. Catching a crocodile ...
a bird ... a dog ... a hyena ... a monkey, he would bind it with a
strong rope. Binding them all with a strong rope, and tying a knot
in the middle, he would set chase to them.
"Then those six animals, of different ranges, of different habitats,
would each pull toward its own range & habitat. The snake would
pull, thinking, 'I'll go into the anthill.' The crocodile would
pull, thinking, 'I'll go into the water.' The bird would pull,
thinking, 'I'll fly up into the air.' The dog would pull, thinking,
'I'll go into the village.' The hyena would pull, thinking, 'I'll go
into the charnel ground.' The monkey would pull, thinking, 'I'll go
into the forest.' And when these six animals became internally
exhausted, they would submit, they would surrender, they would come
under the sway of whichever among them was the strongest. In the
same way, when a monk whose mindfulness immersed in the body is
undeveloped & unpursued, the eye pulls toward pleasing forms, while
unpleasing forms are repellent. The ear pulls toward pleasing sounds
.... The nose pulls toward pleasing aromas .... The tongue pulls
toward pleasing flavors .... The body pulls toward pleasing tactile
sensations .... The intellect pulls toward pleasing ideas, while
unpleasing ideas are repellent. This, monks, is lack of restraint.
"And what is restraint? There is the case where a monk, seeing a
form with the eye, is not set on pleasing forms, is not repelled by
unpleasing forms, and remains with body-mindfulness established,
with immeasurable awareness. He discerns, as it has come to be, the
awareness-release, the discernment-release, where all evil,
unskillful mental qualities that have arisen utterly cease without
remainder.
"Hearing a sound with the ear ....
"Smelling an aroma with the nose
"Tasting a flavor with the tongue
"Touching a tactile sensation with the body ....
"Cognizing an idea with the intellect, he is not set on pleasing
ideas, is not repelled by unpleasing ideas, and remains with
body-mindfulness established, with immeasurable awareness. He
discerns, as it has come to be, the awareness-release, the
discernment-release, where all evil, unskillful mental qualities
that have arisen utterly cease without remainder.
"Just as if a person, catching six animals of different ranges, of
different habitats, were to bind them with a strong rope. Catching a
snake, he would bind it with a strong rope. Catching a crocodile
... a bird ... a dog ... a hyena ... a monkey, he would bind it with
a strong rope. Binding them all with a strong rope, he would tether
them to a strong post or stake.
"Then those six animals, of different ranges, of different habitats,
would each pull toward its own range & habitat. The snake would
pull, thinking, 'I'll go into the anthill.' The crocodile would
pull, thinking, 'I'll go into the water.' The bird would pull,
thinking, 'I'll fly up into the air.' The dog would pull, thinking,
'I'll go into the village.' The hyena would pull, thinking, 'I'll go
into the charnel ground.' The monkey would pull, thinking, 'I'll go
into the forest.' And when these six animals became internally
exhausted, they would stand, sit, or lie down right there next to
the post or stake. In the same way, when a monk whose mindfulness
immersed in the body is developed & pursued, the eye does not pull
toward pleasing forms, and unpleasing forms are not repellent. The
ear does not pull toward pleasing sounds .... The nose does not pull
toward pleasing aromas .... The tongue does not pull toward pleasing
flavors
The body does not pull toward pleasing tactile sensations
The intellect does not pull toward pleasing ideas, and unpleasing
ideas are not repellent. This, monks, is restraint.
"The 'strong post or stake' is a term for mindfulness immersed in
the body.
"Thus you should train yourselves: 'We will develop mindfulness
immersed in the body. We will pursue it, give it a means of
transport, give it a grounding. We will steady it, consolidate it,
and set about it properly.' That is how you should train
yourselves."
SN 35:206
§54. "These are the four modes of practice. Which four? Painful
practice with slow intuition, painful practice with quick intuition,
pleasant practice with slow intuition, & pleasant practice with
quick intuition.
"And which is painful practice with slow intuition? There is the
case where a monk remains focused on unattractiveness with regard to
the body. Percipient of loathsomeness with regard to food &
non-delight with regard to the entire world, he remains focused on
impermanence with regard to all fabrications. The perception of
death is well established within him. He dwells in dependence on the
five strengths of a learner strength of conviction, strength of
conscience, strength of concern, strength of persistence, &
strength of discernment but his five faculties ... are present in a
weak form. Because of their weakness, he attains only slowly the
immediacy that leads to the ending of the fermentations. This is
called painful practice with slow intuition.
"And which is painful practice with quick intuition? There is the
case where a monk remains focused on unattractiveness with regard to
the body ... focused on impermanence with regard to all
fabrications. The perception of death is well established within
him. He dwells in dependence on the five strengths of a learner ...
and his five faculties ... are present in an acute form. Because of
their acuity, he attains quickly the immediacy that leads to the
ending of the fermentations. This is called painful practice with
quick intuition.
"And which is pleasant practice with slow intuition? There is the
case where a monk enters & remains in the first jhana ... second
jhana ... third jhana ... fourth jhana. He dwells in dependence on
the five strengths of a learner ... but his five faculties ... are
present in a weak form. Because of their weakness, he attains only
slowly the immediacy that leads to the ending of the fermentations.
This is called pleasant practice with slow intuition.
"And which is pleasant practice with quick intuition? There is the
case where a monk
enters & remains in the first Jhana ... second
jhana ... third jhana ... fourth jhana. He dwells in dependence on
the five strengths of a learner ... and his five faculties ... are
present in an acute form. Because of their acuity, he attains
quickly the immediacy that leads to the ending of the
fermentations. This is called pleasant practice with quick
intuition.
"These are the four modes of practice."
AN 4:163
§55. "Whoever pervades the great ocean with his awareness
encompasses whatever rivulets flow down into the ocean. In the same
way, whoever develops & pursues mindfulness immersed in the body
encompasses whatever skillful qualities are on the side of clear
knowing."
"When one thing is practiced & pursued, the body is calmed, the mind
is calmed, thinking & evaluating are stilled, and all qualities on
the side of clear knowing go to the culmination of their
development. Which one thing? Mindfulness immersed in the body."
"When one thing is practiced & pursued, ignorance is abandoned,
clear knowing arises, the conceit 'I am' is abandoned, latent
tendencies are uprooted, fetters are abandoned. Which one thing?
Mindfulness immersed in the body."
"Those who do not taste mindfulness of the body do not taste the
deathless. Those who taste mindfulness of the body taste the
deathless."
"Those who are heedless of mindfulness of the body are heedless of
the deathless."
"Those who comprehend mindfulness of the body comprehend the
deathless."
AN 1:225, 227, 230, 235, 239, 245
Recollection of
Stilling
§56. "Whereas formerly he foolishly had
greed -- as well as desire & infatuation -- he has now abandoned
them, their root destroyed like an uprooted palm tree, deprived of
the conditions of development, not destined for future arising.
Whereas formerly he foolishly had malice -- as well as ill-will &
hatred -- he has now abandoned them .... Whereas formerly he
foolishly had ignorance -- as well as delusion & confusion-he has
now abandoned them, their root destroyed like an uprooted palm
tree, deprived of the conditions of development, not destined for
future arising. Thus a monk so endowed is endowed with the highest
determination for stilling, for this-the stilling of passions,
aversions, & delusions -- is the highest noble stilling."
MN 140
§57. "I tell you, the ending of the
fermentations depends on the first jhana ... the second jhana ...
the third ... the fourth ... the dimension of the infinitude of
space ... the dimension of the infinitude of consciousness ...
the dimension of nothingness. I tell you, the ending of the
fermentations depends on the dimension of neither perception nor
non-perception.
'"I tell you, the ending of the
fermentations depends on the first jhana.' Thus it has been said.
In reference to what was it said? There is the case where a monk,
secluded from sensuality, secluded from unskillful qualities,
enters & remains in the first jhana: rapture & pleasure born from
seclusion, accompanied by directed thought & evaluation. He
regards whatever phenomena there that are connected with form,
feeling, perception, fabrications, & consciousness, as
inconstant, stressful, a disease, a cancer, an arrow, painful, an
affliction, alien, a disintegration, an emptiness, not-self. He
turns his mind away from those phenomena, and having done so,
inclines his mind to the property of deathlessness: 'This is
peace, this is exquisite -- the resolution of all fabrications;
the relinquishment of all acquisitions; the ending of craving;
dispassion; cessation; Unbinding.'
"Suppose that an archer or archer's
apprentice were to practice on a straw man or mound of clay, so
that after a while he would become able to shoot long distances,
to fire accurate shots in rapid succession, and to pierce great
masses. In the same way, there is the case where a monk
enters &
remains in the first jhana: rapture & pleasure born of seclusion,
accompanied by directed thought & evaluation. He regards whatever
phenomena there that are connected with form, feeling, perception,
fabrications, & consciousness, as inconstant, stressful, a
disease, a cancer, an arrow, painful, an affliction, alien, a
disintegration, an emptiness, not-self. He turns his mind away
from those phenomena, and having done so, inclines his mind to
the property of deathlessness: 'This is peace, this is exquisite
-- the resolution of all fabrications; the relinquishment of all
acquisitions; the ending of craving; dispassion; cessation;
Unbinding.'
"Staying right there, he reaches the
ending of the fermentations. Or, if not, then -- through this
very Dhamma-passion, this Dhamma-delight, and from the total
wasting away of the first five fetters [self-identity views,
grasping at habits & practices, uncertainty, sensual passion, and
irritation]-he is due to be reborn (in the Pure Abodes), there to
be totally unbound, never again to return from that world.
"'I tell you, the ending of the
fermentations depends on the first Jhana.' Thus it was said, and
in reference to this was it said.
[Similarly with the second, third, and
fourth jhana.]
'''I tell you, the ending of the
fermentations depends on the dimension of the infinitude of
space.' Thus it has been said. In reference to what was it said?
There is the case where a monk - with the complete transcending of
perceptions of (physical) form, with the disappearance of
perceptions of resistance, and not heeding perceptions of
diversity, (perceiving,) 'Infinite space' -- enters & remains in
the dimension of the infinitude of space. He regards whatever
phenomena there that are connected with feeling, perception,
fabrications, & consciousness, as inconstant, stressful, a
disease, a cancer, an arrow, painful, an affliction, alien, a
disintegration, an emptiness, not-self. He turns his mind away
from those phenomena, and having done so, inclines his mind to the
property of deathlessness: 'This is peace, this is exquisite - the
resolution of all fabrications; the relinquishment of all
acquisitions; the ending of craving; dispassion; cessation;
Unbinding.'
"Suppose that an archer or archer's
apprentice were to practice on a straw man or mound of clay, so
that after a while he would become able to shoot long distances,
to fire accurate shots in rapid succession, and to pierce great
masses. In the same way, there is the case where a monk ... enters
& remains in the dimension of the infinitude of space. He regards
whatever phenomena there that are connected with feeling,
perception, fabrications, & consciousness, as inconstant,
stressful, a disease, a cancer, an arrow, painful, an affliction,
alien, a disintegration, an emptiness, not-self. He turns his mind
away from those phenomena, and having done so, inclines his mind
to the property of deathlessness: 'This is peace, this is
exquisite -- the resolution of all fabrications; the relinquishment
of all acquisitions; the ending of craving; dispassion;
cessation; Unbinding.'
"Staying right there, he reaches the
ending of the fermentations. Or, if not, then -- through this
very Dhamma-passion, this very Dhamma-delight, and from the total
wasting away of the first five of the fetters -- he is due to be
reborn (in the Pure Abodes), there to be totally unbound, never
again to return from that world.
"'I tell you, the ending of the
fermentations depends on the dimension of the infinitude of
space.' Thus it was said, and in reference to this was it said.
[Similarly with the dimension of the
infinitude of consciousness and the dimension of nothingness.]
"Thus, as far as the
perception-attainments go, that is as far as gnosis-penetration
goes. As for these two dimensions-the attainment of the dimension
of neither perception nor non-perception & the attainment of the
cessation of feeling & perception-I tell you that they are to be
rightly explained by those monks who are meditators, skilled in
attaining, skilled in attaining & emerging, who have attained &
emerged in dependence on them."
AN 9:36
§ 58. "Among whatever qualities
[dhammas]
there may be, fabricated or
unfabricated, the quality of dispassion -- the subduing of
intoxication, the elimination of thirst, the uprooting of
attachment, the breaking of the round, the destruction of
craving, dispassion, cessation, the realization of Unbinding --
is considered supreme. Those who have confidence in the quality
of dispassion have confidence in what is supreme; and for those
with confidence in the supreme, supreme is the result."
Iti 90
§59.
There's no fire like passion,
no loss
like anger,
no pain
like the aggregates,
no bliss
other than peace.
Hunger: the
foremost illness.
Fabrications: the foremost pain.
For one
knowing this truth
as it has
come to be,
Unbinding
is the
foremost bliss.
Dhp
202-203
§60. How
inconstant
are
compounded things!
Their
nature: to arise & pass away.
They
disband as they are arising.
Their total
stilling is bliss.
DN 16
Glossary
Arahant:
A "worthy one" or "pure
one;" a person whose mind is free of defilement and thus not
destined for further rebirth. A title for the Buddha and the
highest level of his noble disciples.
Asava:
Fermentation; effluent. Four
qualities-sensuality, views, becoming, and ignorance-that "flow
out" of the mind and create the flood of the round of death and
rebirth.
Bodhisatta:
"A being (striving) for Awakening;" the
term used to describe the Buddha before he actually became Buddha,
from his first aspiration to Buddhahood until the time of his full
Awakening. Sanskrit form:
Bodhisattva.
Brahma:
An inhabitant of the higher heavenly
realms of form or formlessness.
Deva (devata):
Literally, "shining one." An inhabitant
of the heavenly realms.
Dhamma:
(1) Event; action; (2) a phenomenon in
and of itself; (3) mental quality; (4) doctrine, teaching; (5)
nibbana (although there are passages describing nibbana as the
abandoning of all dhammas). Sanskrit form:
Dharma.
Gotama:
The Buddha's clan name.
Jhiina:
Mental absorption. A state of strong
concentration focused on a single sensation or mental notion.
Kamma:
(1) Intentional action. (2) The results
of intentional actions. Sanskrit form:
Karma.
Khandha:
Aggregate; physical and mental
phenomena as they are directly experienced:
rupa -
physical form;
vedana
feelings of pleasure, pain, or neither
pleasure nor pain; sanna -
perception, mental label; sankharas - fabrication, thought
construct; and vinnana -
sensory consciousness, the
act of taking note of sense data and ideas as they occur. Sanskrit
form: Skandha.
Mara:
The personification of temptation and
all forces, within and without, that create obstacles to release
from the round of death and rebirth.
Nibbana:
Literally, the "unbinding" of the mind
from passion, aversion, and delusion, and from the entire round of
death and rebirth. As this term also denotes the extinguishing of
a fire, it carries connotations of stilling, cooling, and peace.
Sanskrit form: Nirvana.
Pajapati:
A high-ranking deva, second in command
to the king of his particular deva realm.
Pali:
The language of the oldest extant Canon
of the Buddha's teachings.
Sakyan:
An inhabitant of the Sakyan republic,
the Buddha's home territory.
Sangha:
On the conventional
(sammati)
level, this term denotes the
communities of Buddhist monks and nuns; on the ideal
(ariya)
level, it denotes those followers of
the Buddha, lay or ordained, who have attained at least
stream-entry.
Tathagata:
Literally, one who has "become
authentic (tathaagata)"
or who is "truly gone
(tatha-gata)":
an epithet used in ancient India for a
person who has attained the highest religious goal. In Buddhism,
it usually denotes the Buddha, although occasionally it also
denotes any of his arahant disciples.
Abbreviations
AN
Anguttara Nikaya
DN
Digha Nikaya
Dhp
Dhammapada
Iti
Itivuttaka
MN
Majjhima Nikaya
SN
Samyutta Nikaya
Sn
Sutta Nipata
Thag
Theragatha
Ud
Udana
References to DN, Iti, and MN
are to discourse (sutta).
Those to Dhp are to verse.
References to other texts are to section
(samyutta, nipata,
or
vagga)
and discourse.
All translations from these texts are
by the author, and are based on the Royal Thai Edition of the Pali
Canon (Bangkok: Mahamakut Rajavidyalaya, 1982).
Provenance:
©1999 Metta Forest Monastery.
Transcribed from a file provided by the author.
This Access to Insight edition is ©19992010 John T.
Bullitt.
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