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+ | ====== Wings to Awakening: Part I ====== | ||
+ | <span hide> | ||
+ | |||
+ | Summary: | ||
+ | |||
+ | |||
+ | <div #h_meta> | ||
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+ | <div # | ||
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+ | <div # | ||
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+ | <div # | ||
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+ | <div # | ||
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+ | <div # | ||
+ | |||
+ | </ | ||
+ | |||
+ | <div # | ||
+ | |||
+ | <div # | ||
+ | |||
+ | <div navigation></ | ||
+ | |||
+ | </ | ||
+ | |||
+ | <span # | ||
+ | |||
+ | <div alphalist> | ||
+ | <span hlist> [[index|Intro]] | Part I | [[part2|Part II]] | [[part3|Part III]] | [[end|End]] </ | ||
+ | |||
+ | </ | ||
+ | |||
+ | ===== Contents ===== | ||
+ | <div chapter> | ||
+ | <span anchor # | ||
+ | |||
+ | * A. [[# | ||
+ | * B. [[# | ||
+ | |||
+ | </ | ||
+ | |||
+ | ====== A. Skillfulness ====== | ||
+ | <div chapter> | ||
+ | <span anchor # | ||
+ | |||
+ | The Buddha' | ||
+ | |||
+ | Unlike many of his contemporaries — and many thinkers before and since — the Buddha did not try to reason from abstract principles down to direct experience. As we noted in the Introduction, | ||
+ | |||
+ | In reaction to the theories of being, the <span anchor # | ||
+ | |||
+ | In a manner typical of his approach to problems, the Buddha avoided both sides of this argument by focusing directly on the level of immediate experience and exploring the implications of truths that both sides overlooked. Instead of fixing on the content of the views expressed, he considered the actions of those who were expressing the views. The logic either of total determinism or of total chaos must end in the conclusion that purposeful action is pointless, and yet adherents of both schools continued to act in purposeful ways. The fact that each side advanced an interpretation of reality implied that both agreed that there were skillful and unskillful ways of approaching the truth, for each insisted that the other used unskillful forms of observation and argumentation to advance its views. Thus the Buddha looked directly at skillful action in and of itself, worked out its implications in viewing knowledge itself as a skill — rather than a body of facts — and found that those implications carried him all the way to release. | ||
+ | |||
+ | We have already touched on how implications drawn from the fact of skillful action shaped the major outlines of the Buddha' | ||
+ | |||
+ | The important element in this input is attention. Anyone who has <span anchor # | ||
+ | |||
+ | These implications of the fact of skillfulness account for the main framework of the Buddha' | ||
+ | |||
+ | The first lesson of skillfulness is that the essence of an action lies in the <span anchor # | ||
+ | |||
+ | The interplay of name, form, and consciousness also plays a role in the formulation of the third and fourth noble truths, providing an answer to the quandary of how the stress and suffering inherent in the cycle of action can be ended. If one tried simply to stop the cycle through a direct intention, the intention itself would count as a factor to keep the cycle going. This double bind can be dissolved, however, if one can watch as the contact between consciousness and the cycle naturally falls away. This possibility requires, not an attempt at inaction, but even greater skillfulness in all the factors of action. Convinced that the only way to true happiness would be to find a way out of the cycle, that there had to be such a way, and that this was it, the Bodhisatta developed each of the factors of skillful action to an even higher degree of skill.< | ||
+ | |||
+ | These truths not only formed his most basic teaching {[[part3# | ||
+ | |||
+ | The Wings to Awakening — as alternate expressions of the path to the cessation of stress — are also shaped by the implications of the fact of skillfulness. These implications account directly for the main factors in the Wings — the qualities of equanimity, <span anchor # | ||
+ | |||
+ | Many people have misunderstood this point, believing that the Buddha' | ||
+ | |||
+ | When the factors of the path //are// mutually brought to a state of consummation, | ||
+ | |||
+ | Thus we can say that the Dhamma — in terms of doctrine, practice, and attainment — derives from the fully explored implications of one observation: | ||
+ | |||
+ | Unfortunately, | ||
+ | |||
+ | These musical terms recur throughout the Buddha' | ||
+ | |||
+ | In the most general sense, this comparison underlines the fact that the knowledge needed for release from suffering is the same sort as that involved in mastering a skill — a continued <span anchor # | ||
+ | |||
+ | In addition to this general observation, | ||
+ | |||
+ | A second point is that the musical analogy makes vivid the need for <span anchor # | ||
+ | |||
+ | A third point is that this analogy helps clarify passages in the texts that speak of attaining the goal without effort {[[part2# | ||
+ | |||
+ | In fact, the Buddha' | ||
+ | |||
+ | {{ : | ||
+ | |||
+ | The passages included in this first section cover three themes: (1) how the distinction between what is skillful and not is fundamental to the practice; (2) how to determine what is skillful and not; and (3) how to become skillful in developing skillful states of mind. Because these issues are so basic, the passages are fairly self-explanatory. A few of their facets, however, are easy to overlook. | ||
+ | |||
+ | First, it is important to note that the definition of skillful states of mind as free of greed, aversion, and delusion, provides a convenient rule of thumb for distinguishing between <span anchor # | ||
+ | |||
+ | Second, the distinction between skillful and unskillful provides an insightful explanation for the causes for good and evil behavior. This distinction is not limited to the values of any particular society, and it avoids the issue of whether beings are inherently good or bad. When people act in evil ways, it is because they lack skill in the way they think; when they think in skillful ways, they naturally will do good. Because skill is something that can be acquired, the way to goodness is open for all people who want to be good, no matter how badly they have behaved in the past. The Canon tells of people who had committed misdeeds and, upon realizing their mistakes, confessed them to the Buddha. The most striking instance was King Ajatasattu [[en: | ||
+ | |||
+ | Third, it is important to note the two basic factors, internal and external, that enable one to tell what is skillful and unskillful. <span anchor # | ||
+ | |||
+ | The main external factor is <span anchor # | ||
+ | |||
+ | The two prerequisites for skillfulness are amplified in [[# | ||
+ | |||
+ | The interaction between <span anchor # | ||
+ | |||
+ | ===== Passages from the Pali canon ===== | ||
+ | <span anchor # | ||
+ | |||
+ | **<span anchor # | ||
+ | |||
+ | And as I remained thus heedful, ardent, & resolute, thinking imbued with sensuality arose in me. I discerned that ' | ||
+ | |||
+ | As I noticed that it leads to my own affliction, it subsided. As I noticed that it leads to the affliction of others... to the affliction of both... it obstructs discernment, | ||
+ | |||
+ | Whatever a monk keeps pursuing with his thinking & pondering, that becomes the inclination of his awareness. If a monk keeps pursuing thinking imbued with sensuality, abandoning thinking imbued with renunciation, | ||
+ | |||
+ | Just as in the last month of the Rains, in the autumn season when the crops are ripening, a <span anchor # | ||
+ | |||
+ | And as I remained thus heedful, ardent, & resolute, thinking imbued with renunciation arose in me. I discerned that ' | ||
+ | |||
+ | Whatever a monk keeps pursuing with his thinking & pondering, that becomes the inclination of his awareness. If a monk keeps pursuing thinking imbued with renunciation, | ||
+ | |||
+ | Just as in the last month of the hot season, when all the crops have been gathered into the village, a cowherd would look after his cows: while resting under the shade of a tree or out in the open, he simply keeps himself mindful of 'those cows.' In the same way, I simply kept myself mindful of 'those mental qualities.' | ||
+ | |||
+ | Unflagging persistence was aroused in me, and unmuddled mindfulness established. My body was calm & unaroused, my mind concentrated & single. Quite secluded from sensuality, secluded from unskillful (mental) qualities, I entered & remained in the <span anchor # | ||
+ | |||
+ | When the mind was thus concentrated, | ||
+ | |||
+ | 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. | ||
+ | |||
+ | When the mind was thus concentrated, | ||
+ | |||
+ | 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. | ||
+ | |||
+ | When the mind was thus concentrated, | ||
+ | |||
+ | 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. | ||
+ | |||
+ | < | ||
+ | |||
+ | **<span anchor # | ||
+ | |||
+ | 'Of course you're uncertain, Kālāmas. Of course you're doubtful. When there are reasons for doubt, uncertainty is born. So in this case, Kālāmas, don't go by reports, by legends, by traditions, by scripture, by conjecture, by inference, by analogies, by agreement through pondering views, by probability, | ||
+ | |||
+ | 'What do you think, Kālāmas? When greed arises in a person, does it arise for welfare or for harm?' | ||
+ | |||
+ | 'For harm, lord.' | ||
+ | |||
+ | 'And this greedy person, overcome by greed, his mind possessed by greed: Doesn' | ||
+ | |||
+ | 'Yes, lord.' | ||
+ | |||
+ | [Similarly for aversion & delusion.] | ||
+ | |||
+ | So what do you think, Kālāmas? Are these qualities skillful or unskillful?' | ||
+ | |||
+ | ' | ||
+ | |||
+ | ' | ||
+ | |||
+ | ' | ||
+ | |||
+ | ' | ||
+ | |||
+ | ' | ||
+ | |||
+ | 'When undertaken & carried out, do they lead to harm & to suffering, or not?' | ||
+ | |||
+ | 'When undertaken & carried out, they lead to harm & to suffering...' | ||
+ | |||
+ | ' | ||
+ | |||
+ | 'What do you think, Kālāmas? When lack of greed arises in a person, does it arise for welfare or for harm?' | ||
+ | |||
+ | 'For welfare, lord.' | ||
+ | |||
+ | 'And this ungreedy person, not overcome by greed, his mind not possessed by greed: He doesn' | ||
+ | |||
+ | 'Yes, lord.' | ||
+ | |||
+ | [Similarly for lack of aversion & lack of delusion.] | ||
+ | |||
+ | So what do you think, Kālāmas? Are these qualities skillful or unskillful?' | ||
+ | |||
+ | ' | ||
+ | |||
+ | ' | ||
+ | |||
+ | ' | ||
+ | |||
+ | ' | ||
+ | |||
+ | ' | ||
+ | |||
+ | ' | ||
+ | |||
+ | 'When undertaken & carried out, they lead to welfare & to happiness...' | ||
+ | |||
+ | < | ||
+ | |||
+ | **<span anchor # | ||
+ | |||
+ | And what are the roots of what is unskillful? Greed is a root of what is unskillful, aversion is a root of what is unskillful, delusion is a root of what is unskillful. These are termed the roots of what is unskillful. | ||
+ | |||
+ | And what is skillful? Abstaining from taking life is skillful, abstaining from taking what is not given... from sexual misconduct... from lying... from abusive speech... from divisive tale-bearing... abstaining from idle chatter is skillful. Lack of covetousness... lack of ill will... right views are skillful. These things are termed skillful. | ||
+ | |||
+ | And what are the roots of what is skillful? Lack of greed is a root of what is skillful, lack of aversion is a root of what is skillful, lack of delusion is a root of what is skillful. These are termed the roots of what is skillful. | ||
+ | < | ||
+ | <div excerpt> | ||
+ | |||
+ | <div freeverse> | ||
+ | ...See evil | ||
+ | Be dispassionate toward evil. | ||
+ | Then, with a mind dispassionate | ||
+ | you will put an end to suffering & stress. | ||
+ | ]! < | ||
+ | </ | ||
+ | |||
+ | </ | ||
+ | |||
+ | **<span anchor # | ||
+ | |||
+ | Develop what is skillful, monks. It is possible to develop what is skillful. If it were not possible to develop what is skillful, I would not say to you, ' | ||
+ | |||
+ | < | ||
+ | |||
+ | **<span anchor # | ||
+ | |||
+ | Rāhula: For reflection, sir. | ||
+ | |||
+ | The Buddha: In the same way, Rāhula, bodily actions, verbal actions, & mental actions are to be done with repeated reflection. | ||
+ | |||
+ | Whenever you want to perform a bodily action, you should reflect on it: 'This bodily action I want to perform — would it lead to self-affliction, | ||
+ | |||
+ | [Similarly with verbal actions & mental actions.] | ||
+ | |||
+ | While you are performing a bodily action, you should reflect on it: 'This bodily action I am doing — is it leading to self-affliction, | ||
+ | |||
+ | [Similarly with verbal actions & mental actions.] | ||
+ | |||
+ | Having performed a bodily action, you should reflect on it... If, on reflection, you know that it led to self-affliction, | ||
+ | |||
+ | [Similarly with verbal actions.] | ||
+ | |||
+ | Having performed a mental action, you should reflect on it... If, on reflection, you know that it led to self-affliction, | ||
+ | |||
+ | Rāhula, all the contemplatives & brahmans in the course of the past who purified their bodily actions, verbal actions, & mental actions, did it through repeated reflection on their bodily actions, verbal actions, & mental actions in just this way. | ||
+ | |||
+ | All the contemplatives & brahmans in the course of the future... All the contemplatives & brahmans at present who purify their bodily actions, verbal actions, & mental actions, do it through repeated reflection on their bodily actions, verbal actions, & mental actions in just this way. | ||
+ | |||
+ | Therefore, Rāhula, you should train yourself: 'I will purify my bodily actions through repeated reflection. I will purify my verbal actions through repeated reflection. I will purify my mental actions through repeated reflection.' | ||
+ | |||
+ | That is what the Blessed One said. Glad at heart, Ven. Rāhula delighted in the Blessed One's words. | ||
+ | |||
+ | < | ||
+ | |||
+ | **<span anchor # | ||
+ | |||
+ | <div freeverse> | ||
+ | The non-doing of any evil, | ||
+ | the performance of what's skillful, | ||
+ | the cleansing of one's own mind: | ||
+ | This is the Buddhas' | ||
+ | |||
+ | Not disparaging, | ||
+ | restraint in line with the <span anchor # | ||
+ | moderation in food, | ||
+ | dwelling in seclusion, | ||
+ | commitment to the heightened mind: | ||
+ | This is the Buddhas' | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | </ | ||
+ | |||
+ | ====== B. Kamma & the Ending of Kamma ====== | ||
+ | <div chapter> | ||
+ | <span anchor # | ||
+ | |||
+ | The Buddha' | ||
+ | |||
+ | The basic context for the doctrine of kamma was provided by the <span anchor # | ||
+ | |||
+ | Essential to the Buddha' | ||
+ | |||
+ | Most descriptions of the Buddha' | ||
+ | |||
+ | In his effort to master kamma in such a way as to bring kamma to an end, the Buddha discovered that he had to abandon the contexts of <span anchor # | ||
+ | |||
+ | To avoid the drawbacks of the narrative and cosmological mind-sets, the Buddha pursued an entirely different tack — what he called "< | ||
+ | |||
+ | Because the Buddha gained both understanding of and release from kamma by pursuing the <span anchor # | ||
+ | |||
+ | To begin with **<span anchor # | ||
+ | |||
+ | Unlike the theory of <span anchor # | ||
+ | |||
+ | Although the precise working out of the kammic process is somewhat unpredictable, | ||
+ | |||
+ | However, the fact that the kammic process relies on input from the present moment means that it is not totally deterministic. Input from the past may place restrictions on what can be done and known in any particular moment, but the allowance for new input from the present provides some room for <span anchor # | ||
+ | |||
+ | The <span anchor # | ||
+ | |||
+ | The teaching on **<span anchor # | ||
+ | |||
+ | Dependent co-arising shows how the cosmos, when viewed in the context of how it is directly experienced by a person developing skillfulness, | ||
+ | |||
+ | Thus the results of action, in the presence of ignorance, breed the conditions for more action, creating <span anchor # | ||
+ | |||
+ | It is important to note that dependent co-arising makes no statements as to the existence or lack of existence of any entity to which these events pertain or to whom they belong {[[part3# | ||
+ | |||
+ | <span anchor # | ||
+ | |||
+ | The truth of the Buddha' | ||
+ | |||
+ | Having used the phenomenological mode to solve the problem of kamma and reach Unbinding, however, the Buddha was not limited to that mode. After his Awakening, he was free to return at will to the narrative and cosmological modes of thought and speech, without being caught up in their presuppositions [DN 9]. For most people, he found, even the four noble truths were too alien to form an entry point into the teaching. Thus he had to use the narrative and cosmological modes of discourse to bring such people, step by step, to the point where they were ready to comprehend those truths. What he had learned in the final stage of his Awakening did not negate the validity of the first and second insights into kamma and rebirth; instead, it perfected them. The main change that the experience of Awakening made in his view of personal narrative and cosmology is that it opened them both to the dimension of release. The drama of kamma in the cosmos is not a closed cycle; the principles of kamma can be mastered to the point where they open to the way out, just as the gravity of the sun and earth could bring the moon to a point of resonance where it is freed from their power. The narrative of a person' | ||
+ | |||
+ | Thus the Buddha used narrative and cosmological explanations to persuade his listeners to explore the phenomenology of skillful action so that they too might gain release; his descriptions of the role of action in shaping the vast expanses of space, time, and existence was designed to focus the listener' | ||
+ | |||
+ | < | ||
+ | < | ||
+ | |||
+ | The cosmological discourses — such as DN 26, DN 27, MN 129, and MN 130 — are aimed at a similar point. DN 26 describes how the evolution and devolution of the cosmos derive from the skillful and unskillful kamma of the beings who inhabit it, and ends with the admonition that one should make an island for oneself, safe from the process of the ups and downs of the cosmos. This island is nothing other than the practice of the <span anchor # | ||
+ | |||
+ | Thus the experience of his Awakening gave a new purpose to narrative and cosmology in the Buddha' | ||
+ | |||
+ | From these points it should become clear why kamma, as an article of faith, is a necessary factor in the path of Buddhist practice. The teaching on kamma, in its narrative and cosmological forms, provides the context for the practice, giving it direction and urgency. Because the cosmos is governed by the laws of kamma, those laws provide the only mechanism by which happiness can be found. But because good and bad kamma, consisting of good and bad intentions, simply perpetuate the ups and downs of experience in the cosmos, a way must be found out of the mechanism of kamma by mastering it in a way that allows it to disband in an attentive state of non-intention. And, because there is no telling what sudden surprises the results of one's past kamma may still hold in store, one should try to develop that mastery as quickly as possible. | ||
+ | |||
+ | In its phenomenological mode, the teaching on kamma accounts for the focus and the terms of analysis used in the practice. It also accounts for the mental qualities needed to attain and maintain that level of focus and analysis. In terms of focus, the principle of <span anchor # | ||
+ | |||
+ | The most immediate skillful kamma that can be observed on this level is the mastery of the very same mental qualities that are supporting this refined level of focus and analysis: mindfulness, | ||
+ | |||
+ | It is entirely possible that a person with no firm <span anchor # | ||
+ | |||
+ | The Canon contains many well-known passages where the Buddha asks his listeners not to accept his teachings simply on faith, but these remarks were directed to people just beginning the practice. Such people need only accept the general principles of skillful action on a trial basis, focusing on the input of their actions into the causal system at the present moment, and exploring the connection between skillful intentions and favorable results. The more complex issues of kamma come into play at this level only in forcing one to be patient with the practice. Many times skillful intentions do not produce their favorable results immediately, | ||
+ | |||
+ | As one progresses further on the path, however — and as the process of developing skillfulness in and of itself comes more and more to take center stage in one's awareness — the actual results of developing skillfulness should give greater and greater reason for conviction in the principle of kamma. Except in cases where people fall into the trap of heedlessness or complacency, | ||
+ | |||
+ | ===== Passages from the Pali canon ===== | ||
+ | <span anchor # | ||
+ | |||
+ | **<span anchor # | ||
+ | |||
+ | <div freeverse> | ||
+ | Phenomena are preceded by the heart, | ||
+ | ruled by the heart, | ||
+ | made of the heart. | ||
+ | If you speak or act with a corrupted heart, | ||
+ | then suffering follows you — | ||
+ | as the wheel of the cart, | ||
+ | the track of the ox | ||
+ | that pulls it. | ||
+ | |||
+ | <span anchor # | ||
+ | ruled by the heart, | ||
+ | made of the heart. | ||
+ | If you speak or act with a calm, bright heart, | ||
+ | then happiness follows you, | ||
+ | like a shadow | ||
+ | that never leaves.]! | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | **<span anchor # | ||
+ | |||
+ | There is the case where a certain woman or man is one who takes life — brutal, bloody-handed, | ||
+ | |||
+ | But there is the case where a certain woman or man, abandoning the taking of life, <span anchor # | ||
+ | |||
+ | Furthermore, | ||
+ | |||
+ | But there is the case where a certain woman or man does not have a tendency to injure living beings... This is the way leading to being healthy... | ||
+ | |||
+ | Furthermore, | ||
+ | |||
+ | But there is the case where a certain woman or man does not have an angry & irritable nature. Even when heavily criticized, he/she does not get offended, provoked, hostile, or resentful, and displays no annoyance, aversion, or bitterness... This is the way leading to being beautiful... | ||
+ | |||
+ | Furthermore, | ||
+ | |||
+ | But there is the case where a certain woman or man does not have an envious nature — neither envying, resenting, nor begrudging the fortune, honor, respect, reverence, salutations, | ||
+ | |||
+ | Furthermore, | ||
+ | |||
+ | But there is the case where a certain woman or man gives food, drink, clothing, vehicles, garlands, scents, ointments, beds, dwellings, & lamps to contemplatives & brahmans... This is the way leading to being wealthy... | ||
+ | |||
+ | Furthermore, | ||
+ | |||
+ | But there is the case where a certain woman or man is not obstinate or arrogant, who pays homage to those who deserve homage, rises up for those in whose presence one should rise up, offers a seat to those who deserve a seat, makes way for those for whom one should make way, honors, respects, reveres, & venerates those who should be honored... venerated. This is the way leading to being reborn in a high birth... | ||
+ | |||
+ | Furthermore, | ||
+ | |||
+ | But there is the case where a certain woman or man, having approached a contemplative or brahman, asks, "What, venerable sir, is skillful? What is unskillful? What is blameworthy? | ||
+ | |||
+ | Beings are owners of kamma, heir to kamma, born of kamma, related through kamma, and have kamma as their arbitrator. Kamma is what creates distinctions among beings in terms of coarseness & refinement. | ||
+ | |||
+ | < | ||
+ | |||
+ | **<span anchor # | ||
+ | |||
+ | <span anchor # | ||
+ | |||
+ | And what is the cause by which kamma comes into play? Contact... | ||
+ | |||
+ | And what is the <span anchor # | ||
+ | |||
+ | And what is the result of kamma? The result of kamma is of three sorts, I tell you: that which arises right here & now, that which arises later [in this lifetime], and that which arises following that... | ||
+ | |||
+ | And what is the cessation of kamma? From the cessation of contact is the cessation of kamma; and just this noble eightfold path — right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, | ||
+ | |||
+ | Now when a disciple of the noble ones discerns kamma in this way, the cause by which kamma comes into play in this way, the diversity of kamma in this way, the result of kamma in this way, the cessation of kamma in this way, & the path of practice leading to the cessation of kamma in this way, then he discerns this penetrative holy life as the cessation of kamma. | ||
+ | |||
+ | 'Kamma should be known. The cause by which kamma comes into play... The diversity in kamma... The result of kamma... The cessation of kamma... The path of practice for the cessation of kamma should be known.' | ||
+ | |||
+ | < | ||
+ | |||
+ | **<span anchor # | ||
+ | |||
+ | But there is also the case where a certain person takes life... holds wrong views, (yet) on the breakup of the body, after death, he reappears in the good destinations, | ||
+ | |||
+ | And there is the case where a certain person <span anchor # | ||
+ | |||
+ | But there is also the case where a certain person abstains from taking life, abstains from taking what is not given... is not covetous, does not have a hostile mind, & holds right views, (yet) on the breakup of the body, after death, he reappears in the plane of deprivation, | ||
+ | |||
+ | In the case of the person who takes life... (yet) on the breakup of the body, after death, reappears in the good destinations, | ||
+ | |||
+ | In the case of the person who abstains from taking life... (yet) on the breakup of the body, after death, reappears in the plane of deprivation, | ||
+ | |||
+ | < | ||
+ | |||
+ | **<span anchor # | ||
+ | |||
+ | < | ||
+ | |||
+ | **<span anchor # | ||
+ | |||
+ | 'There is the case where a trifling evil act done by a certain individual takes him to hell. There is the case where the very same sort of trifling act done by another individual is experienced in the here & now, and for the most part barely appears for a moment. | ||
+ | |||
+ | 'Now, a trifling evil act done by what sort of individual takes him to hell? There is the case where a certain individual is undeveloped in the body [i.e., pleasant feelings can invade the mind and stay there — see [[en: | ||
+ | |||
+ | 'Now, a trifling evil act done by what sort of individual is experienced in the here & now, and for the most part barely appears for a moment? There is the case where a certain individual is developed in the body [i.e., pleasant feelings cannot invade the mind and stay there], developed in virtue, developed in mind [i.e., painful feelings cannot invade the mind and stay there], developed in discernment: | ||
+ | |||
+ | ' | ||
+ | |||
+ | 'Yes, lord...' | ||
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+ | 'Now suppose that a man were to drop a salt crystal into <span anchor # | ||
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+ | 'No, lord...' | ||
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+ | 'In the same way, there is the case where a trifling evil act done by one individual [the first] takes him to hell; and there is the case where the very same sort of trifling act done by the other individual is experienced in the here & now, and for the most part barely appears for a moment.' | ||
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+ | **<span anchor # | ||
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+ | The Buddha: There are cases where some feelings arise based on bile [i.e., diseases and pains that come from a malfunctioning gall bladder]. You yourself should know how some feelings arise based on bile. Even the world is agreed on how some feelings arise based on bile. So any contemplatives & brahmans who are of the doctrine & view that whatever an individual feels — pleasure, pain, neither-pleasure-nor-pain — is entirely caused by what was done before — slip past what they themselves know, slip past what is agreed on by the world. Therefore I say that those contemplatives & brahmans are wrong. | ||
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+ | There are cases where some feelings arise based on phlegm... based on internal winds... based on a combination of bodily humors... from the change of the seasons... from uneven [' | ||
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+ | < | ||
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+ | **<span anchor # | ||
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+ | And what is <span anchor # | ||
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+ | And what is the cessation of kamma? Whoever touches the release that comes from the cessation of bodily kamma, verbal kamma, & mental kamma. That is called the cessation of kamma. | ||
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+ | And what is the path of practice leading to the cessation of kamma? Just this noble eightfold path... This is called the path of practice leading to the cessation of kamma. | ||
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+ | < | ||
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+ | **<span anchor # | ||
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+ | And what is kamma that is black with black result? There is the case where a certain person fabricates an injurious bodily fabrication... an injurious verbal fabrication... an injurious mental fabrication... He rearises in an injurious world where he is touched by injurious contacts... He experiences feelings that are exclusively painful, like those of the beings in hell. This is called kamma that is black with black result. | ||
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+ | And what is kamma that is white with white result? There is the case where a certain person fabricates an uninjurious bodily fabrication... an uninjurious verbal fabrication... an uninjurious mental fabrication... He rearises in an uninjurious world where he is touched by uninjurious contacts... He experiences feelings that are exclusively pleasant, like those of the Ever-radiant Devas. This is called kamma that is white with white result. | ||
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+ | And what is kamma that is black & white with black & white result? There is the case where a certain person fabricates a bodily fabrication that is injurious & uninjurious... a verbal fabrication that is injurious & uninjurious... a mental fabrication that is injurious & uninjurious... He rearises in an injurious & uninjurious world where he is touched by injurious & uninjurious contacts... He experiences injurious & uninjurious feelings, pleasure mingled with pain, like those of human beings, some devas, and some beings in the lower realms. This is called kamma that is black & white with black & white result. | ||
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+ | And what is kamma that is neither black nor white with neither black nor white result, leading to the ending of kamma? The intention right there to abandon this kamma that is black with black result, the intention right there to abandon this kamma that is white with white result, the intention right there to abandon this kamma that is black & white with black & white result. This is called kamma that is neither black nor white with neither black nor white result, leading to the ending of kamma. | ||
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+ | < | ||
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+ | [A related discourse repeats most of the above, defining black kamma with black result with the following example: "There is the case of a certain person who kills living beings, steals what is not given, engages in illicit sex, tells lies, and drinks fermented & distilled liquors that are the basis for heedlessness," | ||
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+ | **<span anchor # | ||
+ | < | ||
+ | <span hide> | ||
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+ | [The discourse immediately following this is identical to this except that it replaces the above factors of the noble eightfold path with the following seven factors for Awakening: mindfulness as a factor for Awakening, analysis of qualities... persistence... rapture... serenity... concentration... equanimity as a factor for Awakening.] | ||
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+ | </ | ||
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+ | <div chapter> | ||
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+ | <div alphalist> | ||
+ | <span hlist> [[index|Intro]] | Part I | [[part2|Part II]] | [[part3|Part III]] | [[end|End]] </ | ||
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