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+ | <div right round box 25%> | ||
+ | |||
+ | ====== Wings to Awakening: Part II ====== | ||
+ | <span hide> | ||
+ | |||
+ | Summary: | ||
+ | |||
+ | |||
+ | <div #h_meta> | ||
+ | |||
+ | |||
+ | |||
+ | <div # | ||
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+ | <div # | ||
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+ | <div # | ||
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+ | <div # | ||
+ | |||
+ | <div # | ||
+ | |||
+ | </ | ||
+ | |||
+ | <div # | ||
+ | |||
+ | <div # | ||
+ | |||
+ | <div navigation></ | ||
+ | |||
+ | </ | ||
+ | |||
+ | <span # | ||
+ | |||
+ | <div alphalist> | ||
+ | <span hlist> [[index|Intro]] | [[part1|Part I]] | Part II | [[part3|Part III]] | [[end|End]] </ | ||
+ | |||
+ | </ | ||
+ | |||
+ | ===== Contents ===== | ||
+ | <div chapter> | ||
+ | <span anchor # | ||
+ | |||
+ | * A. [[# | ||
+ | * B. [[# | ||
+ | * C. [[# | ||
+ | * D. [[# | ||
+ | * E. [[# | ||
+ | * F. [[# | ||
+ | * G. [[# | ||
+ | * H. [[# | ||
+ | |||
+ | </ | ||
+ | |||
+ | ====== A. The Treasures of the Teaching ====== | ||
+ | <div chapter> | ||
+ | <span anchor # | ||
+ | |||
+ | Nowhere in the Canon does the Buddha list the seven sets of teachings under the name of Wings to Awakening. He mentions the seven sets as a group many times when he is summarizing his main teachings, but there is no firm evidence as to whether he ever actually gave a name to the group. In one passage he applies the term "wings to self-Awakening" | ||
+ | |||
+ | The seven sets have played an important role throughout the history of Buddhism in all of its various branches. They provided the framework for the earliest <span anchor # | ||
+ | |||
+ | One of the peculiarities of the Wings, viewed as a whole, is that two sets are duplicates: the five faculties and the five strengths contain the same five factors. Several theories have been advanced as to why the Buddha included what is essentially the same set twice. One is that he wanted to indicate that the five factors that make up each set could exist in the mind in two distinct levels of intensity, one sufficient for the path to <span anchor # | ||
+ | |||
+ | Another hypothesis — not necessarily at odds with the first — is that the Buddha wanted the number of factors to total <span anchor # | ||
+ | |||
+ | A related consideration may be that the number seven, in the seven sets, was symbolic of treasure. The universal monarch was said to have seven treasures that formed his spontaneous regalia [MN 129], and noble wealth consists of seven qualities [[en: | ||
+ | |||
+ | Another possibility, | ||
+ | |||
+ | From a less historical and more practical point of view, the important question about the seven sets is how they fit into the general plan of Buddhist practice. Their role is most succinctly stated in [[# | ||
+ | |||
+ | A <span anchor # | ||
+ | |||
+ | The texts explain the precepts that underline a virtuous life, not as rules imposed by an outside authority, but as guidelines for action that a person would voluntarily undertake when accepting the importance of the principles of kamma and skillful action in shaping the course of one's experiences. Killing, for instance, is obviously an unskillful action when viewed in the full light of its kammic consequences. The same holds true with other actions forbidden by the precepts, such as drinking alcohol, stealing, illicit sex, lying, and abusive language. [For a more complete list, see [[# | ||
+ | |||
+ | In keeping with the teaching that kamma is essentially intention, the precepts are designed to focus on the state of mind motivating the act. A precept is broken only when one does so intentionally. Thus the practice of observing the precepts requires constant attention to the factor of intention in one's actions; it also requires that one develop the "< | ||
+ | |||
+ | These three aspects of the Buddhist approach to morality — the avoidance of bad kamma, the development of skillful mental states, and the purification of intention — follow the pattern of the heart of the Buddha' | ||
+ | |||
+ | In addition, the practice of virtue forces one to develop a number of the " | ||
+ | |||
+ | A close look at the seven sets will show that a similar relationship exists between these qualities, as they are developed in concentration practice, and the transcendent discernment toward which they lead. On the one hand, concentration is needed as a basis for discernment; | ||
+ | |||
+ | The sets included in the second type are the five faculties, the five strengths, the seven factors for Awakening, and the noble eightfold path. Each of these sets lists its factors in a causal chain progressing through a <span anchor # | ||
+ | |||
+ | Comparing the sets in the second type with one another, however, we find a certain complexity in their feedback loops. In terms of their most important factors, we see that the faculties and strengths depict the causal sequence as: | ||
+ | |||
+ | < | ||
+ | effort » mindfulness » concentration » discernment; | ||
+ | </ | ||
+ | the factors for Awakening give it as: | ||
+ | < | ||
+ | mindfulness » discernment » effort » concentration; | ||
+ | </ | ||
+ | and the noble eightfold path: | ||
+ | < | ||
+ | discernment » effort » mindfulness » concentration. | ||
+ | </ | ||
+ | |||
+ | Although the sequences differ, they have one pattern in common: concentration always follows after right effort and mindfulness. This suggests not only that concentration depends on these two factors, but also that effort and mindfulness, | ||
+ | |||
+ | The two factors with the most variegated roles in these lists are mindfulness and discernment. Mindfulness is essential at every step along the way. There are passages {[[# | ||
+ | |||
+ | As for discernment: | ||
+ | |||
+ | For this reason, skillfulness — as a constant, sensitive mindfulness and discernment toward one's own actions — lies at the essence of every moment in the continued development of the path. On the one hand it creates the conditions necessary for the path to develop: knowledge of what is skillful and unskillful must necessarily precede right effort and mindfulness, | ||
+ | |||
+ | All of this explains why the Buddha said that of all the wings to self-Awakening, | ||
+ | |||
+ | The experience of Awakening, according to the texts, can take any one of four levels: | ||
+ | |||
+ | * //<span anchor # | ||
+ | * //<span anchor # | ||
+ | * //<span anchor # | ||
+ | * //<span anchor # | ||
+ | |||
+ | In all four levels, the basic dynamic is the same: virtue, concentration, | ||
+ | |||
+ | Although all four levels require mature levels of the path factors of virtue, concentration, | ||
+ | |||
+ | In this book, except where otherwise noted, discussions of the Awakening experience as described in the discourses focus on the level where virtue, concentration, | ||
+ | |||
+ | ===== Passages from the Pali canon ===== | ||
+ | <span anchor # | ||
+ | |||
+ | <div excerpt> | ||
+ | < | ||
+ | </ | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | That is what the Blessed One said. Then... he said further: | ||
+ | |||
+ | <div freeverse> | ||
+ | <span anchor # | ||
+ | wise & foolish | ||
+ | rich & poor: | ||
+ | all end up dying. | ||
+ | |||
+ | As a <span anchor # | ||
+ | large & small | ||
+ | fired & unfired | ||
+ | all end up broken, | ||
+ | so too life | ||
+ | heads to death.]! | ||
+ | </ | ||
+ | |||
+ | Then the Master said further: | ||
+ | |||
+ | <div freeverse> | ||
+ | Ripe my age, little the life | ||
+ | remaining to me. | ||
+ | Leaving you, I will go, | ||
+ | having made a refuge | ||
+ | for myself. | ||
+ | Be heedful, monks, | ||
+ | mindful, virtuous. | ||
+ | With your resolves well-concentrated, | ||
+ | look after your minds. | ||
+ | He who, in this | ||
+ | doctrine & discipline, | ||
+ | remains heedful, | ||
+ | leaving the round | ||
+ | of birth, | ||
+ | will make an end | ||
+ | of stress. | ||
+ | ]! < | ||
+ | </ | ||
+ | |||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | But suppose a hen has eight, ten, or twelve eggs that she covers rightly, warms rightly, & incubates rightly: Even though this wish may not occur to her — 'O that my chicks might break through the egg shells with their spiked claws or beaks and hatch out safely!' | ||
+ | |||
+ | Just as when a carpenter or carpenter' | ||
+ | |||
+ | Just as when an <span anchor # | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | Then the preceptor, taking his student, went to see the Buddha [and told him what his student had said. The Buddha replied:] | ||
+ | |||
+ | ' | ||
+ | |||
+ | Then the monk, having received this instruction from the Blessed One, got up from his seat, bowed down, circled the Blessed One, keeping him on his right, and then went away. Dwelling alone, secluded, heedful, ardent, & resolute, he in no long time reached & remained in the supreme goal of the holy life, for which clansmen rightly go forth from home into homelessness, | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | And how does a monk guard the doors to his sense faculties? There is the case where a monk, on seeing a form with the eye, does not grasp at any theme or variations by which — if he were to dwell without restraint over the faculty of the eye — evil, unskillful qualities such as greed or distress might assail him. He practices with restraint. He guards the faculty of the eye. He achieves restraint with regard to the faculty of the eye. [Similarly with the ear, nose, tongue, body & intellect.] This is how a monk guards the doors to his sense faculties. | ||
+ | |||
+ | And how does a monk know moderation in eating? There is the case where a monk, considering it appropriately, | ||
+ | |||
+ | And how is a monk devoted to wakefulness? | ||
+ | |||
+ | Endowed with these three qualities, a monk is one who follows the way that cannot be faulted and he has aroused the basis for ending the effluents. | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | ' | ||
+ | |||
+ | ' | ||
+ | |||
+ | ' | ||
+ | |||
+ | ' | ||
+ | |||
+ | Monks, when a monk has admirable people as friends, companions, & colleagues, it is to be expected that he will be virtuous, will dwell restrained in accordance with the Pāṭimokkha, | ||
+ | |||
+ | When a monk has admirable people as friends, companions, & colleagues, it is to be expected that he will get to hear at will, easily & without difficulty, talk that is truly sobering and conducive to the opening of awareness, i.e., talk on having few wants, on contentment, | ||
+ | |||
+ | And furthermore, | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | When a disciple of the noble ones lives engaged in developing the seven (sets of) qualities that are wings to awakening, on that occasion the divine sound sounds forth among the devas: 'This disciple of the noble ones is doing battle with Māra' | ||
+ | |||
+ | When a disciple of the noble ones, through the ending of effluents dwells in the effuent-free awareness-release & discernment-release, | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | And how is a monk a person with admirable virtue? There is the case where a monk is virtuous. He dwells restrained in accordance with the <span anchor # | ||
+ | |||
+ | And how is a monk a person with admirable qualities? There is the case where a monk lives engaged in developing of the seven (sets of) qualities that are wings to awakening. In this way a monk is a person with admirable qualities. Thus he is of admirable virtue & admirable qualities. | ||
+ | |||
+ | And how is a monk a person with admirable discernment? | ||
+ | |||
+ | <div freeverse> | ||
+ | One devoid of wrong-doing | ||
+ | in thought, word, or deed, | ||
+ | he's called a person of admirable virtue: | ||
+ | the monk conscientious. | ||
+ | |||
+ | Well-developed in the qualities | ||
+ | that go to the attainment of self-awakening, | ||
+ | he's called a person of admirable qualities: | ||
+ | the monk unassuming. | ||
+ | |||
+ | Discerning right here for himself, | ||
+ | in himself | ||
+ | the ending of stress | ||
+ | he's called a person of admirable discernment: | ||
+ | the monk without effluent. | ||
+ | |||
+ | <span anchor # | ||
+ | untroubled, with doubt cut away, | ||
+ | unattached in all the world, | ||
+ | is called one who has abandoned | ||
+ | the All.]! < | ||
+ | </ | ||
+ | |||
+ | </ | ||
+ | |||
+ | </ | ||
+ | |||
+ | ====== B. The Four Frames of Reference ====== | ||
+ | <div chapter> | ||
+ | <span anchor # | ||
+ | |||
+ | The four frames of reference // | ||
+ | |||
+ | The texts give two different pictures of the role that the <span anchor # | ||
+ | |||
+ | This reading is confirmed by [[# | ||
+ | |||
+ | The proper objects that act as frames of reference are four: the body in and of itself, feelings in and of themselves, the mind in and of itself, and mental qualities in and of themselves. The "in and of itself" | ||
+ | |||
+ | The four objects that act as frames of reference fall into two classes. The first class — the body, feelings, and the mind — act as the " | ||
+ | |||
+ | The second class of objects — mental qualities // | ||
+ | |||
+ | There is historical support for this interpretation as well. The <span anchor # | ||
+ | |||
+ | Each of the four objects of mindfulness is said to be sufficient for bringing about Awakening {[[# | ||
+ | |||
+ | That approach falls into three stages. **The <span anchor # | ||
+ | |||
+ | < | ||
+ | |||
+ | Four terms in this passage are key. " | ||
+ | |||
+ | Passage [[# | ||
+ | |||
+ | When the method does work, [[# | ||
+ | |||
+ | < | ||
+ | |||
+ | This, it says, takes the mind to the second jhāna, where directed thoughts and evaluations are abandoned. From there the mind can go up to the third jhāna and the fourth {[[# | ||
+ | |||
+ | These points may be illustrated with some meditation techniques that are currently popular in the West: In a "< | ||
+ | |||
+ | In a " | ||
+ | |||
+ | In "< | ||
+ | |||
+ | According to [[# | ||
+ | |||
+ | Whether one pursues this meditation with one's own body or the bodies of others, it comes under the first stage of practice, as indicated by the following phrase: | ||
+ | |||
+ | <div excerpt> | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | Once the first stage has produced a solid state of concentration, | ||
+ | |||
+ | <div excerpt> | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | The " | ||
+ | |||
+ | In each of these cases, if the origination and passing away is of neutral events, such as the aggregates, one is directed simply to be aware of them as events and to let them follow their natural course unimpeded so as to see what factors accompany them and lead to their origination. As for events connected with the presence or absence of skillfulness, | ||
+ | |||
+ | The need for active participation in the practice explains why meditation must begin by <span anchor # | ||
+ | |||
+ | This process can be illustrated with the passage devoted to equanimity. In the first step, as one is still in the beginning stages of observing the mind in its attempts at meditation, one simply discerns the presence and absence of equanimity. | ||
+ | |||
+ | <div excerpt> | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | In watching the course of this arising and passing away as one tries to bring the mind to the equanimity of jhāna, one should begin to see patterns of cause and effect in what does and doesn' | ||
+ | |||
+ | <div excerpt> | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | A similar process is recommended for events in the " | ||
+ | |||
+ | As this process leads to stronger and more refined states of concentration, | ||
+ | |||
+ | <div excerpt> | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | This stage corresponds to a mode of perception that the Buddha in [[en: | ||
+ | |||
+ | <div excerpt> | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | This is the culminating equipoise where the path of the practice leads unmediated to a state of non-fashioning and from there to the fruit of Awakening and release. | ||
+ | |||
+ | Some meditators, reading the two preceding passages, try to step immediately to the stage of non-fashioning without first having gained the inner sensitivity to cause and effect, action and non-action, that comes from developing concentration. In practice, though, this doesn' | ||
+ | |||
+ | As we shall see in later sections (in particular, [[part3# | ||
+ | |||
+ | * focusing on events in and of themselves in the present moment, | ||
+ | * understanding their causal relationships with other events by learning to manipulate them skillfully, and then | ||
+ | * arriving at a state of fully developed equipoise, transcending even one's skill, free from any present input into the causal network — | ||
+ | |||
+ | is basic to all aspects of Buddhist meditation practice. Among other things, it underlies the stages in breath meditation, the mastery of concentration, | ||
+ | |||
+ | The texts contained in this section, for the most part, provide added details to the outline sketched here. For example, [[# | ||
+ | |||
+ | The same point holds true for the <span anchor # | ||
+ | |||
+ | As this theme of contemplation is developed through hands-on manipulation of one's perception of the body, it enables one to realize that, when reduced to their simple " | ||
+ | |||
+ | One passage contained here that does not deal with the stages of frames-of-reference meditation is [[# | ||
+ | |||
+ | As for the reverse dynamic — the way in which working for one's own welfare also works for the welfare of others — the Buddha illustrates this point with a perceptive analogy for the interaction of living beings: two acrobats balancing on the end of a pole. If one acrobat loses <span anchor # | ||
+ | |||
+ | <span anchor # | ||
+ | |||
+ | ===== Passages from the Pali canon ===== | ||
+ | <span anchor # | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | Now imagine a tree abundant in its branches & leaves: Its buds grow to maturity, its bark grows to maturity, its sapwood grows to maturity, its heartwood grows to maturity. In the same way, when — there being mindfulness & alertness — a person is abundant in mindfulness & alertness, the prerequisite for a sense of shame & compunction becomes abundant. There being a sense of shame & compunction... the prerequisite for restraint of the senses becomes abundant. There being restraint of the senses... the prerequisite for virtue becomes abundant. There being virtue... the prerequisite for right concentration becomes abundant. There being right concentration... the prerequisite for knowledge & vision of things as they have come to be becomes abundant. There being knowledge & vision of things as they have come to be, the prerequisite for disenchantment & dispassion becomes abundant. There being disenchantment & dispassion, the prerequisite for knowledge & vision of release becomes abundant. | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | The Buddha: In that case, Uttiya, you should purify what is most basic with regard to skillful mental qualities. And what is the basis of skillful mental qualities? Well-purified virtue & views made straight. Then, when your virtue is well-purified and your views made straight, in dependence on virtue, established in virtue, you should develop the four frames of reference... Then, when in dependence on virtue, relying on virtue, you develop the four frames of reference, you will go beyond the realm of Death. | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | And how is a monk alert? There is the case where feelings are known to the monk as they arise, known as they persist, known as they subside. Thoughts are known to him as they arise, known as they persist, known as they subside. Discernment [vl: perception] is known to him as it arises, known as it persists, known as it subsides. This is how a monk is alert. So stay mindful, monks, and alert. This is our instruction to you all. | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | Now, what are the frames of reference? There is the case where a monk remains focused on the body in & of itself — ardent, alert, & mindful — putting aside greed & distress with reference to the world. He remains focused on feelings... mind... mental qualities in & of themselves — ardent, alert, & mindful — putting aside greed & distress with reference to the world. These are called the frames of reference. | ||
+ | |||
+ | And what is the development of the frames of reference? There is the case where a monk remains focused on the phenomenon of origination with regard to the body, remains focused on the phenomenon of passing away with regard to the body, remains focused on the phenomenon of origination & passing away with regard to the body — ardent, alert, & mindful — putting aside greed & distress with reference to the world. | ||
+ | |||
+ | He remains focused on the phenomenon of origination with regard to feelings... with regard to the mind... with regard to mental qualities, remains focused on the phenomenon of passing away with regard to mental qualities, remains focused on the phenomenon of origination & passing away with regard to mental qualities — ardent, alert, & mindful — putting aside greed & distress with reference to the world. This is called the development of the frames of reference. | ||
+ | |||
+ | And what is the path of practice to the development of the frames of reference? Just this noble eightfold path: right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | There is the case where a monk remains focused on the body in & of itself — ardent, alert, & mindful — putting aside greed & distress with reference to the world {[[part3# | ||
+ | |||
+ | BODY | ||
+ | |||
+ | And how does the monk remain focused on the body in & of itself? | ||
+ | |||
+ | [a] There is the case where a monk — having gone to the wilderness, to the foot of a tree, or to an empty building — sits down folding his legs crosswise, holding his body erect and setting mindfulness to the fore [<span anchor # | ||
+ | |||
+ | Breathing in long, he discerns, 'I am breathing in long'; or breathing out long, he discerns, 'I am breathing out long.' Or breathing in short, he discerns, 'I am breathing in short'; | ||
+ | |||
+ | In this way he remains focused internally on the body in & of itself, or externally on the body in & of itself, or both internally & externally on the body in & of itself. Or he remains focused on the phenomenon of origination with regard to the body, on the phenomenon of passing away with regard to the body, or on the phenomenon of origination & passing away with regard to the body. Or his mindfulness that 'There is a body' is maintained to the extent of knowledge & recollection. And he remains unsustained by (not clinging to) anything in the world. This is how a monk remains focused on the body in & of itself. | ||
+ | |||
+ | [b] Furthermore, | ||
+ | |||
+ | In this way he remains focused internally on the body in & of itself, or focused externally... unsustained by anything in the world. This is how a monk remains focused on the body in & of itself. | ||
+ | |||
+ | [c] Furthermore, | ||
+ | |||
+ | In this way he remains focused internally on the body in & of itself, or focused externally... unsustained by anything in the world. This is how a monk remains focused on the body in & of itself. | ||
+ | |||
+ | [d] <span anchor # | ||
+ | |||
+ | In this way he remains focused internally on the body in & of itself, or focused externally... unsustained by anything in the world. This is how a monk remains focused on the body in & of itself. | ||
+ | |||
+ | [e] Furthermore... just as a skilled <span anchor # | ||
+ | |||
+ | In this way he remains focused internally on the body in & of itself, or focused externally... unsustained by anything in the world. This is how a monk remains focused on the body in & of itself. | ||
+ | |||
+ | [f] Furthermore, | ||
+ | |||
+ | 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 chest 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.' | ||
+ | |||
+ | In this way he remains focused internally on the body in & of itself, or externally on the body in & of itself, or both internally & externally on the body in & of itself. Or he remains focused on the phenomenon of origination with regard to the body, on the phenomenon of passing away with regard to the body, or on the phenomenon of origination & passing away with regard to the body. Or his mindfulness that 'There is a body' is maintained to the extent of knowledge & recollection. And he remains unsustained by (not clinging to) anything in the world. This is how a monk remains focused on the body in & of itself. | ||
+ | |||
+ | FEELINGS | ||
+ | |||
+ | And how does a monk remain focused on feelings in & of themselves? There is the case where a monk, when feeling a painful feeling, discerns, 'I am feeling a painful feeling.' | ||
+ | |||
+ | When feeling a painful feeling of the flesh, he discerns, 'I am feeling a painful feeling of the flesh.' | ||
+ | |||
+ | In this way he remains focused internally on feelings in & of themselves, or externally on feelings in & of themselves, or both internally & externally on feelings in & of themselves. Or he remains focused on the phenomenon of origination with regard to feelings, on the phenomenon of passing away with regard to feelings, or on the phenomenon of origination & passing away with regard to feelings. Or his mindfulness that 'There are feelings' | ||
+ | |||
+ | MIND | ||
+ | |||
+ | And how does a monk remain focused on the mind in & of itself? There is the case where a monk, when the mind has passion, discerns that the mind has passion. When the mind is without passion, he discerns that the mind is without passion. When the mind has aversion, he discerns that the mind has aversion. When the mind is without aversion, he discerns that the mind is without aversion. When the mind has delusion, he discerns that the mind has delusion. When the mind is without delusion, he discerns that the mind is without delusion. | ||
+ | |||
+ | When the mind is constricted, | ||
+ | |||
+ | In this way he remains focused internally on the mind in & of itself, or externally on the mind in & of itself, or both internally & externally on the mind in & of itself. Or he remains focused on the phenomenon of origination with regard to the mind, on the phenomenon of passing away with regard to the mind, or on the phenomenon of origination & passing away with regard to the mind. Or his mindfulness that 'There is a mind' is maintained to the extent of knowledge & recollection. And he remains unsustained by (not clinging to) anything in the world. This is how a monk remains focused on the mind in & of itself. | ||
+ | |||
+ | MENTAL QUALITIES | ||
+ | |||
+ | And how does a monk remain focused on mental qualities in & of themselves? | ||
+ | |||
+ | [a] There is the case where a monk remains focused on mental qualities in & of themselves with reference to //the five hindrances.// | ||
+ | |||
+ | In this way he remains focused internally on mental qualities in & of themselves, or externally on mental qualities in & of themselves, or both internally & externally on mental qualities in & of themselves. Or he remains focused on the phenomenon of origination with regard to mental qualities, on the phenomenon of passing away with regard to mental qualities, or on the phenomenon of origination & passing away with regard to mental qualities. Or his mindfulness that 'There are mental qualities' | ||
+ | |||
+ | [b] Furthermore, | ||
+ | |||
+ | In this way he remains focused internally on mental qualities in & of themselves, or focused externally... unsustained by anything in the world. This is how a monk remains focused on mental qualities in & of themselves with reference to the five clinging-aggregates. [[{part3# | ||
+ | |||
+ | [c] Furthermore, | ||
+ | |||
+ | In this way he remains focused internally on mental qualities in & of themselves, or focused externally... unsustained by anything in the world. This is how a monk remains focused on mental qualities in & of themselves with reference to the sixfold internal & external sense media. | ||
+ | |||
+ | [d] Furthermore, | ||
+ | |||
+ | In this way he remains focused internally on mental qualities in & of themselves, or externally... unsustained by (not clinging to) anything in the world. This is how a monk remains focused on mental qualities in & of themselves with reference to the seven factors for Awakening. | ||
+ | |||
+ | [e] Furthermore, | ||
+ | |||
+ | In this way he remains focused internally on mental qualities in & of themselves, or externally on mental qualities in & of themselves, or both internally & externally on mental qualities in & of themselves. Or he remains focused on the phenomenon of origination with regard to mental qualities, on the phenomenon of passing away with regard to mental qualities, or on the phenomenon of origination & passing away with regard to mental qualities. Or his mindfulness that 'There are mental qualities' | ||
+ | |||
+ | Now, if anyone would develop these four frames of reference in this way for seven years, then one of two fruits can be expected for him: either gnosis [the knowledge of Awakening] right here & now, or — if there be any remnant of clinging/ | ||
+ | |||
+ | Let alone seven years. If anyone would develop these four frames of reference in this way for six years... five... four... three... two years... one year... seven months... six months... five... four... three... two months... one month... half a month, then one of two fruits can be expected for him: either gnosis right here & now, or — if there be any remnant of clinging/ | ||
+ | |||
+ | Let alone half a month. If anyone would develop these four frames of reference in this way for seven days, then one of two fruits can be expected for him: either gnosis right here & now, or — if there be any remnant of clinging/ | ||
+ | |||
+ | 'This is the direct path for the purification of beings, for the overcoming of sorrow & lamentation, | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | On whatever occasion a monk breathing in long discerns, 'I am breathing in long'; or breathing out long, discerns, 'I am breathing out long'; or breathing in short, discerns, 'I am breathing in short'; | ||
+ | |||
+ | On whatever occasion a monk trains himself, 'I will breathe in...& | ||
+ | |||
+ | On whatever occasion a monk trains himself, 'I will breathe in...& | ||
+ | |||
+ | On whatever occasion a monk trains himself, 'I will breathe in...& | ||
+ | |||
+ | This is how mindfulness of in-& | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | He remains focused internally on feelings in & of themselves — ardent, alert, & mindful — putting aside greed & distress with reference to the world. As he remains focused internally on feelings in & of themselves, he becomes rightly concentrated there, and rightly clear. Rightly concentrated there and rightly clear, he gives rise to knowledge & vision externally of the feelings of others. | ||
+ | |||
+ | He remains focused internally on the mind in & of itself — ardent, alert, & mindful — putting aside greed & distress with reference to the world. As he remains focused internally on the mind in & of itself, he becomes rightly concentrated there, and rightly clear. Rightly concentrated there and rightly clear, he gives rise to knowledge & vision externally of the minds of others. | ||
+ | |||
+ | He remains focused internally on mental qualities in & of themselves — ardent, alert, & mindful — putting aside greed & distress with reference to the world. As he remains focused internally on mental qualities in & of themselves, he becomes rightly concentrated there, and rightly clear. Rightly concentrated there and rightly clear, he gives rise to knowledge & vision externally of the mental qualities of others. | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | Then the Tathāgata trains him further: 'Come, monk, remain focused on the body in & of itself, but do not think any thoughts connected with the body. Remain focused on feelings in & of themselves, but do not think any thoughts connected with feelings. Remain focused on the mind in & of itself, but do not think any thoughts connected with mind. Remain focused on mental qualities in & of themselves, but do not think any thoughts connected with mental qualities.' | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | 'Come, friends, remain focused on the body in & of itself — being ardent, alert, unified, clear-minded, | ||
+ | |||
+ | Monks, even those who are learners [streamwinners to non-returners] — who have yet to attain their hearts' | ||
+ | |||
+ | Even those who are <span anchor # | ||
+ | |||
+ | So even those who are new, not long gone-forth, only recently come to this doctrine & discipline, should be roused, encouraged, & exhorted by you to develop the four frames of reference (in this way). | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | In the same way, there are cases where a foolish, inexperienced, | ||
+ | |||
+ | Now suppose that there is a wise, experienced, | ||
+ | |||
+ | In the same way, there are cases where a wise, experienced, | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | 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].' | ||
+ | |||
+ | Furthermore, | ||
+ | |||
+ | This, Ānanda, is development based on directing. And what is development based on not directing? A monk, when not directing his mind to external things, discerns, 'My mind is not directed to external things. It is unconstricted front & back — released & undirected. And furthermore I remain focused on the body in & of itself. I am ardent, alert, mindful, & at ease.' | ||
+ | |||
+ | When not directing his mind to external things, he discerns, 'My mind is not directed to external things. It is unconstricted front & back — released & undirected. And furthermore I remain focused on feelings... mind... mental qualities in & of themselves. I am ardent, alert, mindful, & at ease.' | ||
+ | |||
+ | This, Ānanda, is development based on not directing. | ||
+ | |||
+ | Now, Ānanda, I have taught you development based on directing and development based on not directing. What a teacher should do out of compassion for his disciples, seeking their welfare, that I have done for you. Over there are [places to sit at] the foot of trees. Over there are empty dwellings. Practice jhāna, Ānanda. Do not be heedless. Do not be remorseful in the future. That is our instruction to you all. | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | 'But what is your proper range?' | ||
+ | |||
+ | 'A newly plowed field with clumps of earth all turned up.' | ||
+ | |||
+ | So the hawk, without bragging about its own strength, without mentioning its own strength, let go of the quail. 'Go, quail, but even when you have gone there you won't escape me.' | ||
+ | |||
+ | Then the quail, having gone to a newly plowed field with clumps of earth all turned up and climbing up on top of a large clump of earth, stood taunting the hawk, 'Now come and get me, you hawk! Now come and get me, you hawk!' | ||
+ | |||
+ | So the hawk, without bragging about its own strength, without mentioning its own strength, folded its two wings and suddenly swooped down toward the quail. When the quail knew, 'The hawk is coming at me full speed,' | ||
+ | |||
+ | This is what happens to anyone who wanders into what is not his proper range and is the territory of others. | ||
+ | |||
+ | For this reason, you should not wander into what is not your proper range and is the territory of others. In one who wanders into what is not his proper range and is the territory of others, <span anchor # | ||
+ | |||
+ | Wander, monks, in what is your proper range, your own ancestral territory. In one who wanders in what is his proper range, his own ancestral territory, Māra gains no opening, Māra gains no foothold. And what, for a monk, is his proper range, his own ancestral territory? The four frames of reference... This, for a monk, is his proper range, his own ancestral territory. | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | This is what happens to anyone who wanders into what is not his proper range and is the territory of others. For this reason, you should not wander into what is not your proper range and is the territory of others... | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | Just as if a person, catching <span anchor # | ||
+ | |||
+ | Then those six animals, of different ranges, of different habitats, would each pull toward its own range & habitat. The snake would pull, thinking, ' | ||
+ | |||
+ | <span anchor # | ||
+ | |||
+ | Just as if a person, catching six animals of different ranges, of different habitats, were to bind them with a strong rope... and 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... 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 smells... the tongue does not pull toward pleasing tastes... 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.' | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | 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. We will steady it, consolidate it, and set about it properly.' | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | <div freeverse> | ||
+ | With mindfulness immersed in the body | ||
+ | well established, | ||
+ | with respect to the six media of contact, | ||
+ | always centered, the monk | ||
+ | can know Unbinding for himself. | ||
+ | ]! < | ||
+ | </ | ||
+ | |||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | 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, obsessions 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. | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | He remains focused on feelings in & of themselves... mind in & of itself... mental qualities in & of themselves — putting aside greed & distress with reference to the world. As he remains focused on mental qualities in & of themselves, he abandons desire with regard to mental qualities. As he abandons desire with regard to mental qualities, he realizes the Deathless. | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | It's just as if there were a <span anchor # | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | Then <span anchor # | ||
+ | |||
+ | Ven. Anuruddha: 'There is the case, my friend, of a monk who internally remains focused on the phenomenon of origination with regard to the body, remains focused on the phenomenon of passing away with regard to the body, remains focused on the phenomenon of origination & passing away with regard to the body — ardent, alert, & mindful — putting aside greed & distress with reference to the world. | ||
+ | |||
+ | ' | ||
+ | |||
+ | ' | ||
+ | |||
+ | 'If he wants, he remains percipient of <span anchor # | ||
+ | |||
+ | [Similarly with regard to feelings, mind & mental qualities.] | ||
+ | |||
+ | ' | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | Now, with what purpose should a monk remain percipient of loathsomeness in the presence of what is not loathsome? ' | ||
+ | |||
+ | And with what purpose should a monk remain percipient of unloathsomeness in the presence of what is loathsome? ' | ||
+ | |||
+ | And with what purpose should a monk remain percipient of loathsomeness in the presence of what is not loathsome & what is? ' | ||
+ | |||
+ | And with what purpose should a monk remain percipient of unloathsomeness in the presence of what is loathsome & what is not? ' | ||
+ | |||
+ | And with what purpose should a monk — in the presence of what is loathsome & what is not — cutting himself off from both, remain equanimous, alert, & mindful? ' | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | 'As you say, teacher,' | ||
+ | |||
+ | So then the bamboo acrobat said to his assistant, 'Now you watch after me, my dear Frying Pan, and I'll watch after you. Thus, protecting one another, watching after one another, we'll show off our skill, receive our reward, and come down safely from the bamboo pole.' | ||
+ | |||
+ | When he had said this, Frying Pan said to him, 'But that won't do at all, teacher. You watch after yourself, and I'll watch after myself, and thus with each of us protecting ourselves, watching after ourselves, we'll show off our skill, receive our reward, and come down safely from the bamboo pole.' | ||
+ | |||
+ | What Frying Pan, the assistant, said to her teacher was the right way in that case. | ||
+ | |||
+ | Monks, a frame of reference is to be practiced with the thought, ' | ||
+ | |||
+ | And how does one, when watching after oneself, watch after others? Through pursuing (the practice), through developing it, through devoting oneself to it. This is how one, when watching after oneself, watches after others. | ||
+ | |||
+ | And how does one, when watching after others, watch after oneself? Through endurance, through non-violence, | ||
+ | |||
+ | A frame of reference is to be practiced with the thought, ' | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | Then he recovered from the illness. Soon after his recovery he came out of his dwelling & sat down in the shade of the building, on a seat prepared for him. Then <span anchor # | ||
+ | |||
+ | 'What more does the Community of monks want from me, Ānanda? I have taught the Dhamma without an inner or an outer version. The Tathāgata has no closed fist with regard to teachings. Whoever has the thought, 'I will rule the Community of monks,' | ||
+ | |||
+ | 'I am old now, Ānanda, & aged. My years have turned eighty. Just as an old cart is kept going with the help of bamboo strips, it seems to me as if the Tathāgata' | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | </ | ||
+ | |||
+ | ====== C. The Four Right Exertions ====== | ||
+ | <div chapter> | ||
+ | <span anchor # | ||
+ | |||
+ | The four activities included in this set show how effort can be applied to <span anchor # | ||
+ | |||
+ | < | ||
+ | |||
+ | <ul> | ||
+ | * for the sake of the non-arising of evil, unskillful qualities that have not yet arisen... | ||
+ | * for the sake of the abandoning of evil, unskillful qualities that have arisen... | ||
+ | * for the sake of the arising of skillful qualities that have not yet arisen...(and) | ||
+ | * for the maintenance, | ||
+ | </ | ||
+ | |||
+ | These four aspects of effort are also termed guarding, abandoning, developing, and maintaining {[[# | ||
+ | |||
+ | Perhaps the most surprising element in right exertion is the role played by desire, which is usually associated with the craving that acts as a cause of suffering. We will treat this topic in more detail under the bases for success {[[part2# | ||
+ | |||
+ | The most important point in developing right exertion is to realize that the effort to abandon unskillful qualities and to develop skillful qualities must be skillful itself. Unskillful efforts at eradicating unskillful states, even if well intended, can often exacerbate problems instead of solving them. Treating hatred with hatred, for instance, is less effective than treating it with the kind of understanding developed in the <span anchor # | ||
+ | |||
+ | For this reason, the basic formula for right exertion includes, both implicitly and explicitly, other factors of the path to ensure that the effort is skillfully applied. Three of the qualities that activate the mind in these exertions — desire, persistence, | ||
+ | |||
+ | Passage [[# | ||
+ | |||
+ | The same point applies to the question of how much effort must be applied to the practice. The Buddha notes that some meditators will have to undergo painful and slow practice, while others will find that their practice is painful and quick, pleasant and slow, or pleasant and quick {[[# | ||
+ | |||
+ | We have already noted that right exertion is equivalent to the factor of ardency in frames-of-reference meditation {[[part2# | ||
+ | |||
+ | Implicit in this discussion of the effort involved in <span anchor # | ||
+ | |||
+ | ===== Passages from the Pali canon ===== | ||
+ | <span anchor # | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | Just as the <span anchor # | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | And what is the exertion to guard? There is the case where a monk, on seeing a form with the eye, does not grasp at any theme or variations by which — if he were to dwell without restraint over the faculty of the eye — evil, unskillful qualities such as greed or distress might assail him. <span anchor # | ||
+ | |||
+ | And what is the exertion to abandon? There is the case where a monk does not acquiesce to a thought of sensuality that has arisen (in him). He abandons it, destroys it, dispels it, wipes it out of existence. He does not acquiesce to a thought of ill will... a thought of violence... any evil, unskillful qualities that have arisen (in him). He abandons them, destroys them, dispels them, wipes them out of existence. This is called the exertion to abandon. {[[part1# | ||
+ | |||
+ | And what is the exertion to develop? There is the case where a monk develops mindfulness as a factor for Awakening dependent on seclusion... dispassion... cessation, resulting in letting go. He develops investigation of qualities... persistence... rapture... serenity... concentration... equanimity as factor for Awakening dependent on seclusion... dispassion... cessation, resulting in letting go. This is called the exertion to develop. {[[part2# | ||
+ | |||
+ | And what is the exertion to maintain? There is the case where a monk maintains a favorable theme of concentration — the skeleton perception, the worm-eaten perception, the livid perception, the festering perception, the falling-apart perception, the bloated perception. This is called the exertion to maintain. {[[# | ||
+ | |||
+ | These are the four exertions. | ||
+ | |||
+ | <div freeverse> | ||
+ | Guarding & abandoning, | ||
+ | developing & maintaining: | ||
+ | these four exertions, taught | ||
+ | by the Kinsman of the Sun [the Buddha]. | ||
+ | |||
+ | A monk who strives | ||
+ | ardently at them | ||
+ | reaches the ending | ||
+ | of stress. | ||
+ | ]! < | ||
+ | </ | ||
+ | |||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | And what are the effluents that are to be abandoned by seeing? There is the case where an uninstructed, | ||
+ | |||
+ | As he attends inappropriately in this way, one of six kinds of view arises in him: The view //I have a self// arises in him as true & established, | ||
+ | |||
+ | The well-taught disciple of the noble ones... discerns what ideas are fit for attention, and what ideas are unfit for attention. This being so, he doesn' | ||
+ | |||
+ | And <span anchor # | ||
+ | |||
+ | And what are the effluents that are to be abandoned by using? There is the case where a monk, reflecting appropriately, | ||
+ | |||
+ | Reflecting appropriately, | ||
+ | |||
+ | Reflecting appropriately, | ||
+ | |||
+ | Reflecting appropriately, | ||
+ | |||
+ | The effluents, vexation, or fever that would arise if he were not to use these things (in this way) do not arise for him when he uses them (in this way). These are called the effluents that are to be abandoned by using. | ||
+ | |||
+ | And what are the effluents that are to be abandoned by tolerating? There is the case where a monk, reflecting appropriately, | ||
+ | |||
+ | And what are the effluents that are to be abandoned by avoiding? There is the case where a monk, reflecting appropriately, | ||
+ | |||
+ | And what are the effluents that are to be abandoned by destroying? There is the case where a monk, reflecting appropriately, | ||
+ | |||
+ | And what are the effluents that are to be abandoned by developing? There is the case where a monk, reflecting appropriately, | ||
+ | |||
+ | When a monk's effluents that should be abandoned by seeing have been abandoned by seeing, | ||
+ | |||
+ | his effluents that should be abandoned by restraining have been abandoned by restraining, | ||
+ | |||
+ | his effluents that should be abandoned by using have been abandoned by using, | ||
+ | |||
+ | his effluents that should be abandoned by tolerating have been abandoned by tolerating, | ||
+ | |||
+ | his effluents that should be abandoned by avoiding have been abandoned by avoiding, | ||
+ | |||
+ | his effluents that should be abandoned by destroying have been abandoned by destroying, | ||
+ | |||
+ | his effluents that should be abandoned by developing have been abandoned by developing, | ||
+ | |||
+ | then he is called a monk who dwells restrained with the restraint of all the effluents. He has severed craving, thrown off the fetters, and — through the right penetration of conceit — has made an end of suffering & stress. | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | [1] There is the case where a monk has conviction, is convinced of the Tathāgata' | ||
+ | |||
+ | [2] The monk is free from illness & discomfort, endowed with good digestion — not too cold, not too hot, of moderate strength — fit for exertion. | ||
+ | |||
+ | [3] He is neither fraudulent nor deceitful. He declares himself to the Teacher or to his wise friends in the holy life in line with what he actually is. | ||
+ | |||
+ | [4] He keeps his persistence aroused for abandoning unskillful mental qualities and taking on skillful mental qualities. He is steadfast, solid in his effort, not shirking his duties with regard to skillful mental qualities. | ||
+ | |||
+ | [5] He is discerning, endowed with discernment leading to the arising of the goal — noble, penetrating, | ||
+ | |||
+ | These are the five factors for exertion. | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | <div freeverse> | ||
+ | Appropriate attention | ||
+ | as a quality | ||
+ | of a monk in training: | ||
+ | Nothing else does do much | ||
+ | for attaining the superlative goal. | ||
+ | A monk, striving appropriately, | ||
+ | reaches the ending of suffering & stress. | ||
+ | ]! < | ||
+ | </ | ||
+ | |||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | <div freeverse> | ||
+ | A monk with admirable people | ||
+ | as friends, | ||
+ | — who's reverential, | ||
+ | doing what his friends advise — | ||
+ | mindful, alert, | ||
+ | attains step by step | ||
+ | the ending of all fetters. | ||
+ | ]! < | ||
+ | </ | ||
+ | |||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | <div freeverse> | ||
+ | Without ardency, without compunction, | ||
+ | lazy, with low persistence, | ||
+ | full of sloth & drowsiness, | ||
+ | shameless, without respect: | ||
+ | He's incapable, a monk like this, | ||
+ | of touching superlative self-awakening. | ||
+ | |||
+ | But whoever is mindful, masterful, | ||
+ | absorbed in <span anchor # | ||
+ | ardent, compunctious, | ||
+ | cutting the fetter of birth & aging, | ||
+ | touches right here & now | ||
+ | a self-awakening unsurpassed.]! < | ||
+ | </ | ||
+ | |||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | <span anchor # | ||
+ | |||
+ | And how is one a person without compunction? | ||
+ | |||
+ | And how is one ardent? There is the case where a monk, (thinking,) ' | ||
+ | |||
+ | And how is one compunctious? | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | <span anchor # | ||
+ | |||
+ | Ven. Sāriputta: In the same way, when an individual with an internal blemish does not discern, as it has come to be, that 'I have an internal blemish,' | ||
+ | |||
+ | Now imagine a bronze bowl brought back from a shop or a smith all covered with dust & dirt, that the owners would both use & clean, and would not throw away in the dust. Wouldn' | ||
+ | |||
+ | Ven. Mahā Moggallāna: | ||
+ | |||
+ | Ven. Sāriputta: In the same way, when an individual with an internal blemish discerns, as it has come to be, that 'I have an internal blemish,' | ||
+ | |||
+ | Now imagine a bronze bowl brought back from a shop or a smith all clean & pure, that the owners would neither use nor clean, but would throw away in the dust. Wouldn' | ||
+ | |||
+ | Ven. Mahā Moggallāna: | ||
+ | |||
+ | Ven. Sāriputta: In the same way, when an individual with no internal blemish does not discern, as it has come to be, that 'I have no internal blemish,' | ||
+ | |||
+ | Now imagine a bronze bowl brought back from a shop or a smith all clean & pure, that the owners would both use & clean, and would not throw away in the dust. Wouldn' | ||
+ | |||
+ | Ven. Mahā Moggallāna: | ||
+ | |||
+ | Ven. Sāriputta: In the same way, when an individual with no internal blemish discerns, as it has come to be, that 'I have no internal blemish,' | ||
+ | |||
+ | Ven. Mahā Moggallāna: | ||
+ | |||
+ | Ven. Sāriputta: Consorting with evil, unskillful wishes — this is the meaning of ' | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | And how is a monk skilled in reading his own mind? Imagine a <span anchor # | ||
+ | |||
+ | If, on examination, | ||
+ | |||
+ | But if, on examination, | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | ' | ||
+ | |||
+ | 'Yes, lord...' | ||
+ | |||
+ | 'Now suppose the thought were to occur to him, "I am in love with this woman... When I see her standing with another man, chatting, joking, & laughing, sorrow, lamentation, | ||
+ | |||
+ | 'No, lord...' | ||
+ | |||
+ | 'In the same way, the monk, when not loaded down, does not load himself down with pain, nor does he reject pleasure that accords with the Dhamma, although he is not infatuated with that pleasure... He exerts a fabrication against the [first] cause of stress... and develops equanimity with regard to the [second] cause of stress... Thus the stress [coming from the first cause] is exhausted... & the stress [coming from the second cause] is exhausted. | ||
+ | |||
+ | ' | ||
+ | |||
+ | ' | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | Again, there is the case where a certain person practicing for the abandoning & relinquishing of acquisitions... is assailed by memories & resolves associated with acquisitions. He does not tolerate them. He abandons them, destroys them, dispels them, & wipes them out of existence. I tell you, Udāyin, that this sort of person is associated, not dissociated. Why is that? Because I have known the diversity of faculties with regard to this type of person. | ||
+ | |||
+ | Again, there is the case where a certain person is practicing for the abandoning & relinquishing of acquisitions... Owing to lapses in mindfulness from time to time, he is assailed by memories & resolves associated with acquisitions. Slow is the arising of his mindfulness, | ||
+ | |||
+ | Again, there is the case where a certain person, realizing that acquisitions are the root of suffering & stress, is without acquisitions, | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | Then Pañcakaṅga the carpenter neither delighted in Uggāhamāna' | ||
+ | |||
+ | Then the carpenter went to where the Blessed One was staying and on arrival, after bowing down to him, sat down to one side. As he was sitting there, he told the Blessed One the entire conversation he had had with Uggāhamāna. | ||
+ | |||
+ | When this was said, the Blessed One addressed Pañcakaṅga, | ||
+ | |||
+ | 'If an individual is endowed with these four qualities, I do not describe him as... an invincible contemplative attained to the highest attainments. Rather, he stands on the same level as a stupid baby boy lying on its back... | ||
+ | |||
+ | 'An individual endowed with ten qualities is one who I describe as being consummate in what is skillful, foremost in what is skillful, an invincible contemplative attained to the highest attainments. With regard to that point one should know that "These are unskillful habits," | ||
+ | |||
+ | 'With regard to that point, one should know that "These are skillful habits" | ||
+ | |||
+ | 'With regard to that point, one should know that "These are unskillful resolves" | ||
+ | |||
+ | 'With regard to that point, one should know that "These are skillful resolves" | ||
+ | |||
+ | 'Now what are unskillful habits? Unskillful bodily actions, unskillful verbal actions, evil means of livelihood... What is the cause of unskillful habits?... They are said to be mind-caused... Which mind? — for the mind has many modes & permutations... Any mind with passion, aversion, or delusion: That is the cause of unskillful habits. Now where do unskillful habits cease without trace?... There is the case where a monk abandons wrong bodily conduct & develops right bodily conduct, abandons wrong verbal conduct & develops right verbal conduct, abandons wrong livelihood & maintains his life with right livelihood. This is where unskillful habits cease without trace. And what sort of practice is the practice leading to the cessation of unskillful habits? There is the case where a monk generates desire, endeavors, arouses persistence, | ||
+ | |||
+ | 'And what are skillful habits? Skillful bodily actions, skillful verbal actions, purity of livelihood... What is the cause of skillful habits?... The are said to be mind-caused... Which mind? — for the mind has many modes & permutations... Any mind without passion, without aversion, without delusion: That is the cause of skillful habits. Now where do skillful habits cease without trace?... There is the case where a monk is virtuous but not fashioned of virtue. He discerns, as it has come to be, the awareness-release & discernment-release where his skillful habits cease without trace. And what sort of practice is the practice leading to the cessation of skillful habits? There is the case where a monk generates desire... for the sake of the non-arising of evil, unskillful qualities that have not yet arisen... for the sake of the abandoning of evil, unskillful qualities that have arisen... for the sake of the arising of skillful qualities that have not yet arisen... (and) for the... development & culmination of skillful qualities that have arisen. This sort of practice is the practice leading to the cessation of skillful habits. | ||
+ | |||
+ | 'And what are unskillful resolves? Being resolved on sensuality, on ill will, on violence... What is the cause of unskillful resolves? | ||
+ | |||
+ | 'And what are skillful resolves? Being resolved on renunciation [freedom from sensuality], | ||
+ | |||
+ | 'Now, an individual endowed with which ten qualities is one whom I describe as being consummate in what is skillful, foremost in what is skillful, an invincible contemplative attained to the highest attainments? | ||
+ | |||
+ | That is what the Blessed One said. Glad at heart, Pañcakaṅga the carpenter delighted in the Blessed One's words. | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | The Buddha: I crossed over the flood without pushing forward, without staying in place. | ||
+ | |||
+ | The deva: But how did you cross over the flood without pushing forward, without staying in place? | ||
+ | |||
+ | The Buddha: When I pushed forward, I was whirled about. When I stayed in place, I sank. And so I crossed over the flood without pushing forward, without staying in place. | ||
+ | |||
+ | The deva: | ||
+ | |||
+ | <div freeverse> | ||
+ | At long last I see | ||
+ | a brahman, totally unbound, | ||
+ | who without pushing forward, | ||
+ | without staying in place, | ||
+ | has crossed over | ||
+ | the entanglements of the world. | ||
+ | ]! < | ||
+ | </ | ||
+ | |||
+ | </ | ||
+ | |||
+ | </ | ||
+ | |||
+ | ====== D. The Four Bases of Power ====== | ||
+ | <div chapter> | ||
+ | <span anchor # | ||
+ | |||
+ | //Iddhi,// the Pali word translated here as " | ||
+ | |||
+ | Still, there is no denying that some people acquire these powers in the course of their meditation, and they need guidance in how to use them properly so that their powers can actually help, rather than hinder, their practice. This is the role that the standard formulae for the bases of power play in the teaching. They show how the <span anchor # | ||
+ | |||
+ | The texts explain the bases of power in two standard formulae: brief and extended. The brief formula runs as follows: | ||
+ | |||
+ | <div excerpt> | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | One of the texts {[[# | ||
+ | |||
+ | Each of these four bases has three component parts: the " | ||
+ | |||
+ | Discrimination, | ||
+ | |||
+ | We have already shown that the development of concentration involves the three qualities called for in the <span anchor # | ||
+ | |||
+ | Many popular Western writings criticize the four qualities listed in the bases of power — desire, persistence (effort), intent (will), and discrimination (the discriminating mind) — as enemies of proper meditation, both in that they interfere with the calming of the mind and are antithetical to the goal of the <span anchor # | ||
+ | |||
+ | < | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | This passage shows that the problem lies, not in the desire, effort, intent, or discrimination, | ||
+ | |||
+ | Passage [[# | ||
+ | |||
+ | The final section of the extended formula hints at how these qualities may be directed toward Awakening. | ||
+ | |||
+ | <div excerpt> | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | This passage refers to the total <span anchor # | ||
+ | |||
+ | Many meditators tend to stop here, satisfied with their new-found powers, but the Buddha urges them to go further. As [[part3# | ||
+ | |||
+ | The <span anchor # | ||
+ | |||
+ | Because of their association with <span anchor # | ||
+ | |||
+ | ===== Passages from the Pali canon ===== | ||
+ | <span anchor # | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | There is the case where a monk develops the base of power endowed with concentration founded on desire & the fabrications of exertion. He develops the base of power endowed with concentration founded on persistence... concentration founded on intent... concentration founded on discrimination & the fabrications of exertion. | ||
+ | |||
+ | Whoever neglects these four bases of power neglects the noble path going to the right ending of stress. Whoever undertakes these four bases of power undertakes the noble path going to the right ending of stress. | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | The Buddha: There is the case, Ānanda, where a monk [1] wields manifold <span anchor # | ||
+ | |||
+ | [2] He hears — by means of the divine ear-element, | ||
+ | |||
+ | [3] He knows the awareness of other beings, other individuals, | ||
+ | |||
+ | [4] 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, | ||
+ | |||
+ | [5] He sees — by means of the divine eye, purified & surpassing the human — beings passing away and re-appearing, | ||
+ | |||
+ | [6] Through the ending of the mental <span anchor # | ||
+ | |||
+ | This is called power. | ||
+ | |||
+ | And what is the base of power? Whatever path, whatever practice, leads to the attainment of power, the winning of power: That is called the base of power. | ||
+ | |||
+ | And what is the development of the base of power? There is the case where a monk develops the base of power endowed with concentration founded on desire & the fabrications of exertion. He develops the base of power endowed with concentration founded on persistence... concentration founded on intent... concentration founded on discrimination & the fabrications of exertion. This is called the development of the base of power. | ||
+ | |||
+ | And what is the path of practice leading to the development of the base of power? Just this noble eightfold path: right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | If a monk attains concentration, | ||
+ | |||
+ | If a monk attains concentration, | ||
+ | |||
+ | If a monk attains concentration, | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | There is the case where a monk develops the base of power endowed with concentration founded on desire & the fabrications of exertion, thinking, '< | ||
+ | |||
+ | He develops the base of power endowed with concentration founded on persistence... concentration founded on intent... concentration founded on discrimination & the fabrications of exertion, thinking, 'This discrimination of mine will be neither overly sluggish nor overly active, neither inwardly constricted nor outwardly scattered.' | ||
+ | |||
+ | And how is desire overly sluggish? Whatever desire is accompanied by laziness, conjoined with laziness, that is called overly sluggish desire. | ||
+ | |||
+ | And how is desire overly active? Whatever desire is accompanied by restlessness, | ||
+ | |||
+ | And how is desire inwardly constricted? | ||
+ | |||
+ | And how is desire outwardly scattered? Whatever desire is stirred up by the five strings of sensuality, outwardly dispersed & dissipated, that is called outwardly scattered desire. | ||
+ | |||
+ | And how does a monk dwell perceiving what is in front & behind so that what is in front is the same as what is behind, and what is behind is the same as what is in front? There is the case where a monk's perception of what is in front & behind is well in hand, well-attended to, well-considered, | ||
+ | |||
+ | <span anchor # | ||
+ | |||
+ | And how does a monk dwell by night as by day, and by day as by night? There is the case where a monk at night develops the base of power endowed with concentration founded on desire & the fabrications of exertion by means of the same modes [permutations] & signs & themes that he uses by day, and by day he develops the base of power endowed with concentration founded on desire & the fabrications of exertion by means of the same modes & signs & themes that he uses by night. This is how a monk dwells by night as by day, and by day as by night. | ||
+ | |||
+ | And how does a monk — by means of an awareness open & unhampered — develop a brightened mind? There is the case where a monk has the perception of light, the perception of daytime [at any hour of the day] well in hand & well-established. This is how a monk — by means of an awareness open & unhampered — develops a brightened mind. {[[part3# | ||
+ | |||
+ | [The above discussion is then repeated for persistence, | ||
+ | |||
+ | When a monk has thus developed & pursued the four bases of power, <span anchor # | ||
+ | |||
+ | This is how these four bases of power, when developed & pursued, are of great fruit & great benefit. | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | Ven. Ānanda: The holy life is lived under the Blessed One with the aim of abandoning desire. | ||
+ | |||
+ | Uṇṇābha: | ||
+ | |||
+ | Ven. Ānanda: Yes, there is... | ||
+ | |||
+ | Uṇṇābha: | ||
+ | |||
+ | Ven. Ānanda: There is the case where a monk develops the base of power endowed with concentration founded on desire & the fabrications of exertion. He develops the base of power endowed with concentration founded on persistence... concentration founded on intent... concentration founded on discrimination & the fabrications of exertion. This, brahman, is the path, this is the practice for the abandoning of that desire. | ||
+ | |||
+ | Uṇṇābha: | ||
+ | |||
+ | Ven. Ānanda: Well then, brahman, I will cross-question you on this matter. Answer as you see fit... Didn't you first have desire, thinking, ' | ||
+ | |||
+ | Uṇṇābha: | ||
+ | |||
+ | Ven. Ānanda: Didn't you first have persistence, | ||
+ | |||
+ | Uṇṇābha: | ||
+ | |||
+ | Ven. Ānanda: Didn't you first have the intent, thinking, ' | ||
+ | |||
+ | Uṇṇābha: | ||
+ | |||
+ | Ven. Ānanda: Didn't you first have (an act of) discrimination, | ||
+ | |||
+ | Uṇṇābha: | ||
+ | |||
+ | Ven. Ānanda: So it is with an <span anchor # | ||
+ | |||
+ | Uṇṇābha: | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | The Buddha: Yes, Ānanda... | ||
+ | |||
+ | Ven. Ānanda: But does the Blessed One also have direct experience of going to the Brahmā world by means of supranormal power with this very physical body, composed of the four great elements? | ||
+ | |||
+ | The Buddha: Yes... | ||
+ | |||
+ | Ven. Ānanda: It's amazing & astounding that the Blessed One should have direct experience of going to the Brahmā world by means of supranormal power with a mind-made body, and of going to the Brahmā world by means of supranormal power with this very physical body, composed of the four great elements. | ||
+ | |||
+ | The Buddha: Tathāgatas are both amazing, Ānanda, and endowed with amazing qualities. They are both astounding and endowed with astounding qualities. Whenever the Tathāgata merges his body with his mind and his mind with his body, and remains having alighted on the perception of ease and buoyancy with regard to the body, then his body becomes lighter, more pliant, more malleable, & more radiant. | ||
+ | |||
+ | Just as when an <span anchor # | ||
+ | |||
+ | Now, whenever the Tathāgata merges his body with his mind and his mind with his body, and remains having alighted on the perception of ease and buoyancy with regard to the body, then his body rises effortlessly from the earth up into the sky. He then experiences 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, & mountains as if through space. He dives in & 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 & strokes even the sun & moon, so mighty & powerful. He exercises influence with his body even as far as the Brahmā worlds. | ||
+ | |||
+ | Just as a <span anchor # | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | </ | ||
+ | |||
+ | ====== E. The Five Faculties ====== | ||
+ | <div chapter> | ||
+ | <span anchor # | ||
+ | |||
+ | //Indriya// — the Pali word translated here as " | ||
+ | |||
+ | As we noted in [[part2# | ||
+ | |||
+ | In the <span anchor # | ||
+ | |||
+ | Passage [[# | ||
+ | |||
+ | In both cases, the factor of <span anchor # | ||
+ | |||
+ | This is why conviction, the first member of the set of five faculties, leads naturally to persistence, | ||
+ | |||
+ | <span anchor # | ||
+ | |||
+ | Because the five faculties are means to Deathlessness — rather than ends in themselves — they must not only be developed skillfully but also used skillfully as they are developed. The texts emphasizing this point focus on two of the faculties: persistence and discernment. | ||
+ | |||
+ | The passage dealing with persistence {[[# | ||
+ | |||
+ | As for discernment, | ||
+ | |||
+ | This point is made explicit in [[part3# | ||
+ | |||
+ | ===== Passages from the Pali canon ===== | ||
+ | <span anchor # | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | Now where is the faculty of conviction to be seen? In the four factors of stream-entry... | ||
+ | |||
+ | And where is the faculty of persistence to be seen? In the four right exertions... | ||
+ | |||
+ | And where is the faculty of mindfulness to be seen? In the four frames of reference... | ||
+ | |||
+ | And where is the faculty of concentration to be seen? In the four <span anchor # | ||
+ | |||
+ | And where is the faculty of discernment to be seen? In the four noble truths... | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | < | ||
+ | </ | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | He is endowed with verified confidence in the Dhamma: 'The Dhamma is well-expounded by the Blessed One, to be seen here & now, timeless, inviting verification, | ||
+ | |||
+ | He is endowed with verified confidence in the Saṅgha: 'The Saṅgha 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 Saṅgha of the Blessed One's disciples: worthy of gifts, worthy of hospitality, | ||
+ | |||
+ | He is endowed with virtues that are appealing to the noble ones: untorn, unbroken, unspotted, unsplattered, | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | And what is the faculty of persistence? | ||
+ | |||
+ | And what is the faculty of mindfulness? | ||
+ | |||
+ | And what is the faculty of concentration? | ||
+ | |||
+ | And what is the faculty of discernment? | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | Just as a royal frontier fortress has a large army stationed within — elephant soldiers, cavalry, charioteers, | ||
+ | |||
+ | Just as a royal frontier fortress has a wise, experienced, | ||
+ | |||
+ | Just as a royal frontier fortress has ramparts that are high & thick & completely covered with plaster, for the protection of those within and to ward off those without; in the same way a disciple of the noble ones is discerning, endowed with discernment leading to the arising of the goal — noble, penetrating, | ||
+ | |||
+ | Just as a royal frontier fortress has large stores of grass, timber & water for the delight, convenience, | ||
+ | |||
+ | Just as a royal frontier fortress has large stores of rice & barley for the delight, convenience, | ||
+ | |||
+ | Just as a royal frontier fortress has large stores of sesame, green gram, & other beans for the delight, convenience, | ||
+ | |||
+ | Just as a royal frontier fortress has large stores of tonics — ghee, fresh butter, oil, honey, molasses, & salt — for the delight, convenience, | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | Ven. Sāriputta: No, venerable sir... With a disciple of the noble ones who has conviction, it may be expected that he will keep his persistence aroused for abandoning unskillful mental qualities and taking on skillful mental qualities, that he will be steadfast, solid in his effort, not shirking his duties with regard to skillful mental qualities. Whatever persistence he has, is his faculty of persistence. | ||
+ | |||
+ | With a disciple of the noble ones who has conviction, who is resolute & persistent, it may be expected that he will be mindful, highly meticulous, remembering and able to call to mind even things that were done & said long ago. Whatever mindfulness he has, is his faculty of mindfulness. | ||
+ | |||
+ | With a disciple of the noble ones who has conviction, who is resolute & persistent, and whose mindfulness is established ['< | ||
+ | |||
+ | With a disciple of the noble ones who has conviction, who is resolute & persistent, whose mindfulness is established, | ||
+ | |||
+ | And so this convinced disciple of the noble ones, thus striving again & again, recollecting again & again, concentrating his mind again & again discerning again & again, becomes thoroughly convinced: 'Those phenomena that once I had only heard about, I here & now dwell touching them with my body and, through discernment, | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | When a disciple of the noble ones is discerning, the conviction that follows from that stands solid. The persistence that follows from that stands solid. The mindfulness that follows from that stands solid. The concentration that follows from that stands solid. | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | < | ||
+ | </ | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | < | ||
+ | </ | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | And what is heedfulness? | ||
+ | |||
+ | This is how when one quality is established in a monk, the five faculties are developed & developed well. | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | <span anchor # | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | <div freeverse> | ||
+ | Heedfulness: | ||
+ | Heedlessness: | ||
+ | The heedful do not die. | ||
+ | The heedless are as if | ||
+ | already dead. | ||
+ | ]! | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | **<span anchor # | ||
+ | |||
+ | <div freeverse> | ||
+ | You shouldn' | ||
+ | or place expectations on the future. | ||
+ | What is past | ||
+ | is left behind. | ||
+ | The future | ||
+ | is as yet unreached. | ||
+ | Whatever quality is present | ||
+ | you clearly see right there, | ||
+ | right there. | ||
+ | Not taken in, unshaken, | ||
+ | that's how you develop the heart. | ||
+ | |||
+ | Ardently doing your duty today, | ||
+ | for — who knows? — tomorrow | ||
+ | death. | ||
+ | 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. | ||
+ | ]! | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | **<span anchor # | ||
+ | |||
+ | 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. ' | ||
+ | |||
+ | '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. | ||
+ | |||
+ | ' | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | < | ||
+ | </ | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | And what is painful practice with slow intuition? There is the case where a certain individual is normally of an intensely passionate nature. He perpetually experiences pain & distress born of passion. Or he is normally of an intensely aversive nature. He perpetually experiences pain & distress born of aversion. Or he is normally of an intensely deluded nature. He perpetually experiences pain & distress born of delusion. His five faculties — the faculty of conviction... persistence... mindfulness... concentration... discernment — are present in a weak form. Because of their weakness, he attains only slowly the immediacy [Comm: the concentration forming the Path] that leads to the ending of the effluents. This is called painful practice with slow intuition. | ||
+ | |||
+ | And what is painful practice with quick intuition? There is the case where a certain individual is normally of an intensely passionate... aversive... deluded nature. He perpetually experiences pain & distress born of delusion. His five faculties... are present in an intense form. Because of their intensity, he attains quickly the immediacy that leads to the ending of the effluents. This is called painful practice with quick intuition. | ||
+ | |||
+ | And what is pleasant practice with slow intuition? There is the case where a certain individual is normally not of an intensely passionate nature. He does not perpetually experience pain & distress born of passion. Or he is normally not of an intensely aversive nature... normally not of an intensely deluded nature. He does not perpetually experience pain & distress born of delusion. 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 effluents. This is called pleasant practice with slow intuition. | ||
+ | |||
+ | And what is pleasant practice with quick intuition? There is the case where a certain individual is normally not of an intensely passionate nature... normally not of an intensely aversive nature... normally not of an intensely deluded nature. He does not perpetually experience pain & distress born of delusion. His five faculties... are present in an intense form. Because of their intensity, he attains quickly the immediacy that leads to the ending of the effluents. This is called pleasant practice with quick intuition. | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | And what is painful practice with slow intuition? There is the case where a monk remains focused on unattractiveness with regard to the body, percipient of <span anchor # | ||
+ | |||
+ | And what is painful practice with quick intuition? There is the case where a monk remains focused on unattractiveness with regard to the body... focused on inconstancy 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 intense form. Because of their intensity, he attains quickly the immediacy that leads to the ending of the effluents. This is called painful practice with quick intuition. | ||
+ | |||
+ | And what is pleasant practice with slow intuition? There is the case where a monk... enters & remains in the first jhāna... second jhāna... third jhāna... fourth jhāna. 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 effluents. This is called pleasant practice with slow intuition. | ||
+ | |||
+ | And what is pleasant practice with quick intuition? There is the case where a monk... enters & remains in the first jhāna... second jhāna... third jhāna... fourth jhāna. He dwells in dependence on the five strengths of a learner... and his five faculties... are present in an intense form. Because of their intensity, he attains quickly the immediacy that leads to the ending of the effluents. This is called pleasant practice with quick intuition. | ||
+ | |||
+ | These are the four modes of practice. | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | Then the Blessed One, as soon as he perceived with his awareness the train of thought in Ven. Soṇa' | ||
+ | |||
+ | 'Yes, lord.' | ||
+ | |||
+ | 'Now what do you think, Soṇa? Before, when you were a house-dweller, | ||
+ | |||
+ | 'Yes, lord.' | ||
+ | |||
+ | ' | ||
+ | |||
+ | 'No, lord.' | ||
+ | |||
+ | ' | ||
+ | |||
+ | 'No, lord.' | ||
+ | |||
+ | ' | ||
+ | |||
+ | 'Yes, lord.' | ||
+ | |||
+ | 'In the same way, Soṇa, over-aroused persistence leads to restlessness, | ||
+ | |||
+ | 'Yes, lord,' Ven. Soṇa answered the Blessed One. Then, having given this exhortation to Ven. Soṇa, the Blessed One — as a strong man might extend his flexed arm or flex his extended arm — disappeared from the Cool Wood and appeared on Mount Vulture Peak. | ||
+ | |||
+ | <span anchor # | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | ...There is the case where a monk is a learner. 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 path of practice leading to the cessation of stress.' | ||
+ | |||
+ | Furthermore, | ||
+ | |||
+ | Furthermore, | ||
+ | |||
+ | <span anchor # | ||
+ | |||
+ | Furthermore, | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | < | ||
+ | </ | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | Ven. Sāriputta: It's not that I take it on conviction in the Blessed One that the faculty of conviction... persistence... mindfulness... concentration... discernment, | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | </ | ||
+ | |||
+ | ====== F. The Five Strengths ====== | ||
+ | <div chapter> | ||
+ | <span anchor # | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | Just as the <span anchor # | ||
+ | |||
+ | And how is it that when a monk develops & pursues the five strengths, he flows... slopes... inclines to Unbinding? | ||
+ | |||
+ | There is the case where the monk develops strength of conviction dependent on seclusion, dependent on dispassion, dependent on cessation, resulting in letting go. He develops strength of persistence... mindfulness... concentration... discernment dependent on seclusion... dispassion... cessation, resulting in letting go. | ||
+ | |||
+ | This is how a monk, when developing & pursuing the five strengths, flows... slopes... inclines to Unbinding. | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | Whatever is the faculty of conviction, that is the strength of conviction. Whatever is the strength of conviction, that is the faculty of conviction. Whatever is the faculty of persistence, | ||
+ | |||
+ | Imagine a river — flowing, sloping, inclining toward the east — in whose midst is an <span anchor # | ||
+ | |||
+ | And what is the first manner of reckoning? Whatever water lies to the east of the island, and whatever water lies to the west. This is the manner of reckoning whereby the river is classified as one current. | ||
+ | |||
+ | And what is the second manner of reckoning? Whatever water lies to the north of the island, and whatever water lies to the south. This is the manner of reckoning whereby the river is classified as two. | ||
+ | |||
+ | In the same way, whatever is the faculty of conviction, that is the strength of conviction. Whatever is the strength of conviction, that is the faculty of conviction... Whatever is the faculty of discernment, | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | </ | ||
+ | |||
+ | ====== G. The Seven Factors for Awakening ====== | ||
+ | <div chapter> | ||
+ | <span anchor # | ||
+ | |||
+ | The seven factors for Awakening // | ||
+ | |||
+ | <span anchor # | ||
+ | |||
+ | **The second pattern** for describing the relationship between the factors for Awakening and the four frames of reference is more <span anchor # | ||
+ | |||
+ | The differences between these two patterns — a spiraling sequence building on the four frames of reference, and a holographic formula implicit in the frames of reference — is largely one of emphasis. As the dual nature of <span anchor # | ||
+ | |||
+ | Viewed as a spiraling sequence, the factors for Awakening offer some interesting contrasts to the five faculties. Both sets depict one of the causal loops in the skillful development of the mind, but here the emphasis is not on how mindfulness and concentration help to develop discernment, | ||
+ | |||
+ | A closer look at the topic of **//< | ||
+ | |||
+ | The term " | ||
+ | |||
+ | Now, not all questions are helpful in this way. Some deal in terms that focus the mind on <span anchor # | ||
+ | |||
+ | Of these four classes of questions, the class meriting categorical answers is of most interest here, for it's the class that can act as a focal point for appropriate attention. The vast majority of the questions that the Buddha asks and answers categorically in the texts fall into three general sorts: (a) those that seek to identify terms and categories useful for the task of ending stress and suffering; (b) those that seek to place particular events in their proper category; and (c) those that seek to understand the causal role of events assigned to the various categories: how they condition, and are conditioned by, one another. A sub-set of (c) consists of questions concerning the effect that one's questions and one's approach to the practice in general have on the mind. | ||
+ | |||
+ | All of these three sorts of question are closely related to the three stages of frames-of-reference meditation: sorts (a) and (b) relate to the first stage, and sort (c) to the second, whereas the sub-set of (c) dealing with the questioning approach itself leads directly to the third. This last sub-set also forms the overall principle for delineating all four classes of questions mentioned above: the effect that the process of asking and answering has on the mind. In simple terms, this principle means viewing experience in terms of cause and effect, viewing questions in terms of cause and effect, classifying them according to the results that come from trying to answer them, and treating them only in ways that will help lead to the ending of suffering and stress. This is the proper function of appropriate attention in its most mature form. | ||
+ | |||
+ | To arrive at this mature level, however, appropriate attention must be developed step by step. These steps can be shown by taking the passages given in this section and viewing them in the context of the practice of the fourth frame of reference: focusing on the mental qualities of the hindrances and the factors for Awakening in and of themselves in the course of developing concentration. | ||
+ | |||
+ | //The first step// is simply to identify the hindrances and factors for Awakening as they are experienced, | ||
+ | |||
+ | Given the well-known Buddhist teaching on <span anchor # | ||
+ | |||
+ | //The second step// in appropriate attention — corresponding to the <span anchor # | ||
+ | |||
+ | We have met with the role of **<span anchor # | ||
+ | |||
+ | Under the metaphor of **feeding and starving,** the skill of <span anchor # | ||
+ | |||
+ | With some of the other factors for Awakening — such as mindfulness, | ||
+ | |||
+ | As one becomes more successful in identifying these properties and attending to them in the appropriate way, one's skill at concentration practice improves. <span anchor # | ||
+ | |||
+ | According to the texts, <span anchor # | ||
+ | |||
+ | What then of the well-known Buddhist teachings on <span anchor # | ||
+ | |||
+ | A more fruitful line of inquiry is to view experience, not in terms of the existence or non-existence of the self, but in terms of the <span anchor # | ||
+ | |||
+ | When applied to the hindrances and factors for Awakening, this line of inquiry can bring the mind to the <span anchor # | ||
+ | |||
+ | Throughout the process of developing <span anchor # | ||
+ | |||
+ | ===== Passages from the Pali canon ===== | ||
+ | <span anchor # | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | 'The Tathāgata dwells experiencing the reward of the fruits of clear knowing & release.' | ||
+ | |||
+ | 'But what are the qualities that, when developed & pursued, lead to the culmination of clear knowing & release?' | ||
+ | |||
+ | 'The seven factors for Awakening...' | ||
+ | |||
+ | 'And what are the qualities that... lead to the culmination of the seven factors for Awakening?' | ||
+ | |||
+ | 'The four frames of reference...' | ||
+ | |||
+ | 'And what are the qualities that... lead to the culmination of the four frames of reference?' | ||
+ | |||
+ | 'The three courses of right conduct...' | ||
+ | |||
+ | 'And what are the qualities that... lead to the culmination of the three courses of right conduct?' | ||
+ | |||
+ | '< | ||
+ | |||
+ | On hearing a pleasant... unpleasant sound with the ear... On smelling a pleasant... unpleasant smell with the nose... On tasting a pleasant... unpleasant taste with the tongue... On feeling a pleasant... unpleasant tactile sensation with the body... | ||
+ | |||
+ | On cognizing a pleasant idea with the intellect, he doesn' | ||
+ | |||
+ | And how are the three courses of right conduct developed & pursued so as to lead to the culmination of the four frames of reference? There is the case where a monk abandons wrong conduct in terms of his deeds and develops right conduct in terms of his deeds; abandons wrong conduct in terms of his speech and develops right conduct in terms of his speech; abandons wrong conduct in terms of his thoughts and develops right conduct in terms of his thoughts. This, Kuṇḍaliya, | ||
+ | |||
+ | And how are the four frames of reference developed & pursued so that the seven factors for Awakening come to completion? | ||
+ | |||
+ | {[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, | ||
+ | |||
+ | [3] In one who examines, analyzes, & comes to a comprehension of that quality with discernment, | ||
+ | |||
+ | [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, | ||
+ | |||
+ | [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, Kuṇḍaliya, | ||
+ | |||
+ | And how are the seven factors for Awakening developed & pursued so as to lead to the culmination of clear knowing & release? There is the case where a monk develops mindfulness as a factor for Awakening dependent on seclusion... dispassion... cessation, resulting in letting go. 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 letting go. This, Kuṇḍaliya, | ||
+ | |||
+ | When this had been said, Kuṇḍaliya the wanderer said to the Blessed One: ' | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | There is the case where a monk develops mindfulness as a factor for Awakening accompanied by mindfulness of in-& | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | [1] Any mindfulness with regard to internal qualities is mindfulness as a factor for Awakening. And any mindfulness with regard to external qualities is also mindfulness as a factor for Awakening. Thus this forms the definition of ' | ||
+ | |||
+ | [2] Any time one examines, investigates, | ||
+ | |||
+ | [3] Any bodily persistence is persistence as a factor for Awakening. And any mental persistence is also persistence as a factor for Awakening. Thus this forms the definition of ' | ||
+ | |||
+ | [4] Any rapture accompanied by directed thought & evaluation is rapture as a factor for Awakening. And any rapture unaccompanied by directed thought & evaluation is also rapture as a factor for Awakening. Thus this forms the definition of ' | ||
+ | |||
+ | [5] Any bodily serenity is serenity as a factor for Awakening. And any mental serenity is also serenity as a factor for Awakening. Thus this forms the definition of ' | ||
+ | |||
+ | [6] Any concentration accompanied by directed thought & evaluation is concentration as a factor for Awakening. And any concentration unaccompanied by directed thought & evaluation is also concentration as a factor for Awakening. Thus this forms the definition of ' | ||
+ | |||
+ | [7] Any equanimity with regard to internal qualities is equanimity as a factor for Awakening. And any equanimity with regard to external qualities is also equanimity as a factor for Awakening. Thus this forms the definition of ' | ||
+ | |||
+ | This is the manner of reckoning by which the seven factors for Awakening are fourteen. | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | I do not envision any one quality by which unarisen factors for Awakening arise, and arisen factors for Awakening go to the culmination of their development, | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | **Feeding the Hindrances.** And what is the food for the arising of unarisen sensual desire, or for the growth & increase of sensual desire once it has arisen? There is the theme of beauty. To foster inappropriate attention to it: This is the food for the arising of unarisen sensual desire, or for the growth & increase of sensual desire once it has arisen. | ||
+ | |||
+ | And what is the food for the arising of unarisen ill will, or for the growth & increase of ill will once it has arisen? There is the theme of irritation. To foster inappropriate attention to it: This is the food for the arising of unarisen ill will, or for the growth & increase of ill will once it has arisen. | ||
+ | |||
+ | And what is the food for the arising of unarisen sloth & drowsiness, or for the growth & increase of sloth & drowsiness once it has arisen? There are boredom, weariness, yawning, drowsiness after a meal, & sluggishness of awareness. To foster inappropriate attention to them: This is the food for the arising of unarisen sloth & drowsiness, or for the growth & increase of sloth & drowsiness once it has arisen. | ||
+ | |||
+ | And what is the food for the arising of unarisen restlessness & anxiety, or for the growth & increase of restlessness & anxiety once it has arisen? There is non-stillness of awareness. To foster inappropriate attention to that: This is the food for the arising of unarisen restlessness & anxiety, or for the growth & increase of restlessness & anxiety once it has arisen. | ||
+ | |||
+ | And what is the food for the arising of unarisen uncertainty, | ||
+ | |||
+ | **Feeding the Factors for Awakening.** Now, what is the food for the arising of unarisen mindfulness as a factor for Awakening, or for the growth & increase of mindfulness... once it has arisen? There are mental qualities that act as a foothold for mindfulness as a factor for Awakening [well-purified virtue & views made straight; see [[# | ||
+ | |||
+ | And what 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... once it has arisen? There are mental qualities that are skillful & unskillful, blameworthy & blameless, gross & refined, siding with darkness & with light {[[part1# | ||
+ | |||
+ | And what is the food for the arising of unarisen persistence as a factor for Awakening, or for the growth & increase of persistence... once it has arisen? There is the potential for effort, the potential for exertion, the potential for striving. To foster appropriate attention to them: This is the food for the arising of unarisen persistence as a factor for Awakening, or for the growth & increase of persistence... once it has arisen. | ||
+ | |||
+ | And what is the food for the arising of unarisen rapture as a factor for Awakening, or for the growth & increase of rapture... once it has arisen? There are mental qualities that act as a foothold for rapture as a factor for Awakening. To foster appropriate attention to them: This is the food for the arising of unarisen rapture as a factor for Awakening, or for the growth & increase of rapture... once it has arisen. | ||
+ | |||
+ | And what is the food for the arising of unarisen serenity as a factor for Awakening, or for the growth & increase of serenity... once it has arisen? There is physical serenity & there is mental serenity. To foster appropriate attention to them: This is the food for the arising of unarisen serenity as a factor for Awakening, or for the growth & increase of serenity... once it has arisen. | ||
+ | |||
+ | And what is the food for the arising of unarisen concentration as a factor for Awakening, or for the growth & increase of concentration... once it has arisen? There are themes for calm, themes for non-distraction [these are the four frames of reference; see [[part3# | ||
+ | |||
+ | And what is the food for the arising of unarisen equanimity as a factor for Awakening, or for the growth & increase of equanimity... once it has arisen? There are mental qualities that act as a foothold for equanimity as a factor for Awakening. To foster appropriate attention to them: This is the food for the arising of unarisen equanimity as a factor for Awakening, or for the growth & increase of equanimity... once it has arisen. | ||
+ | |||
+ | **Starving the Hindrances.** Now, what is lack of food for the arising of unarisen sensual desire, or for the growth & increase of sensual desire once it has arisen? There is the theme of unattractiveness. To foster appropriate attention to it: This is lack of food for the arising of unarisen sensual desire, or for the growth & increase of sensual desire once it has arisen. | ||
+ | |||
+ | And what is lack of food for the arising of unarisen ill will, or for the growth & increase of ill will once it has arisen? There is awareness-release [through good will, compassion, empathetic joy, or equanimity]. To foster appropriate attention to that: This is lack of food for the arising of unarisen ill will, or for the growth & increase of ill will once it has arisen. | ||
+ | |||
+ | And what is lack of food for the arising of unarisen sloth & drowsiness, or for the growth & increase of sloth & drowsiness once it has arisen? There is the potential for effort, the potential for exertion, the potential for striving. To foster appropriate attention to them: This is lack of food for the arising of unarisen sloth & drowsiness, or for the growth & increase of sloth & drowsiness once it has arisen. | ||
+ | |||
+ | And what is lack of food for the arising of unarisen restlessness & anxiety, or for the growth & increase of restlessness & anxiety once it has arisen? There is the stilling of awareness. To foster appropriate attention to that: This is lack of food for the arising of unarisen restlessness & anxiety, or for the growth & increase of restlessness & anxiety once it has arisen. | ||
+ | |||
+ | And what is lack of food for the arising of unarisen uncertainty, | ||
+ | |||
+ | **Starving the Factors for Awakening.** Now, what is lack of food for the arising of unarisen mindfulness as a factor for Awakening, or for the growth & increase of mindfulness... once it has arisen? There are mental qualities that act as a foothold for mindfulness as a factor for Awakening. To foster inappropriate attention to them: This is lack of food for the arising of unarisen mindfulness as a factor for Awakening, or for the growth & increase of mindfulness... once it has arisen. | ||
+ | |||
+ | And what is lack of food for the arising of unarisen analysis of qualities as a factor for Awakening, or for the growth & increase of analysis of qualities... once it has arisen? There are mental qualities that are skillful & unskillful, blameworthy & blameless, gross & refined, siding with darkness & with light. To foster inappropriate attention to them: This is lack of food for the arising of unarisen analysis of qualities as a factor for Awakening, or for the growth & increase of analysis of qualities... once it has arisen. | ||
+ | |||
+ | And what is lack of food for the arising of unarisen persistence as a factor for Awakening, or for the growth & increase of persistence... once it has arisen? There is the potential for effort, the potential for exertion, the potential for striving. To foster inappropriate attention to them: This is lack of food for the arising of unarisen persistence as a factor for Awakening, or for the growth & increase of persistence... once it has arisen. | ||
+ | |||
+ | And what is lack of food for the arising of unarisen rapture as a factor for Awakening, or for the growth & increase of rapture... once it has arisen? There are mental qualities that act as a foothold for rapture as a factor for Awakening. To foster inappropriate attention to them: This is lack of food for the arising of unarisen rapture as a factor for Awakening, or for the growth & increase of rapture... once it has arisen. | ||
+ | |||
+ | And what is lack of food for the arising of unarisen serenity as a factor for Awakening, or for the growth & increase of serenity... once it has arisen? There is bodily serenity & there is mental serenity. To foster inappropriate attention to them: This is lack of food for the arising of unarisen serenity as a factor for Awakening, or for the growth & increase of serenity... once it has arisen. | ||
+ | |||
+ | And what is lack of food for the arising of unarisen concentration as a factor for Awakening, or for the growth & increase of concentration... once it has arisen? There are the themes for concentration, | ||
+ | |||
+ | And what is lack of food for the arising of unarisen equanimity as a factor for Awakening, or for the growth & increase of equanimity... once it has arisen? There are mental qualities that act as a foothold for equanimity as a factor for Awakening. To foster inappropriate attention to them: This is lack of food for the arising of unarisen equanimity as a factor for Awakening, or for the growth & increase of equanimity... once it has arisen. | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | No, lord. | ||
+ | |||
+ | In the same way, when the mind is sluggish, that is the wrong time to develop serenity as a factor for Awakening, concentration as a factor for Awakening, equanimity as a factor for Awakening. Why is that? The sluggish mind is hard to raise up by those mental qualities. | ||
+ | |||
+ | Now, on occasions when the mind is sluggish, that is the right time to develop analysis of qualities as a factor for Awakening, persistence as a factor for Awakening, rapture as a factor for Awakening. Why is that? The sluggish mind is easy to raise up by those mental qualities. Just as if a man, wanting to make a small fire blaze up, were to place dry grass in it, dry cow dung, & dry sticks; were to blow on it with his mouth and not smother it with dust. Is it possible that he would make the small fire blaze up? | ||
+ | |||
+ | Yes, lord. | ||
+ | |||
+ | In the same way, when the mind is sluggish, that is the right time to develop analysis of qualities as a factor for Awakening, persistence as a factor for Awakening, rapture as a factor for Awakening... | ||
+ | |||
+ | Now, on occasions when the mind is restless, that is the wrong time to develop analysis of qualities as a factor for Awakening, persistence as a factor for Awakening, rapture as a factor for Awakening. Why is that? The restless mind is hard to calm down with those mental qualities. Just as if a man, wanting to put out a large fire, were to place dry grass in it, dry cow dung, & dry sticks; were to blow on it with his mouth and not smother it with dust. Is it possible that he would put it out? | ||
+ | |||
+ | No, lord. | ||
+ | |||
+ | In the same way, when the mind is restless, that is the wrong time to develop analysis of qualities as a factor for Awakening, persistence as a factor for Awakening, rapture as a factor for Awakening... | ||
+ | |||
+ | Now, on occasions when the mind is restless, that is the right time to develop serenity as a factor for Awakening, concentration as a factor for Awakening, equanimity as a factor for Awakening. Why is that? The restless mind is easy to calm down with those mental qualities. Just as if a man, wanting to put out a large fire, were to place wet grass in it, wet cow dung, & wet sticks; were to give it a spray of water and smother it with dust. Is it possible that he would put it out? | ||
+ | |||
+ | Yes, lord. | ||
+ | |||
+ | In the same way, when the mind is restless, that is the right time to develop serenity as a factor for Awakening, concentration as a factor for Awakening, equanimity as a factor for Awakening. Why is that? The restless mind is easy to calm down with those mental qualities. | ||
+ | |||
+ | As for mindfulness, | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | There is the case where a monk develops mindfulness as a factor for Awakening accompanied by good will, dependent on seclusion... dispassion... cessation, resulting in letting go. 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 accompanied by good will, dependent on seclusion... dispassion... cessation, resulting in letting go. If he wants, he remains percipient of <span anchor # | ||
+ | |||
+ | And how is the awareness-release through compassion developed, what is its destiny, what is its excellence, its reward, & its consummation? | ||
+ | |||
+ | There is the case where a monk develops mindfulness as a factor for Awakening accompanied by compassion... etc... If he wants — in the presence of what is loathsome & what is not — cutting himself off from both, he remains equanimous, alert, & mindful. Or, with the complete transcending of perceptions of (physical) form, with the disappearance of perceptions of resistance, and not heeding perceptions of diversity, (perceiving, | ||
+ | |||
+ | And how is the awareness-release through empathetic joy developed, what is its destiny, what is its excellence, its reward, & its consummation? | ||
+ | |||
+ | There is the case where a monk develops mindfulness as a factor for Awakening accompanied by empathetic joy... etc... If he wants — in the presence of what is loathsome & what is not — cutting himself off from both, he remains equanimous, alert, & mindful. Or, with the complete transcending of the dimension of infinitude of space, (perceiving, | ||
+ | |||
+ | And how is the awareness-release through equanimity developed, what is its destiny, what is its excellence, its reward, & its consummation? | ||
+ | |||
+ | There is the case where a monk develops mindfulness as a factor for Awakening accompanied by equanimity... etc... If he wants — in the presence of what is loathsome & what is not — cutting himself off from both, he remains equanimous, alert, & mindful. Or, with the complete transcending of the dimension of infinitude of consciousness, | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | In the same way, the Tathāgata isn't concerned as to whether all the cosmos or half of it or a third of it led (to release) by means of (his Dhamma). But he does know this: 'All those who have been led, are being led, or will be led (to release) from the cosmos have done so, are doing so, or will do so after having abandoned the five hindrances — those defilements of awareness that weaken discernment — having well-established ("< | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | <div freeverse> | ||
+ | Whose minds are well-developed | ||
+ | in the factors of self-awakening, | ||
+ | who delight in non-clinging, | ||
+ | relinquishing grasping: | ||
+ | resplendent, | ||
+ | their effluents ended, | ||
+ | they, in the world, | ||
+ | are Unbound. | ||
+ | ]! | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | </ | ||
+ | |||
+ | </ | ||
+ | |||
+ | ====== H. The Noble Eightfold Path ====== | ||
+ | <div chapter> | ||
+ | <span anchor # | ||
+ | |||
+ | The noble eightfold path is the most standard description of the Buddhist way of practice. The Buddha taught it to his first disciples and to his last {[[part3# | ||
+ | |||
+ | The image of " | ||
+ | |||
+ | The eight factors of the noble eightfold path fall under the three " | ||
+ | |||
+ | On the mundane level, the first five factors of the path correspond to the faculty of <span anchor # | ||
+ | |||
+ | Mundane levels of right resolve then build on right view, as one resolves to act in ways that will not create bad kamma; mundane right speech, right action, and right livelihood result naturally as one follows through with one's resolve. Right effort, right mindfulness, | ||
+ | |||
+ | Once right view reaches the noble level, it brings the remaining factors of the path up to the noble level as well. One of the striking features of this level of the path is that it consists primarily of <span anchor # | ||
+ | |||
+ | This point is confirmed by [[# | ||
+ | |||
+ | When the noble eightfold path is attained, the mind reaches the level of stream-entry, | ||
+ | |||
+ | At this point, <span anchor # | ||
+ | |||
+ | The noble eightfold path, like the seven factors for Awakening, is explicitly explained both as a causal loop and as a <span anchor # | ||
+ | |||
+ | A quick review of the seven sets will show that //all// of them develop both in a linear and in a holographic way. Even the " | ||
+ | |||
+ | This formal convergence of two causal patterns in the development of the path reflects not only the dual principle of this/that conditionality, | ||
+ | </ | ||
+ | |||
+ | ====== Passages from the Pali canon ====== | ||
+ | <div chapter> | ||
+ | <span anchor # | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | Clear knowing is the leader in the attainment of skillful qualities, followed by shame & compunction. In a knowledgeable person, immersed in clear knowing, right view arises. In one of right view, right resolve arises. In one of right resolve, right speech... In one of right speech, right action... In one of right action, right livelihood... In one of right livelihood, right effort... In one of right effort, right mindfulness... In one of right mindfulness, | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | And what is right view? Knowledge with regard to stress, knowledge with regard to the origination of stress, knowledge with regard to the cessation of stress, knowledge with regard to the way of practice leading to the cessation of stress: This is called right view. [[{part3# | ||
+ | |||
+ | And what is right resolve? Being resolved on renunciation, | ||
+ | |||
+ | And what is right speech? Abstaining from lying, from divisive speech, from abusive speech, & from idle chatter: This is called right speech. | ||
+ | |||
+ | And what is right action? Abstaining from taking life, from taking what is not given [stealing], & from sexual intercourse: | ||
+ | |||
+ | And what is right livelihood? There is the case where a disciple of the noble ones, having abandoned dishonest livelihood, keeps his life going with right livelihood. This is called right livelihood. | ||
+ | |||
+ | And what is right effort? There is the case where a monk generates desire, endeavors, arouses persistence, | ||
+ | |||
+ | And what is right mindfulness? | ||
+ | |||
+ | And what is right concentration? | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | Abandoning false speech, he abstains from false speech. He speaks the truth, holds to the truth, is firm, reliable, no deceiver of the world. Abandoning divisive speech he abstains from divisive speech. What he has heard here he does not tell there to break those people apart from these people here. What he has heard there he does not tell here to break these people apart from those people there. Thus reconciling those who have broken apart or cementing those who are united, he loves concord, delights in concord, enjoys concord, speaks things that create concord. Abandoning abusive speech, he abstains from abusive speech. He speaks words that are soothing to the ear, that are affectionate, | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | Abandoning false speech, he abstains from false speech. When he has been called to a town meeting, a group meeting, a gathering of his relatives, his guild, or of the royalty [i.e., a royal court proceeding], | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | Sister <span anchor # | ||
+ | |||
+ | Visākha: And are the three aggregates [of virtue, concentration, | ||
+ | |||
+ | Sister Dhammadinnā: | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | [1] Of those, right view is the forerunner. And how is right view the forerunner? One discerns wrong view as wrong view, and right view as right view. This is one's right view. And what is wrong view? 'There is nothing given, nothing offered, nothing sacrificed. There is no fruit or result of good or bad actions. There is no this world, no next world, no mother, no father, no spontaneously reborn beings; no contemplatives or brahmans who, faring rightly & practicing rightly, proclaim this world & the next after having directly known & realized it for themselves.' | ||
+ | |||
+ | And what is right view? Right view, I tell you, is of two sorts: There is right view with <span anchor # | ||
+ | |||
+ | And what is the right view that has effluents, sides with merit, & results in acquisitions? | ||
+ | |||
+ | And what is the right view that is without effluents, transcendent, | ||
+ | |||
+ | One tries to abandon wrong view & to enter into right view: This is one's right effort. One is mindful to abandon wrong view & to enter & remain in right view: This is one's right mindfulness. Thus these three qualities — right view, right effort, & right mindfulness — run & circle around right view. | ||
+ | |||
+ | [2] Of those, right view is the forerunner. And how is right view the forerunner? One discerns wrong resolve as wrong resolve, and right resolve as right resolve. This is one's right view. And what is wrong resolve? Being resolved on sensuality, on ill will, on violence. This is wrong resolve. | ||
+ | |||
+ | And what is right resolve? Right resolve, I tell you, is of two sorts: There is right resolve with effluents, siding with merit, resulting in acquisitions; | ||
+ | |||
+ | And what is the right resolve that has effluents, sides with merit, & results in acquisitions? | ||
+ | |||
+ | And what is the right resolve that is without effluents, transcendent, | ||
+ | |||
+ | One tries to abandon wrong resolve & to enter into right resolve: This is one's right effort. One is mindful to abandon wrong resolve & to enter & remain in right resolve: This is one's right mindfulness. Thus these three qualities — right view, right effort, & right mindfulness — run & circle around right resolve. | ||
+ | |||
+ | [3] Of those, right view is the forerunner. And how is right view the forerunner? One discerns wrong speech as wrong speech, and right speech as right speech. This is one's right view. And what is wrong speech? Lying, divisive tale-bearing, | ||
+ | |||
+ | And what is right speech? Right speech, I tell you, is of two sorts: There is right speech with effluents, siding with merit, resulting in acquisitions; | ||
+ | |||
+ | And what is the right speech that has effluents, sides with merit, & results in acquisitions? | ||
+ | |||
+ | And what is the right speech that is without effluents, transcendent, | ||
+ | |||
+ | One tries to abandon wrong speech & to enter into right speech: This is one's right effort. One is mindful to abandon wrong speech & to enter & remain in right speech: This is one's right mindfulness. Thus these three qualities — right view, right effort, & right mindfulness — run & circle around right speech. | ||
+ | |||
+ | [4] Of those, right view is the forerunner. And how is right view the forerunner? One discerns wrong action as wrong action, and right action as right action. This is one's right view. And what is wrong action? Killing, taking what is not given, illicit sex. This is wrong action. | ||
+ | |||
+ | And what is right action? Right action, I tell you, is of two sorts: There is right action with effluents, siding with merit, resulting in acquisitions; | ||
+ | |||
+ | And what is the right action that has effluents, sides with merit, & results in acquisitions? | ||
+ | |||
+ | And what is the right action that is without effluents, transcendent, | ||
+ | |||
+ | One tries to abandon wrong action & to enter into right action: This is one's right effort. One is mindful to abandon wrong action & to enter & remain in right action: This is one's right mindfulness. Thus these three qualities — right view, right effort, & right mindfulness — run & circle around right action. | ||
+ | |||
+ | [5] Of those, right view is the forerunner. And how is right view the forerunner? One discerns wrong livelihood as wrong livelihood, and right livelihood as right livelihood. This is one's right view. And what is wrong livelihood? Scheming, persuading, hinting, belittling, & pursuing gain with gain. This is wrong livelihood. | ||
+ | |||
+ | And what is right livelihood? Right livelihood, I tell you, is of two sorts: There is right livelihood with effluents, siding with merit, resulting in acquisitions; | ||
+ | |||
+ | And what is the right livelihood that has effluents, sides with merit, & results in acquisitions? | ||
+ | |||
+ | And what is the right livelihood that is without effluents, transcendent, | ||
+ | |||
+ | One tries to abandon wrong livelihood & to enter into right livelihood: This is one's right effort. One is mindful to abandon wrong livelihood & to enter & remain in right livelihood: This is one's right mindfulness. Thus these three qualities — right view, right effort, & right mindfulness — run & circle around right livelihood. | ||
+ | |||
+ | Of those, right view is the forerunner. And how is right view the forerunner? In one of right view, right resolve comes into being. In one of right resolve, right speech comes into being. In one of right speech, right action... In one of right action, right livelihood... In one of right livelihood, right effort... In one of right effort, right mindfulness... In one of right mindfulness, | ||
+ | |||
+ | Of those, right view is the forerunner. And how is right view the forerunner? In one of right view, wrong view is abolished. The many evil, unskillful qualities that come into play with wrong view as their condition are also abolished, while the many skillful qualities that have right view as their condition go to the culmination of their development. [Similarly with the remaining factors up through:] In one of right release, wrong release is abolished. The many evil, unskillful qualities that come into play with wrong release as their condition are also abolished, while the many skillful qualities that have right release as their condition go to the culmination of their development. | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | <span anchor # | ||
+ | |||
+ | The Buddha: Well said, Sāriputta, well said. Just this noble eightfold path is the stream... ' | ||
+ | |||
+ | Ven. Sāriputta: Whoever is endowed with this noble eightfold path is called a ' | ||
+ | |||
+ | The Buddha: Well said, Sāriputta, well said. Whoever is endowed with this noble eightfold path is called a ' | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | < | ||
+ | </ | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | And how do well-aimed views and a well-aimed development of the path cut into ignorance, give rise to clear knowing, and lead to the realization of Unbinding? There is the case where a monk develops right view dependent on seclusion, dependent on dispassion, dependent on cessation, resulting in letting go. He develops right resolve... right speech... right action... right livelihood... right effort... right mindfulness... right concentration dependent on seclusion... dispassion... cessation, resulting in letting go. This is how well aimed views and a well aimed development of the path cut into ignorance, give rise to clear knowing, and lead to the realization of Unbinding. | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | < | ||
+ | </ | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | Knowing & seeing the ear... Knowing & seeing the nose... Knowing & seeing the tongue... Knowing & seeing the body... | ||
+ | |||
+ | Knowing & seeing the intellect as it has come to be, knowing & seeing ideas... intellect-consciousness... intellect-contact as they have come to be, knowing & seeing whatever arises conditioned by intellect-contact — experienced as pleasure, pain, or neither-pleasure-nor-pain — as it has come to be, one is not infatuated with the intellect... ideas... intellect-consciousness... intellect-contact... whatever arises conditioned by intellect-contact and is experienced as pleasure, pain, or neither-pleasure-nor-pain. | ||
+ | |||
+ | For him — uninfatuated, | ||
+ | |||
+ | Any view belonging to one who has come to be like this is his right view. Any resolve, his right resolve. Any effort, his right effort. Any mindfulness, | ||
+ | |||
+ | He comprehends through direct knowledge whatever qualities are to be comprehended through direct knowledge, abandons through direct knowledge whatever qualities are to be abandoned through direct knowledge, realizes through direct knowledge whatever qualities are to be realized through direct knowledge, and develops through direct knowledge whatever qualities are to be developed through direct knowledge. | ||
+ | |||
+ | And what qualities are to be comprehended through direct knowledge? 'The five clinging-aggregates,' | ||
+ | |||
+ | And what qualities are to be abandoned through direct knowledge? Ignorance & craving for becoming... | ||
+ | |||
+ | And what qualities are to be developed through direct knowledge? Tranquility & insight... | ||
+ | |||
+ | And what qualities are to be realized through direct knowledge? Clear knowing & release... | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | < | ||
+ | </ | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | 'No, lord.' | ||
+ | |||
+ | 'And what should the man do in order to be doing what should be done with the raft? There is the case where the man, having crossed over, would think, "How useful this raft has been to me! For it was in dependence on this raft that, making an effort with my hands & feet, I have crossed over to safety on the further shore. Why don't I, having dragged it on dry land or sinking it in the water, go wherever I like?" In doing this, he would be doing what should be done with the raft. Even so monks, <span anchor # | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | </ | ||
+ | |||
+ | <div chapter> | ||
+ | |||
+ | <div alphalist> | ||
+ | <span hlist> [[index|Intro]] | [[part1|Part I]] | Part II | [[part3|Part III]] | [[end|End]] </ | ||
+ | |||
+ | </ | ||
+ | </ | ||
+ | |||
+ | <span # | ||
+ | |||
+ | <div # | ||
+ | |||
+ | <div showmore> | ||
+ | <div # | ||
+ | <div # | ||
+ | <div # | ||
+ | <div # | ||
+ | |||
+ | <div # | ||
+ | |||
+ | <div # | ||
+ | |||
+ | <div # | ||
+ | |||
+ | <div # | ||
+ | |||
+ | <div f_zzecopy> | ||
+ | |||
+ | </ | ||
+ | |||
+ | <div # | ||
+ | |||
+ | <div # | ||
+ | [[http:// | ||
+ | " | ||
+ | |||
+ | <div # | ||
+ | |||
+ | </ | ||
+ | </ | ||
+ | </ | ||
+ | |||
+ | ---- | ||
+ | |||
+ | <div # |