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+ | |||
+ | ====== Noble Conversation: | ||
+ | <span hide> | ||
+ | |||
+ | Summary: | ||
+ | |||
+ | |||
+ | <div #h_meta> | ||
+ | |||
+ | |||
+ | |||
+ | <div # | ||
+ | |||
+ | <div # | ||
+ | |||
+ | <div # | ||
+ | |||
+ | <div # | ||
+ | |||
+ | <div # | ||
+ | |||
+ | <div # | ||
+ | |||
+ | </ | ||
+ | |||
+ | <div # | ||
+ | |||
+ | <div # | ||
+ | |||
+ | <div navigation></ | ||
+ | |||
+ | </ | ||
+ | |||
+ | <span # | ||
+ | |||
+ | ===== Contents ===== | ||
+ | <div chapter> | ||
+ | <span anchor # | ||
+ | |||
+ | * [[# | ||
+ | * 1. [[# | ||
+ | * 2. [[# | ||
+ | * 3. [[# | ||
+ | * 4. [[# | ||
+ | * 5. [[# | ||
+ | * 6. [[# | ||
+ | * 7. [[# | ||
+ | * 8. [[# | ||
+ | * 9. [[# | ||
+ | * 10. [[# | ||
+ | |||
+ | </ | ||
+ | |||
+ | ===== Introduction ===== | ||
+ | <div chapter> | ||
+ | <span anchor # | ||
+ | |||
+ | < | ||
+ | |||
+ | This quotation from chapter 12 of the Parivara, the appendix to the Vinaya, is obviously not talking about ordinary conversation. It's talking about the ideal type of conversation among meditators, the very opposite of idle chatter: | ||
+ | |||
+ | < | ||
+ | |||
+ | Several passages in the Canon list ten ideal topics for such conversation: | ||
+ | |||
+ | The first passage included here, in addition to listing the ten ideal topics, also lists topics that monks and serious meditators should avoid, ranging from politics and food to theories about the creation of the world. The Commentary qualifies this list, saying that if one discusses these topics in a way connected with Dhamma — for example, pointing out the ephemeral nature of political power so as to engender a feeling of dispassion for it — then that would count as right speech, and an aid to the liberation of the mind. | ||
+ | |||
+ | < | ||
+ | |||
+ | Then the Blessed One, emerging from his seclusion in the late afternoon, went to the meeting hall and, on arrival, sat down on a seat made ready. As he was sitting there, he addressed the monks: "For what topic of conversation are you gathered together here? In the midst of what topic of conversation have you been interrupted?" | ||
+ | |||
+ | "Just now, lord, after the meal, on returning from our alms round, we gathered at the meeting hall and got engaged in many kinds of bestial topics of conversation: | ||
+ | |||
+ | "It isn't right, monks, that sons of good families, on having gone forth out of faith from home to the homeless life, should get engaged in such topics of conversation, | ||
+ | |||
+ | "There are these ten topics of [proper] conversation. Which ten? Talk on modesty, contentment, | ||
+ | < | ||
+ | |||
+ | </ | ||
+ | |||
+ | ====== I. Modesty ====== | ||
+ | <div chapter> | ||
+ | <span anchor # | ||
+ | |||
+ | <div excerpt> | ||
+ | < | ||
+ | </ | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | **<span anchor # | ||
+ | |||
+ | <div verse> | ||
+ | |||
+ | <span spkr> | ||
+ | & newly gone forth, | ||
+ | having conquered with my power | ||
+ | the great powerful serpent, | ||
+ | I was fetching water for my preceptor | ||
+ | from the great lake, Anotatta,< | ||
+ | when the Teacher saw me & said: | ||
+ | |||
+ | "Look, Sariputta, at that one, | ||
+ | the young boy coming there, | ||
+ | carrying a pot of water, | ||
+ | well-centered within, | ||
+ | his practices — inspiring; | ||
+ | his bearing — admirable. | ||
+ | He's Anuruddha' | ||
+ | mature in his powers, | ||
+ | made thoroughbred by a thoroughbred, | ||
+ | good by one who is good, | ||
+ | tamed by Anuruddha, | ||
+ | trained by one whose task | ||
+ | is done. | ||
+ | |||
+ | He, having reached the highest peace | ||
+ | & realized the unshakable, | ||
+ | Sumana the novice | ||
+ | wants this: | ||
+ | ' | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | ====== Note ====== | ||
+ | <div notes> | ||
+ | |||
+ | |||
+ | ? <span fn # | ||
+ | :: Anotatta: A fabulous lake located in the Himalayas, famed for the purity of its cool waters. Sumana would have had to use his psychic powers to fetch water from there. | ||
+ | |||
+ | </ | ||
+ | </ | ||
+ | |||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | That is what the Blessed One said. Having said it, the One Well-going, getting up from his seat, went into his dwelling. | ||
+ | |||
+ | Then early in the morning a certain monk, having put on his robes and carrying his bowl & outer robe, went to Hatthaka of Alavi' | ||
+ | |||
+ | "I hope, sir, that there were no white-clad householders there." | ||
+ | |||
+ | "No, friend, there were no white-clad householders there." | ||
+ | |||
+ | " | ||
+ | |||
+ | Then the monk, having received alms at Hatthaka of Alavi' | ||
+ | |||
+ | [The Blessed One replied:] " | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | </ | ||
+ | |||
+ | ====== II. Contentment ====== | ||
+ | <div chapter> | ||
+ | <span anchor # | ||
+ | |||
+ | <div excerpt> | ||
+ | < | ||
+ | </ | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | < | ||
+ | </ | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | " | ||
+ | |||
+ | " | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | **<span anchor # | ||
+ | |||
+ | <div verse> | ||
+ | |||
+ | <span spkr> | ||
+ | I entered the city for alms, | ||
+ | stood courteously next to a leper | ||
+ | eating his meal. | ||
+ | |||
+ | He, with his rotting hand, | ||
+ | tossed me a morsel of food, | ||
+ | and as the morsel was dropping, | ||
+ | a finger fell off | ||
+ | right there. | ||
+ | |||
+ | Sitting next to a wall, | ||
+ | I ate that morsel of food, | ||
+ | and neither while eating it, | ||
+ | nor having eaten, | ||
+ | did I feel | ||
+ | any disgust. | ||
+ | |||
+ | Whoever has mastered | ||
+ | left-over scraps for food, | ||
+ | smelly urine for medicine, | ||
+ | the foot of a tree for a dwelling, | ||
+ | cast-off rags for robes: | ||
+ | //He// is a man | ||
+ | of the four directions. | ||
+ | |||
+ | * * * | ||
+ | |||
+ | This is enough for me — | ||
+ | desiring to do jhana, | ||
+ | resolute, mindful; | ||
+ | enough for me — | ||
+ | desiring the goal, | ||
+ | resolute, | ||
+ | a monk; | ||
+ | enough for me — | ||
+ | desiring comfort, | ||
+ | resolute, | ||
+ | in training; | ||
+ | enough for me — | ||
+ | desiring my duty, | ||
+ | resolute, | ||
+ | Such. | ||
+ | |||
+ | * * * | ||
+ | |||
+ | There is no such pleasure for me | ||
+ | in the music of a five-piece band | ||
+ | as there is when my mind | ||
+ | is at one, | ||
+ | seeing the Dhamma | ||
+ | | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | "Yes, young man. I have slept in ease. Of those in the world who sleep in ease, I am one." | ||
+ | |||
+ | "But cold, lord, is the winter night. The ' | ||
+ | |||
+ | "In that case, young man, I will question you in return. Answer as you see fit. Now, what do you think: Suppose a householder or householder' | ||
+ | |||
+ | "Yes, lord, he would sleep in ease. Of those in the world who sleep in ease, he would be one." | ||
+ | |||
+ | "But what do you think, young man. Might there arise in that householder or householder' | ||
+ | |||
+ | "Yes, lord." | ||
+ | |||
+ | "As for those passion-, aversion-, delusion-born fevers — burned with which the householder or householder' | ||
+ | |||
+ | <div freeverse> | ||
+ | Always, always, | ||
+ | he sleeps in ease: | ||
+ | the brahmin totally unbound, | ||
+ | who doesn' | ||
+ | to sensual pleasures, | ||
+ | who's without acquisitions | ||
+ | & cooled. | ||
+ | |||
+ | Having cut all ties | ||
+ | & subdued fear in the heart, | ||
+ | calmed, | ||
+ | he sleeps in ease, | ||
+ | | ||
+ | of awareness. | ||
+ | ]!< | ||
+ | |||
+ | <span hide> | ||
+ | |||
+ | </ | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | Then the Blessed One told a certain monk, "Come, monk. In my name, call Bhaddiya, saying, 'The Teacher calls you, my friend.'" | ||
+ | |||
+ | Then Ven. Bhaddiya went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there, the Blessed One said to him, "Is it true, Bhaddiya that, on going to a forest, to the foot of a tree, or to an empty dwelling, you repeatedly exclaim, 'What bliss! What bliss!'?" | ||
+ | |||
+ | "Yes, lord." | ||
+ | |||
+ | "What meaning do you have in mind that you repeatedly exclaim, 'What bliss! What bliss!'?" | ||
+ | |||
+ | " | ||
+ | |||
+ | Then, on realizing the significance of that, the Blessed One on that occasion exclaimed: | ||
+ | |||
+ | <div freeverse> | ||
+ | In whom there exists | ||
+ | no provocation, | ||
+ | & for whom becoming & non-becoming | ||
+ | are overcome, | ||
+ | he is one — | ||
+ | | ||
+ | | ||
+ | whom the devas can't see. | ||
+ | ]! | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | </ | ||
+ | </ | ||
+ | |||
+ | ====== III. Seclusion ====== | ||
+ | <div chapter> | ||
+ | <span anchor # | ||
+ | |||
+ | <div excerpt> | ||
+ | **<span anchor # | ||
+ | |||
+ | <div freeverse> | ||
+ | Renouncing violence | ||
+ | for all living beings, | ||
+ | harming not even a one, | ||
+ | you would not wish for offspring, | ||
+ | so how a companion? | ||
+ | Wander alone, like a rhinoceros. | ||
+ | |||
+ | For a sociable person | ||
+ | there are allurements; | ||
+ | on the heels of allurement, this pain. | ||
+ | Seeing allurement' | ||
+ | wander alone, like a rhinoceros. | ||
+ | |||
+ | One whose mind | ||
+ | is enmeshed in sympathy | ||
+ | for friends & companions, | ||
+ | neglects the true goal. | ||
+ | Seeing this danger in intimacy, | ||
+ | wander alone, like a rhinoceros... | ||
+ | |||
+ | If you gain a mature companion, | ||
+ | a fellow traveler, right-living & wise, | ||
+ | overcoming all dangers | ||
+ | go with him, gratified, | ||
+ | | ||
+ | |||
+ | If you don't gain a mature companion, | ||
+ | a fellow traveler, right-living & wise, | ||
+ | go alone | ||
+ | like a king renouncing his kingdom, | ||
+ | like the elephant in the Matanga wilds, | ||
+ | his herd. | ||
+ | |||
+ | We praise companionship | ||
+ | — yes! | ||
+ | Those on a par, or better, | ||
+ | should be chosen as friends. | ||
+ | If they' | ||
+ | living faultlessly, | ||
+ | wander alone, like a rhinoceros. | ||
+ | |||
+ | Seeing radiant bracelets of gold, | ||
+ | well-made by a smith, | ||
+ | clinking, clashing, | ||
+ | two on an arm, | ||
+ | wander alone, like a rhinoceros, | ||
+ | |||
+ | [Thinking:] "In the same way, | ||
+ | if I were to live with another, | ||
+ | there would be careless talk or abusive." | ||
+ | Seeing this future danger, | ||
+ | wander alone, like a rhinoceros. | ||
+ | |||
+ | Because sensual pleasures, | ||
+ | elegant, honeyed, & charming, | ||
+ | bewitch the mind with their manifold forms — | ||
+ | seeing this drawback in sensual strands — | ||
+ | wander alone, like a rhinoceros. | ||
+ | |||
+ | " | ||
+ | disease, an arrow, a danger for me." | ||
+ | Seeing this danger in sensual strands, | ||
+ | wander alone, like a rhinoceros... | ||
+ | |||
+ | Avoid the evil companion | ||
+ | disregarding the goal, | ||
+ | intent on the out-of-tune way. | ||
+ | Don't take as a friend | ||
+ | someone heedless & hankering. | ||
+ | Wander alone, like a rhinoceros. | ||
+ | |||
+ | Consort with one who is learned, | ||
+ | who maintains the Dhamma, | ||
+ | a great & quick-witted friend. | ||
+ | Knowing the meanings, | ||
+ | subdue your perplexity, | ||
+ | [then] wander alone, like a rhinoceros... | ||
+ | |||
+ | Unstartled, | ||
+ | Unsnared, | ||
+ | Unsmeared, | ||
+ | wander alone, like a rhinoceros... | ||
+ | |||
+ | At the right time consorting | ||
+ | with the release through good will, | ||
+ | | ||
+ | | ||
+ | | ||
+ | unobstructed by all the world, | ||
+ | any world, | ||
+ | wander alone, like a rhinoceros. | ||
+ | |||
+ | Having let go of passion, | ||
+ | | ||
+ | | ||
+ | having shattered the fetters; | ||
+ | undisturbed at the ending of life, | ||
+ | wander alone, like a rhinoceros. | ||
+ | |||
+ | People follow & associate | ||
+ | for a motive. | ||
+ | Friends without a motive these days | ||
+ | are rare. | ||
+ | They' | ||
+ | Wander alone, like a rhinoceros. | ||
+ | ]! | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | Then the Blessed One told a certain monk, "Come, monk. In my name, call the monk named Elder, saying, 'The Teacher calls you, my friend'" | ||
+ | |||
+ | Then Ven. Elder went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there, the Blessed One said to him, "Is it true, Elder, that you live alone and extol the virtues of living alone?" | ||
+ | |||
+ | "Yes, lord." | ||
+ | |||
+ | "But how do you live alone and extol the virtues of living alone?" | ||
+ | |||
+ | "Lord, alone I enter the village for alms, alone I return, alone I sit withdrawn [in meditation], | ||
+ | |||
+ | "There is that way of living alone, Elder. I don't say that there isn't. Still, listen well to how your living alone is perfected in its details, and pay close attention. I will speak." | ||
+ | |||
+ | "As you say, lord," Ven. Elder responded. | ||
+ | |||
+ | The Blessed One said: "And how is living alone perfected in its details? There is the case where whatever is past is abandoned, whatever is future is relinquished, | ||
+ | |||
+ | That is what the Blessed One said. Having said it, the One Well-gone further said this: | ||
+ | |||
+ | <div freeverse> | ||
+ | " | ||
+ | all-knowing, | ||
+ | with regard to all things, | ||
+ | unadhering; | ||
+ | all-abandoning, | ||
+ | released in the ending of craving: | ||
+ | //him// I call | ||
+ | a man who lives | ||
+ | | ||
+ | ]! | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | " | ||
+ | |||
+ | [Similarly with sounds, aromas, flavors, tactile sensations, & ideas.] | ||
+ | |||
+ | "A person living in this way — even if he frequents isolated forest & wilderness dwellings, with an unpopulated atmosphere, lying far from humanity, appropriate for seclusion — is still said to be living with a companion. Why is that? Because craving is his companion, and it has not been abandoned by him. Thus he is said to be living with a companion. | ||
+ | |||
+ | "Now, there are forms cognizable via the eye — agreeable, pleasing, charming, endearing, fostering desire, enticing — and a monk does not relish them, welcome them, or remain fastened to them. As he doesn' | ||
+ | |||
+ | [Similarly with sounds, aromas, flavors, tactile sensations, & ideas.] | ||
+ | |||
+ | "A person living in this way — even if he lives near a village, associating with monks & nuns, with male & female lay followers, with kings & royal ministers, with sectarians & their disciples — is still said to be living alone. A person living alone is said to be a monk. Why is that? Because craving is his companion, and it has been abandoned by him. Thus he is said to be living alone." | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | </ | ||
+ | |||
+ | ====== IV. Non-entanglement ====== | ||
+ | <div chapter> | ||
+ | <span anchor # | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | "For a long time I have wanted to come see the Blessed One, lord, but being involved in one business affair after another, I haven' | ||
+ | |||
+ | Then, on realizing the significance of that, the Blessed One on that occasion exclaimed: | ||
+ | </ | ||
+ | |||
+ | <div freeverse> | ||
+ | How blissful it is, for one who has nothing | ||
+ | who has mastered the Dhamma, | ||
+ | is learned. | ||
+ | See how they suffer, those who have something, | ||
+ | people bound in body | ||
+ | with people. | ||
+ | ]! | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | < | ||
+ | </ | ||
+ | </ | ||
+ | </ | ||
+ | |||
+ | ====== V. Persistence ====== | ||
+ | <div chapter> | ||
+ | <span anchor # | ||
+ | |||
+ | <div excerpt> | ||
+ | < | ||
+ | </ | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | **<span anchor # | ||
+ | |||
+ | <div freeverse> | ||
+ | As if struck by a sword, | ||
+ | as if his head were on fire, | ||
+ | a monk should live the wandering life | ||
+ | — mindful — | ||
+ | for the abandoning of sensual passion. | ||
+ | ]! | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | [a] "There is the case where a monk has conviction, is convinced of the Tathagata' | ||
+ | |||
+ | [b] "The monk is free from illness & discomfort, endowed with good digestion — not too cold, not too hot, of moderate strength — fit for exertion. | ||
+ | |||
+ | [c] "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. | ||
+ | |||
+ | [d] "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. | ||
+ | |||
+ | [e] "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 excerpt> | ||
+ | < | ||
+ | </ | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | **<span anchor # | ||
+ | |||
+ | <div verse> | ||
+ | |||
+ | <span spkr> | ||
+ | resolute in exertion | ||
+ | near the river Nerañjara, | ||
+ | making a great effort, | ||
+ | doing jhana | ||
+ | to attain rest from the yoke — | ||
+ | |||
+ | Namuci< | ||
+ | speaking words of compassion: | ||
+ | "You are ashen, thin. | ||
+ | Death is in | ||
+ | your presence. | ||
+ | Death | ||
+ | has 1,000 parts of you. | ||
+ | Only one part | ||
+ | is your life. | ||
+ | Live, good sir! | ||
+ | Life is better. | ||
+ | |||
+ | | ||
+ | you can do | ||
+ | acts of merit. | ||
+ | Your living the holy life, | ||
+ | performing the fire sacrifice, | ||
+ | will heap up much merit. | ||
+ | What use is exertion to you? | ||
+ | Hard to follow | ||
+ | — the path of exertion — | ||
+ | hard to do, hard | ||
+ | to sustain." | ||
+ | |||
+ | Saying these verses, | ||
+ | Mara stood in the Awakened One's presence. | ||
+ | And to that Mara, speaking thus, | ||
+ | the Blessed One | ||
+ | said this: | ||
+ | |||
+ | " | ||
+ | Evil One, | ||
+ | come here for whatever purpose: | ||
+ | I haven' | ||
+ | even the least bit of need. | ||
+ | Those who have need of merit: | ||
+ | those are the ones | ||
+ | Mara's fit to address. | ||
+ | |||
+ | In me are conviction | ||
+ | | ||
+ | | ||
+ | | ||
+ | Why, when I'm so resolute | ||
+ | do you petition me | ||
+ | to live? | ||
+ | This wind could burn up | ||
+ | even river currents. | ||
+ | Why, when I'm resolute, | ||
+ | shouldn' | ||
+ | As my blood dries up | ||
+ | gall & phlegm dry up. | ||
+ | As muscles waste away, | ||
+ | the mind grows clearer; | ||
+ | mindfulness, | ||
+ | concentration stand | ||
+ | more firm. | ||
+ | Staying in this way, | ||
+ | attaining the ultimate feeling,< | ||
+ | the mind has no interest | ||
+ | in sensual passions. | ||
+ | See: | ||
+ | a being' | ||
+ | purity! | ||
+ | |||
+ | Sensual passions are your first army. | ||
+ | Your second is called Discontent. | ||
+ | Your third | ||
+ | Your fourth is called Craving. | ||
+ | Fifth | ||
+ | Sixth | ||
+ | Your seventh is Uncertainty. | ||
+ | Hypocrisy & Stubbornness, | ||
+ | Gains, Offerings, Fame, & Status | ||
+ | wrongly gained, | ||
+ | and whoever would praise self | ||
+ | & disparage others. | ||
+ | |||
+ | That, Namuci, is your army, | ||
+ | the Dark One's commando force. | ||
+ | A coward can't defeat it, | ||
+ | but one having defeated it | ||
+ | gains bliss. | ||
+ | Do //I// carry muñja grass?< | ||
+ | I spit on my life. | ||
+ | Death in battle would be better for me | ||
+ | than that I, defeated, | ||
+ | | ||
+ | |||
+ | Sinking here, they don't appear, | ||
+ | some brahmans & contemplatives. | ||
+ | They don't know the path | ||
+ | by which those with good practices | ||
+ | go. | ||
+ | |||
+ | Seeing the bannered force | ||
+ | on all sides — | ||
+ | the troops, Mara | ||
+ | along with his mount — | ||
+ | I go into battle. | ||
+ | May they not budge me | ||
+ | from | ||
+ | my spot. | ||
+ | That army of yours, | ||
+ | that the world with its devas | ||
+ | can't overcome, | ||
+ | I will smash with discernment — | ||
+ | as an unfired pot with a stone. | ||
+ | |||
+ | Making my resolve mastered, | ||
+ | | ||
+ | I will go about, from kingdom to kingdom, | ||
+ | training many disciples. | ||
+ | They — heedful, resolute, | ||
+ | doing my bidding — | ||
+ | despite your wishes, will go | ||
+ | where, having gone, | ||
+ | there' | ||
+ | <div verse> | ||
+ | |||
+ | <span spkr> | ||
+ | the Blessed One's steps, | ||
+ | but haven' | ||
+ | in the One Self-awakened | ||
+ | & glorious. | ||
+ | A crow circled a stone | ||
+ | the color of fat | ||
+ | — 'Maybe I've found | ||
+ | something tender here. | ||
+ | Maybe there' | ||
+ | but not getting anything delicious there, | ||
+ | the crow went away. | ||
+ | Like the crow attacking the rock, | ||
+ | I weary myself with Gotama." | ||
+ | |||
+ | |||
+ | As he was overcome with sorrow, | ||
+ | his lute fell from under his arm. | ||
+ | Then he, the despondent spirit, | ||
+ | right there | ||
+ | disappeared.]! | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | </ | ||
+ | |||
+ | ==== Notes ==== | ||
+ | <div notes> | ||
+ | |||
+ | |||
+ | ? <span fn # | ||
+ | :: Mara. | ||
+ | |||
+ | ? <span fn # | ||
+ | :: The highest equanimity that can be attained through jhana. | ||
+ | |||
+ | ? <span fn # | ||
+ | :: Muñja grass was the ancient Indian equivalent of a white flag. A warrior expecting that he might have to surrender would take muñja grass into battle with him. If he did surrender, he would lie down with the muñja grass in his mouth. The Buddha, in asking this rhetorical question, is indicating that he is not the type of warrior who would carry muñja grass. If defeated, he would rather die than surrender. | ||
+ | |||
+ | </ | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | And how is a monk skilled in reading his own mind? Imagine a young woman — or man — fond of adornment, examining the image of her own face in a bright, clean mirror or bowl of clear water: If she saw any dirt or blemish there, she would try to remove it. If she saw no dirt or blemish there, she would be pleased, her resolves fulfilled: 'How fortunate I am! How clean I am!' In the same way, a monk's self-examination is very productive in terms of skillful qualities [if he conducts it in this way]: Do I usually remain covetous or not? With thoughts of ill will or not? Overcome by sloth & drowsiness or not? Restless or not? Uncertain or gone beyond uncertainty? | ||
+ | |||
+ | If, on examination, | ||
+ | |||
+ | But if, on examination, | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | And how is one a person without concern? There is the case where a monk thinks, 'The arising of unarisen evil, unskillful qualities would lead to what is unbeneficial,' | ||
+ | |||
+ | And how is a person ardent? There is the case where a monk thinks, 'The arising of unarisen evil, unskillful qualities would lead to what is unbeneficial,' | ||
+ | |||
+ | And how is a person concerned? There is the case where a monk thinks, 'The arising of unarisen evil, unskillful qualities would lead to what is unbeneficial,' | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | Maha Moggallana: Yes, my friend. | ||
+ | |||
+ | Sariputta: In the same way, when an individual with an internal blemish doesn' | ||
+ | |||
+ | 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' | ||
+ | |||
+ | Maha Moggallana: Yes, my friend. | ||
+ | |||
+ | Sariputta: In the same way, when an individual with an internal blemish discerns, as it actually is, 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' | ||
+ | |||
+ | Maha Moggallana: Yes, my friend. | ||
+ | |||
+ | Sariputta: In the same way, when an individual with no internal blemish doesn' | ||
+ | |||
+ | 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' | ||
+ | |||
+ | Maha Moggallana: Yes, my friend. | ||
+ | |||
+ | Sariputta: In the same way, when an individual with no internal blemish discerns, as it actually is, that 'I have no internal blemish,' | ||
+ | |||
+ | Maha Moggallana: Now this word, ' | ||
+ | |||
+ | Sariputta: Consorting with evil, unskillful wishes — this is the meaning of ' | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <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 the acquisitions. He doesn' | ||
+ | |||
+ | 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> | ||
+ | |||
+ | [1] "There is the case where a monk **has some work to do.** The thought occurs to him: 'I will have to do this work. But when I have done this work, my body will be tired. Why don't I lie down?' So he lies down. He doesn' | ||
+ | |||
+ | [2] "Then there is the case where a monk **has done some work.** The thought occurs to him: 'I have done some work. Now that I have done work, my body is tired. Why don't I lie down?' So he lies down... | ||
+ | |||
+ | [3] "Then there is the case where a monk **has to go on a journey.** The thought occurs to him: 'I will have to go on this journey. But when I have gone on the journey, my body will be tired. Why don't I lie down?' So he lies down... | ||
+ | |||
+ | [4] "Then there is the case where a monk **has gone on a journey.** The thought occurs to him: 'I have gone on a journey. Now that I have gone on a journey, my body is tired. Why don't I lie down?' So he lies down... | ||
+ | |||
+ | [5] "Then there is the case where a monk, having gone for alms in a village or town**, doesn' | ||
+ | |||
+ | [6] "Then there is the case where a monk, having gone for alms in a village or town, **gets as much coarse or refined** **food as he would like for his fill.** The thought occurs to him: 'I, having gone for alms in a village or town, have gotten as much coarse or refined food as I would like for my fill. This body of mine is heavy & unsuitable for work — stuffed with beans, as it were. Why don't I lie down?' So he lies down... | ||
+ | |||
+ | [7] "Then there is the case where a monk **comes down with a slight illness.** The thought occurs to him: 'I have come down with a slight illness. There' | ||
+ | |||
+ | [8] "Then there is the case where a monk **has recovered from his illness, not long after his recovery.** The thought occurs to him: 'I have recovered from my illness. It's not long after my recovery. This body of mine is weak & unsuitable for work. Why don't I lie down?' So he lies down. He doesn' | ||
+ | |||
+ | "These are the eight grounds for laziness. | ||
+ | |||
+ | "There are these eight grounds for the arousal of energy. Which eight? | ||
+ | |||
+ | [1] "There is the case where a monk **has some work to do.** The thought occurs to him: 'I will have to do this work. But when I am doing this work, it won't be easy to attend to the Buddha' | ||
+ | |||
+ | [2] "Then there is the case where a monk **has done some work.** The thought occurs to him: 'I have done some work. While I was doing work, I couldn' | ||
+ | |||
+ | [3] "Then there is the case where a monk **has to go on a journey.** The thought occurs to him: 'I will have to go on this journey. But when I am going on the journey, it won't be easy to attend to the Buddha' | ||
+ | |||
+ | [4] "Then there is the case where a monk **has gone on a journey.** The thought occurs to him: 'I have gone on a journey. While I was going on the journey, I couldn' | ||
+ | |||
+ | [5] "Then there is the case where a monk, having gone for alms in a village or town, **doesn' | ||
+ | |||
+ | [6] "Then there is the case where a monk, having gone for alms in a village or town, **gets as much coarse or refined** **food as he would like for his fill.** The thought occurs to him: 'I, having gone for alms in a village or town, have gotten as much coarse or refined food as I would like for my fill. This body of mine is light & suitable for work. Why don't I make an effort for the attaining of the as-yet-unattained, | ||
+ | |||
+ | [7] "Then there is the case where a monk **comes down with a slight illness.** The thought occurs to him: 'I have come down with a slight illness. Now, there' | ||
+ | |||
+ | [8] "Then there is the case where a **monk has recovered from his illness, not long after his recovery.** The thought occurs to him: 'I have recovered from my illness. It's not long after my recovery. Now, there' | ||
+ | |||
+ | "These are the eight grounds for the arousal of energy." | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | Then the Blessed One, as soon as he perceived with his awareness the train of thought in Ven. Sona's awareness — as a strong man might extend his flexed arm or flex his extended arm — disappeared from Mount Vulture Peak, appeared in the Cool Wood right in front of Ven. Sona, and sat down on a prepared seat. Ven. Sona, after bowing down to the Blessed One, sat to one side. As he was sitting there, the Blessed One said to him, "Just now, as you were meditating in seclusion, didn't this train of thought appear to your awareness: 'Of the Blessed One's disciples who have aroused their persistence, | ||
+ | |||
+ | "Yes, lord." | ||
+ | |||
+ | "Now what do you think, Sona. Before, when you were a house-dweller, | ||
+ | |||
+ | "Yes, lord." | ||
+ | |||
+ | " | ||
+ | |||
+ | "No, lord." | ||
+ | |||
+ | " | ||
+ | |||
+ | "No, lord." | ||
+ | |||
+ | " | ||
+ | |||
+ | "Yes, lord." | ||
+ | |||
+ | "In the same way, Sona, over-aroused persistence leads to restlessness, | ||
+ | |||
+ | "Yes, lord," Ven. Sona answered the Blessed One. Then, having given this exhortation to Ven. Sona, 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. | ||
+ | |||
+ | So after that, Ven. Sona determined the right pitch for his persistence, | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | "Just as the River Ganges flows to the east, slopes to the east, inclines to the east, in the same way when a monk develops & pursues the four right exertions, he flows to Unbinding, slopes to Unbinding, inclines to Unbinding." | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | "And what is the exertion to guard? There is the case where a monk, on seeing a form with the eye, doesn' | ||
+ | |||
+ | "And what is the exertion to abandon? There is the case where a monk doesn' | ||
+ | |||
+ | "And what is the exertion to develop? There is the case where a monk develops the // | ||
+ | |||
+ | "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> | ||
+ | " | ||
+ | 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, | ||
+ | |||
+ | "The well-instructed 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 what are the effluents that are to be abandoned by restraining? | ||
+ | |||
+ | "And what are the effluents that are to be abandoned by using? There is the case where a monk, 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, | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <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, I feel sorrow, lamentation, | ||
+ | |||
+ | "No, lord..." | ||
+ | |||
+ | "In the same way, the monk, when not loaded down, doesn' | ||
+ | |||
+ | " | ||
+ | |||
+ | " | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <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. | ||
+ | |||
+ | <div verse> | ||
+ | |||
+ | <span spkr> | ||
+ | an honorable one, totally unbound, | ||
+ | who without pushing forward, | ||
+ | | ||
+ | has crossed over | ||
+ | the entanglements of the world.]! | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | </ | ||
+ | </ | ||
+ | |||
+ | ====== VI. Virtue ====== | ||
+ | <div chapter> | ||
+ | <span anchor # | ||
+ | |||
+ | <div excerpt> | ||
+ | **<span anchor # | ||
+ | |||
+ | <div freeverse> | ||
+ | Better than a hundred years | ||
+ | lived without virtue, uncentered, is | ||
+ | one day | ||
+ | lived by a virtuous person | ||
+ | absorbed in jhana. | ||
+ | ]! | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | **<span anchor # | ||
+ | |||
+ | <div freeverse> | ||
+ | Virtue is a blessing into old age. | ||
+ | ]! | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | There is the case where a disciple of the noble ones, abandoning the taking of life, abstains from taking life. In doing so, he gives freedom from danger, freedom from animosity, freedom from oppression to limitless numbers of beings. In giving freedom from danger, freedom from animosity, freedom from oppression to limitless numbers of beings, he gains a share in limitless freedom from danger, freedom from animosity, and freedom from oppression. This is the first gift, the first great gift — original, long-standing, | ||
+ | |||
+ | Furthermore, | ||
+ | |||
+ | Furthermore, | ||
+ | |||
+ | Furthermore, | ||
+ | |||
+ | Furthermore, | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | Abandoning divisive speech he abstains from divisive speech. What he has heard here he doesn' | ||
+ | |||
+ | Abandoning abusive speech, he abstains from abusive speech. He speaks words that are soothing to the ear, that are affectionate, | ||
+ | |||
+ | Abandoning idle chatter, he abstains from idle chatter. He speaks in season, speaks what is factual, what is in accordance with the goal, the Dhamma, & the Vinaya. He speaks words worth treasuring, seasonable, reasonable, circumscribed, | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <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> | ||
+ | |||
+ | <div freeverse> | ||
+ | The person who lies, | ||
+ | who transgress in this one thing, | ||
+ | transcending concern for the world beyond: | ||
+ | there' | ||
+ | he might not do. | ||
+ | ]! | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | Then the Blessed One, having left a little bit of water in the water dipper, said to Ven. Rahula, " | ||
+ | |||
+ | "Yes sir." | ||
+ | |||
+ | " | ||
+ | |||
+ | Having tossed away the little bit of left-over water, the Blessed One said to Ven. Rahula, " | ||
+ | |||
+ | "Yes, sir." | ||
+ | |||
+ | " | ||
+ | |||
+ | Having turned the water dipper upside down, the Blessed One said to Ven. Rahula, " | ||
+ | |||
+ | "Yes, sir." | ||
+ | |||
+ | " | ||
+ | |||
+ | Having turned the water dipper right-side up, the Blessed One said to Ven. Rahula, " | ||
+ | |||
+ | "Yes, sir." | ||
+ | |||
+ | " | ||
+ | |||
+ | " | ||
+ | |||
+ | "The same holds true with anyone who feels no shame in telling a deliberate lie: There is no evil, I tell you, he will not do. Thus, Rahula, you should train yourself, 'I will not tell a deliberate lie even in jest.'" | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | " | ||
+ | |||
+ | "Then right here, lord, the Niganthas are destroyed." | ||
+ | |||
+ | "But prince, why do you say, 'Then right here, lord, the Niganthas are destroyed'?" | ||
+ | |||
+ | "Just yesterday, lord, I went to Nigantha Nataputta and... he said to me... 'Come now, prince. Go to Gotama the contemplative and on arrival say this: "Lord, would the Tathagata say words that are unendearing & disagreeable to others?" | ||
+ | |||
+ | Now at that time a baby boy was lying face-up on the prince' | ||
+ | |||
+ | "I would take it out, lord. If I couldn' | ||
+ | |||
+ | "In the same way, prince: | ||
+ | |||
+ | [1] In the case of words that the Tathagata knows to be unfactual, untrue, unbeneficial (or: not connected with the goal), unendearing & disagreeable to others, he doesn' | ||
+ | |||
+ | [2] In the case of words that the Tathagata knows to be factual, true, unbeneficial, | ||
+ | |||
+ | [3] In the case of words that the Tathagata knows to be factual, true, beneficial, but unendearing & disagreeable to others, he has a sense of the proper time for saying them. | ||
+ | |||
+ | [4] In the case of words that the Tathagata knows to be unfactual, untrue, unbeneficial, | ||
+ | |||
+ | [5] In the case of words that the Tathagata knows to be factual, true, unbeneficial, | ||
+ | |||
+ | [6] In the case of words that the Tathagata knows to be factual, true, beneficial, and endearing & agreeable to others, he has a sense of the proper time for saying them. Why is that? Because the Tathagata has sympathy for living beings." | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | [The Blessed One responded:] "I don't say, brahman, that everything that has been seen should be spoken about. Nor do I say that everything that has been seen should not be spoken about. [Similarly with what has been heard, sensed, or cognized.] "When, for one who speaks of what has been seen, unskillful mental qualities increase and skillful mental qualities decrease, then that sort of thing should not be spoken about. But when, for one who speaks of what has been seen, unskillful mental qualities decrease and skillful mental qualities increase, then that sort of thing should be spoken about. [Similarly with what has been heard, sensed, or cognized.]" | ||
+ | |||
+ | Then Vassakara the brahman, delighting & rejoicing in the Blessed One's words, got up from his seat and left. | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | </ | ||
+ | |||
+ | ====== VII. Concentration ====== | ||
+ | <div chapter> | ||
+ | <span anchor # | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | Sister Dhammadinna: | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | "When this concentration is thus developed, thus well-developed by you, you should then train yourself thus: ' | ||
+ | |||
+ | "When this concentration is thus developed, thus well-developed by you, you should then train yourself thus: 'I will remain focused on the body in & of itself — ardent, alert, & mindful — putting aside greed & distress with reference to the world.' | ||
+ | |||
+ | "When this concentration is thus developed, thus well-developed by you, you should train yourself: 'I will remain focused on feelings in & of themselves... the mind in & of itself... mental qualities in & of themselves — ardent, alert, & mindful — putting aside greed & distress with reference to the world.' | ||
+ | |||
+ | "When this concentration is thus developed, thus well-developed by you, then wherever you go, you will go in comfort. Wherever you stand, you will stand in comfort. Wherever you sit, you will sit in comfort. Wherever you lie down, you will lie down in comfort." | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | "Then the Tathagata 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> | ||
+ | |||
+ | [Similarly with the other frames of reference.] | ||
+ | |||
+ | "This, Ananda, 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 not attentive to what is in front or behind. It is 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 not attentive to what is in front or behind. It is released & undirected. And furthermore I remain focused on feelings... mind... mental qualities in & of themselves. I am ardent, alert, mindful, & at ease.' | ||
+ | |||
+ | "This, Ananda, is development based on not directing." | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | "There is the case where a monk, having gone to the wilderness, to the shade of a tree, or to an empty building, sits down folding his legs crosswise, holding his body erect, and setting mindfulness to the fore. Always mindful, he breathes in; mindful he breathes out. | ||
+ | |||
+ | "[1] Breathing in long, he discerns, 'I am breathing in long'; or breathing out long, he discerns, 'I am breathing out long.' [2] Or breathing in short, he discerns, 'I am breathing in short'; | ||
+ | |||
+ | "[5] He trains himself to breathe in sensitive to rapture, and to breathe out sensitive to rapture. [6] He trains himself to breathe in sensitive to pleasure, and to breathe out sensitive to pleasure. [7] He trains himself to breathe in sensitive to mental fabrications, | ||
+ | |||
+ | "[9] He trains himself to breathe in sensitive to the mind, and to breathe out sensitive to the mind. [10] He trains himself to breathe in satisfying the mind, and to breathe out satisfying the mind. [11] He trains himself to breathe in steadying the mind, and to breathe out steadying the mind. [12] He trains himself to breathe in releasing the mind, and to breathe out releasing the mind. | ||
+ | |||
+ | "[13] He trains himself to breathe in focusing on inconstancy, | ||
+ | |||
+ | "[I] Now, on whatever occasion a monk breathing in long discerns that he is breathing in long; or breathing out long, discerns that he is breathing out long; or breathing in short, discerns that he is breathing in short; or breathing out short, discerns that he is breathing out short; trains himself to breathe in... &... out sensitive to the entire body; trains himself to breathe in... &... out calming bodily fabrication: | ||
+ | |||
+ | " | ||
+ | |||
+ | "[III] On whatever occasion a monk trains himself to breathe in... &... out sensitive to the mind; trains himself to breathe in... &... out satisfying the mind; trains himself to breathe in... &... out steadying the mind; trains himself to breathe in... &... out releasing the mind: On that occasion the monk remains focused on the //mind// in & of itself — ardent, alert, & mindful — putting aside greed & distress with reference to the world. I don't say that there is mindfulness of in-& | ||
+ | |||
+ | "[IV] On whatever occasion a monk trains himself to breathe in... &... out focusing on inconstancy; | ||
+ | |||
+ | "This is how mindfulness of in-& | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | "A monk endowed with these five qualities is capable of entering & remaining in right concentration. Which five? He can withstand [the impact of] sights... sounds... aromas... tastes... tactile sensations. A monk endowed with these five qualities is capable of entering & remaining in right concentration." | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | "A monk who has not abandoned these six qualities is incapable of entering & remaining in the first jhana. Which six? Thoughts of sensuality, thoughts of ill will, thoughts of harmfulness, | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | "There is the case where a monk is skilled in the attaining of concentration, | ||
+ | |||
+ | "A monk endowed with these six qualities is capable of mastering strength in concentration." | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | "There is the case where evil, unskillful thoughts — connected with desire, aversion, or delusion — arise in a monk while he is referring to & attending to a particular theme. He should attend to another theme, apart from that one, connected with what is skillful. When he is attending to this other theme... those evil, unskillful thoughts... are abandoned & subside. With their abandoning, he steadies his mind right within, settles it, unifies it, & concentrates it. Just as a skilled carpenter or his apprentice would use a small peg to knock out, drive out, & pull out a large one; in the same way... he steadies his mind right within, settles it, unifies it, & concentrates it. | ||
+ | |||
+ | "If evil, unskillful thoughts — connected with desire, aversion, or delusion — still arise in the monk while he is attending to this other theme, connected with what is skillful, he should scrutinize the drawbacks of those thoughts: ' | ||
+ | |||
+ | "If evil, unskillful thoughts — connected with desire, aversion or delusion — still arise in the monk while he is scrutinizing the drawbacks of those thoughts, he should pay no mind & pay no attention to those thoughts. As he is paying no mind & paying no attention to them... those evil, unskillful thoughts are abandoned & subside. With their abandoning, he steadies his mind right within, settles it, unifies it, & concentrates it. Just as a man with good eyes, not wanting to see forms that had come into range, would close his eyes or look away; in the same way... the monk steadies his mind right within, settles it, unifies it, & concentrates it. | ||
+ | |||
+ | "If evil, unskillful thoughts — connected with desire, aversion or delusion — still arise in the monk while he is paying no mind & paying no attention to those thoughts, he should attend to the relaxing of thought-fabrication with regard to those thoughts. As he is attending to the relaxing of thought-fabrication with regard to those thoughts... those evil, unskillful thoughts are abandoned & subside. With their abandoning, he steadies his mind right within, settles it, unifies it, & concentrates it. Just as the thought would occur to a man walking quickly, 'Why am I walking quickly? Why don't I walk slowly?' | ||
+ | |||
+ | "If evil, unskillful thoughts — connected with desire, aversion or delusion — still arise in the monk while he is attending to the relaxing of thought-fabrication with regard to those thoughts, then — with his teeth clenched & his tongue pressed against the roof of his mouth — he should beat down, constrain, & crush his mind with his awareness. As — with his teeth clenched & his tongue pressed against the roof of his mouth — he is beating down, constraining, | ||
+ | |||
+ | "Now when a monk... attending to another theme... scrutinizing the drawbacks of those thoughts... paying no mind & paying no attention to those thoughts... attending to the relaxing of thought-fabrication with regard to those thoughts... beating down, constraining & crushing his mind with his awareness... steadies his mind right within, settles it, unifies it, & concentrates it: He is then called a monk with mastery over the ways of thought sequences. He thinks whatever thought he wants to, and doesn' | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | "When he is rid of them, there remain the moderate impurities in the gold: coarse sand & fine grit. He washes the gold again & again until he has washed them away. | ||
+ | |||
+ | "When he is rid of them, there remain the fine impurities in the gold: fine sand & black dust. The dirt-washer or his apprentice washes the gold again & again until he has washed them away. | ||
+ | |||
+ | "When he is rid of them, there remains just the gold dust. The goldsmith or his apprentice, having placed it in a crucible, blows on it again & again to blow away the dross. The gold, as long as it has not been blown on again & again to the point where the impurities are blown away, as long as it is not refined & free from dross, is not pliant, malleable, or luminous. It is brittle and not ready to be worked. But there comes a time when the goldsmith or his apprentice has blown on the gold again & again until the dross is blown away. The gold... is then refined, free from dross, pliant, malleable, & luminous. It is not brittle, and is ready to be worked. Then whatever sort of ornament he has in mind — whether a belt, an earring, a necklace, or a gold chain — the gold would serve his purpose. | ||
+ | |||
+ | "In the same way, there are these gross impurities in a monk intent on heightened mind: misconduct in body, speech, & mind. These the monk — aware & able by nature — abandons, destroys, dispels, wipes out of existence. When he is rid of them, there remain in him the moderate impurities: thoughts of sensuality, ill will, & harmfulness. These he... wipes out of existence. When he is rid of them there remain in him the fine impurities: thoughts of his caste, thoughts of his home district, thoughts related to not wanting to be despised. These he... wipes out of existence. | ||
+ | |||
+ | "When he is rid of them, there remain only thoughts of the Dhamma. His concentration is neither calm nor refined, it has not yet attained serenity or unity, and is kept in place by the fabrication of forceful restraint. But there comes a time when his mind grows steady inwardly, settles down, grows unified & concentrated. His concentration is calm & refined, has attained serenity & unity, and is no longer kept in place by the fabrication of forceful restraint. Then whichever of the six higher knowledges he turns his mind to know & realize, he can witness them for himself whenever there is an opening..." | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | "And what is the development of concentration that, when developed & pursued, leads to a pleasant abiding in the here & now? There is the case where a monk — quite withdrawn from sensuality, withdrawn from unskillful qualities — enters & remains in the first jhana: rapture & pleasure born from withdrawal, accompanied by directed thought & evaluation. With the stilling of directed thoughts & evaluations, | ||
+ | |||
+ | "And what is the development of concentration that... leads to the attainment of knowledge & vision? There is the case where a monk attends to the perception of light and is resolved on the perception of daytime [at any hour of the day]. Day [for him] is the same as night, night is the same as day. By means of an awareness open & unhampered, he develops a brightened mind. This is the development of concentration that... leads to the attainment of knowledge & vision. | ||
+ | |||
+ | "And what is the development of concentration that... leads to mindfulness & alertness? There is the case where feelings are known to the monk as they arise, known as they persist, known as they subside. Perceptions are known to him 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. This is the development of concentration that... leads to mindfulness & alertness. | ||
+ | |||
+ | "And what is the development of concentration that... leads to the ending of the effluents? There is the case where a monk remains focused on arising & falling away with reference to the five aggregates for sustenance/ | ||
+ | |||
+ | "These are the four developments of concentration." | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | Just as if a skilled bathman or bathman' | ||
+ | |||
+ | Furthermore, | ||
+ | |||
+ | Just like a lake with spring-water welling up from within, having no inflow from east, west, north, or south, and with the skies periodically supplying abundant showers, so that the cool fount of water welling up from within the lake would permeate & pervade, suffuse & fill it with cool waters, there being no part of the lake unpervaded by the cool waters; even so, the monk permeates... this very body with the rapture & pleasure born of composure. There is nothing of his entire body unpervaded by rapture & pleasure born of composure. This is the second development of the five-factored noble right concentration. | ||
+ | |||
+ | And furthermore, | ||
+ | |||
+ | Just as in a blue-, white-, or red-lotus pond, there may be some of the blue, white, or red lotuses which, born & growing in the water, stay immersed in the water and flourish without standing up out of the water, so that they are permeated & pervaded, suffused & filled with cool water from their roots to their tips, and nothing of those blue, white, or red lotuses would be unpervaded with cool water; even so, the monk permeates... this very body with the pleasure divested of rapture. There is nothing of his entire body unpervaded with pleasure divested of rapture. This is the third development of the five-factored noble right concentration. | ||
+ | |||
+ | And furthermore, | ||
+ | |||
+ | Just as if a man were sitting wrapped from head to foot with a white cloth so that there would be no part of his body to which the white cloth did not extend; even so, the monk sits, permeating his body with a pure, bright awareness. There is nothing of his entire body unpervaded by pure, bright awareness. This is the fourth development of the five-factored noble right concentration. | ||
+ | |||
+ | And furthermore, | ||
+ | |||
+ | Just as if one person were to reflect on another, or a standing person were to reflect on a sitting person, or a sitting person were to reflect on a person lying down; even so, monks, the monk has his theme of reflection well in hand, well attended to, well pondered, well tuned by means of discernment. This is the fifth development of the five-factored noble right concentration. | ||
+ | |||
+ | When a monk has developed & pursued the five-factored noble right concentration in this way, then whichever of the six higher knowledges he turns his mind to know & realize, he can witness them for himself whenever there is an opening. | ||
+ | |||
+ | Imagine a water jar, set on a stand, brimful of water so that a crow could drink from it. If a strong man were to tip it in any way at all, would water spill out? | ||
+ | |||
+ | Yes, lord. | ||
+ | |||
+ | In the same way, when a monk has developed & pursued the five-factored noble right concentration in this way, then whichever of the six higher knowledges he turns his mind to know & realize, he can witness them for himself whenever there is an opening. | ||
+ | |||
+ | Imagine a rectangular water tank — set on level ground, bounded by dikes — brimful of water so that a crow could drink from it. If a strong man were to loosen the dikes anywhere at all, would water spill out? | ||
+ | |||
+ | Yes, lord... | ||
+ | |||
+ | Imagine a chariot on level ground at four crossroads, harnessed to thoroughbreds, | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | Ananda: It wasn't the case that the Blessed One praised all sorts of jhana, nor did he criticize all sorts of jhana. And what sort of jhana didn't he praise? There is the case where a certain person dwells with his awareness overcome by sensual passion, obsessed with sensual passion. He doesn' | ||
+ | |||
+ | He dwells with his awareness overcome by ill will... sloth & drowsiness... restlessness & anxiety... uncertainty, | ||
+ | |||
+ | And what sort of jhana did he praise? There is the case where a monk — quite withdrawn from sensuality, withdrawn from unskillful qualities — enters & remains in the first jhana... the second jhana... the third jhana... the fourth jhana: purity of equanimity & mindfulness, | ||
+ | |||
+ | Vassakara: It would seem, Ven. Ananda, that the Ven. Gotama criticized the jhana that deserves criticism, and praised that which deserves praise. | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | "In the same way, there are cases where a monk — foolish, inexperienced, | ||
+ | |||
+ | "But suppose there was a mountain cow — wise, experienced, | ||
+ | |||
+ | "In the same way, there are some cases where a monk — wise, experienced, | ||
+ | |||
+ | "The thought occurs to him, 'What if I, with the complete transcending of perceptions of [physical] form, with the disappearance of perceptions of resistance, and not heeding perceptions of diversity, thinking, " | ||
+ | |||
+ | "The thought occurs to him, 'What if I, with the complete transcending of the dimension of the infinitude of space, thinking, " | ||
+ | |||
+ | "The thought occurs to him, 'What if I, with the complete transcending of the dimension of the infinitude of consciousness, | ||
+ | |||
+ | "The thought occurs to him, 'What if I, with the complete transcending of the dimension of nothingness, | ||
+ | |||
+ | "The thought occurs to him, 'What if I, with the complete transcending of the dimension of neither perception nor non-perception, | ||
+ | |||
+ | "When a monk enters & emerges from that very attainment, his mind is pliant & malleable. With his pliant, malleable mind, limitless concentration is well developed. With his well developed, limitless concentration, | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | " | ||
+ | |||
+ | [Similarly with the other levels of jhana up through the dimension of nothingness.] | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | </ | ||
+ | |||
+ | ====== VIII. Discernment ====== | ||
+ | <div chapter> | ||
+ | <span anchor # | ||
+ | |||
+ | Three types of discernment: | ||
+ | |||
+ | <div excerpt> | ||
+ | **<span anchor # | ||
+ | |||
+ | <div freeverse> | ||
+ | discernment that comes from listening // | ||
+ | discernment that comes from thinking // | ||
+ | discernment that comes from developing // | ||
+ | ]! | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | < | ||
+ | </ | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | < | ||
+ | </ | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | "And what is the right view that is without effluents, transcendent, | ||
+ | |||
+ | "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." | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | < | ||
+ | </ | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | <div freeverse> | ||
+ | When you see with discernment, | ||
+ | //'All fabrications are inconstant' | ||
+ | //'All fabrications are stressful' | ||
+ | //'All phenomena are not-self' | ||
+ | you grow disenchanted with stress. | ||
+ | This is the path | ||
+ | to purity. | ||
+ | ]! | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | "Birth is stressful, aging is stressful, death is stressful; sorrow, lamentation, | ||
+ | |||
+ | "And what is the cause by which stress comes into play? Craving is the cause by which stress comes into play. | ||
+ | |||
+ | "And what is the diversity in stress? There is major stress & minor, slowly fading & quickly fading. This is called the diversity in stress. | ||
+ | |||
+ | "And what is the result of stress? There are some cases in which a person overcome with pain, his mind exhausted, grieves, mourns, laments, beats his breast, & becomes bewildered. Or one overcome with pain, his mind exhausted, comes to search outside, 'Who knows a way or two to stop this pain?' I tell you, monks, that stress results either in bewilderment or in search. | ||
+ | |||
+ | "And what is the cessation of stress? From the cessation of craving is the cessation of stress; and just this noble eightfold path is the path of practice leading to the cessation of stress: right view, right aspiration, right speech, right action, right livelihood, right effort, right mindfulness, | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | The Buddha: 'By & large, Kaccayana, this world is supported by (takes as its object) a polarity, that of existence & non-existence. But when one sees the origination of the world as it actually is with right discernment, | ||
+ | |||
+ | 'By & large, Kaccayana, this world is in bondage to attachments, | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | ' | ||
+ | |||
+ | 'Well, well. So you don't know entirely what views Gotama the contemplative has. Then tell us what views the monks have.' | ||
+ | |||
+ | 'I don't even know entirely what views the monks have.' | ||
+ | |||
+ | 'So you don't know entirely what views Gotama the contemplative has or even that the monks have. Then tell us what views you have.' | ||
+ | |||
+ | 'It wouldn' | ||
+ | |||
+ | When this had been said, one of the wanderers said to Anathapindika the householder, | ||
+ | |||
+ | Another wanderer said to Anathapindika, | ||
+ | |||
+ | Another wanderer said, //'The cosmos is finite...' | ||
+ | |||
+ | When this had been said, Anathapindika the householder said to the wanderers, 'As for the venerable one who says, //"The cosmos is eternal.// Only this is true; anything otherwise is worthless. This is the sort of view I have," his view arises from his own inappropriate attention or in dependence on the words of another. Now this view has been brought into being, is fabricated, willed, dependently co-arisen. Whatever has been brought into being, is fabricated, willed, dependently co-arisen, that is inconstant. Whatever is inconstant is stress. This venerable one thus adheres to that very stress, submits himself to that very stress.' | ||
+ | |||
+ | When this had been said, the wanderers said to Anathapindika the householder, | ||
+ | |||
+ | ' | ||
+ | |||
+ | 'So, householder, | ||
+ | |||
+ | ' | ||
+ | |||
+ | When this had been said, the wanderers fell silent, abashed, sitting with their shoulders drooping, their heads down, brooding, at a loss for words. Anathapindika the householder, | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | </ | ||
+ | |||
+ | ====== IX. Release ====== | ||
+ | <div chapter> | ||
+ | <span anchor # | ||
+ | |||
+ | <div excerpt> | ||
+ | < | ||
+ | </ | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | < | ||
+ | </ | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | "If he wants, then through the ending of the mental effluents, he enters & remains in the effluent-free awareness-release & discernment-release, | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | "There is the case where a monk develops // | ||
+ | |||
+ | "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 appreciation 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 appreciation... 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, thinking ' | ||
+ | |||
+ | "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> | ||
+ | |||
+ | "There is the case where a monk might say, ' | ||
+ | |||
+ | " | ||
+ | |||
+ | " | ||
+ | |||
+ | " | ||
+ | |||
+ | " | ||
+ | |||
+ | " | ||
+ | |||
+ | " | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | " | ||
+ | |||
+ | "And what is the line of reasoning by which they are different in meaning and different in name? There is the case where a monk keeps pervading the first direction [the east] with an awareness imbued with good will, likewise the second, likewise the third, likewise the fourth. Thus above, below, & all around, everywhere, in its entirety, he keeps pervading the all-encompassing cosmos with an awareness imbued with good will — abundant, expansive, immeasurable, | ||
+ | |||
+ | "And what is the nothingness awareness-release? | ||
+ | |||
+ | "And what is the emptiness awareness-release? | ||
+ | |||
+ | "And what is the themeless awareness-release? | ||
+ | |||
+ | "This, venerable sir, is the line of reasoning by which these phenomena are different in meaning and different in name. | ||
+ | |||
+ | "And what, venerable sir, is the line of reasoning by which they are one in meaning and different only in name? Passion, venerable sir, is a making of measurement, | ||
+ | |||
+ | " | ||
+ | |||
+ | " | ||
+ | |||
+ | "This, venerable sir, is the line of reasoning by which these phenomena are one in meaning and different only in name." | ||
+ | |||
+ | " | ||
+ | < | ||
+ | |||
+ | ==== Notes ==== | ||
+ | <div notes> | ||
+ | |||
+ | |||
+ | ? <span fn # | ||
+ | :: See [[en: | ||
+ | |||
+ | ? <span fn # | ||
+ | :: See [[en: | ||
+ | |||
+ | </ | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | [Ananda:] "There is the case, my friend, where a monk, withdrawn from sensuality, withdrawn from unskillful qualities, enters & remains in the first jhana: rapture & pleasure born from withdrawal, accompanied by directed thought & evaluation. And he knows it through discernment. It's to this extent that one is described with explication by the Blessed One as discernment-released. [Similarly with the other levels of jhana.]" | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | [Ananda:] "There is the case, my friend, where a monk, withdrawn from sensuality, withdrawn from unskillful qualities, enters & remains in the first jhana: rapture & pleasure born from withdrawal, accompanied by directed thought & evaluation. He remains touching with his body in whatever way there is an opening there, and he knows it through discernment. It's to this extent that one is described with explication by the Blessed One as released both ways. [Similarly with the other levels of jhana.]'" | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | "Now it may occur to a certain venerable one to think, ' | ||
+ | |||
+ | "Now it may occur to a certain venerable one to think, ' | ||
+ | |||
+ | "It is because of the ending of passion, because of his being free of passion... because of the ending of aversion, because of his being free of aversion... because of the ending of delusion, because of his being free of delusion, that he is dedicated to the ending of craving... to the ending of clinging/ | ||
+ | |||
+ | "Even if powerful forms cognizable by the eye come into the visual range of a monk whose mind is thus rightly released, his mind is neither overpowered nor even engaged. Being still, having reached imperturbability, | ||
+ | |||
+ | "Just as if there were a mountain of rock — without cracks, without fissures, one solid mass — and then from the east there were to come a powerful storm of wind & rain: the mountain would neither shiver nor quiver nor shake. And then from the west... the north... the south there were to come a powerful storm of wind & rain: the mountain would neither shiver nor quiver nor shake. In the same way, even if powerful forms cognizable by the eye come into the visual range of a monk whose mind is thus rightly released, his mind is neither overpowered nor even engaged. Being still, having reached imperturbability, | ||
+ | |||
+ | <div freeverse> | ||
+ | When one's awareness is dedicated | ||
+ | to renunciation, | ||
+ | non-afflictiveness, | ||
+ | the ending of craving, & non-deludedness, | ||
+ | seeing the arising of the sense media, | ||
+ | the mind is rightly released. | ||
+ | For that monk, rightly released, | ||
+ | his heart at peace, | ||
+ | there' | ||
+ | | ||
+ | to what's done. | ||
+ | As a single mass of rock isn't moved by the wind, | ||
+ | even so all forms, flavors, sounds, | ||
+ | | ||
+ | ideas desirable & not, | ||
+ | have no effect on one who is Such. | ||
+ | The mind | ||
+ | — still, totally released — | ||
+ | | ||
+ | their passing away. | ||
+ | ]! | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | </ | ||
+ | |||
+ | </ | ||
+ | |||
+ | ====== X. Knowledge & Vision of Release ====== | ||
+ | <div chapter> | ||
+ | <span anchor # | ||
+ | |||
+ | <div excerpt> | ||
+ | < | ||
+ | </ | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | And, monks, as long as this knowledge & vision of mine — with its three rounds & twelve permutations concerning these four noble truths as they actually are — was not pure, I did not claim to have directly awakened to the unexcelled right self-awakening... But as soon as this knowledge & vision of mine — with its three rounds & twelve permutations concerning these four noble truths as they actually are — //was// truly pure, only then did I claim to have directly awakened to the unexcelled right self-awakening... The knowledge & vision arose in me: ' | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> | ||
+ | |||
+ | "But, Master Gotama, the monk whose mind is thus released: Where does he reappear?" | ||
+ | |||
+ | "' | ||
+ | |||
+ | "In that case, Master Gotama, he does not reappear." | ||
+ | |||
+ | "' | ||
+ | |||
+ | " | ||
+ | |||
+ | " | ||
+ | |||
+ | " | ||
+ | |||
+ | " | ||
+ | |||
+ | "How is it, Master Gotama, when Master Gotama is asked if the monk reappears... does not reappear... both does & does not reappear... neither does nor does not reappear, he says, '... doesn' | ||
+ | |||
+ | "Of course you're befuddled, Vaccha. Of course you're confused. Deep, Vaccha, is this phenomenon, hard to see, hard to realize, tranquil, refined, beyond the scope of conjecture, subtle, to-be-experienced by the wise. For those with other views, other practices, other satisfactions, | ||
+ | |||
+ | " | ||
+ | |||
+ | "And suppose someone were to ask you, Vaccha, 'This fire burning in front of you, dependent on what is it burning?' | ||
+ | |||
+ | "...I would reply, 'This fire burning in front of me is burning dependent on grass & timber as its sustenance.'" | ||
+ | |||
+ | "If the fire burning in front of you were to go out, would you know that, 'This fire burning in front of me has gone out'?" | ||
+ | |||
+ | " | ||
+ | |||
+ | "And suppose someone were to ask you, 'This fire that has gone out in front of you, in which direction from here has it gone? East? West? North? Or south?' | ||
+ | |||
+ | "That doesn' | ||
+ | |||
+ | "Even so, Vaccha, any physical form by which one describing the Tathagata would describe him: That the Tathagata has abandoned, its root destroyed, made like a palmyra stump, deprived of the conditions of development, | ||
+ | |||
+ | "Any feeling... Any perception... Any mental fabrication... | ||
+ | |||
+ | "Any consciousness by which one describing the Tathagata would describe him: That the Tathagata has abandoned, its root destroyed, made like a palmyra stump, deprived of the conditions of development, | ||
+ | < | ||
+ | </ | ||
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+ | [[http:// | ||
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+ | </ | ||
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+ | ---- | ||
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+ | <div # |