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+ | ====== A Meditators Tools: A Study Guide on the Ten Recollections ====== | ||
+ | <span hide>A Meditators Tools</ | ||
+ | |||
+ | Summary: | ||
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+ | <div navigation></ | ||
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+ | </ | ||
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+ | <span # | ||
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+ | ===== Contents ===== | ||
+ | <div chapter> | ||
+ | <span anchor # | ||
+ | |||
+ | <ul> | ||
+ | * [[# | ||
+ | * [[# | ||
+ | * [[#six|2. The First Six Recollections]] | ||
+ | * [[# | ||
+ | * [[# | ||
+ | * [[#death|5. Mindfulness of Death]] | ||
+ | * [[#body|6. Mindfulness Immersed in the Body]] | ||
+ | * [[# | ||
+ | |||
+ | </ | ||
+ | |||
+ | ====== Introduction ====== | ||
+ | <div chapter> | ||
+ | <span anchor # | ||
+ | |||
+ | Meditation is not simply a matter of bare attention. It is more a matter of // | ||
+ | |||
+ | The ten recollections are a set of meditation themes that highlight the positive role that memory and thought play in training the mind. They employ memory to sensitize the mind to the need for training, to induce feelings of confidence and well-being conducive for concentration, | ||
+ | |||
+ | Strictly speaking, only seven of the ten are actually " | ||
+ | |||
+ | Unlike other sets of meditation practices, such as the four frames of reference // | ||
+ | |||
+ | Broadly speaking, the roles of these practices are these: | ||
+ | |||
+ | 1) Mindfulness of death is meant to evoke a sense of //samvega// — a sense of dismay over the dangers and futility of human life as it is normally lived, with its ordinary defilements, | ||
+ | |||
+ | 2) The first six recollections — of the Buddha, the Dhamma, the Sangha, virtue, generosity, and the devas — are meant to induce a sense of joy and confidence // | ||
+ | |||
+ | 3) Mindfulness of in-and-out breathing and mindfulness immersed in the body are the primary themes for developing tranquility and insight so as to lead to strong concentration in terms of the four jhanas, or absorptions; | ||
+ | |||
+ | Of all the meditation themes taught in the Canon, mindfulness of in-and-out breathing is treated in the most detail, and so it seems to have pride of place among the ten recollections. The Buddha himself, prior to his Awakening, apparently practiced this theme more than any other ([[# | ||
+ | |||
+ | 4) Once the mind has been brought to a developed state of tranquility and insight — able to see even the pleasures of jhana as inconstant, stressful, and not-self — recollection of stilling is brought to bear so that the mind does not simply stay focused on the drawbacks of fabricated experiences. It does this by inclining the mind to the exquisite peace of the deathless, experienced through dispassion, cessation, and Unbinding ([[# | ||
+ | |||
+ | When viewed in this way — starting with mindfulness of death and ending with a recollection aimed at Unbinding — the ten recollections illustrate the principle stated in [[# | ||
+ | |||
+ | The seven sections of this study guide are designed to flesh out this general outline. The material in each section is drawn from the Pali Canon and has been selected to provide more specifics as to the //how,// the //what,// and the //why// of each of these practices: how they function, what is supposed to be recollected in each of these themes, and why each recollection is useful in training the mind. In reading these sections, the following overview is useful to keep in mind: | ||
+ | |||
+ | **Section One.** This section contains the only section of the Canon where the ten recollections are presented as a list. It also contains the Buddha' | ||
+ | |||
+ | **Section Two.** This section covers the first six recollections as a set. Passages [[# | ||
+ | |||
+ | **Section Three.** This section contains passages that aid in the recollection of the Buddha, Dhamma, and Sangha, adding more detail to the standard passages for each of these recollections. Because these recollections are meant to be inspiring, it is helpful to know in more detail some of the inspiring attributes of their objects. Yet, because different people will find different aspects of these objects more or less inspiring at any particular time, this section cannot begin to cover the full range of passages that might be helpful in offering inspiration. Instead, they focus more on the basics. In the case of the Buddha, this means focusing on his Awakening and the way he found it ([[# | ||
+ | |||
+ | **Section Four.** This section covers the practice of mindfulness of in-and-out breathing. It includes passages that discuss the conditions that enable this practice to give quick results ([[# | ||
+ | |||
+ | < | ||
+ | |||
+ | "[5] He trains himself, 'I will breathe in sensitive to rapture.' | ||
+ | |||
+ | "[9] He trains himself, 'I will breathe in sensitive to the mind.' He trains himself, 'I will breathe out sensitive to the mind.' [10] He trains himself, 'I will breathe in gladdening the mind.' He trains himself, 'I will breathe out gladdening the mind.' [11] He trains himself, 'I will breathe in steadying the mind.' He trains himself, 'I will breathe out steadying the mind.' [12] He trains himself, 'I will breathe in releasing the mind.' He trains himself, 'I will breathe out releasing the mind.' | ||
+ | |||
+ | "[13] He trains himself, 'I will breathe in focusing on inconstancy.' | ||
+ | |||
+ | These sixteen steps show that the Buddha did not regard this practice simply as a preliminary to other, more advanced practices. These steps cover the entire path leading to full release. As [[# | ||
+ | |||
+ | The irony of these sixteen steps is that even though they are the Buddha' | ||
+ | |||
+ | Different passages suggest different answers to these questions. The suttas that present the sixteen steps without further explanation seem to indicate that all sixteen steps are to be followed, and in a sequential way. Passage [[# | ||
+ | |||
+ | [[# | ||
+ | |||
+ | First, taking the path of all sixteen steps: | ||
+ | |||
+ | Steps 1 and 2 involve two of the factors of the first jhana, directed thought and evaluation: directing one's thoughts and attention to the breath in and of itself in the present, at the same time evaluating it as one begins to discern variations in the length of the breath. Some modern teachers maintain that the factor of evaluation here also includes taking one's observations of short and long breathing as a basis for adjusting the rhythm of the breath to make it as comfortable as possible. Because the first level of jhana must be based on a sense of pleasure, this advice is very practical. | ||
+ | |||
+ | The remaining steps are willed or determined: one " | ||
+ | |||
+ | Once this stage is reached, one can now turn one's attention to consolidating one's mastery of concentration. This is done by reviewing the various levels of jhana, focusing not so much on the breath as on the mind as it relates to the breath. This develops a sensitivity to the different ways in which the mind can be brought to the desired state for gaining greater tranquility or insight. For instance, if it needs to be gladdened (step 10), one can gladden it with refreshing breathing or with any of the inspiring recollections (see [[# | ||
+ | |||
+ | The mastery of concentration developed in steps 9-12 provides an excellent chance to develop discernment into the pattern of cause and effect in the process of concentrating the mind, in that one must master the causal factors before gaining the desired results in terms of gladness, steadiness, and release. This insight into cause and effect provides the basis for insight, the ability to see events in the mind simply as events, arising and passing away as part of a chain of causes and effects that also arise and pass away. | ||
+ | |||
+ | Realizing the inconstancy and unreliability of the events in this pattern (step 13) gives rise to the realization that they are also stressful and not-self: neither " | ||
+ | |||
+ | In this interpretation of the sixteen steps, the first two tetrads constitute the stage of familiarizing oneself with the potentials of concentration that can be attained by focusing on the breath, the third tetrad constitutes the stage of gaining insight to the patterns of cause and effect through mastering the concentration, | ||
+ | |||
+ | As for the interpretation in which each of the four tetrads is regarded as sufficient for full release, this is best understood by first looking at the underlying pattern of the seven factors for Awakening, which each tetrad is said to fulfill. The seven factors begin with mindfulness established on a particular frame of reference: the body in and of itself, feelings in and of themselves, the mind in and of itself, or mental qualities in and of themselves. This is followed by analysis of qualities // | ||
+ | |||
+ | This is precisely the pattern followed in each of the four tetrads. As one stays focused on the breath as one's basic theme to the point of giving rise to jhana, one has the choice of viewing the events of the developing concentration in terms of any one of the four frames of reference: the body (corresponding to the first tetrad), feelings (corresponding to the second), the mind (corresponding to the third), and mental qualities (corresponding to the fourth). As long as one's practice is skillful, events will develop in line with the above pattern regardless of the chosen frame. Thus each tetrad provides a particular perspective on these events, as they relate to the corresponding frame of reference. | ||
+ | |||
+ | The first tetrad shows how the development of breath concentration registers in terms of the body. In steps 1 and 2, one becomes sensitized to the breath in terms of its length. In step 3, one becomes sensitive to the breath as a whole-body process (this corresponds to the full-body awareness described in the similes for the jhanas). In step 4, this full-body awareness enables one to see the breath as a process fabricating the experience of the body. This in turn inclines one to allow that fabrication to grow calm (step 4), creating feelings of rapture, pleasure, and ultimately, equanimity. According to [[# | ||
+ | |||
+ | The second tetrad shows how the development of breath concentration registers in terms of feelings. In steps 5 and 6, one becomes sensitive to feelings of rapture and pleasure as they begin to manifest in the course of developing concentration: | ||
+ | |||
+ | The third tetrad charts the development of breath concentration in terms of the mind. In step 9, one simply becomes sensitive to the state of the mind's awareness as it focuses on the breath in the present moment. In response to that sensitivity, | ||
+ | |||
+ | The fourth tetrad describes the development of breath concentration in terms of mental qualities (dhammas). To be sensitive to mental qualities, one first has to be sensitive to their arising and passing away. Thus the first step is to look for their inconstancy (step 13), to see when they arise, //how// they arise; when they pass away, //how// they pass away. As one is developing concentration based on the breath, one has to watch both for the inconstancy of the unskillful qualities that block concentration — the hindrances — and for the skillful qualities that nurture it: the factors for Awakening ([[# | ||
+ | |||
+ | However, the practice of dealing with the hindrances in this way strengthens the first three factors for Awakening: mindfulness, | ||
+ | |||
+ | As one attains the higher jhanas, one is in a position to change tactics. One can now view the lower jhanas in terms of their inconstancy so as to induce dispassion for them, too (step 14). This tactic can be applied to higher and higher levels of jhana as one's powers of concentration and insight advance. Here again, the sense of dispassion at first leads only to temporary cessation (step 15). But as this process continues, there come stages of realization in which various hindrances and fetters are totally relinquished once and for all (step 16), yielding the ultimate in calm and release. | ||
+ | |||
+ | Thus in this interpretation, | ||
+ | |||
+ | Regardless of which of these two interpretations one follows — and it is possible in practice to follow both — mindfulness of in-and-out breathing is obviously a method in which tranquility and insight develop in tandem. As [[# | ||
+ | |||
+ | **Section Five.** This section covers mindfulness of death. As the passages collected here show, the Buddha taught this topic not to induce a feeling of depression or hopelessness, | ||
+ | |||
+ | **Section Six.** This section covers mindfulness immersed in the body. Passage [[# | ||
+ | |||
+ | **Section Seven.** As mentioned above, the recollection of stilling — the topic of the final section — guarantees that mindfulness of death does not stop at the topic of death, but leads to the deathless. It also ensures that tranquility and insight do not stay focused on fabricated experiences, | ||
+ | </ | ||
+ | |||
+ | ====== 1. The Ten Recollections ====== | ||
+ | <div chapter> | ||
+ | <span anchor # | ||
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+ | < | ||
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+ | <div excerpt>< | ||
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+ | < | ||
+ | </ | ||
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+ | </ | ||
+ | |||
+ | ====== 2. The First Six Recollections ====== | ||
+ | <div chapter> | ||
+ | <span anchor # | ||
+ | |||
+ | <div excerpt>< | ||
+ | |||
+ | " | ||
+ | |||
+ | "One who is aroused to practice is one of conviction, not without conviction... is one with persistence aroused, not lazy... is one of established mindfulness, | ||
+ | |||
+ | " | ||
+ | |||
+ | [1] "There is the case where you recollect the Tathagata: ' | ||
+ | |||
+ | " | ||
+ | |||
+ | [2] " | ||
+ | |||
+ | " | ||
+ | |||
+ | [3] " | ||
+ | |||
+ | " | ||
+ | |||
+ | [4] " | ||
+ | |||
+ | " | ||
+ | |||
+ | [5] " | ||
+ | |||
+ | " | ||
+ | |||
+ | [6] " | ||
+ | |||
+ | " | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt>< | ||
+ | |||
+ | "Today I'm observing the uposatha, lord." | ||
+ | |||
+ | " | ||
+ | |||
+ | "And what is the uposatha of a cowherd? Just as when a cowherd returns the cattle to their owners in the evening, he reflects: 'Today the cattle wandered to that spot and this; they drank at this spot and that; tomorrow they will wander to that spot and this; they will drink at this spot and that'; in the same way, there is the case where a certain person observing the uposatha reflects, 'Today I ate this sort of non-staple food and that sort of staple food. Tomorrow I will eat that sort of non-staple food and this sort of staple food.' He spends the day with an awareness imbued with that covetousness, | ||
+ | |||
+ | "And what is the uposatha of the Jains? There are the contemplatives called the Niganthas [Jains]. They get their disciple to undertake the following practice: 'Here, my good man. Lay down the rod with regard to beings who live more than 100 leagues to the east... more than 100 leagues to the west... more than 100 leagues to the north... more than 100 leagues to the south.' | ||
+ | |||
+ | "On the uposatha day, they get their disciple to undertake the following practice: 'Here, my good man. Having stripped off all your clothing, say this: "I am nothing by anything or of anything. Thus there is nothing by anything or of anything that is mine."' | ||
+ | |||
+ | "And what is the uposatha of the Noble Ones? It is the cleansing of the defiled mind through the proper technique. And how is the defiled mind cleansed through the proper technique? | ||
+ | |||
+ | "There is the case where the disciple of the noble ones recollects the Tathagata, thus: ' | ||
+ | |||
+ | " | ||
+ | |||
+ | "There is the case where a disciple of the noble ones recollects the Dhamma, thus: 'The Dhamma is well-expounded by the Blessed One, to be seen here & now, timeless, inviting verification, | ||
+ | |||
+ | " | ||
+ | |||
+ | "There is the case where a disciple of the noble ones recollects the Sangha, thus: 'The Sangha of the Blessed One's disciples who have practiced well... who have practiced straight-forwardly... who have practiced methodically... who have practiced masterfully — in other words, the four types of noble disciples when taken as pairs, the eight when taken as individual types — they are the Sangha of the Blessed One's disciples: worthy of gifts, worthy of hospitality, | ||
+ | |||
+ | " | ||
+ | |||
+ | "There is the case where a disciple of the noble ones recollects his own virtues, thus: '(They are) untorn, unbroken, unspotted, unsplattered, | ||
+ | |||
+ | " | ||
+ | |||
+ | "There is the case where a disciple of the noble ones recollects the devas, thus: 'There are the devas of the Four Great Kings, the devas of the Thirty-three, | ||
+ | |||
+ | " | ||
+ | |||
+ | "' | ||
+ | |||
+ | "' | ||
+ | |||
+ | "' | ||
+ | |||
+ | "' | ||
+ | |||
+ | "' | ||
+ | |||
+ | "' | ||
+ | |||
+ | "' | ||
+ | |||
+ | "Such is the uposatha of the Noble Ones, Visakha. When this uposatha of the Noble Ones is undertaken, it is of great fruit & great benefit, of great glory & radiance. And how is it of great fruit & great benefit, of great glory & radiance? | ||
+ | |||
+ | " | ||
+ | |||
+ | "Fifty human years are equal to one day & night among the Devas of the Four Great Kings. Thirty such days & nights make a month. Twelve such months make a year. Five hundred such heavenly years is the life-span among the Devas of the Four Great Kings. Now, it is possible that a certain man or woman — from having observed this uposatha endowed with eight factors — on the break-up of the body, after death, might be reborn among the Devas of the Four Great Kings. It was in reference to this that it was said, ' | ||
+ | |||
+ | "A human century is equal to one day & night among the Devas of the Thirty-Three. Thirty such days & nights make a month... One thousand such heavenly years is the life-span among the Devas of the Thirty-three. Now, it is possible that a certain man or woman — from having observed this uposatha endowed with eight factors — on the break-up of the body, after death, might be reborn among the Devas of the Thirty-three. It was in reference to this that it was said, ' | ||
+ | |||
+ | "Two human centuries is equal to one day & night among the Yama Devas... Two thousand such heavenly years is the life-span among the Yama Devas... | ||
+ | |||
+ | "Four human centuries is equal to one day & night among the Contented Devas... Four thousand such heavenly years is the life-span among the Contented Devas... | ||
+ | |||
+ | "Eight human centuries is equal to one day & night among the Devas that Delight in Creation... Eight thousand such heavenly years is the life-span among the Devas that Delight in Creation... | ||
+ | |||
+ | " | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt>< | ||
+ | |||
+ | "' | ||
+ | |||
+ | "' | ||
+ | |||
+ | "' | ||
+ | |||
+ | "But, monks, when the top of the deva-chief Sakka' | ||
+ | |||
+ | "But I tell you this: If — when you have gone into the wilderness, to the shade of a tree, or to an empty building — there should arise fear, terror, or horripilation, | ||
+ | |||
+ | "If you can't recollect me, then you should recollect the Dhamma: 'The Dhamma is well-expounded by the Blessed One, to be seen here & now, timeless, inviting verification, | ||
+ | |||
+ | "If you can't recollect the Dhamma, then you should recollect the Sangha: 'The Sangha of the Blessed One's disciples who have practiced well... who have practiced straight-forwardly... who have practiced methodically... who have practiced masterfully — in other words, the four types of noble disciples when taken as pairs, the eight when taken as individual types — they are the Sangha of the Blessed One's disciples: worthy of gifts, worthy of hospitality, | ||
+ | |||
+ | That is what the Blessed One said. Having said that, the One-well-gone, | ||
+ | |||
+ | <div freeverse> | ||
+ | In the wilderness, | ||
+ | in the shade of a tree, | ||
+ | in an empty building, monks, | ||
+ | recollect the Buddha. | ||
+ | Your fear won't exist. | ||
+ | |||
+ | If you can't recall the Buddha | ||
+ | — best in the world, | ||
+ | the bull of men — | ||
+ | then you should recall the Dhamma: | ||
+ | leading outward, well-taught. | ||
+ | |||
+ | If you can't recall the Dhamma | ||
+ | — leading outward, | ||
+ | well-taught — | ||
+ | then you should recall the Sangha: | ||
+ | the field of merit unexcelled. | ||
+ | |||
+ | When thus recalling | ||
+ | the Buddha, Dhamma, & Sangha, monks, | ||
+ | there' | ||
+ | terror, | ||
+ | or fear. | ||
+ | ]! | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | </ | ||
+ | |||
+ | |||
+ | <div excerpt>< | ||
+ | |||
+ | Then the devata inhabiting the forest thicket, feeling sympathy for the monk, desiring his benefit, desiring to bring him to his senses, approached him and addressed him with this verse: | ||
+ | |||
+ | <div freeverse> | ||
+ | "From inappropriate attention | ||
+ | you're being chewed by your thoughts. | ||
+ | Relinquishing what's inappropriate, | ||
+ | contemplate | ||
+ | appropriately. | ||
+ | |||
+ | Keeping your mind on the Teacher, | ||
+ | the Dhamma, the Sangha, your virtues, | ||
+ | you will arrive at | ||
+ | joy, | ||
+ | rapture, | ||
+ | pleasure | ||
+ | without doubt. | ||
+ | |||
+ | Then, saturated | ||
+ | with joy, | ||
+ | you will put an end | ||
+ | to suffering & stress." | ||
+ | ]! | ||
+ | </ | ||
+ | |||
+ | The monk, chastened by the devata, came to his senses. | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt>< | ||
+ | |||
+ | " | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | </ | ||
+ | |||
+ | ====== 3. More on Recollection of the Triple Gem ====== | ||
+ | <div chapter> | ||
+ | <span anchor # | ||
+ | |||
+ | ===== The Buddha ===== | ||
+ | |||
+ | <div excerpt>< | ||
+ | |||
+ | "And how is one developed in body and developed in mind? There is the case where a pleasant feeling arises in a well-educated disciple of the noble ones. On being touched by the pleasant feeling, he doesn' | ||
+ | |||
+ | "I have confidence in Master Gotama that Master Gotama is developed in body and developed in mind." | ||
+ | |||
+ | "" | ||
+ | |||
+ | "But perhaps there has never arisen in Master Gotama the sort of pleasant feeling that, having arisen, would invade the mind and remain. Perhaps there has never arisen in Master Gotama the sort of painful feeling that, having arisen, would invade the mind and remain." | ||
+ | |||
+ | "Why wouldn' | ||
+ | |||
+ | "So at a later time, when I was still young, black-haired, | ||
+ | |||
+ | " | ||
+ | |||
+ | "When this was said, he replied to me, 'You may stay here, my friend. This doctrine is such that a wise person can soon enter & dwell in his own teacher' | ||
+ | |||
+ | "It was not long before I quickly learned the doctrine. As far as mere lip-reciting & repetition, I could speak the words of knowledge, the words of the elders, and I could affirm that I knew & saw — I, along with others. | ||
+ | |||
+ | "I thought: 'It isn't through mere conviction alone that Alara Kalama declares, "I have entered & dwell in this Dhamma, having realized it for myself through direct knowledge." | ||
+ | |||
+ | "I thought: 'Not only does Alara Kalama have conviction, persistence, | ||
+ | |||
+ | "' | ||
+ | |||
+ | "' | ||
+ | |||
+ | "' | ||
+ | |||
+ | "In this way did Alara Kalama, my teacher, place me, his pupil, on the same level with himself and pay me great honor. But the thought occurred to me, 'This Dhamma leads not to disenchantment, | ||
+ | |||
+ | "In search of what might be skillful, seeking the unexcelled state of sublime peace, I went to Uddaka Ramaputta and, on arrival, said to him: ' | ||
+ | |||
+ | "When this was said, he replied to me, 'You may stay here, my friend. This doctrine is such that a wise person can soon enter & dwell in his own teacher' | ||
+ | |||
+ | "It was not long before I quickly learned the doctrine. As far as mere lip-reciting & repetition, I could speak the words of knowledge, the words of the elders, and I could affirm that I knew & saw — I, along with others. | ||
+ | |||
+ | "I thought: 'It wasn't through mere conviction alone that Rama declared, "I have entered & dwell in this Dhamma, having realized it for myself through direct knowledge." | ||
+ | |||
+ | "I thought: 'Not only did Rama have conviction, persistence, | ||
+ | |||
+ | "' | ||
+ | |||
+ | "' | ||
+ | |||
+ | "' | ||
+ | |||
+ | "In this way did Uddaka Ramaputta, my companion in the holy life, place me in the position of teacher and pay me great honor. But the thought occurred to me, 'This Dhamma leads not to disenchantment, | ||
+ | |||
+ | "In search of what might be skillful, seeking the unexcelled state of sublime peace, I wandered by stages in the Magadhan country and came to the military town of Uruvela. There I saw some delightful countryside, | ||
+ | |||
+ | "Then these three similes — spontaneous, | ||
+ | |||
+ | "No, Master Gotama. Why is that? Because the timber is wet & sappy, and besides it is lying in the water. Eventually the man would reap only his share of weariness & disappointment." | ||
+ | |||
+ | "So it is with any brahman or contemplative who does not live withdrawn from sensuality in body & mind, and whose desire, infatuation, | ||
+ | |||
+ | "Then a second simile — spontaneous, | ||
+ | |||
+ | "No, Master Gotama. Why is that? Because the timber is wet & sappy, even though it is lying on land far from water. Eventually the man would reap only his share of weariness & disappointment." | ||
+ | |||
+ | "So it is with any brahman or contemplative who lives withdrawn from sensuality in body only, but whose desire, infatuation, | ||
+ | |||
+ | "Then a third simile — spontaneous, | ||
+ | |||
+ | "Yes, Master Gotama. Why is that? Because the timber is dry & sapless, and besides it is lying on land far from water." | ||
+ | |||
+ | "So it is with any brahman or contemplative who lives withdrawn from sensuality in body & mind, and whose desire, infatuation, | ||
+ | |||
+ | "I thought: ' | ||
+ | |||
+ | "I thought: ' | ||
+ | |||
+ | " | ||
+ | |||
+ | "I thought: ' | ||
+ | |||
+ | "I thought: ' | ||
+ | |||
+ | " | ||
+ | |||
+ | " | ||
+ | |||
+ | "I thought: 'I recall once, when my father the Sakyan was working, and I was sitting in the cool shade of a rose-apple tree, then — quite secluded from sensuality, secluded from unskillful mental qualities — I entered & remained in the first jhana: rapture & pleasure born from seclusion, accompanied by directed thought & evaluation. Could that be the path to Awakening?' | ||
+ | |||
+ | "So when I had taken solid food and regained strength, then — quite secluded from sensuality, secluded from unskillful mental qualities, I entered & remained in the first jhana: rapture & pleasure born from seclusion, accompanied by directed thought & evaluation. But the pleasant feeling that arose in this way did not invade my mind or remain. With the stilling of directed thoughts & evaluations, | ||
+ | |||
+ | "When the mind was thus concentrated, | ||
+ | |||
+ | "This was the first knowledge I attained in the first watch of the night. Ignorance was destroyed; knowledge arose; darkness was destroyed; light arose — as happens in one who is heedful, ardent, & resolute. But the pleasant feeling that arose in this way did not invade my mind or remain. | ||
+ | |||
+ | "When the mind was thus concentrated, | ||
+ | |||
+ | "This was the second knowledge I attained in the second watch of the night. Ignorance was destroyed; knowledge arose; darkness was destroyed; light arose — as happens in one who is heedful, ardent, & resolute. But the pleasant feeling that arose in this way did not invade my mind or remain. | ||
+ | |||
+ | "When the mind was thus concentrated, | ||
+ | |||
+ | "This was the third knowledge I attained in the third watch of the night. Ignorance was destroyed; knowledge arose; darkness was destroyed; light arose — as happens in one who is heedful, ardent, & resolute. But the pleasant feeling that arose in this way did not invade my mind or remain. | ||
+ | |||
+ | "I recall having taught the Dhamma to an assembly of many hundreds, and yet each one of them assumes of me, ' | ||
+ | |||
+ | "That is credible for the Master Gotama, as would be the case for one who is worthy & rightly self-awakened. But does the Master Gotama recall sleeping during the day?" | ||
+ | |||
+ | "I recall, Aggivessana, | ||
+ | |||
+ | "There are some brahmans & contemplatives, | ||
+ | |||
+ | " | ||
+ | |||
+ | "As you say, Master Gotama," | ||
+ | |||
+ | The Blessed One said: "In whomever the fermentations that defile, that lead to renewed becoming, that give trouble, that ripen in stress, and lead to future birth, aging, & death are not abandoned: Him I call deluded. For it is from not abandoning the fermentations that one is deluded. In whomever the fermentations that defile, that lead to renewed becoming, that give trouble, that ripen in stress, and lead to future birth, aging, & death //are// abandoned: Him I call undeluded. For it is from abandoning the fermentations that one is undeluded. In the Tathagata, Aggivessana, | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | ===== The Dhamma ===== | ||
+ | |||
+ | <div excerpt>< | ||
+ | |||
+ | " | ||
+ | |||
+ | "As for the qualities of which you may know, 'These qualities lead to dispassion, not to passion; to being unfettered, not to being fettered; to shedding, not to accumulating; | ||
+ | |||
+ | That is what the Blessed One said. Gratified, Mahapajapati Gotami delighted in his words. | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt>< | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt>< | ||
+ | |||
+ | "I would take it out, venerable sir. 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 does not say them. | ||
+ | |||
+ | [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 leaves in the hand of the Blessed One are few in number, lord. Those overhead in the forest are far more numerous." | ||
+ | |||
+ | "In the same way, monks, those things that I have known with direct knowledge but have not taught are far more numerous [than what I have taught]. And why haven' | ||
+ | |||
+ | "And what have I taught? 'This is stress... This is the origination of stress... This is the cessation of stress... This is the path of practice leading to the cessation of stress': | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt>< | ||
+ | |||
+ | When this was said, the Blessed One said to Kevatta the householder, | ||
+ | |||
+ | A second time... A third time, Kevatta the householder said to the Blessed One: "I won't argue with the Blessed One, but I tell you: Venerable sir, this Nalanda is powerful, both prosperous and populous, filled with people who have faith in the Blessed One. It would be good if the Blessed One were to direct a monk to display a marvel of psychic power from his superior human state so that Nalanda would to an even greater extent have faith in the Blessed One." | ||
+ | |||
+ | A third time, the Blessed One said to Kevatta the householder, | ||
+ | |||
+ | " | ||
+ | |||
+ | "And what is the marvel of psychic power? There is the case where a monk wields manifold psychic powers. Having been one he becomes many; having been many he becomes one. He appears. He vanishes. He goes unimpeded through walls, ramparts, and mountains as if through space. He dives in and out of the earth as if it were water. He walks on water without sinking as if it were dry land. Sitting cross-legged he flies through the air like a winged bird. With his hand he touches and strokes even the sun and moon, so mighty and powerful. He exercises influence with his body even as far as the Brahma worlds. | ||
+ | |||
+ | "Then someone who has faith and conviction in him sees him wielding manifold psychic powers... exercising influence with his body even as far as the Brahma worlds. He reports this to someone who has no faith and no conviction, telling him, ' | ||
+ | |||
+ | "Then the person without faith, without conviction, would say to the person with faith and with conviction: 'Sir, there is a charm called the Gandhari charm by which the monk wielded manifold psychic powers... exercising influence with his body even as far as the Brahma worlds.' | ||
+ | |||
+ | " | ||
+ | |||
+ | " | ||
+ | |||
+ | "And what is the marvel of telepathy? There is the case where a monk reads the minds, the mental events, the thoughts, the ponderings of other beings, other individuals, | ||
+ | |||
+ | "Then someone who has faith and conviction in him sees him reading the minds... of other beings... He reports this to someone who has no faith and no conviction, telling him, ' | ||
+ | |||
+ | Then the person without faith, without conviction, would say to the person with faith and with conviction: 'Sir, there is a charm called the Manika charm by which the monk read the minds... of other beings...' | ||
+ | |||
+ | " | ||
+ | |||
+ | " | ||
+ | |||
+ | "And what is the marvel of instruction? | ||
+ | |||
+ | "Then there is the case where a Tathagata appears in the world, worthy and rightly self-awakened. He teaches the Dhamma admirable in its beginning, admirable in its middle, admirable in its end. He proclaims the holy life both in its particulars and in its essence, entirely perfect, surpassingly pure. | ||
+ | |||
+ | "A householder or householder' | ||
+ | |||
+ | "So after some time he abandons his mass of wealth, large or small; leaves his circle of relatives, large or small; shaves off his hair and beard, puts on the ochre robes, and goes forth from the household life into homelessness. | ||
+ | |||
+ | "When he has thus gone forth, he [follows the Buddha' | ||
+ | |||
+ | "This, too, is called the marvel of instruction. | ||
+ | |||
+ | "These are the three marvels that I declare, Kevatta, having directly known and realized them for myself." | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | ===== The Sangha ===== | ||
+ | |||
+ | <div excerpt>//< | ||
+ | |||
+ | <div freeverse> | ||
+ | //It's too cold,// | ||
+ | //too hot,// | ||
+ | //too late in the evening —// | ||
+ | people who say this, | ||
+ | shirking their work: | ||
+ | the moment passes them by. | ||
+ | |||
+ | Whoever regards cold & heat | ||
+ | as no more than grass, | ||
+ | doing his manly duties, | ||
+ | won't fall away | ||
+ | from ease. | ||
+ | |||
+ | With my chest | ||
+ | I push through wild grasses — | ||
+ | spear-grass, | ||
+ | ribbon-grass, | ||
+ | rushes — | ||
+ | cultivating a heart | ||
+ | bent on seclusion. | ||
+ | ]! < | ||
+ | </ | ||
+ | |||
+ | </ | ||
+ | |||
+ | <div excerpt>//< | ||
+ | |||
+ | <div freeverse> | ||
+ | Stricken by sharp, wind-like pains, | ||
+ | you, monk, living in the forest grove | ||
+ | — harsh, with limited range for alms — | ||
+ | what, what will you do? | ||
+ | |||
+ | Suffusing my body | ||
+ | with abundant rapture & joy, | ||
+ | & enduring what's harsh, | ||
+ | I'll stay in the grove. | ||
+ | |||
+ | Developing the frames of reference, | ||
+ | strengths, faculties, | ||
+ | the factors for Awakening, | ||
+ | I'll stay in the grove. | ||
+ | |||
+ | Reflecting on those who are resolute, | ||
+ | their persistence aroused, | ||
+ | constantly firm in their effort, | ||
+ | united in concord, | ||
+ | I'll stay in the grove. | ||
+ | |||
+ | Recollecting the One Self-awakened, | ||
+ | self-tamed & centered, | ||
+ | untiring both day & night, | ||
+ | I'll stay | ||
+ | in the grove. | ||
+ | ]! < | ||
+ | </ | ||
+ | |||
+ | </ | ||
+ | |||
+ | <div excerpt>//< | ||
+ | |||
+ | <div freeverse> | ||
+ | The grain: harvested. | ||
+ | The rice: gone to be threshed. | ||
+ | But I don't get any alms. | ||
+ | How will I get by? | ||
+ | |||
+ | Confident, recollect | ||
+ | the immeasurable Buddha. | ||
+ | Your body pervaded with rapture, | ||
+ | you' | ||
+ | of continual joy. | ||
+ | Confident, recollect | ||
+ | the immeasurable Dhamma. | ||
+ | Your body pervaded with rapture, | ||
+ | you' | ||
+ | of continual joy. | ||
+ | Confident, recollect | ||
+ | the immeasurable Sangha. | ||
+ | Your body pervaded with rapture, | ||
+ | you' | ||
+ | of continual joy. | ||
+ | |||
+ | You live in the open air. | ||
+ | Cold are these wintry nights. | ||
+ | Don't suffer, overcome with the cold. | ||
+ | Go into your hut, with its fastened bolt. | ||
+ | |||
+ | I'll fasten the four | ||
+ | immeasurables. | ||
+ | With them, I'll dwell | ||
+ | in comfort. | ||
+ | I won't suffer from the cold, | ||
+ | dwelling | ||
+ | unperturbed. | ||
+ | ]! < | ||
+ | </ | ||
+ | |||
+ | </ | ||
+ | |||
+ | <div excerpt>//< | ||
+ | |||
+ | <div freeverse> | ||
+ | Twenty five years since my going forth, | ||
+ | and no peace of awareness | ||
+ | — not a finger-snap' | ||
+ | attained. | ||
+ | |||
+ | Having gained no oneness of mind, | ||
+ | I was wracked with lust. | ||
+ | Wailing, with my arms upheld, | ||
+ | I ran amok from my dwelling — | ||
+ | " | ||
+ | What's the use of life to me? | ||
+ | If I were to renounce the training, | ||
+ | what sort of death would I have?" | ||
+ | |||
+ | So, taking a razor, | ||
+ | I sat down on a bed. | ||
+ | And there was the razor, | ||
+ | placed ready to cut my own vein, | ||
+ | when apt attention arose in me, | ||
+ | the drawbacks appeared, | ||
+ | disenchantment stood | ||
+ | at an even keel: | ||
+ | |||
+ | With that, my heart was released. | ||
+ | See the Dhamma' | ||
+ | The three knowledges | ||
+ | have been attained; | ||
+ | the Awakened One's bidding, | ||
+ | done. | ||
+ | ]! < | ||
+ | </ | ||
+ | |||
+ | </ | ||
+ | |||
+ | <div excerpt>//< | ||
+ | |||
+ | <div freeverse> | ||
+ | "Those who | ||
+ | for the sake of sacrifice | ||
+ | for the sake of wealth | ||
+ | we have killed in the past, | ||
+ | against their will | ||
+ | have trembled & babbled | ||
+ | from fear. | ||
+ | But you — | ||
+ | you show no fear; | ||
+ | your complexion brightens. | ||
+ | Why don't you lament | ||
+ | in the face of what's greatly to be feared?" | ||
+ | |||
+ | //Ven. Adhimutta//: | ||
+ | |||
+ | "There are no painful mind-states, | ||
+ | in one without longing. | ||
+ | In one whose fetters are ended, | ||
+ | all fears are overcome. | ||
+ | With the ending of (craving) | ||
+ | the guide to becoming, | ||
+ | when phenomena are seen | ||
+ | for what they are, | ||
+ | then as in the laying down of a burden, | ||
+ | there' | ||
+ | |||
+ | I've lived well the holy life, | ||
+ | well-developed the path. | ||
+ | Death holds no fear for me. | ||
+ | It's like the end of a disease. | ||
+ | I've lived well the holy life, | ||
+ | well-developed the path, | ||
+ | seen states of becoming | ||
+ | as devoid of allure, | ||
+ | like poison spit out | ||
+ | after it's drunk. | ||
+ | |||
+ | One gone to the far shore | ||
+ | without clinging, without | ||
+ | fermentation | ||
+ | his task completed, | ||
+ | welcomes the ending of life, | ||
+ | as if freed from a place of execution. | ||
+ | Having attained the supreme Rightness, | ||
+ | unconcerned with all the world, | ||
+ | as if released from a burning house, | ||
+ | he doesn' | ||
+ | |||
+ | Whatever' | ||
+ | wherever a state of becoming' | ||
+ | all that has no one in charge: | ||
+ | so says the Great Seer. | ||
+ | Whoever discerns this, | ||
+ | as taught by the Awakened One, | ||
+ | would no more grasp hold | ||
+ | of any state of becoming | ||
+ | than he would | ||
+ | a hot iron ball. | ||
+ | I have no 'I was,' | ||
+ | no 'I will be.' | ||
+ | Fabrications will simply | ||
+ | go out of existence. | ||
+ | What' | ||
+ | For one who sees, as it has come to be, | ||
+ | the pure arising of phenomena, | ||
+ | the pure seriality of fabrications, | ||
+ | there' | ||
+ | |||
+ | When seeing the world, | ||
+ | with discernment, | ||
+ | as on a par | ||
+ | with grass & twigs, | ||
+ | finding no ' | ||
+ | thinking, ' | ||
+ | he feels no sorrow. | ||
+ | Dissatisfied with this carcass, | ||
+ | I'm unconcerned with becoming. | ||
+ | This body will break up | ||
+ | and there will not be another. | ||
+ | Do as you like with this carcass. | ||
+ | From that I will feel | ||
+ | neither hatred nor love." | ||
+ | |||
+ | Hearing these awesome, hair-raising words, | ||
+ | the young men threw down their weapons & said: | ||
+ | |||
+ | "What have you done, sir, | ||
+ | or who have you taken as mentor? | ||
+ | Because of whose teachings | ||
+ | is this lack of sorrow acquired?" | ||
+ | |||
+ | //Ven. Adhimutta:// | ||
+ | " | ||
+ | all-seeing conqueror: | ||
+ | He is my mentor. | ||
+ | Greatly compassionate teacher, | ||
+ | all the world' | ||
+ | this doctrine is his, | ||
+ | unexcelled, leading to ending. | ||
+ | Because of his teachings | ||
+ | is this lack of sorrow acquired." | ||
+ | |||
+ | The bandits, hearing the good words of the seer, | ||
+ | threw down their swords & their weapons. | ||
+ | Some relinquished their life of crime, | ||
+ | some chose the Going Forth. | ||
+ | Having gone forth in the teachings | ||
+ | of the one well-gone, | ||
+ | developing the powers & factors for Awakening, | ||
+ | wise, happy, | ||
+ | exultant in mind, | ||
+ | their faculties ripened, | ||
+ | they touched uncompounded Unbinding. | ||
+ | ]! < | ||
+ | </ | ||
+ | |||
+ | </ | ||
+ | |||
+ | <div excerpt>< | ||
+ | |||
+ | "Lord, for a long time I have lived in the wilderness and have extolled living in the wilderness. I have been an almsgoer and have extolled being an almsgoer. I have worn cast off rags and have extolled wearing cast off rags. I have worn only one set of the triple robe and have extolled wearing only one set of the triple robe. I have been modest and have extolled being modest. I have been content and have extolled being content. I have been reclusive and have extolled being reclusive. I have been unentangled and have extolled being unentangled. I have kept my persistence aroused and have extolled having persistence aroused." | ||
+ | |||
+ | "But, Kassapa, what compelling reason do you see that you for a long time have lived in the wilderness and have extolled living in the wilderness... that you have kept your persistence aroused and have extolled having persistence aroused?" | ||
+ | |||
+ | "Lord, I see two compelling reasons that for a long time I have lived in the wilderness and have extolled living in the wilderness... that I have kept my persistence aroused and have extolled having persistence aroused: seeing a pleasant abiding for myself in the here & now, and feeling sympathy for later generations: | ||
+ | |||
+ | "Good, Kassapa. Very good. It seems that you are one who practices for the happiness of many, out of compassion for the world, for the welfare, benefit, & happiness of beings human & divine. So continue wearing your robes of cast off hemp cloth, go for alms, and live in the wilderness." | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | </ | ||
+ | |||
+ | ====== 4. Mindfulness of In-& | ||
+ | <div chapter> | ||
+ | <span anchor # | ||
+ | |||
+ | <div excerpt>< | ||
+ | |||
+ | "He is a person who imposes only a little (on others): one of few duties & projects, easy to support, easily contented with the requisites of life. | ||
+ | |||
+ | "He is a person who eats only a little food, committed to not indulging his stomach. | ||
+ | |||
+ | "He is a person of only a little sloth, committed to wakefulness. | ||
+ | |||
+ | "He is a person of much learning, who has retained what he heard, has stored what he has heard. Whatever teachings are admirable in the beginning, admirable in the middle, admirable in the end, that — in their meaning & expression — proclaim the holy life that is entirely complete & pure: those he has listened to often, retained, discussed, accumulated, | ||
+ | |||
+ | "He reflects on the mind as it is released [see step 12 in the sixteen steps described in [[# | ||
+ | |||
+ | " | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt> <span anchor # | ||
+ | |||
+ | === Mindfulness of In-& | ||
+ | |||
+ | "Now how is mindfulness of in-& | ||
+ | |||
+ | " | ||
+ | |||
+ | "[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, 'I will breathe in sensitive to rapture.' | ||
+ | |||
+ | "[9] He trains himself, 'I will breathe in sensitive to the mind.' He trains himself, 'I will breathe out sensitive to the mind.' [10] He trains himself, 'I will breathe in gladdening the mind.' He trains himself, 'I will breathe out gladdening the mind.' [11] He trains himself, 'I will breathe in steadying the mind.' He trains himself, 'I will breathe out steadying the mind.' [12] He trains himself, 'I will breathe in releasing the mind.' He trains himself, 'I will breathe out releasing the mind.' | ||
+ | |||
+ | "[13] He trains himself, 'I will breathe in focusing on inconstancy.' | ||
+ | |||
+ | "This is how mindfulness of in-& | ||
+ | |||
+ | === The Four Frames of Reference === | ||
+ | |||
+ | "And how is mindfulness of in-& | ||
+ | |||
+ | "[1] 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'; | ||
+ | |||
+ | "[2] On whatever occasion a monk trains himself, 'I will breathe in... &... out sensitive to rapture'; | ||
+ | |||
+ | "[3] On whatever occasion a monk trains himself, 'I will breathe in... &... out sensitive to the mind'; trains himself, 'I will breathe in... &... out gladdening the mind'; trains himself, 'I will breathe in... &... out steadying the mind'; trains himself, 'I will 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-& | ||
+ | |||
+ | "[4] On whatever occasion a monk trains himself, 'I will breathe in... &... out focusing on inconstancy'; | ||
+ | |||
+ | "This is how mindfulness of in-& | ||
+ | |||
+ | === The Seven Factors for Awakening === | ||
+ | |||
+ | "And how are the four frames of reference developed & pursued so as to bring the seven factors for Awakening to their culmination? | ||
+ | |||
+ | [1] "On whatever occasion the monk remains focused on the //body// in & of itself — ardent, alert, & mindful — putting aside greed & distress with reference to the world, on that occasion his mindfulness is steady & without lapse. When his mindfulness is steady & without lapse, then // | ||
+ | |||
+ | [2] " | ||
+ | |||
+ | [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 //calm// 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, // | ||
+ | |||
+ | [Similarly with the other three frames of reference: feelings, mind, & mental qualities.] | ||
+ | |||
+ | "This is how the four frames of reference are developed & pursued so as to bring the seven factors for Awakening to their culmination. | ||
+ | |||
+ | === Clear Knowing & Release === | ||
+ | |||
+ | "And how are the seven factors for Awakening developed & pursued so as to bring clear knowing & release to their culmination? | ||
+ | |||
+ | "This is how the seven factors for Awakening are developed & pursued so as to bring clear knowing & release to their culmination." | ||
+ | |||
+ | That is what the Blessed One said. Gratified, the monks delighted in the Blessed One's words. | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt>< | ||
+ | |||
+ | When this was said, Ven. Arittha replied to the Blessed One, //"I// develop mindfulness of in-& | ||
+ | |||
+ | "But how do you develop mindfulness of in-& | ||
+ | |||
+ | " | ||
+ | |||
+ | "There is that mindfulness of in-& | ||
+ | |||
+ | "As you say, lord," Ven. Arittha responded to the Blessed One. | ||
+ | |||
+ | The Blessed One said, "And how, Arittha, is mindfulness of in-& | ||
+ | |||
+ | "[1] Breathing in long, he discerns, 'I am breathing in long'; or breathing out long, he discerns, 'I am breathing out long.' | ||
+ | |||
+ | "This, Arittha, is how mindfulness of in-& | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt>< | ||
+ | |||
+ | " | ||
+ | |||
+ | "[1] Breathing in long, he discerns, 'I am breathing in long'; or breathing out long, he discerns, 'I am breathing out long.' | ||
+ | |||
+ | "This is how concentration through mindfulness of in-& | ||
+ | |||
+ | "I, too, monks, before my Awakening, when I was an unawakened bodhisatta, frequently remained with this abiding. When I frequently remained with this abiding, neither my body was fatigued nor were my eyes, and my mind, through lack of clinging/ | ||
+ | |||
+ | "So if a monk should wish: 'May neither my body be fatigued nor my eyes, and may my mind, through lack of clinging/ | ||
+ | |||
+ | "If a monk should wish: 'May my memories & resolves related to the household life be abandoned,' | ||
+ | |||
+ | "If a monk should wish: 'May I remain percipient of loathsomeness in the presence of what is not loathsome,' | ||
+ | |||
+ | " | ||
+ | |||
+ | " | ||
+ | |||
+ | "If a monk should wish: 'May I — quite secluded from sensuality, secluded from unskillful qualities — enter & remain in the first jhana: rapture & pleasure born from seclusion, accompanied by directed thought & evaluation,' | ||
+ | |||
+ | "If a monk should wish: 'May I, with the stilling of directed thoughts & evaluations, | ||
+ | |||
+ | "If a monk should wish: 'May I, with the fading of rapture, remain equnimous, mindful, & alert, sense pleasure with the body, and enter & remain in the third jhana, of which the noble ones declare, " | ||
+ | |||
+ | "If a monk should wish: 'May I, with the abandoning of pleasure & stress — as with the earlier disappearance of joys & distresses — enter & remain in the fourth jhana: purity of equanimity & mindfulness, | ||
+ | |||
+ | "If a monk should wish: 'May I, with the complete transcending of perceptions of (physical) form, with the disappearance of perceptions of resistance, and not heeding perceptions of diversity, (perceiving, | ||
+ | |||
+ | "If a monk should wish: 'May I, with the complete transcending of the dimension of the infinitude of space, (perceiving, | ||
+ | |||
+ | "If a monk should wish: 'May I, with the complete transcending of the dimension of the infinitude of consciousness, | ||
+ | |||
+ | "If a monk should wish: 'May I, with the complete transcending of the dimension of nothingness, | ||
+ | |||
+ | "If a monk should wish: 'May I, with the complete transcending of the dimension of neither perception nor non-perception, | ||
+ | |||
+ | "When concentration through mindfulness of in-& | ||
+ | |||
+ | "Just as an oil lamp burns in dependence on oil & wick; and from the termination of the oil & wick — and from not being provided any other sustenance — it goes out unnourished; | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt>< | ||
+ | |||
+ | "As you say, lord," the monks responded to him. And no one approached the Blessed One except for the one who brought almsfood. | ||
+ | |||
+ | Then the monks — (thinking,) "The Blessed One, with many lines of reasoning, has given a talk on the unattractiveness (of the body), has spoken in praise of (the perception of) unattractiveness, | ||
+ | |||
+ | Then the Blessed One, emerging from his seclusion after half a month' | ||
+ | |||
+ | " | ||
+ | |||
+ | "In that case, Ananda, gather in the assembly hall all the monks who live in dependence on Vesali." | ||
+ | |||
+ | " | ||
+ | |||
+ | Then the Blessed One went to the assembly hall and sat down on a seat made ready. As he was sitting there, he addressed the monks: " | ||
+ | |||
+ | "And how is concentration through mindfulness of in-& | ||
+ | |||
+ | " | ||
+ | |||
+ | "[1] Breathing in long, he discerns, 'I am breathing in long'; or breathing out long, he discerns, 'I am breathing out long.' | ||
+ | |||
+ | "This is how concentration through mindfulness of in-& | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt>< | ||
+ | |||
+ | " | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt>< | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt>< | ||
+ | |||
+ | "If a monk would wish, 'May I — with the ending of fermentations — remain in the fermentation-free awareness-release & discernment-release, | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt>< | ||
+ | |||
+ | "As for the individual who has attained insight into phenomena through heightened discernment, | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt>< | ||
+ | |||
+ | "Then, monk, I have also taught the step-by-step stilling of fabrications. When one has attained the first jhana, speech has been stilled. When one has attained the second jhana, directed thought & evaluation have been stilled. When one has attained the third jhana, rapture has been stilled. When one has attained the fourth jhana, in-and-out breathing has been stilled. When one has attained the dimension of the infinitude of space, the perception of forms has been stilled. When one has attained the dimension of the infinitude of consciousness, | ||
+ | |||
+ | "There are these six calmings. When one has attained the first jhana, speech has been calmed. When one has attained the second jhana, directed thought & evaluation have been calmed. When one has attained the third jhana, rapture has been calmed. When one has attained the fourth jhana, in-and-out breathing has been calmed. When one has attained the cessation of perception & feeling, perception & feeling have been calmed. When a monk's fermentations have ended, passion has been calmed, aversion has been calmed, delusion has been calmed." | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt>< | ||
+ | |||
+ | When this was said, Ven. Udayin said to Ven. Sariputta, "But what is the pleasure here, my friend, where there is nothing felt?" | ||
+ | |||
+ | "Just that is the pleasure here, my friend: where there is nothing felt. There are these five strands of sensuality. Which five? Forms cognizable via the eye — agreeable, pleasing, charming, endearing, fostering desire, enticing; sounds cognizable via the ear... aromas cognizable via the nose... flavors cognizable via the tongue... tactile sensations cognizable via the body — agreeable, pleasing, charming, endearing, fostering desire, enticing. Whatever pleasure or joy arises in dependence on these five strands of sensuality, that is sensual pleasure. | ||
+ | |||
+ | "Now there is the case where a monk — quite secluded from sensuality, secluded from unskillful qualities — enters & remains in the first jhana: rapture & pleasure born from seclusion, accompanied by directed thought & evaluation. If, as he remains there, he is beset with attention to perceptions dealing with // | ||
+ | |||
+ | "Then there is the case where a monk, with the stilling of directed thoughts & evaluations, | ||
+ | |||
+ | "Then there is the case where a monk, with the fading of rapture, remains in equanimity, mindful & alert, senses pleasure with the body, and enters & remains in the third jhana, of which the noble ones declare, ' | ||
+ | |||
+ | "Then there is the case where a monk, with the abandoning of pleasure & stress — as with the earlier disappearance of joys & distresses — enters & remains in the fourth jhana: purity of equanimity & mindfulness, | ||
+ | |||
+ | " | ||
+ | |||
+ | "Then there is the case where a monk, with the complete transcending of the dimension of the infinitude of space, (perceiving, | ||
+ | |||
+ | " | ||
+ | |||
+ | " | ||
+ | |||
+ | "Then there is the case where a monk, with the complete transcending of the dimension of neither perception nor non-perception, | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt>< | ||
+ | |||
+ | " | ||
+ | |||
+ | "Those monks who are trainees, yearning for the unexcelled relief from bondage, their aspirations as yet unfulfilled: | ||
+ | |||
+ | "As for those monks who are worthy ones, devoid of fermentations — who have attained completion, finished the task, laid down the burden, attained the true goal, destroyed the fetters of becoming, and are released through right knowledge: for them concentration through mindfulness of in-& | ||
+ | |||
+ | "If anyone speaking rightly were to described something as 'a noble dwelling,' | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | </ | ||
+ | |||
+ | ====== 5. Mindfulness of Death ====== | ||
+ | <div chapter> | ||
+ | <span anchor # | ||
+ | |||
+ | <div excerpt>< | ||
+ | |||
+ | "Now, a disciple of the noble ones considers this: 'I am not the only one subject to death, who has not gone beyond death. To the extent that there are beings — past and future, passing away and re-arising — all beings are subject to death, have not gone beyond death.' | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt>< | ||
+ | |||
+ | "Yes, lord," the monks replied. | ||
+ | |||
+ | The Blessed One said, ' | ||
+ | |||
+ | 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, "' | ||
+ | |||
+ | Then another monk addressed the Blessed One, "' | ||
+ | |||
+ | Then another monk addressed the Blessed One, "' | ||
+ | |||
+ | Then another monk addressed the Blessed One, "' | ||
+ | |||
+ | 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 fermentations. | ||
+ | |||
+ | " | ||
+ | |||
+ | That is what the Blessed One said. Gratified, the monks delighted in the Blessed One's words. | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt>< | ||
+ | |||
+ | "There is the case where a monk, as day departs and night returns, reflects: 'Many are the (possible) causes of my death. A snake might bite me, a scorpion might sting me, a centipede might bite me. That would be how my death would come about. That would be an obstruction for me. Stumbling, I might fall; my food, digested, might trouble me; my bile might be provoked, my phlegm... piercing wind forces [in the body] might be provoked. That would be how my death would come about. That would be an obstruction for me.' Then the monk should investigate: | ||
+ | |||
+ | " | ||
+ | |||
+ | "This, monks, is how mindfulness of death is developed & pursued so that it is of great fruit & great benefit, gains a footing in the deathless, and has the deathless as its final end." | ||
+ | |||
+ | That is what the Blessed One said. Gratified, the monks delighted in the Blessed One's words. | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt>< | ||
+ | |||
+ | "Just now, lord, I was engaged in the sort of royal affairs typical of head-anointed noble-warrior kings intoxicated with the intoxication of sovereignty, | ||
+ | |||
+ | "What do you think, your majesty? Suppose a man, trustworthy and reliable, were to come to you from the east and on arrival would say: 'If it please your majesty, you should know that I come from the east. There I saw a great mountain, as high as the clouds, coming this way, crushing all living beings [in its path]. Do whatever you think should be done.' Then a second man were to come to you from the west... Then a third man were to come to you from the north... Then a fourth man were to come to you from the south and on arrival would say: 'If it please your majesty, you should know that I come from the south. There I saw a great mountain, as high as the clouds, coming this way, crushing all living beings. Do whatever you think should be done.' If, your majesty, such a great peril should arise, such a terrible destruction of human life — the human state being so hard to obtain — what should be done?" | ||
+ | |||
+ | "If, lord, such a great peril should arise, such a terrible destruction of human life — the human state being so hard to obtain — what else should be done but Dhamma-conduct, | ||
+ | |||
+ | "I inform you, your majesty, I announce to you, your majesty: aging and death are rolling in on you. When aging and death are rolling in on you, great king, what should be done?" | ||
+ | |||
+ | "As aging and death are rolling in on me, lord, what else should be done but Dhamma-conduct, | ||
+ | |||
+ | "There are, lord, elephant battles (fought by) head-anointed noble-warrior kings intoxicated with the intoxication of sovereignty, | ||
+ | |||
+ | "So it is, your majesty! So it is, your majesty! As aging and death are rolling in on you, what else should be done but Dhamma-conduct, | ||
+ | |||
+ | That is what the Blessed One said. Having said that, the One Well-Gone, the Teacher, further said this: | ||
+ | |||
+ | <div freeverse> | ||
+ | "Like massive boulders, | ||
+ | mountains pressing against the sky, | ||
+ | moving in from all sides, | ||
+ | crushing the four directions, | ||
+ | so aging and death | ||
+ | come rolling over living beings: | ||
+ | noble warriors, brahmans, merchants, | ||
+ | workers, outcastes, & scavengers. | ||
+ | |||
+ | They spare nothing. | ||
+ | They trample everything. | ||
+ | Here elephant troops can hold no ground, | ||
+ | nor can chariots or infantry, | ||
+ | nor can a battle of wits | ||
+ | or wealth win out. | ||
+ | |||
+ | So a wise person, | ||
+ | seeing his own good, | ||
+ | steadfast, secures confidence | ||
+ | in the Buddha, Dhamma, & Sangha. | ||
+ | |||
+ | One who practices the Dhamma | ||
+ | in thought, word, & deed, | ||
+ | receives praise here on earth | ||
+ | and after death rejoices in heaven." | ||
+ | ]! < | ||
+ | </ | ||
+ | |||
+ | </ | ||
+ | |||
+ | <div excerpt>< | ||
+ | |||
+ | <div freeverse> | ||
+ | He would not chase after the past, | ||
+ | nor place expectations on the future. | ||
+ | What is past | ||
+ | is left behind. | ||
+ | The future | ||
+ | is as yet unreached. | ||
+ | Whatever quality is present | ||
+ | he clearly sees right there, | ||
+ | right there. | ||
+ | Unvanquished, | ||
+ | that's how he develops the mind. | ||
+ | |||
+ | Ardently doing his duty today, | ||
+ | for — who knows? — tomorrow | ||
+ | death may come. | ||
+ | There is no bargaining | ||
+ | with Death & his mighty horde. | ||
+ | |||
+ | Whoever lives thus ardently, | ||
+ | relentlessly | ||
+ | both day & night, | ||
+ | has truly had an auspicious day: | ||
+ | So says the Peaceful Sage. | ||
+ | ]! < | ||
+ | </ | ||
+ | |||
+ | </ | ||
+ | |||
+ | <div excerpt>< | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt>< | ||
+ | |||
+ | "But, Venerable Gotama, at the moment a flame is being swept on by the wind and goes a far distance, what do you say is its sustenance then?' | ||
+ | |||
+ | " | ||
+ | |||
+ | "And at the moment when a being sets this body aside and has not yet attained another body, what do you say is its sustenance then?" | ||
+ | |||
+ | " | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt>//< | ||
+ | |||
+ | <div freeverse> | ||
+ | How does one view the world | ||
+ | so as not to be seen | ||
+ | by Death' | ||
+ | |||
+ | //The Buddha:// | ||
+ | View the world, Mogharaja, | ||
+ | as empty — | ||
+ | always mindful | ||
+ | to have removed any view | ||
+ | about self. | ||
+ | |||
+ | This way one is above & beyond death. | ||
+ | This is how one views the world | ||
+ | so as not to be seen | ||
+ | by Death' | ||
+ | |||
+ | ]! < | ||
+ | </ | ||
+ | |||
+ | </ | ||
+ | |||
+ | </ | ||
+ | |||
+ | ====== 6. Mindfulness Immersed in the Body ====== | ||
+ | <div chapter> | ||
+ | <span anchor # | ||
+ | |||
+ | <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. | ||
+ | |||
+ | " | ||
+ | |||
+ | " | ||
+ | |||
+ | " | ||
+ | |||
+ | " | ||
+ | |||
+ | " | ||
+ | |||
+ | " | ||
+ | |||
+ | "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.' | ||
+ | |||
+ | "And as he remains thus heedful, ardent, & resolute, any memories & resolves related to the household life are abandoned, and with their abandoning his mind gathers & settles inwardly, grows unified & centered. This is how a monk develops mindfulness immersed in the body. | ||
+ | |||
+ | === The Four Jhanas === | ||
+ | |||
+ | " | ||
+ | |||
+ | "And furthermore, | ||
+ | |||
+ | "And furthermore, | ||
+ | |||
+ | "And furthermore, | ||
+ | |||
+ | === Fullness of Mind === | ||
+ | |||
+ | " | ||
+ | |||
+ | "In whomever mindfulness immersed in the body is not developed, not pursued, Mara gains entry, Mara gains a foothold. | ||
+ | |||
+ | " | ||
+ | |||
+ | "Yes, venerable sir." | ||
+ | |||
+ | "In the same way, in whomever mindfulness immersed in the body is not developed, not pursued, Mara gains entry, Mara gains a foothold. | ||
+ | |||
+ | "Now, suppose that there were a dry, sapless piece of timber, and a man were to come along with an upper fire-stick, thinking, ' | ||
+ | |||
+ | "Yes, venerable sir." | ||
+ | |||
+ | "In the same way, in whomever mindfulness immersed in the body is not developed, not pursued, Mara gains entry, Mara gains a foothold. | ||
+ | |||
+ | "Now, suppose that there were an empty, hollow water-pot set on a stand, and a man were to come along carrying a load of water. What do you think — would he get a place to pour out his water?" | ||
+ | |||
+ | "Yes, venerable sir." | ||
+ | |||
+ | "In the same way, in whomever mindfulness immersed in the body is not developed, not pursued, Mara gains entry, Mara gains a foothold. | ||
+ | |||
+ | "Now, in whomever mindfulness immersed in the body is developed, is pursued, Mara gains no entry, Mara gains no foothold. Suppose that a man were to throw a ball of string against a door panel made entirely of heartwood. What do you think — would that light ball of string gain entry into the door panel made entirely of heartwood?" | ||
+ | |||
+ | "No, venerable sir." | ||
+ | |||
+ | "In the same way, in whomever mindfulness immersed in the body is developed, is pursued, Mara gains no entry, Mara gains no foothold. | ||
+ | |||
+ | "Now, suppose that there were a wet, sappy piece of timber, and a man were to come along with an upper fire-stick, thinking, ' | ||
+ | |||
+ | "No, venerable sir." | ||
+ | |||
+ | "In the same way, in whomever mindfulness immersed in the body is developed, is pursued, Mara gains no entry, Mara gains no foothold. | ||
+ | |||
+ | "Now, suppose that there were an water-pot set on a stand, full of water up to the brim so that crows could drink out of it, and a man were to come along carrying a load of water. What do you think — would he get a place to pour out his water?" | ||
+ | |||
+ | "No, lord." | ||
+ | |||
+ | "In the same way, in whomever mindfulness immersed in the body is developed, is pursued, Mara gains no entry, Mara gains no foothold. | ||
+ | |||
+ | === An Opening to the Higher Knowledges === | ||
+ | |||
+ | "When anyone has developed & pursued mindfulness immersed in the body, then whichever of the six higher knowledges he turns his mind to know and realize, he can witness them for himself whenever there is an opening. | ||
+ | |||
+ | " | ||
+ | |||
+ | "Yes, lord." | ||
+ | |||
+ | "In the same way, when anyone has developed & pursued mindfulness immersed in the body, then whichever of the six higher knowledges he turns his mind to know and realize, he can witness them for himself whenever there is an opening. | ||
+ | |||
+ | " | ||
+ | |||
+ | "Yes, lord." | ||
+ | |||
+ | "In the same way, when anyone has developed & pursued mindfulness immersed in the body, then whichever of the six higher knowledges he turns his mind to know and realize, he can witness them for himself whenever there is an opening. | ||
+ | |||
+ | " | ||
+ | |||
+ | === Ten Benefits === | ||
+ | |||
+ | " | ||
+ | |||
+ | [1] "He conquers displeasure & delight, and displeasure does not conquer him. He remains victorious over any displeasure that has arisen. | ||
+ | |||
+ | [2] "He conquers fear & dread, and fear & dread to not conquer him. He remains victorious over any fear & dread that have arisen. | ||
+ | |||
+ | [3] "He is resistant to cold, heat, hunger, thirst, the touch of gadflies & mosquitoes, wind & sun & creeping things; to abusive, hurtful language; he is the sort that can endure bodily feelings that, when they arise, are painful, sharp, stabbing, fierce, distasteful, | ||
+ | |||
+ | [4] "He can attain at will, without trouble or difficulty, the four jhanas — heightened mental states providing a pleasant abiding in the here & now. | ||
+ | |||
+ | [5] "He wields manifold supranormal powers. Having been one he becomes many; having been many he becomes one. He appears. He vanishes. He goes unimpeded through walls, ramparts, and mountains as if through space. He dives in and out of the earth as if it were water. He walks on water without sinking as if it were dry land. Sitting cross-legged he flies through the air like a winged bird. With his hand he touches and strokes even the sun and moon, so mighty and powerful. He exercises influence with his body even as far as the Brahma worlds. | ||
+ | |||
+ | [6] "He hears — by means of the divine ear-element, | ||
+ | |||
+ | [7] "He knows the awareness of other beings, other individuals, | ||
+ | |||
+ | [8] "He recollects his manifold past lives // | ||
+ | |||
+ | [9] "He sees — by means of the divine eye, purified and surpassing the human — beings passing away and re-appearing, | ||
+ | |||
+ | [10] " | ||
+ | |||
+ | " | ||
+ | |||
+ | That is what the Blessed One said. Gratified, the monks delighted in the Blessed One's words. | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt>< | ||
+ | |||
+ | <div freeverse> | ||
+ | Whether walking, standing, | ||
+ | sitting, or lying down, | ||
+ | it flexes & stretches: | ||
+ | this is the body's movement. | ||
+ | Joined together with tendons & bones, | ||
+ | plastered over with muscle & skin, | ||
+ | hidden by complexion, | ||
+ | the body isn't seen | ||
+ | for what it is: | ||
+ | filled with intestines, filled with stomach, | ||
+ | with the lump of the liver, | ||
+ | bladder, lungs, heart, | ||
+ | kidneys, spleen, | ||
+ | mucus, sweat, saliva, fat, | ||
+ | blood, synovial fluid, bile, & oil. | ||
+ | On top of that, | ||
+ | in nine streams, | ||
+ | filth is always flowing from it: | ||
+ | from the eyes : eye secretions, | ||
+ | from the ears : ear secretions, | ||
+ | from the nose : mucus, | ||
+ | from the mouth : now vomit, | ||
+ | now phlegm, | ||
+ | now bile. | ||
+ | from the body : beads of sweat. | ||
+ | And on top of that, | ||
+ | its hollow head is filled with brains. | ||
+ | |||
+ | The fool, beset by ignorance, | ||
+ | thinks it beautiful. | ||
+ | but when it lies dead, | ||
+ | swollen, livid, | ||
+ | cast away in a charnel ground, | ||
+ | even relatives don't care for it. | ||
+ | Dogs feed on it, | ||
+ | jackals, wolves, & worms. | ||
+ | Crows & vultures feed on it, | ||
+ | along with any other animals there. | ||
+ | |||
+ | Having heard the Awakened One's words, | ||
+ | the discerning monk | ||
+ | comprehends, | ||
+ | for what it is: | ||
+ | "As this is, so is that. | ||
+ | As that, so this." | ||
+ | Within & without, | ||
+ | he should let desire for the body | ||
+ | fade away. | ||
+ | With desire & passion faded away, | ||
+ | the discerning monk arrives here: | ||
+ | at the deathless, | ||
+ | the calm, | ||
+ | the undying state | ||
+ | of Unbinding. | ||
+ | |||
+ | This two-footed, filthy, evil-smelling, | ||
+ | filled-with-various-carcasses, | ||
+ | oozing-out-here-& | ||
+ | Whoever would think, | ||
+ | on the basis of a body like this, | ||
+ | to exalt himself or disparage another: | ||
+ | What is that | ||
+ | if not blindness? | ||
+ | ]! < | ||
+ | </ | ||
+ | |||
+ | </ | ||
+ | |||
+ | <div excerpt>< | ||
+ | |||
+ | "Yes, lord," the monks responded. | ||
+ | |||
+ | The Blessed One said: "A woman attends inwardly to her feminine faculties, her feminine gestures, her feminine manners, feminine poise, feminine desires, feminine voice, feminine charms. She is excited by that, delighted by that. Being excited & delighted by that, she attends outwardly to masculine faculties, masculine gestures, masculine manners, masculine poise, masculine desires, masculine voices, masculine charms. She is excited by that, delighted by that. Being excited & delighted by that, she wants to be bonded to what is outside her, wants whatever pleasure & happiness that arise based on that bond. Delighting, caught up in her femininity, a woman goes into bondage with reference to men. This is how a woman does not transcend her femininity. | ||
+ | |||
+ | "A man attends inwardly to his masculine faculties, masculine gestures, masculine manners, masculine poise, masculine desires, masculine voice, masculine charms. He is excited by that, delighted by that. Being excited & delighted by that, he attends outwardly to feminine faculties, feminine gestures, feminine manners, feminine poise, feminine desires, feminine voices, feminine charms. He is excited by that, delighted by that. Being excited & delighted by that, he wants to be bonded to what is outside him, wants whatever pleasure & happiness that arise based on that bond. Delighting, caught up in his masculinity, | ||
+ | |||
+ | "And how is there lack of bondage? A woman does not attend inwardly to her feminine faculties... feminine charms. She is not excited by that, not delighted by that... does not attend outwardly to masculine faculties... masculine charms. She is not excited by that, not delighted by that... does not want to be bonded to what is outside her, does not want whatever pleasure & happiness that arise based on that bond. Not delighting, not caught up in her femininity, a woman does not go into bondage with reference to men. This is how a woman transcends her femininity. | ||
+ | |||
+ | "A man does not attend inwardly to his masculine faculties... masculine charms. He is not excited by that, not delighted by that... does not attend outwardly to feminine faculties... feminine charms. He is not excited by that, not delighted by that... does not want to be bonded to what is outside him, does not want whatever pleasure & happiness that arise based on that bond. Not delighting, not caught up in his masculinity, | ||
+ | |||
+ | "This is how there is lack of bondage. And this is the Dhamma discourse on bondage & lack of bondage." | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <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, steady it, consolidate it, and undertake it well.' That is how you should train yourselves." | ||
+ | |||
+ | < | ||
+ | |||
+ | <span anchor # | ||
+ | |||
+ | " | ||
+ | |||
+ | " | ||
+ | |||
+ | " | ||
+ | |||
+ | " | ||
+ | |||
+ | " | ||
+ | |||
+ | "Just as if a person, catching six animals of different ranges, of different habitats, were to bind them with a strong rope. Catching a snake, he would bind it with a strong rope. Catching a crocodile... a bird... a dog... a hyena... a monkey, he would bind it with a strong rope. Binding them all with a strong rope, and tying a knot in the middle, he would set chase to them. | ||
+ | |||
+ | "Then those six animals, of different ranges, of different habitats, would each pull toward its own range & habitat. The snake would pull, thinking, ' | ||
+ | |||
+ | "And what is restraint? There is the case where a monk, seeing a form with the eye, is not set on pleasing forms, is not repelled by unpleasing forms, and remains with body-mindfulness established, | ||
+ | |||
+ | " | ||
+ | |||
+ | " | ||
+ | |||
+ | " | ||
+ | |||
+ | " | ||
+ | |||
+ | " | ||
+ | |||
+ | "Just as if a person, catching six animals of different ranges, of different habitats, were to bind them with a strong rope. Catching a snake, he would bind it with a strong rope. Catching a crocodile... a bird... a dog... a hyena... a monkey, he would bind it with a strong rope. Binding them all with a strong rope, he would tether them to a strong post or stake. | ||
+ | |||
+ | "Then those six animals, of different ranges, of different habitats, would each pull toward its own range & habitat. The snake would pull, thinking, ' | ||
+ | |||
+ | "The ' | ||
+ | |||
+ | "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>< | ||
+ | |||
+ | "And which is painful practice with slow intuition? There is the case where a monk remains focused on unattractiveness with regard to the body. Percipient of loathsomeness with regard to food & non-delight with regard to the entire world, he remains focused on impermanence with regard to all fabrications. The perception of death is well established within him. He dwells in dependence on the five strengths of a learner — strength of conviction, strength of conscience, strength of concern, strength of persistence, | ||
+ | |||
+ | "And which is painful practice with quick intuition? There is the case where a monk remains focused on unattractiveness with regard to the body...focused on impermanence with regard to all fabrications. The perception of death is well established within him. He dwells in dependence on the five strengths of a learner... and his five faculties... are present in an acute form. Because of their acuity, he attains quickly the immediacy that leads to the ending of the fermentations. This is called painful practice with quick intuition. | ||
+ | |||
+ | "And which is pleasant practice with slow intuition? There is the case where a monk... enters & remains in the first jhana... second jhana... third jhana... fourth jhana. He dwells in dependence on the five strengths of a learner... but his five faculties... are present in a weak form. Because of their weakness, he attains only slowly the immediacy that leads to the ending of the fermentations. This is called pleasant practice with slow intuition. | ||
+ | |||
+ | "And which is pleasant practice with quick intuition? There is the case where a monk... enters & remains in the first jhana... second jhana... third jhana... fourth jhana. He dwells in dependence on the five strengths of a learner... and his five faculties... are present in an acute form. Because of their acuity, he attains quickly the immediacy that leads to the ending of the fermentations. This is called pleasant practice with quick intuition. | ||
+ | |||
+ | "These are the four modes of practice." | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <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, latent tendencies are uprooted, fetters are abandoned. Which one thing? Mindfulness immersed in the body." | ||
+ | |||
+ | "Those who do not taste mindfulness of the body do not taste the deathless. Those who taste mindfulness of the body taste the deathless." | ||
+ | |||
+ | "Those who are heedless of mindfulness of the body are heedless of the deathless." | ||
+ | |||
+ | "Those who comprehend mindfulness of the body comprehend the deathless." | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | </ | ||
+ | |||
+ | ====== 7. Recollection of Stilling ====== | ||
+ | <div chapter> | ||
+ | <span anchor # | ||
+ | |||
+ | <div excerpt>< | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt>< | ||
+ | |||
+ | "' | ||
+ | |||
+ | " | ||
+ | |||
+ | " | ||
+ | |||
+ | "' | ||
+ | |||
+ | [Similarly with the second, third, and fourth jhana.] | ||
+ | |||
+ | "' | ||
+ | |||
+ | " | ||
+ | |||
+ | " | ||
+ | |||
+ | "' | ||
+ | |||
+ | | ||
+ | |||
+ | "Thus, as far as the perception-attainments go, that is as far as gnosis-penetration goes. As for these two dimensions — the attainment of the dimension of neither perception nor non-perception & the attainment of the cessation of feeling & perception — I tell you that they are to be rightly explained by those monks who are meditators, skilled in attaining, skilled in attaining & emerging, who have attained & emerged in dependence on them." | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt>< | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div excerpt>< | ||
+ | |||
+ | <div freeverse> | ||
+ | There' | ||
+ | no loss like anger, | ||
+ | no pain like the aggregates, | ||
+ | no bliss other than peace. | ||
+ | |||
+ | Hunger: the foremost illness. | ||
+ | Fabrications: | ||
+ | For one knowing this truth | ||
+ | as it has come to be, | ||
+ | Unbinding | ||
+ | is the foremost bliss. | ||
+ | ]! < | ||
+ | </ | ||
+ | |||
+ | </ | ||
+ | |||
+ | <div excerpt>< | ||
+ | |||
+ | <div freeverse> | ||
+ | How inconstant are compounded things! | ||
+ | Their nature: to arise & pass away. | ||
+ | They disband as they are arising. | ||
+ | Their total stilling is bliss. | ||
+ | ]! < | ||
+ | </ | ||
+ | |||
+ | </ | ||
+ | |||
+ | </ | ||
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+ | [[http:// | ||
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+ | </ | ||
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+ | ---- | ||
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+ | <div # |