| Recognizing
the Dhamma
A
Study Guide
Prepared
by Thanissaro Bhikkhu
Copyright
© 2000 Thanissaro Bhikkhu
For free distribution only.
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Contents
Introduction
Shortly
after her ordination, the Buddha's step-mother, Mahapajapati
Gotami, asked him for a short Dhamma-instruction that would
guide her in her solitary practice. He responded with eight
principles for recognizing what qualifies as Dhamma and Vinaya,
and what does not. The commentary tells us that after her
instruction, Mahapajapati Gotami in no long time became an
arahant.
The eight principles have been widely cited ever since. One
Thai writer has called them the "constitution of Buddhism"
as they form the standards against which the validity of any
interpretation of the Dhamma or Vinaya must be judged. Perhaps
the most important point that these principles make is that
any teaching has to be judged by the results that come when
putting it into practice. They are an excellent illustration
of the teachings given in the well-known Kalama Sutta (AN
III.65), as well as in the teachings that the Buddha gave
to his son, Rahula (MN
61).
The Canon illustrates these principles not only with abstract
discussions but also with stories, and the stories are often
more memorable than the discussions. Thus this study guide
differs from its companions in that it is predominantly composed
of stories. Bear in mind as you read the stories that they
are often framed in somewhat extreme terms to drive their
points home. Sister Subha [§1.4],
Kali [§2.10], Prince Dighavu
[§3.3], and the monk whose
limbs are being removed by a saw [§2.10]
would not be as memorable if their stories were framed in
more realistic terms.
Also bear in mind that there is some overlap among the principles,
and that a passage may illustrate more than one at a time.
Thus, for instance, the story of Ven. Isidatta [§2.11]
analyzes the fetter of self-identity views, at the same time
illustrating the principles of modesty and non-entanglement.
The most extensive overlap is between the principle of dispassion
and that of not being fettered, as passion in its various
forms covers three of the ten fetters that bind a person to
the round of rebirth. Thus the section on dispassion contains
passages dealing with how to overcome the three "passion fetters"
-- sensual passion, passion for the sense of form experienced
in the jhanas of form, and passion for the sense of formlessness
experienced in the formless jhanas -- whereas the section
on being unfettered treats the remaining seven fetters.
The
Eight Principles
I
have heard that at on one occasion the Blessed One was staying
at Vesali, in the Peaked Roof Hall in the Great Forest.
Then Mahapajapati Gotami went to the Blessed One and, on arrival,
having bowed down to him, stood to one side. As she was standing
there she said to him: "It would be good, lord, if the Blessed
One would teach me the Dhamma in brief such that, having heard
the Dhamma from the Blessed One, I might dwell alone, secluded,
heedful, ardent, & resolute."
"Gotami,
the qualities of which you may know, 'These qualities lead:
to passion, not to dispassion;
to being fettered, not to being unfettered;
to accumulating, not to shedding;
to self-aggrandizement, not to modesty;
to discontent, not to contentment;
to entanglement, not to seclusion;
to laziness, not to aroused persistence;
to being burdensome, not to being unburdensome':
You may definitely hold, 'This is not the Dhamma, this is
not the Vinaya, this is not the Teacher's instruction.'
"As
for the qualities of which you may know, 'These qualities
lead:
to dispassion, not to passion;
to being unfettered, not to being fettered;
to shedding, not to accumulating;
to modesty, not to self-aggrandizement;
to contentment, not to discontent;
to seclusion, not to entanglement;
to aroused persistence, not to laziness;
to being unburdensome, not to being burdensome':
You may definitely hold, 'This is the Dhamma, this is the
Vinaya, this is the Teacher's instruction.'"
That is what the Blessed One said. Gratified, Mahapajapati
Gotami delighted at his words.
[AN
VIII.53]
1.
Dispassion
§
1.1.
I
have heard that on one occasion the Blessed One was staying
in Gaya, at Gaya Head, with 1,000 monks. There he addressed
the monks:
"Monks,
the All is aflame. What All is aflame? The eye is aflame.
Forms are aflame. Consciousness at the eye is aflame. Contact
at the eye is aflame. And whatever there is that arises in
dependence on contact at the eye -- experienced as pleasure,
pain or neither-pleasure-nor-pain -- that too is aflame. Aflame
with what? Aflame with the fire of passion, the fire of aversion,
the fire of delusion. Aflame, I tell you, with birth, aging
& death, with sorrows, lamentations, pains, distresses,
& despairs.
"The
ear is aflame. Sounds are aflame...
"The
nose is aflame. Aromas are aflame...
"The
tongue is aflame. Flavors are aflame...
"The
body is aflame. Tactile sensations are aflame...
"The
intellect is aflame. Ideas are aflame. Consciousness at the
intellect is aflame. Contact at the intellect is aflame. And
whatever there is that arises in dependence on contact at
the intellect -- experienced as pleasure, pain or neither-pleasure-nor-pain
-- that too is aflame. Aflame with what? Aflame with the fire
of passion, the fire of aversion, the fire of delusion. Aflame,
I say, with birth, aging & death, with sorrows, lamentations,
pains, distresses, & despairs.
"Seeing
thus, the instructed noble disciple grows disenchanted with
the eye, disenchanted with forms, disenchanted with consciousness
at the eye, disenchanted with contact at the eye. And whatever
there is that arises in dependence on contact at the eye,
experienced as pleasure, pain or neither-pleasure-nor-pain:
With that, too, he grows disenchanted.
"He
grows disenchanted with the ear...
"He
grows disenchanted with the nose...
"He
grows disenchanted with the tongue...
"He
grows disenchanted with the body...
"He
grows disenchanted with the intellect, disenchanted with ideas,
disenchanted with consciousness at the intellect, disenchanted
with contact at the intellect. And whatever there is that
arises in dependence on contact at the intellect, experienced
as pleasure, pain or neither-pleasure-nor-pain: He grows disenchanted
with that too. Disenchanted, he becomes dispassionate. Through
dispassion, he is fully released. With full release, there
is the knowledge, 'Fully released.' He discerns that 'Birth
is ended, the holy life fulfilled, the task done. There is
nothing further for this world.'"
That is what the Blessed One said. Gratified, the monks delighted
at his words. And while this explanation was being given,
the hearts of the 1,000 monks, through no clinging (not being
sustained), were fully released from fermentation/effluents.
[SN
XXXV.28]
§
1.2.
"And
how does a monk guard the doors of his senses? On seeing a
form with the eye, he does not grasp at any theme or details
by which -- if he were to dwell without restraint over the
faculty of the eye -- evil, unskillful qualities such as greed
or distress might assail him. On hearing a sound with the
ear... On smelling an odor with the nose... One tasting a
flavor with the tongue... On touching a tactile sensation
with the body... On cognizing an idea with the intellect,
he does not grasp at any theme or details by which -- if he
were to dwell without restraint over the faculty of the intellect
-- evil, unskillful qualities such as greed or distress might
assail him. Endowed with this noble restraint over the sense
faculties, he is inwardly sensitive to the pleasure of being
blameless. This is how a monk guards the doors of his senses."
[DN
2]
§
1.3.
Sister
Nanda:
"Sick,
putrid, unclean:
look, Nanda, at this physical heap.
Through contemplation of the foul,
develop your mind,
make it one, well-centered.
As this [your body], so that.
As that, so this.
It gives off a foul stench,
the delight of fools."
Considering it thus,
untiring, both day & night,
I, with my own discernment
dissecting it,
saw.
And as I, heedful,
examined it aptly,
this body -- as it actually is --
was seen inside & out.
Then was I disenchanted with the body
& dispassionate within:
Heedful, detached,
calmed was I.
Unbound.
[Thig
V.4]
§
1.4.
As
Subha the nun was going through Jivaka's delightful mango
grove, a libertine (a goldsmith's son) blocked her path, so
she said to him:
'What wrong have I done you
that you stand in my way?
It's not proper, my friend,
that a man should touch
a woman gone forth.
I respect the Master's message,
the training pointed out by the one well-gone.
I am pure, without blemish:
Why do you stand in my way?
You -- your mind agitated, impassioned;
I -- unagitated, unimpassioned,
with a mind entirely freed:
Why do you stand in my way?'
'You are young & not bad-looking,
what need do you have for going forth?
Throw off your ochre robe --
Come, let's delight in the flowering
grove.
A sweetness they exude everywhere,
the towering trees with their pollen.
The beginning of spring is a pleasant season --
Come, let's delight in the flowering
grove.
The trees with their blossoming tips
moan, as it were, in the breeze:
What delight will you have
if you plunge into the grove alone?
Frequented by herds of wild beasts,
disturbed by elephants rutting & aroused:
you want to go
unaccompanied
into the great, lonely, frightening grove?
Like a doll made of gold, you will go about,
like a goddess in the gardens of heaven.
With delicate, smooth Kasi fabrics,
you will shine, O beauty without compare.
I would gladly do your every bidding
if we were to dwell in the glade.
For there is no creature dearer to me
than you, O nymph with the languid regard.
If you do as I ask, happy, come live in my house.
Dwelling in the calm of a palace,
have women wait on you,
wear delicate Kasi fabrics,
adorn yourself with garlands & creams.
I will make you many & varied ornaments
of gold, jewels, & pearls.
Climb onto a costly bed,
scented with sandalwood carvings,
with a well-washed coverlet, beautiful,
spread with a woolen quilt, brand new.
Like a blue lotus rising from the water
where there dwell non-human beings,
you will go to old age with your limbs unseen,
if you stay as you are in the holy life.'
'What do you assume of any essence,
here in this cemetery grower, filled with corpses,
this body destined to break up?
What do you see when you look at me,
you who are out of your mind?'
'Your eyes
are like those of a fawn,
like those of a sprite in the mountains.
Seeing your eyes, my sensual delight
grows all the more.
Like tips they are, of blue lotuses,
in your golden face
-- spotless:
Seeing your eyes, my sensual delight
grows all the more.
Even if you should go far away,
I will think only of your pure,
long-lashed gaze,
for there is nothing dearer to me
than your eyes, O nymph with the languid
regard.'
'You want to stray from the road,
you want the moon as a plaything,
you want to jump over Mount Sineru,
you who have designs on one born of the Buddha.
For there is nothing anywhere at all
in the cosmos with its gods,
that would be an object of passion for me.
I don't even know what that passion would
be,
for it's been killed, root & all,
by the path.
Like embers from a pit -- scattered,
like a bowl of poison -- evaporated,
I don't even see what that passion would
be,
for it's been killed, root & all,
by the path.
Try to seduce one who hasn't reflected on this,
or who has not followed the Master's teaching.
But try it with this one who knows
and you suffer.
For in the midst of praise & blame,
pleasure & pain,
my mindfulness stands firm.
Knowing the unattractiveness
of things compounded,
my mind cleaves to nothing at all.
I am a follower of the one well-gone,
riding the vehicle of the eightfold way:
My arrow removed, effluent-free,
I delight, having gone to an empty dwelling.
For I have seen well-painted puppets,
hitched up with sticks & strings,
made to dance in various ways.
When the sticks & strings are removed,
thrown away, scattered, shredded,
smashed into pieces, not to be found,
in what will the mind there make its
home?
This body of mine, which is just like that,
when devoid of dhammas doesn't function.
When, devoid of dhammas, it doesn't function,
in what will the mind there make its
home?
Like a mural you've seen, painted on a wall,
smeared with yellow orpiment,
there your vision has been distorted,
meaningless your human perception.
Like an evaporated mirage,
like a tree of gold in a dream,
like a magic show in the midst of a crowd --
you run blind after what is unreal.
Resembling a ball of sealing wax,
set in a hollow,
with a bubble in the middle
and bathed with tears,
eye secretions are born there too:
The parts of the eye
are rolled all together
in various ways.'
Plucking out her lovely eye,
with mind unattached
she felt no regret.
'Here, take this eye. It's yours.'
Straightaway she gave it to him.
Straightaway his passion faded right there,
and he begged her forgiveness.
'Be well, follower of the holy life.
This sort of thing
won't happen again.
Harming a person like you
is like embracing a blazing fire.
It's as if I have seized a poisonous snake.
So may you be well. Forgive me.'
And released from there, the nun
went to the excellent Buddha's presence.
When she saw the mark of his excellent merit,
her eye became
as it was before.
[Thig
XIV]
§
1.5.
Now
at that time Ven. Anuruddha, going through the Kosalan countryside
on his way to Savatthi, arrived in the evening at a certain
village. And at that time a rest house had been set up by
a woman in that village. So Ven. Anuruddha went to the woman
and, on arrival, said to her, "If it is no inconvenience for
you, sister, I will stay for one night in the rest house."
"You
are welcome to stay, venerable sir."
Then other travelers went to that woman and, on arrival, said,
"If it is no inconvenience for you, lady, we will stay for
one night in the rest house."
"This
master has arrived first. If he gives his permission, you
may stay."
So the travelers went to Ven. Anuruddha and on arrival said
to him, "If it is no inconvenience for you, venerable sir,
we will stay for one night in the rest house."
"You
are welcome to stay, friends."
Now it so happened that the woman had fallen in love with
Ven. Anuruddha at first sight, so she went to him and said,
"The master will not be comfortable, crowded with these people.
It would be good if I were to prepare a bed inside for the
master."
Ven. Anuruddha consented by remaining silence.
Then the woman, having herself prepared a bed inside for Ven.
Anuruddha, having put on her jewelry and scented herself with
perfumes, went to him and said, "Master, you are beautiful,
good-looking, and appealing. I, too, am beautiful, good-looking,
& appealing. It would be good if I were to be your wife."
When this was said, Ven. Anuruddha remained silent. So a second
time... A third time she said to him, "Master, you are beautiful,
good-looking, & appealing. I too am beautiful, good-looking,
& appealing. Please take me together with all my wealth."
A third time, Ven. Anuruddha remained silent. So the woman,
having slipped off her upper cloak, paraded up & down
in front of him, stood, sat down, & then lay down right
in front of him. But Ven. Anuruddha, keeping control of his
faculties, didn't as much as glance at her or say even a word.
Then the thought occurred to her: "Isn't it amazing! Isn't
it astounding! Many men send for me at a price of 100 or even
1,000 (a night), but this contemplative, even when I myself
beg him, doesn't want to take me together with all of my wealth!"
So, putting her upper cloak back on and bowing her head at
his feet, she said to him: "Venerable sir, a transgression
has overcome me in that I was so foolish, so muddle-headed,
& so unskillful as to act in such a way. Please accept
this confession of my transgression as such, so that I may
restrain myself in the future."
"Yes,
sister, a transgression overcame you in that you were so foolish,
so muddle-headed, & so unskillful as to act in such a
way. But because you see your transgression as such and make
amends in accordance with the Dhamma, we accept your confession.
For it is a cause of growth in the Dhamma & Discipline
of the noble ones when, seeing a transgression as such, one
makes amends in accordance with the Dhamma and exercises restraint
in the future."
Then, when the night had passed, the woman, with her own hand,
served & satisfied Ven. Anuruddha with excellent staple
and non-staple food. When Ven. Anuruddha had eaten & removed
his hand from his bowl, she sat to one side. As she was sitting
there, Ven. Anuruddha instructed, urged, roused, & encouraged
her with a talk on Dhamma. Then the woman, having been instructed,
urged, roused, & encouraged by Ven. Anuruddha with a talk
on Dhamma, said to him, "Magnificent, venerable sir! Magnificent!
Just as if he were to place upright what was overturned, to
reveal what was hidden, to show the way to one who was lost,
or to carry a lamp into the dark so that those with eyes could
see forms, in the same way has Ven. Anuruddha -- through many
lines of reasoning -- made the Dhamma clear. I go to the Blessed
One for refuge, to the Dhamma, and to the Community of monks.
May the master remember me as a lay follower who has gone
for refuge from this day forward for life."
[Pacittiya
6 (See Introduction
to the Patimokkha Rules)]
§
1.6.
"Quite
withdrawn from sensuality, withdrawn from unskillful mental
qualities, he enters and remains in the first jhana: rapture
and pleasure born from withdrawal, accompanied by directed
thought and evaluation. He permeates and pervades, suffuses
and fills this very body with the rapture and pleasure born
from withdrawal. Just as if a skilled bathman or bathman's
apprentice would pour bath powder into a brass basin and knead
it together, sprinkling it again and again with water, so
that his ball of bath powder -- saturated, moisture-laden,
permeated within and without -- would nevertheless not drip;
even so, the monk permeates... this very body with the rapture
and pleasure born of withdrawal. There is nothing of his entire
body unpervaded by rapture and pleasure born from withdrawal.
This is a fruit of the contemplative life, visible here and
now, more excellent than the previous ones and more sublime.
"Furthermore,
with the stilling of directed thought and evaluation, he enters
and remains in the second jhana: rapture and pleasure born
of composure, unification of awareness free from directed
thought and evaluation -- internal assurance. He permeates
and pervades, suffuses and fills this very body with the rapture
and pleasure born of composure. Just like a lake with spring-water
welling up from within, having no inflow from the east, west,
north, or south, and with the skies supplying abundant showers
time and again, so that the cool fount of water welling up
from within the lake would permeate and pervade, suffuse and
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 and pleasure born of composure.
There is nothing of his entire body unpervaded by rapture
and pleasure born of composure. This, too, is a fruit of the
contemplative life, visible here and now, more excellent than
the previous ones and more sublime.
"And
furthermore, with the fading of rapture, he remains in equanimity,
mindful and alert, and physically sensitive of pleasure. He
enters and remains in the third jhana, of which the noble
ones declare, 'Equanimous and mindful, he has a pleasurable
abiding.' He permeates and pervades, suffuses and fills this
very body with the pleasure divested of rapture. Just as in
a lotus pond, some of the lotuses, born and growing in the
water, stay immersed in the water and flourish without standing
up out of the water, so that they are permeated and pervaded,
suffused and filled with cool water from their roots to their
tips, and nothing of those lotuses would be unpervaded with
cool water; even so, the monk permeates... this very body
with the pleasure divested of rapture. There is nothing of
his entire body unpervaded with pleasure divested of rapture.
This, too, is a fruit of the contemplative life, visible here
and now, more excellent than the previous ones and more sublime.
"And
furthermore, with the abandoning of pleasure and pain -- as
with the earlier disappearance of elation and distress --
he enters and remains in the fourth jhana: purity of equanimity
and mindfulness, neither-pleasure-nor-pain. He sits, permeating
the body with a pure, bright awareness. Just as if a man were
sitting covered from head to foot with a white cloth so that
there would be no part of his body to which the white cloth
did not extend; even so, the monk sits, permeating the body
with a pure, bright awareness. There is nothing of his entire
body unpervaded by pure, bright awareness. This, too, great
king, is a fruit of the contemplative life, visible here and
now, more excellent than the previous ones and more sublime."
[DN
2]
§
1.7.
"'I
tell you, the ending of the effluents depends on the first
jhana.' Thus it has been said. In reference to what was it
said?... Suppose that an archer or archer's apprentice were
to practice on a straw man or mound of clay, so that after
a while he would become able to shoot long distances, to fire
accurate shots in rapid succession, and to pierce great masses.
In the same way, there is the case where a monk... enters
& remains in the first jhana: rapture & pleasure born
of withdrawal, accompanied by directed thought & evaluation.
He regards whatever phenomena there that are connected with
form, feeling, perception, fabrications, & consciousness,
as inconstant, stressful, a disease, a cancer, an arrow, painful,
an affliction, alien, a disintegration, an emptiness, not-self.
He turns his mind away from those phenomena, and having done
so, inclines his mind to the property of deathlessness: 'This
is peace, this is exquisite -- the resolution of all fabrications;
the relinquishment of all acquisitions; the ending of craving;
dispassion; cessation; Unbinding.'
"Staying
right there, he reaches the ending of the mental effluents.
Or, if not, then -- through this very dhamma-passion, this
very dhamma-delight, and from the total wasting away of the
first five of the Fetters [self-identity views, grasping at
precepts & practices, uncertainty, sensual passion, and
resistance] -- he is due to be reborn [in the Pure Abodes],
there to be totally unbound, never again to return from that
world.
"'I
tell you, the ending of the effluents depends on the first
jhana.' Thus was it said, and in reference to this was it
said.
(Similarly with the other levels of jhana up through the dimension
of nothingness.)
"Thus,
as far as the perception-attainments go, that is as far as
gnosis-penetration goes. As for these two spheres -- the attainment
of the dimension of neither perception nor non-perception
& the attainment of the cessation of feeling & perception
-- I tell you that they are to be rightly explained by those
monks who are meditators, skilled in attaining, skilled in
attaining & emerging, who have attained & emerged
in dependence on them."
[AN
IX.36]
§
1.8.
"[On
attaining the fourth level of jhana] there remains only equanimity:
pure & bright, pliant, malleable & luminous. Just
as if a skilled goldsmith or goldsmith's apprentice were to
prepare a furnace, heat up a crucible, and, taking gold with
a pair of tongs, place it in the crucible. He would blow on
it periodically, sprinkle water on it periodically, examine
it periodically, so that the gold would become refined, well-refined,
thoroughly refined, flawless, free from dross, pliant, malleable
& luminous. Then whatever sort of ornament he had in mind
-- whether a belt, an earring, a necklace, or a gold chain
-- it would serve his purpose. In the same way, there remains
only equanimity: pure & bright, pliant, malleable &
luminous. He [the meditator] discerns that 'If I were to direct
equanimity as pure & bright as this toward the dimension
of the infinitude of space, I would develop the mind along
those lines, and thus this equanimity of mine -- thus supported,
thus sustained -- would last for a long time. (Similarly with
the remaining formless states.)'
"He
discerns that 'If I were to direct equanimity as pure &
bright as this toward the dimension of the infinitude of space
and to develop the mind along those lines, that would be fabricated.
(Similarly with the remaining formless states.)' He neither
fabricates nor wills for the sake of becoming or un-becoming.
This being the case, he is not sustained by anything in the
world (does not cling to anything in the world). Unsustained,
he is not agitated. Unagitated, he is totally unbound right
within. He discerns that 'Birth is ended, the holy life fulfilled,
the task done. There is nothing further for this world.'"
[MN
140]
2.
Being Unfettered
§
2.1.
"There
are these ten fetters. Which ten? Five lower fetters &
five higher fetters. And which are the five lower fetters?
Self-identity views, uncertainty, grasping at precepts &
practices, sensual desire, and ill will. These are the five
lower fetters. And which are the five higher fetters? Passion
for form, passion for what is formless, conceit, restlessness,
and ignorance. These are the five higher fetters. And these
are the ten fetters."
[AN
X.13]
§
2.2.
"There
are in this community of monks, monks who, with the total
ending of [the first] three Fetters, are stream-winners, steadfast,
never again destined for states of woe, headed for self-awakening...
"There
are... monks who, with the total ending of [the first] three
fetters and the thinning out of passion, aversion, & delusion,
are once-returners. After returning only once to this world
they will put an end to stress...
"There
are... monks who, with the total ending of the first five
of the Fetters, are due to be reborn [in the Pure Abodes],
there to be totally unbound, never again to return from that
world...
"There
are... monks who are arahants, whose mental effluents are
ended, who have reached fulfillment, done the task, laid down
the burden, attained the true goal, totally destroyed the
fetter of becoming, and who are released through right gnosis."
[MN
118]
§
2.3.
"And
what are the effluents that are to be abandoned by seeing?
There is the case where an uninstructed, run-of-the-mill person...
does not discern what ideas are fit for attention, or what
ideas are unfit for attention. This being so, he does not
attend to ideas fit for attention, and attends [instead] to
ideas unfit for attention. And what are the ideas unfit for
attention that he attends to? Whatever ideas such that, when
he attends to them, the unarisen effluent of sensuality arises,
and the arisen effluent of sensuality increases; the unarisen
effluent of becoming... the unarisen effluent of ignorance
arises, and the arisen effluent of ignorance increases...
This is how he attends inappropriately: 'Was I in the past?
Was I not in the past? What was I in the past? How was I in
the past? Having been what, what was I in the past? Shall
I be in the future? Shall I not be in the future? What shall
I be in the future? How shall I be in the future? Having been
what, what shall I be in the future?' Or else he is inwardly
perplexed about the immediate present: 'Am I? Am I not? What
am I? How am I? Where has this being come from? Where is it
bound?'
"As
he attends inappropriately in this way, one of six kinds of
view arises in him: The view I have a self arises in
him as true & established, or the view I have no self...
or the view It is precisely by means of self that I perceive
self... or the view It is precisely by means of self
that I perceive not-self... or the view It is precisely
by means of not-self that I perceive self arises in him
as true & established, or else he has a view like this:
This very self of mine -- the knower that is sensitive
here & there to the ripening of good & bad actions
-- is the self of mine that is constant, everlasting, eternal,
not subject to change, and will endure as long as eternity.
This is called a thicket of views, a wilderness of views,
a contortion of views, a writhing of views, a fetter of views.
Bound by a fetter of views, the uninstructed run-of-the-mill
person is not freed from birth, aging, & death, from sorrow,
lamentation, pain, distress, & despair. He is not freed,
I tell you, from stress.
"The
well-instructed noble disciple... discerns what ideas are
fit for attention, and what ideas are unfit for attention.
This being so, he does not attend to ideas unfit for attention,
and attends [instead] to ideas fit for attention... And what
are the ideas fit for attention that he attends to? Whatever
ideas such that, when he attends to them, the unarisen effluent
of sensuality does not arise, and the arisen effluent of sensuality
is abandoned; the unarisen effluent of becoming... the unarisen
effluent of ignorance does not arise, and the arisen effluent
of ignorance is abandoned... He attends appropriately, This
is stress... This is the origination of stress... This is
the cessation of stress... This is the way leading to the
cessation of stress. As he attends appropriately in this
way, three fetters are abandoned in him: identity-view, doubt,
and grasping at precepts & practices. These are called
the effluents that are to be abandoned by seeing.
[MN
2]
§
2.4.
"There
is the case where an uninstructed, run-of-the-mill person...
assumes form (the body) to be the self. That assumption is
a fabrication. Now what is the cause, what is the origination,
what is the birth, what is the coming-into-existence of that
fabrication? To an uninstructed, run-of-the-mill person, touched
by that which is felt born of contact with ignorance, craving
arises. That fabrication is born of that. And that fabrication
is inconstant, fabricated, dependently co-arisen. That craving...
That feeling... That contact... That ignorance is inconstant,
fabricated, dependently co-arisen. It is by knowing &
seeing in this way that one without delay puts an end to the
(mental) fermentations.
"Or
he doesn't assume form to be the self, but he assumes the
self as possessing form... form as in the self... self as
in form.
"Now
that assumption is a fabrication. What is the cause... of
that fabrication? To an uninstructed, run-of-the-mill person,
touched by the feeling born of contact with ignorance, craving
arises. That fabrication is born of that. And that fabrication
is inconstant, fabricated, dependently co-arisen. That craving...
That feeling... That contact... That ignorance is inconstant,
fabricated, dependently co-arisen. It is by knowing &
seeing in this way that one without delay puts an end to the
(mental) fermentations.
(Similarly with feeling, perception, fabrications, & consciousness.)
"Or...
he may have a view such as this: "This self is the same as
the cosmos. This I will be after death, constant, lasting,
eternal, not subject to change." This eternalist view is a
fabrication... Or... he may have a view such as this: "I would
not be, neither would there be what is mine. I will not be,
neither will there be what is mine." This annihilationist
view is a fabrication... Or... he may be doubtful & uncertain,
having come to no conclusion with regard to the true Dhamma.
That doubt, uncertainty, & coming-to-no-conclusion is
a fabrication.
"What
is the cause... of that fabrication? To an uninstructed, run-of-the-mill
person, touched by what is felt born of contact with ignorance,
craving arises. That fabrication is born of that. And that
fabrication is inconstant, fabricated, dependently co-arisen.
That craving... That feeling... That contact... That ignorance
is inconstant, fabricated, dependently co-arisen. It is by
knowing & seeing in this way that one without delay puts
an end to the (mental) fermentations."
[SN
XXII.81]
§
2.5.
"Imagine
a bowl of water mixed with lac, yellow orpiment, indigo, or
crimson, such that a man with good eyesight examining the
reflection of his face in it would not be able to know or
see his face as it actually is. In the same way, when one
remains with awareness possessed by sensual passion,
overcome with sensual passion, and neither knows nor sees
the escape, as it is actually present, from sensual passion
once it has arisen, then one neither knows nor sees what is
for one's own benefit, or for the benefit of others, or for
the benefit of both...
"Now
imagine a bowl of water heated on a fire, boiling & bubbling
over, such that a man with good eyesight examining the reflection
of his face in it would not be able to know or see his face
as it actually is. In the same way, when one remains with
awareness possessed by ill will, overcome with ill
will, and neither knows nor sees the escape, as it is actually
present, from ill will once it has arisen, then one neither
knows nor sees what is for one's own benefit, or for the benefit
of others, or for the benefit of both...
"Now
imagine a bowl of water covered with algae & slime, such
that a man with good eyesight examining the reflection of
his face in it would not be able to know or see his face as
it actually is. In the same way, when one remains with awareness
possessed by sloth & drowsiness, overcome with
sloth & drowsiness, and neither knows nor sees the escape,
as it is actually present, from sloth & drowsiness once
it has arisen, then one neither knows nor sees what is for
one's own benefit, or for the benefit of others, or for the
benefit of both...
"Now
imagine a bowl of water ruffled by the wind, disturbed, &
covered with waves, such that a man with good eyesight examining
the reflection of his face in it would not be able to know
or see his face as it actually is. In the same way, when one
remains with awareness possessed by restlessness &
anxiety, overcome with restlessness & anxiety, and
neither knows nor sees the escape, as it is actually present,
from restlessness & anxiety once it has arisen, then one
neither knows nor sees what is for one's own benefit, or for
the benefit of others, or for the benefit of both...
"Now
imagine a bowl of water stirred up, turbid, muddied, &
left in the dark, such that a man with good eyesight examining
the reflection of his face in it would not be able to know
or see his face as it actually is. In the same way, when one
remains with awareness possessed by uncertainty, overcome
with uncertainty, and neither knows nor sees the escape, as
it is actually present, from uncertainty once it has arisen,
then one neither knows nor sees what is for one's own benefit,
or for the benefit of others, or for the benefit of both..."
[SN
XLVI.55]
§
2.6.
"Suppose
that a man, taking a loan, invests it in his business affairs.
His business affairs succeed. He repays his old debts and
there is extra left over for maintaining his wife. The thought
would occur to him, 'Before, taking a loan, I invested it
in my business affairs. Now my business affairs have succeeded.
I have repaid my old debts and there is extra left over for
maintaining my wife.' Because of that he would experience
joy & happiness.
"Now
suppose that a man falls sick -- in pain & seriously ill.
He does not enjoy his meals, and there is no strength in his
body. As time passes, he eventually recovers from that sickness.
He enjoys his meals and there is strength in his body. The
thought would occur to him, 'Before, I was sick... Now I am
recovered from that sickness. I enjoy my meals and there is
strength in my body.' Because of that he would experience
joy & happiness.
"Now
suppose that a man is bound in prison. As time passes, he
eventually is released from that bondage, safe & sound,
with no loss of property. The thought would occur to him,
'Before, I was bound in prison. Now I am released from that
bondage, safe & sound, with no loss of my property.' Because
of that he would experience joy & happiness.
"Now
suppose that a man is a slave, subject to others, not subject
to himself, unable to go where he likes. As time passes, he
eventually is released from that slavery, subject to himself,
not subject to others, freed, able to go where he likes. The
thought would occur to him, 'Before, I was a slave... Now
I am released from that slavery, subject to myself, not subject
to others, freed, able to go where I like.' Because of that
he would experience joy & happiness.
"Now
suppose that a man, carrying money & goods, is traveling
by a road through desolate country. As time passes, he eventually
emerges from that desolate country, safe & sound, with
no loss of property. The thought would occur to him, 'Before,
carrying money & goods, I was traveling by a road through
desolate country. Now I have emerged from that desolate country,
safe & sound, with no loss of my property.' Because of
that he would experience joy & happiness.
"In
the same way, when these five hindrances are not abandoned
in himself, the monk regards it as a debt, a sickness, a prison,
slavery, a road through desolate country. But when these five
hindrances are abandoned in himself, he regards it as unindebtedness,
good health, release from prison, freedom, a place of security."
[MN
39]
§
2.7.
[Punnika:]
I'm a water-carrier, cold,
always going down to the water
from fear of my mistresses' beatings,
harassed by their anger & words.
But you, Brahman,
what do you fear
that you're always going down to the water
with shivering limbs, feeling great cold?
[The
Brahman:]
Punnika, surely you know.
You're asking one doing skillful kamma
& warding off evil.
Whoever, young or old, does evil kamma
is, through water ablution,
from evil kamma set free.
[Punnika:]
Who taught you this
-- the ignorant to the ignorant --
'One, through water ablution,
is from evil kamma set free?'
In that case, they'd all go to heaven:
all the frogs, turtles,
serpents, crocodiles,
& anything else that lives in the
water.
Sheep-butchers, pork-butchers,
fishermen, trappers,
thieves, executioners,
& any other evil doers,
would, through water ablution,
be from evil kamma set free.
If these rivers could carry off
the evil kamma you've done in the past,
they'd carry off your merit as well,
and then you'd be
completely left out.
Whatever it is that you fear,
that you're always going down to the water,
don't do it.
Don't let the cold hurt your skin."
[The
Brahman:]
I've been following the miserable path, good lady,
and now you've brought me
back to the noble.
I give you this robe for water-ablution.
[Punnika:]
Let the robe be yours. I don't need it.
If you're afraid of pain,
if you dislike pain,
then don't do any evil kamma,
in open, in secret.
But if you do or will do
any evil kamma,
you'll gain no freedom from pain,
even if you fly up & hurry away.
If you're afraid of pain,
if you dislike pain,
go to the Awakened One for refuge,
go to the Dhamma & Sangha.
Take on the precepts:
That will lead to your liberation.
[Thig
XII]
§
2.8.
"These
seven things -- pleasing to an enemy, bringing about an enemy's
aim -- come to a man or woman who is angry. Which seven?
"There
is the case where an enemy wishes of an enemy, 'O, may this
person be ugly!' Why is that? An enemy is not pleased with
an enemy's good looks. Now, when a person is angry -- overcome
with anger, oppressed with anger -- then even though that
he may be well-bathed, well-anointed, dressed in white clothes,
his hair & beard neatly trimmed, he is ugly nevertheless,
all because he is overcome with anger. This is the first thing
pleasing to an enemy, bringing about an enemy's aim, that
comes to a man or woman who is angry.
"Furthermore,
an enemy wishes of an enemy, 'O, may this person sleep badly!'
Why is that? An enemy is not pleased with an enemy's restful
sleep. Now, when a person is angry -- overcome with anger,
oppressed with anger -- then even though he sleeps on a bed
spread with a white blanket, spread with a woolen coverlet,
spread with a flower-embroidered bedspread, covered with a
rug of deerskins, with a canopy overhead, or on a sofa with
red cushions at either end, he sleeps badly nevertheless,
all because he is overcome with anger. This is the second
thing pleasing to an enemy, bringing about an enemy's aim,
that comes to a man or woman who is angry.
"Furthermore,
an enemy wishes of an enemy, 'O, may this person not profit!'
Why is that? An enemy is not pleased with an enemy's profits.
Now, when a person is angry -- overcome with anger, oppressed
with anger -- then even when he suffers a loss, he thinks,
'I've gained a profit'; and even when he gains a profit, he
thinks, 'I've suffered a loss.' When he has grabbed hold of
these ideas that work in mutual opposition [to the truth],
they lead to his long-term suffering & loss, all because
he is overcome with anger. This is the third thing pleasing
to an enemy, bringing about an enemy's aim, that comes to
a man or woman who is angry.
"Furthermore,
an enemy wishes of an enemy, 'O, may this person not have
any wealth!' Why is that? An enemy is not pleased with an
enemy's wealth. Now, when a person is angry -- overcome with
anger, oppressed with anger -- then whatever his wealth, earned
through his efforts & enterprise, amassed through the
strength of his arm, and piled up through the sweat of his
brow -- righteous wealth righteously gained -- the king orders
it sent to the royal treasury [in payment of fines levied
for his behavior] all because he is overcome with anger. This
is the fourth thing pleasing to an enemy, bringing about an
enemy's aim, that comes to a man or woman who is angry.
"Furthermore,
an enemy wishes of an enemy, 'O, may this person not have
any reputation!' Why is that? An enemy is not pleased with
an enemy's reputation. Now, when a person is angry -- overcome
with anger, oppressed with anger -- whatever reputation he
has gained from being heedful, it falls away, all because
he is overcome with anger. This is the fifth thing pleasing
to an enemy, bringing about an enemy's aim, that comes to
a man or woman who is angry.
"Furthermore,
an enemy wishes of an enemy, 'O, may this person not have
any friends!' Why is that? An enemy is not pleased with an
enemy's having friends. Now, when a person is angry -- overcome
with anger, oppressed with anger -- his friends, companions,
& relatives will avoid him from afar, all because he is
overcome with anger. This is the sixth thing pleasing to an
enemy, bringing about an enemy's aim, that comes to a man
or woman who is angry.
"Furthermore,
an enemy wishes of an enemy, 'O, may this person, on the break-up
of the body, after death, reappear in the plane of deprivation,
the bad bourn, the lower realms, in hell!' Why is that? An
enemy is not pleased with an enemy's going to heaven. Now,
when a person is angry -- overcome with anger, oppressed with
anger -- he engages in misconduct with the body, misconduct
with speech, misconduct with the mind. Having engaged in misconduct
with the body, misconduct with speech, misconduct with the
mind, then -- on the break-up of the body, after death --
he reappears in the plane of deprivation, the bad bourn, the
lower realms, in hell, all because he was overcome with anger.
This is the seventh thing pleasing to an enemy, bringing about
an enemy's aim, that comes to a man or woman who is angry.
"These
are the seven things -- pleasing to an enemy, bringing about
an enemy's aim -- that come to a man or woman who is angry."
An angry person is ugly & sleeps poorly.
Gaining a profit, he turns it into a loss,
having done damage with word & deed.
A person overwhelmed with anger
destroys his wealth.
Maddened with anger,
he destroys his status.
Relatives, friends, & colleagues avoid him.
Anger brings loss.
Anger inflames the mind.
He doesn't realize
that his danger is born from within.
An angry person doesn't know his own
benefit.
An angry person doesn't see the Dhamma.
A man conquered by anger is in a mass of darkness.
He takes pleasure in bad deeds as if they were good,
but later, when his anger is gone,
he suffers as if burned with fire.
He is spoiled, blotted out,
like fire enveloped in smoke.
When anger spreads,
when a man becomes angry,
he has no shame, no fear of evil,
is not respectful in speech.
For a person overcome with anger,
nothing gives light.
I'll list the deeds that bring remorse,
that are far from the teachings.
Listen!
An angry person kills his father,
kills his mother,
kills Brahmans
& people run-of-the-mill.
It's because of a mother's devotion
that one sees the world,
yet an angry run-of-the-mill person
can kill this giver of life.
Like oneself, all beings hold themselves most dear,
yet an angry person, deranged,
can kill himself in many ways:
with a sword, taking poison,
hanging himself by a rope in a mountain glen.
Doing these deeds
that kill beings and do violence to himself,
the angry person doesn't realize that he's ruined.
This snare of Mara, in the form of anger,
dwelling in the cave of the heart:
cut it out with self-control,
discernment, persistence, right view.
The wise man would cut out
each & every form of unskillfulness.
Train yourselves:
'May we not be blotted out.'
Free from anger & untroubled,
free from greed, without longing,
tamed, your anger abandoned,
free from fermentation,
you will be unbound.
[AN
VII.60]
§
2.9.
I
have heard that on one occasion the Blessed One was staying
near Rajagaha in the Bamboo Grove, the Squirrels' Sanctuary.
Then the brahman Akkosaka ("Insulter") Bharadvaja heard that
a brahman of the Bharadvaja clan had gone forth from the home
life into homelessness in the presence of the Blessed One.
Angered & displeased, he went to the Blessed One and,
on arrival, insulted & cursed him with rude, harsh words.
When this was said, the Blessed One said to him: "What do
you think, brahman: Do friends & colleagues, relatives
& kinsmen come to you as guests?"
"Yes,
Master Gotama, sometimes friends & colleagues, relatives
& kinsmen come to me as guests."
"And
what do you think: Do you serve them with staple & non-staple
foods & delicacies?"
"Yes,
sometimes I serve them with staple & non-staple foods
& delicacies."
"And
if they don't accept them, to whom do those foods belong?"
"If
they don't accept them, Master Gotama, those foods are all
mine."
"In
the same way, brahman, that with which you have insulted me,
who is not insulting; that with which you have taunted me,
who is not taunting; that with which you have berated me,
who is not berating: that I don't accept from you. It's all
yours, brahman. It's all yours.
"Whoever
returns insult to one who is insulting, returns taunts to
one who is taunting, returns a berating to one who is berating,
is said to be eating together, sharing company, with that
person. But I am neither eating together nor sharing your
company, brahman. It's all yours. It's all yours."
"The
king together with his court know this of Master Gotama --
'Gotama the contemplative is an arahant' -- and yet still
Master Gotama gets angry."
[The Buddha:]
Whence is there anger
for one free from anger,
tamed,
living in tune --
one released through right knowing,
calmed
& Such.
You make things worse
when you flare up
at someone who's angry.
Whoever doesn't flare up
at someone who's angry
wins a battle
hard to win.
You live for the good of both
-- your own, the other's --
when, knowing the other's provoked,
you mindfully grow calm.
When you work the cure of both
-- your own, the other's --
those who think you a fool
know nothing of Dhamma.
When this was said, the brahman Akkosaka Bharadvaja said to
the Blessed One, "Magnificent, Master Gotama! Magnificent!
Just as if he were to place upright what was overturned, to
reveal what was hidden, to show the way to one who was lost,
or to carry a lamp into the dark so that those with eyes could
see forms, in the same way has Master Gotama -- through many
lines of reasoning -- made the Dhamma clear. I go to the Blessed
One for refuge, to the Dhamma, & to the community of monks.
Let me obtain the going forth in Master Gotama's presence,
let me obtain admission."
Then the brahman Akkosaka Bharadvaja received the going forth
& the admission in the Blessed One's presence. And not
long after his admission -- dwelling alone, secluded, heedful,
ardent, & resolute -- he in no long time reached &
remained in the supreme goal of the holy life, for which clansmen
rightly go forth from home into homelessness, knowing &
realizing it for himself in the here & now. He knew: "Birth
is ended, the holy life fulfilled, the task done. There is
nothing further for the sake of this world." And so Ven. Bharadvaja
became another one of the Arahants.
[SN
VII.2]
§
2.10.
"Once,
monks, in this same Savatthi, there was a lady of a household
named Vedehika. This good report about Lady Vedehika had circulated:
'Lady Vedehika is gentle. Lady Vedehika is even-tempered.
Lady Vedehika is calm.' Now, Lady Vedehika had a slave named
Kali who was diligent, deft, & neat in her work. The thought
occurred to Kali the slave: 'This good report about my Lady
Vedehika has circulated: "Lady Vedehika is even-tempered.
Lady Vedehika is gentle. Lady Vedehika is calm." Now, is anger
present in my lady without showing, or is it absent? Or is
it just because I'm diligent, deft, & neat in my work
that the anger present in my lady doesn't show? Why don't
I test her?'
"So
Kali the slave got up after daybreak. Then Lady Vedehika said
to her: 'Hey, Kali!'
"'Yes,
madam?'
"'Why
did you get up after daybreak?'
"'No
reason, madam.'
"'No
reason, you wicked slave, and yet you get up after daybreak?'
Angered & displeased, she scowled.
Then the thought occurred to Kali the slave: 'Anger is
present in my lady without showing, and not absent. And it's
just because I'm diligent, deft, & neat in my work that
the anger present in my lady doesn't show. Why don't I test
her some more?'
"So
Kali the slave got up later in the day. Then Lady Vedehika
said to her: 'Hey, Kali!'
"'Yes,
madam?'
"'Why
did you get up later in the day?'
"'No
reason, madam.'
"'No
reason, you wicked slave, and yet you get up later in the
day?' Angered & displeased, she grumbled.
Then the thought occurred to Kali the slave: 'Anger is
present in my lady without showing, and not absent. And it's
just because I'm diligent, deft, & neat in my work that
the anger present in my lady doesn't show. Why don't I test
her some more?'
"So
Kali the slave got up even later in the day. Then Lady Vedehika
said to her: 'Hey, Kali!'
"'Yes,
madam?'
"'Why
did you get up even later in the day?'
"'No
reason, madam.'
"'No
reason, you wicked slave, and yet you get up even later in
the day?' Angered & displeased, she grabbed hold of a
rolling pin and gave her a whack over the head, cutting it
open.
Then Kali the slave, with blood streaming from her cut-open
head, went and denounced her mistress to the neighbors: 'See,
ladies, the gentle one's handiwork? See the even-tempered
one's handiwork? See the calm one's handiwork? How could she,
angered & displeased with her only slave for getting up
after daybreak, grab hold of a rolling pin and give her a
whack over the head, cutting it open?'
"After
that this evil report about Lady Vedehika circulated: 'Lady
Vedehika is vicious. Lady Vedehika is foul-tempered. Lady
Vedehika is violent.'
"In
the same way, monks, a monk may be ever so gentle, ever so
even-tempered, ever so calm, as long as he is not touched
by disagreeable aspects of speech. But it is only when disagreeable
aspects of speech touch him that he can truly be known as
gentle, even-tempered, & calm. I don't call a monk easy
to admonish if he is easy to admonish and makes himself easy
to admonish only by reason of robes, almsfood, lodging, &
medicinal requisites for curing the sick. Why is that? Because
if he doesn't get robes, almsfood, lodging, & medicinal
requisites for curing the sick, then he isn't easy to admonish
and doesn't make himself easy to admonish. But if a monk is
easy to admonish and makes himself easy to admonish purely
out of esteem for the Dhamma, respect for the Dhamma, reverence
for the Dhamma, then I call him easy to admonish. Thus, monks,
you should train yourselves: 'We will be easy to admonish
and make ourselves easy to admonish purely out of esteem for
the Dhamma, respect for the Dhamma, reverence for the Dhamma.'
That's how you should train yourselves.
"Monks,
there are these five aspects of speech by which others may
address you: timely or untimely, true or false, affectionate
or harsh, beneficial or unbeneficial, with a mind of good-will
or with inner hate. Others may address you in a timely way
or an untimely way. They may address you with what is true
or what is false. They may address you in an affectionate
way or a harsh way. They may address you in a beneficial way
or an unbeneficial way. They may address you with a mind of
good-will or with inner hate. In any event, you should train
yourselves: 'Our minds will be unaffected and we will say
no evil words. We will remain sympathetic to that person's
welfare, with a mind of good will, and with no inner hate.
We will keep pervading him with an awareness imbued with good
will and, beginning with him, we will keep pervading the all-encompassing
world with an awareness imbued with good will -- abundant,
expansive, immeasurable, free from hostility, free from ill
will.' That's how you should train yourselves.
"Suppose
that a man were to come along carrying a hoe & a basket,
saying, 'I will make this great earth be without earth.' He
would dig here & there, scatter soil here & there,
spit here & there, urinate here & there, saying, 'Be
without earth. Be without earth.' Now, what do you think --
would he make this great earth be without earth?"
"No,
lord. Why is that? Because this great earth is deep &
enormous. It can't easily be made to be without earth. The
man would reap only a share of weariness & disappointment."
"In
the same way, monks, there are these five aspects of speech
by which others may address you: timely or untimely, true
or false, affectionate or harsh, beneficial or unbeneficial,
with a mind of good-will or with inner hate. Others may address
you in a timely way or an untimely way. They may address you
with what is true or what is false. They may address you in
an affectionate way or a harsh way. They may address you in
a beneficial way or an unbeneficial way. They may address
you with a mind of good-will or with inner hate. In any event,
you should train yourselves: 'Our minds will be unaffected
and we will say no evil words. We will remain sympathetic
to that person's welfare, with a mind of good will, and with
no inner hate. We will keep pervading him with an awareness
imbued with good will and, beginning with him, we will keep
pervading the all-encompassing world with an awareness imbued
with good will equal to the great earth -- abundant, expansive,
immeasurable, free from hostility, free from ill will.' That's
how you should train yourselves.
"Suppose
that a man were to come along carrying lac, yellow orpiment,
indigo, or crimson, saying, 'I will draw pictures in space,
I will make pictures appear.' Now, what do you think -- would
he draw pictures in space & make pictures appear?"
"No,
lord. Why is that? Because space is formless & featureless.
It's not easy to draw pictures there and to make them appear.
The man would reap only a share of weariness & disappointment."
"In
the same way, monks, there are these five aspects of speech
by which others may address you: timely or untimely, true
or false, affectionate or harsh, beneficial or unbeneficial,
with a mind of good-will or with inner hate. Others may address
you in a timely way or an untimely way. They may address you
with what is true or what is false. They may address you in
an affectionate way or a harsh way. They may address you in
a beneficial way or an unbeneficial way. They may address
you with a mind of good-will or with inner hate. In any event,
you should train yourselves: 'Our minds will be unaffected
and we will say no evil words. We will remain sympathetic
to that person's welfare, with a mind of good will, and with
no inner hate. We will keep pervading him with an awareness
imbued with good will and, beginning with him, we will keep
pervading the all-encompassing world with an awareness imbued
with good will equal to space -- abundant, expansive, immeasurable,
free from hostility, free from ill will.' That's how you should
train yourselves.
"Suppose
that a man were to come along carrying a burning grass torch
and saying, 'With this burning grass torch I will heat up
the river Ganges and make it boil.' Now, what do you think
-- would he, with that burning grass torch, heat up the river
Ganges and make it boil?"
"No,
lord. Why is that? Because the river Ganges is deep &
enormous. It's not easy to heat it up and make it boil with
a burning grass torch. The man would reap only a share of
weariness & disappointment."
"In
the same way, monks, there are these five aspects of speech
by which others may address you: timely or untimely, true
or false, affectionate or harsh, beneficial or unbeneficial,
with a mind of good-will or with inner hate. Others may address
you in a timely way or an untimely way. They may address you
with what is true or what is false. They may address you in
an affectionate way or a harsh way. They may address you in
a beneficial way or an unbeneficial way. They may address
you with a mind of good-will or with inner hate. In any event,
you should train yourselves: 'Our minds will be unaffected
and we will say no evil words. We will remain sympathetic
to that person's welfare, with a mind of good will, and with
no inner hate. We will keep pervading him with an awareness
imbued with good will and, beginning with him, we will keep
pervading the all-encompassing world with an awareness imbued
with good will equal to the river Ganges -- abundant, expansive,
immeasurable, free from hostility, free from ill will.' That's
how you should train yourselves.
"Suppose
there were a catskin bag -- beaten, well-beaten, beaten through
& through, soft, silky, free of rustling & crackling
-- and a man were to come along carrying a stick or shard
and saying, 'With this stick or shard I will take this catskin
bag -- beaten, well-beaten, beaten through & through,
soft, silky, free of rustling & crackling -- and I will
make it rustle & crackle.' Now, what do you think -- would
he, with that stick or shard, take that catskin bag -- beaten,
well-beaten, beaten through & through, soft, silky, free
of rustling & crackling -- and make it rustle & crackle?"
"No,
lord. Why is that? Because the catskin bag is beaten, well-beaten,
beaten through & through, soft, silky, free of rustling
& crackling. It's not easy to make it rustle & crackle
with a stick or shard. The man would reap only a share of
weariness & disappointment."
"In
the same way, monks, there are these five aspects of speech
by which others may address you: timely or untimely, true
or false, affectionate or harsh, beneficial or unbeneficial,
with a mind of good-will or with inner hate. Others may address
you in a timely way or an untimely way. They may address you
with what is true or what is false. They may address you in
an affectionate way or a harsh way. They may address you in
a beneficial way or an unbeneficial way. They may address
you with a mind of good-will or with inner hate. In any event,
you should train yourselves: 'Our minds will be unaffected
and we will say no evil words. We will remain sympathetic
to that person's welfare, with a mind of good will, and with
no inner hate. We will keep pervading him with an awareness
imbued with good will and, beginning with him, we will keep
pervading the all-encompassing world with an awareness imbued
with good will equal to a catskin bag -- abundant, expansive,
immeasurable, free from hostility, free from ill will.' That's
how you should train yourselves.
"Monks,
even if bandits were to carve you up savagely, limb by limb,
with a two-handled saw, he among you who let his heart get
angered even at that would not be doing my bidding. Even then
you should train yourselves: 'Our minds will be unaffected
and we will say no evil words. We will remain sympathetic,
with a mind of good will, and with no inner hate. We will
keep pervading these people with an awareness imbued with
good will and, beginning with them, we will keep pervading
the all-encompassing world with an awareness imbued with good
will -- abundant, expansive, immeasurable, free from hostility,
free from ill will.' That's how you should train yourselves.
"Monks,
if you attend constantly to this admonition on the simile
of the saw, do you see any aspects of speech, slight or gross,
that you could not endure?"
"No,
lord."
"Then
attend constantly to this admonition on the simile of the
saw. That will be for your long-term welfare & happiness."
That is what the Blessed One said. Gratified, the monks delighted
in the Blessed One's words.
[MN
21]
§
2.11.
On
one occasion a large number of senior monks were living near
Macchikasanda in the Wild Mango Grove. Then Citta the householder
[1] went to them and,
on arrival, having bowed down to them, sat to one side. As
he was sitting there, he said to them: "Venerable sirs, may
the senior monks acquiesce to tomorrow's meal from me."
The senior monks acquiesced by silence. Then Citta the householder,
sensing the senior monks' acquiescence, got up from his seat
and, having bowed down to them, circumambulated them -- keeping
them to his right -- and left.
When the night had passed, the senior monks put on their robes
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