Recognizingthe

Dhamma

A S TUDY GU I DE

p r e p a r e d b y

ṬhānissaroBhikkhu

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Introduction

Shortlyafterherordination,theBuddha’sstep-mother,MahāpajāpatīGotamī,askedhimforashortDhamma-instructionthatwouldguideherinhersolitarypractice.HerespondedwitheightprinciplesforrecognizingwhatqualifiesasDhammaandVinaya,andwhatdoesnot.Thecommentarytellsusthatafterherinstruction,MahāpajāpatiGotamīinnolongtimebecameanarahant.

Theeightprincipleshavebeenwidelycitedeversince.OneThaiwriterhascalledthemthe“constitutionofBuddhism,”astheyformthestandardsagainstwhichthevalidityofanyinterpretationoftheDhammaorVinayamustbejudged.Perhapsthemostimportantpointthattheseprinciplesmakeisthatanyteachinghastobejudgedbytheresultsthatcomewhenputtingitintopractice.Theyareanexcellentillustrationoftheteachingsgiveninthewell-knownKālāmaSutta(AN3:65),aswellasintheteachingsthattheBuddhagavetohisson,Rāhula(MN61).

Theseeightprinciplescanbedividedintothreegroupsastotheastotheirfocus.Thefirsttwo—dispassionandbeingunfettered—focusofthefinalgoalofthepractice.Threeprinciples—contentment,persistence,andshedding—focusoninternalmeanstothegoal.Theremainingthree—seclusion,modesty,andbeingunburdensome—focusontheimpactone’spracticehasonotherpeople.Inthiswaytheseprinciplesfosterafullyroundedperspectiveonhowone’spracticeshouldbejudged.

TheCanonillustratestheseprinciplesnotonlywithabstractdiscussionsbutalsowithstories,andthestoriesareoftenmorememorablethanthediscussions.Thusthisstudyguidediffersfromitscompanionsinthatitispredominantlycomposedofstories.Bearinmindasyoureadthestoriesthattheyareoftenframedinsomewhatextremetermstodrivetheirpointshome.SisterSubhā[§1.6],Kālī[§2.10],Prince

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Dīghāvu[§3.5],andthemonkwhoselimbsarebeingremovedbyasaw[§2.10]wouldnotbeasmemorableiftheirstorieswereframedinmorerealisticterms.

Alsobearinmindthatthereissomeoverlapamongtheprinciples,andthatapassagemayillustratemorethanoneatatime.Thus,forinstance,inthestoryofVen.Isidatta[§2.11],hisanswertoCitta’squestionanalyzesthefetterofself-identityviews,whilehisbehaviorillustratestheprinciplesofmodestyandnon-entanglement.

Themostextensiveoverlapisbetweentheprincipleofdispassionandthatofnotbeingfettered,aspassioninitsvariousformscoversthreeofthetenfettersthatbindapersontotheroundofrebirth.Thusthesectionondispassioncontainspassagesdealingwithhowtoovercomethethree“passionfetters”—sensualpassion,passionforthesenseofformexperiencedinthejhānasofform,andpassionforthesenseofformlessnessexperiencedintheformlessjhānas—whereasthesectiononbeingunfetteredtreatstheremainingsevenfetters.

Forfurtherreading,seetheUdāna—acanonicaltextcomposedofstorieswithcommentsbytheBuddhahimself—whichillustratesalleightoftheprincipleslistedhere.

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TheEightPrinciples

IhaveheardthatatononeoccasiontheBlessedOnewasstayingatVesālī,inthePeakedRoofHallintheGreatForest.

ThenMahāpajāpatiGotamīwenttotheBlessedOneand,onarrival,havingboweddowntohim,stoodtooneside.Asshewasstandingthereshesaidtohim:“Itwouldbegood,venerablesir,iftheBlessedOnewouldteachmetheDhammainbriefsuchthat,havingheardtheDhammafromtheBlessedOne,Imightdwellalone,secluded,heedful,ardent,&resolute.”

“Gotamī,thequalitiesofwhichyoumayknow,‘Thesequalitieslead:topassion,nottodispassion;tobeingfettered,nottobeingunfettered;toaccumulating,nottoshedding;toself-aggrandizement,nottomodesty;todiscontent,nottocontentment;toentanglement,nottoseclusion;tolaziness,nottoarousedpersistence;tobeingburdensome,nottobeingunburdensome’:

Youmaycategoricallyhold,‘ThisisnottheDhamma,thisisnottheVinaya,thisisnottheTeacher’sinstruction.’

“Asforthequalitiesofwhichyoumayknow,‘Thesequalitieslead:todispassion,nottopassion;tobeingunfettered,nottobeingfettered;toshedding,nottoaccumulating;tomodesty,nottoself-aggrandizement;tocontentment,nottodiscontent;toseclusion,nottoentanglement;toarousedpersistence,nottolaziness;

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tobeingunburdensome,nottobeingburdensome’:Youmaycategoricallyhold,‘ThisistheDhamma,thisistheVinaya,thisistheTeacher’sinstruction.’”

ThatiswhattheBlessedOnesaid.Gratified,MahāpajāpatiGotamīdelightedathiswords.—AN8:53

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Dispassion

§1.1IhaveheardthatononeoccasiontheBlessedOnewasstayinginGayā,atGayāHead,with1,000monks.Thereheaddressedthemonks:

“Monks,theAllisaflame.WhatAllisaflame?Theeyeisaflame.Formsareaflame.Consciousnessattheeyeisaflame.Contactattheeyeisaflame.Andwhateverthereisthatarisesindependenceoncontactattheeye—experiencedaspleasure,painorneither-pleasure-nor-pain—thattooisaflame.Aflamewithwhat?Aflamewiththefireofpassion,thefireofaversion,thefireofdelusion.Aflame,Itellyou,withbirth,aging&death,withsorrows,lamentations,pains,distresses,&despairs.

“Theearisaflame.Soundsareaflame….“Thenoseisaflame.Aromasareaflame….“Thetongueisaflame.flavorsareaflame….“Thebodyisaflame.Tactilesensationsareaflame….“Theintellectisaflame.Ideasareaflame.Consciousnessatthe

intellectisaflame.Contactattheintellectisaflame.Andwhateverthereisthatarisesindependenceoncontactattheintellect—experiencedaspleasure,painorneither-pleasure-nor-pain—thattooisaflame.Aflamewithwhat?Aflamewiththefireofpassion,thefireofaversion,thefireofdelusion.Aflame,Isay,withbirth,aging&death,withsorrows,lamentations,pains,distresses,&despairs.

“Seeingthus,theinstructeddiscipleofthenobleonesgrowsdisenchantedwiththeeye,disenchantedwithforms,disenchantedwithconsciousnessattheeye,disenchantedwithcontactattheeye.Andwhateverthereisthatarisesindependenceoncontactattheeye,experiencedaspleasure,painorneither-pleasure-nor-pain:Withthat,too,hegrowsdisenchanted.

“Hegrowsdisenchantedwiththeear….“Hegrowsdisenchantedwiththenose….

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“Hegrowsdisenchantedwiththetongue….“Hegrowsdisenchantedwiththebody….“Hegrowsdisenchantedwiththeintellect,disenchantedwithideas,

disenchantedwithconsciousnessattheintellect,disenchantedwithcontactattheintellect.Andwhateverthereisthatarisesindependenceoncontactattheintellect,experiencedaspleasure,painorneither-pleasure-nor-pain:Hegrowsdisenchantedwiththattoo.Disenchanted,hebecomesdispassionate.Throughdispassion,heisreleased.Withfullrelease,thereistheknowledge,‘Released.’Hediscernsthat‘Birthisdepleted,theholylifefulfilled,thetaskdone.Thereisnothingfurtherforthisworld.’”

ThatiswhattheBlessedOnesaid.Gratified,themonksdelightedathiswords.Andwhilethisexplanationwasbeinggiven,theheartsofthe1,000monks,throughnoclinging/notbeingsustained,werefullyreleasedfromeffluents[āsava].—SN35:28

§1.2“Andhowdoesamonkguardthedoorsofhissenses?Onseeingaformwiththeeye,hedoesnotgraspatanythemeordetailsbywhich—ifheweretodwellwithoutrestraintoverthefacultyoftheeye—evil,unskillfulqualitiessuchasgreedordistressmightassailhim.Onhearingasoundwiththeear…Onsmellinganodorwiththenose…Ontastingaflavorwiththetongue…Ontouchingatactilesensationwiththebody…Oncognizinganideawiththeintellect,hedoesnotgraspatanythemeordetailsbywhich—ifheweretodwellwithoutrestraintoverthefacultyoftheintellect—evil,unskillfulqualitiessuchasgreedordistressmightassailhim.Endowedwiththisnoblerestraintoverthesensefaculties,heisinwardlysensitivetothepleasureofbeingblameless.Thisishowamonkguardsthedoorsofhissenses.”—DN2

§1.3“Supposeadog,overcomewithweakness&hunger,weretocomeacrossaslaughterhouse,andthereadexterousbutcherorbutcher’sapprenticeweretoflinghimachainofbones—thoroughlyscraped,withoutanyflesh,smearedwithblood.Whatdoyouthink:Wouldthedog,gnawingonthatchainofbones—thoroughlyscraped,withoutanyflesh,smearedwithblood—appeaseitsweakness&hunger?”

“No,lord.Andwhyisthat?Becausethechainofbonesisthoroughly9

“No,lord.Andwhyisthat?Becausethechainofbonesisthoroughlyscraped,withoutanyflesh,&smearedwithblood.Thedogwouldgetnothingbutitsshareofweariness&vexation.”

“Inthesameway,householder,adiscipleofthenobleonesconsidersthispoint:‘TheBlessedOnehascomparedsensualitytoachainofbones,ofmuchstress,muchdespair,&greaterdrawbacks.’Seeingthiswithrightdiscernment,asithascometobe,thenavoidingtheequanimitycomingfrommultiplicity,dependentonmultiplicity,hedevelopstheequanimitycomingfromsingleness,dependentonsingleness,1wheresustenance/clingingforthebaitsoftheworldceaseswithouttrace.

“Nowsupposeavulture,akite,orahawk,seizingalumpofflesh,weretotakeoff,andothervultures,kites,orhawks—followingrightafterit—weretotearatitwiththeirbeaks&pullatitwiththeirclaws.Whatdoyouthink:Ifthatvulture,kite,orhawkwerenotquicklytodropthatlumpofflesh,woulditmeetwithdeathfromthatcause,orwithdeath-likepain?”

“Yes,lord.”“Inthesameway,householder,adiscipleofthenobleonesconsiders

thispoint:‘TheBlessedOnehascomparedsensualitytoalumpofflesh,ofmuchstress,muchdespair,&greaterdrawbacks.’Seeingthiswithrightdiscernment,asithascometobe,thenavoidingtheequanimitycomingfrommultiplicity,dependentonmultiplicity,hedevelopstheequanimitycomingfromsingleness,dependentonsingleness,wheresustenance/clingingforthebaitsoftheworldceaseswithouttrace.

“Nowsupposeamanweretocomeagainstthewind,carryingaburninggrasstorch.Whatdoyouthink:Ifhewerenotquicklytodropthatgrasstorch,wouldheburnhishandorhisarmorsomeotherpartofhisbody,sothathewouldmeetwithdeathfromthatcause,orwithdeath-likepain?”

“Yes,lord.”“Inthesameway,householder,adiscipleofthenobleonesconsiders

thispoint:‘TheBlessedOnehascomparedsensualitytoagrasstorch,ofmuchstress,muchdespair,&greaterdrawbacks.’Seeingthiswithrightdiscernment,asithascometobe,thenavoidingtheequanimitycomingfrommultiplicity,dependentonmultiplicity,hedevelopstheequanimitycomingfromsingleness,dependentonsingleness,wheresustenance/clingingforthebaitsoftheworldceaseswithouttrace.

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“Nowsupposetherewereapitofglowingembers,deeperthanaman’sheight,fullofembersthatwereneitherflamingnorsmoking,andamanweretocomealong—lovinglife,hatingdeath,lovingpleasure,abhorringpain—andtwostrongmen,grabbinghimwiththeirarms,weretodraghimtothepitofembers.Whatdoyouthink:Wouldn’tthemantwisthisbodythisway&that?”

“Yes,lord.Andwhyisthat?Becausehewouldrealize,‘IfIfallintothispitofglowingembers,Iwillmeetwithdeathfromthatcause,orwithdeath-likepain.’”

“Inthesameway,householder,adiscipleofthenobleonesconsidersthispoint:‘TheBlessedOnehascomparedsensualitytoapitofglowingembers,ofmuchstress,muchdespair,&greaterdrawbacks.’Seeingthiswithrightdiscernment,asithascometobe,thenavoidingtheequanimitycomingfrommultiplicity,dependentonmultiplicity,hedevelopstheequanimitycomingfromsingleness,dependentonsingleness,wheresustenance/clingingforthebaitsoftheworldceaseswithouttrace.

“Nowsupposeaman,whendreaming,weretoseedelightfulparks,delightfulforests,delightfulstretchesofland,&delightfullakes,andonawakeningweretoseenothing.Inthesameway,householder,adiscipleofthenobleonesconsidersthispoint:‘TheBlessedOnehascomparedsensualitytoadream,ofmuchstress,muchdespair,&greaterdrawbacks.’Seeingthiswithrightdiscernment,asithascometobe,thenavoidingtheequanimitycomingfrommultiplicity,dependentonmultiplicity,hedevelopstheequanimitycomingfromsingleness,dependentonsingleness,wheresustenance/clingingforthebaitsoftheworldceaseswithouttrace.

“Nowsupposeamanhavingborrowedsomegoods—amanlycarriage,finejewels,&earornaments—weretogointothemarketpreceded&surroundedbyhisborrowedgoods,andpeopleseeinghimwouldsay,‘Howwealthythismanis,forthisishowthewealthyenjoytheirpossessions,’buttheactualowners,wherevertheymightseehim,wouldstriphimthen&thereofwhatistheirs.Whatdoyouthink:Wouldthemanjustifiablybeupset?”

“No,lord.Andwhyisthat?Becausetheownersarestrippinghimofwhatistheirs.”

“Inthesameway,householder,adiscipleofthenobleonesconsiders11

“Inthesameway,householder,adiscipleofthenobleonesconsidersthispoint:‘TheBlessedOnehascomparedsensualitytoborrowedgoods,ofmuchstress,muchdespair,&greaterdrawbacks.’Seeingthiswithrightdiscernment,asithascometobe,thenavoidingtheequanimitycomingfrommultiplicity,dependentonmultiplicity,hedevelopstheequanimitycomingfromsingleness,dependentonsingleness,wheresustenance/clingingforthebaitsoftheworldceaseswithouttrace.

“Nowsupposethat,notfarfromavillageortown,therewereadenseforestgrove,andthereinthegrovewasatreewithdeliciousfruit,abundantfruit,butwithnofruitfallentotheground.Amanwouldcomealong,desiringfruit,lookingforfruit,searchingforfruit.Plungingintotheforestgrove,hewouldseethetree…andthethoughtwouldoccurtohim,‘Thisisatreewithdeliciousfruit,abundantfruit,andthereisnofruitfallentotheground,butIknowhowtoclimbatree.Whydon’tIclimbthetree,eatwhatIlike,andfillmyclotheswiththefruit?’So,havingclimbedthetree,hewouldeatwhathelikedandfillhisclotheswiththefruit.Thenasecondmanwouldcomealong,desiringfruit,lookingforfruit,searchingforfruitandcarryingasharpax.Plungingintotheforestgrove,hewouldseethetree…andthethoughtwouldoccurtohim,‘Thisisatreewithdeliciousfruit,abundantfruit,andthereisnofruitfallentotheground,andIdon’tknowhowtoclimbatree.Whydon’tIchopdownthistreeattheroot,eatwhatIlike,andfillmyclotheswiththefruit?’Sohewouldchopthetreeattheroot.Whatdoyouthink:Ifthefirstmanwhoclimbedthetreedidn’tquicklycomedown,wouldn’tthefallingtreecrushhishandorfootorsomeotherpartofhisbody,sothathewouldmeetwithdeathfromthatcause,orwithdeath-likepain?”

“Yes,lord.”“Inthesameway,householder,adiscipleofthenobleonesconsiders

thispoint:‘TheBlessedOnehascomparedsensualitytothefruitsofatree,ofmuchstress,muchdespair,&greaterdrawbacks.’Seeingthiswithrightdiscernment,asithascometobe,thenavoidingtheequanimitycomingfrommultiplicity,dependentonmultiplicity,hedevelopstheequanimitycomingfromsingleness,dependentonsingleness,wheresustenance/clingingforthebaitsoftheworldceaseswithouttrace.”

NOTE : 1 . MN137identifies“equanimitybasedonmultiplicity”as12

NOTE : 1 . MN137identifies“equanimitybasedonmultiplicity”asequanimitywithregardtosights,sounds,smells,tastes,andtactilesensations.Itidentifies“equanimitybasedonsingleness”asthefourformlessattainments.Inthecontextofthissutta,however,theCommentarydefinesequanimitybasedonsinglenessasthefourthjhāna,andthisinterpretationseemscorrect.Towardtheendofthispassage,theequanimitybasedonsinglenessfunctionsasthebasisforthethreeknowledges,afunctionthatisnormallyfilledbythefourthjhāna.

—MN54

§1.4“ThereareintheHimalayas,thekingofmountains,difficult,unevenareaswhereneithermonkeysnorhumanbeingswander.Therearedifficult,unevenareaswheremonkeyswander,butnothumanbeings.Therearelevelstretchesofland,delightful,wherebothmonkeysandhumanbeingswander.Insuchspotshunterssetatartrapinthemonkeys’tracks,inordertocatchsomemonkeys.Thosemonkeyswhoarenotfoolishorcarelessbynature,whentheyseethetartrap,willkeeptheirdistance.Butanymonkeywhoisfoolish&carelessbynaturecomesuptothetartrapandgrabsitwithitspaw,whichthengetsstuckthere.Thinking,‘I’llfreemypaw,’hegrabsitwithhisotherpaw.Thattoogetsstuck.Thinking,‘I’llfreebothofmypaws,’hegrabsitwithhisfoot.Thattoogetsstuck.Thinking,‘I’llfreebothofmypawsandmyfoot,’hegrabsitwithhisotherfoot.Thattoogetsstuck.Thinking,‘I’llfreebothofmypawsandmyfeetaswell,’hegrabsitwithhismouth.Thattoogetsstuck.Sothemonkey,snaredinfiveways,liestherewhimpering,havingfallenonmisfortune,fallenonruin,preytowhateverthehunterwantstodowithhim.Thenthehunter,withoutreleasingthemonkey,skewershimrightthere,pickshimup,andgoesoffashelikes.

“Thisiswhathappenstoanyonewhowandersintowhatisnothisproperrangeandistheterritoryofothers.

“Forthisreason,youshouldnotwanderintowhatisnotyourproperrangeandistheterritoryofothers.Inonewhowandersintowhatisnothisproperrangeandistheterritoryofothers,Māragainsanopening,Māragainsafoothold.Andwhat,foramonk,isnothisproperrangeandistheterritoryofothers?Thefivestringsofsensuality.Whichfive?Formscognizablebytheeye—agreeable,pleasing,charming,endearing,fosteringdesire,enticing.Soundscognizablebytheear…Aromascognizablebythenose…flavorscognizablebythetongue…Tactile

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sensationscognizablebythebody—agreeable,pleasing,charming,endearing,fosteringdesire,enticing.These,foramonk,arenothisproperrangeandaretheterritoryofothers.

“Wander,monks,inyourproperrange,yourownancestralterritory.Inonewhowandersinhisproperrange,hisownancestralterritory,Māragainsnoopening,Māragainsnofoothold.Andwhat,foramonk,ishisproperrange,hisownancestralterritory?Thefourestablishingsofmindfulness.Whichfour?Thereisthecasewhereamonkremainsfocusedonthebodyin&ofitself—ardent,alert,&mindful—puttingasidegreed&distresswithreferencetotheworld.Heremainsfocusedonfeelingsin&ofthemselves…mindin&ofitself…mentalqualitiesin&ofthemselves—ardent,alert,&mindful—puttingasidegreed&distresswithreferencetotheworld.This,foramonk,ishisproperrange,hisownancestralterritory.”—SN47:7

§1.5SisterNandā:

“Sick,putrid,unclean:look,Nanda,atthisphysicalheap.Throughcontemplationofthefoul,developyourmind,makeitone,well-centered.

Asthis[yourbody],sothat.Asthat,sothis.

Itgivesoffafoulstench,thedelightoffools.”

Consideringitthus,untiring,bothday&night,I,withmyowndiscernment

dissectingit,saw.

AndasI,heedful,examineditaptly,

thisbody—asitactuallyis—wasseeninside&out.

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ThenwasIdisenchantedwiththebody&dispassionatewithin:

Heedful,detached,calmedwasI.

Unbound.—Thig5:4

§1.6AsSubhāthenunwasgoingthroughJīvaka’sdelightfulmangogrove,alibertine[agoldsmith’sson]blockedherpath,soshesaidtohim:

‘WhatwronghaveIdoneyouthatyoustandinmyway?It’snotproper,myfriend,thatamanshouldtouchawomangoneforth.IrespecttheMaster’smessage,thetrainingpointedoutbytheonewell-gone.Iampure,withoutblemish:

Whydoyoustandinmyway?You—yourmindagitated,impassioned;I—unagitated,unimpassioned,withamindentirelyfreed:

Whydoyoustandinmyway?’

‘Youareyoung&notbad-looking,whatneeddoyouhaveforgoingforth?Throwoffyourochrerobe—

Come,let’sdelightinthefloweringgrove.Asweetnesstheyexudeeverywhere,thetoweringtreeswiththeirpollen.Thebeginningofspringisapleasantseason—

Come,let’sdelightinthefloweringgrove.Thetreeswiththeirblossomingtipsmoan,asitwere,inthebreeze:Whatdelightwillyouhaveifyouplungeintothegrovealone?Frequentedbyherdsofwildbeasts,disturbedbyelephantsrutting&aroused:youwanttogo

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unaccompaniedintothegreat,lonely,frighteninggrove?Likeadollmadeofgold,youwillgoabout,likeagoddessinthegardensofheaven.Withdelicate,smoothKāsifabrics,youwillshine,Obeautywithoutcompare.Iwouldgladlydoyoureverybiddingifweweretodwellintheglade.Forthereisnocreaturedearertome

thanyou,Onymphwiththelanguidregard.IfyoudoasIask,happy,comeliveinmyhouse.Dwellinginthecalmofapalace,

havewomenwaitonyou,weardelicateKasifabrics,adornyourselfwithgarlands&creams.

Iwillmakeyoumany&variedornamentsofgold,jewels,&pearls.

Climbontoacostlybed,scentedwithsandalwoodcarvings,withawell-washedcoverlet,beautiful,spreadwithawoolenquilt,brandnew.Likeabluelotusrisingfromthewaterwheretheredwellnon-humanbeings,youwillgotooldagewithyourlimbsunseen,ifyoustayasyouareintheholylife.’

‘Whatdoyouassumeofanyessence,hereinthiscemeterygrower,filledwithcorpses,thisbodydestinedtobreakup?Whatdoyouseewhenyoulookatme,

youwhoareoutofyourmind?’

‘Youreyesarelikethoseofafawn,likethoseofaspriteinthemountains.Seeingyoureyes,mysensualdelight

growsallthemore.Liketipstheyare,ofbluelotuses,inyourgoldenface

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—spotless:Seeingyoureyes,mysensualdelight

growsallthemore.Evenifyoushouldgofaraway,Iwillthinkonlyofyourpure,

long-lashedgaze,forthereisnothingdearertomethanyoureyes,Onymphwiththelanguidregard.’

‘Youwanttostrayfromtheroad,youwantthemoonasaplaything,youwanttojumpoverMountSineru,youwhohavedesignsononebornoftheBuddha.Forthereisnothinganywhereatallinthecosmoswithitsgods,thatwouldbeanobjectofpassionforme.Idon’tevenknowwhatthatpassionwouldbe,

forit’sbeenkilled,root&all,bythepath.Likeembersfromapit—scattered,likeabowlofpoison—evaporated,

Idon’tevenseewhatthatpassionwouldbe,forit’sbeenkilled,root&all,bythepath.

Trytoseduceonewhohasn’treflectedonthis,orwhohasnotfollowedtheMaster’steaching.Buttryitwiththisonewhoknows

andyousuffer.Forinthemidstofpraise&blame,

pleasure&pain,mymindfulnessstandsfirm.Knowingtheunattractiveness

ofthingscompounded,mymindcleavestonothingatall.Iamafolloweroftheonewell-gone,ridingthevehicleoftheeightfoldway:Myarrowremoved,effluent-free,Idelight,havinggonetoanemptydwelling.ForIhaveseenwell-paintedpuppets,hitchedupwithsticks&strings,madetodanceinvariousways.

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Whenthesticks&stringsareremoved,thrownaway,scattered,shredded,smashedintopieces,nottobefound,

inwhatwillthemindtheremakeitshome?Thisbodyofmine,whichisjustlikethat,whendevoidofdhammasdoesn’tfunction.When,devoidofdhammas,itdoesn’tfunction,

inwhatwillthemindtheremakeitshome?Likeamuralyou’veseen,paintedonawall,smearedwithyelloworpiment,thereyourvisionhasbeendistorted,meaninglessyourhumanperception.Likeanevaporatedmirage,likeatreeofgoldinadream,likeamagicshowinthemidstofacrowd—

yourunblindafterwhatisunreal.Resemblingaballofsealingwax,setinahollow,withabubbleinthemiddleandbathedwithtears,eyesecretionsareborntheretoo:Thepartsoftheeyearerolledalltogetherinvariousways.’

Pluckingoutherlovelyeye,withmindunattachedshefeltnoregret.‘Here,takethiseye.It’syours.’Straightawayshegaveittohim.Straightawayhispassionfadedrightthere,andhebeggedherforgiveness.‘Bewell,followeroftheholylife.

Thissortofthingwon’thappenagain.

Harmingapersonlikeyouislikeembracingablazingfire.It’sasifIhaveseizedapoisonoussnake.Somayyoubewell.Forgiveme.’

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Andreleasedfromthere,thenunwenttotheexcellentBuddha’spresence.Whenshesawthemarkofhisexcellentmerit,

hereyebecameasitwasbefore.—Thig14

§1.7NowatthattimeVen.Anuruddha,goingthroughtheKosalancountrysideonhiswaytoSāvatthī,arrivedintheeveningatacertainvillage.Andatthattimearesthousehadbeensetupbyawomaninthatvillage.SoVen.Anuruddhawenttothewomanand,onarrival,saidtoher,“Ifitisnoinconvenienceforyou,sister,Iwillstayforonenightintheresthouse.”

“Youarewelcometostay,venerablesir.”Thenothertravelerswenttothatwomanand,onarrival,said,“Ifit

isnoinconvenienceforyou,lady,wewillstayforonenightintheresthouse.”

“Thismasterhasarrivedfirst.Ifhegiveshispermission,youmaystay.”

SothetravelerswenttoVen.Anuruddhaandonarrivalsaidtohim,“Ifitisnoinconvenienceforyou,venerablesir,wewillstayforonenightintheresthouse.”

“Youarewelcometostay,friends.”NowitsohappenedthatthewomanhadfalleninlovewithVen.

Anuruddhaatfirstsight,soshewenttohimandsaid,“Themasterwillnotbecomfortable,crowdedwiththesepeople.ItwouldbegoodifIweretoprepareabedinsideforthemaster.”

Ven.Anuruddhaconsentedbyremainingsilent.Thenthewoman,havingherselfpreparedabedinsideforVen.

Anuruddha,havingputonherjewelryandscentedherselfwithperfumes,wenttohimandsaid,“Master,youarebeautiful,good-looking,andappealing.I,too,ambeautiful,good-looking,&appealing.ItwouldbegoodifIweretobeyourwife.”

Whenthiswassaid,Ven.Anuruddharemainedsilent.Soasecondtime…Athirdtimeshesaidtohim,“Master,youarebeautiful,good-looking,&appealing.Itooambeautiful,good-looking,&appealing.Pleasetakemetogetherwithallmywealth.”

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Athirdtime,Ven.Anuruddharemainedsilent.Sothewoman,havingslippedoffheruppercloak,paradedup&downinfrontofhim,stood,satdown,&thenlaydownrightinfrontofhim.ButVen.Anuruddha,keepingcontrolofhisfaculties,didn’tasmuchasglanceatherorsayevenaword.

Thenthethoughtoccurredtoher:“Isn’titamazing!Isn’titastounding!Manymensendformeatapriceof100oreven1,000(anight),butthiscontemplative,evenwhenImyselfbeghim,doesn’twanttotakemetogetherwithallofmywealth!”So,puttingheruppercloakbackonandbowingherheadathisfeet,shesaidtohim:“Venerablesir,atransgressionhasovercomemeinthatIwassofoolish,somuddle-headed,&sounskillfulastoactinsuchaway.Pleaseacceptthisconfessionofmytransgressionassuch,sothatImayrestrainmyselfinthefuture.”

“Yes,sister,atransgressionovercameyouinthatyouweresofoolish,somuddle-headed,&sounskillfulastoactinsuchaway.ButbecauseyouseeyourtransgressionassuchandmakeamendsinaccordancewiththeDhamma,weacceptyourconfession.ForitisacauseofgrowthintheDhamma&Vinayaofthenobleoneswhen,seeingatransgressionassuch,onemakesamendsinaccordancewiththeDhammaandexercisesrestraintinthefuture.”

Then,whenthenighthadpassed,thewoman,withherownhand,served&satisfiedVen.Anuruddhawithexcellentstapleandnon-staplefood.WhenVen.Anuruddhahadeaten&removedhishandfromhisbowl,shesattooneside.Asshewassittingthere,Ven.Anuruddhainstructed,urged,roused,&encouragedherwithatalkonDhamma.Thenthewoman,havingbeeninstructed,urged,roused,&encouragedbyVen.AnuruddhawithatalkonDhamma,saidtohim,“Magnificent,venerablesir!Magnificent!Justasifheweretoplaceuprightwhathadbeenoverturned,weretorevealwhatwashidden,weretoshowthewaytoonewhowaslost,orweretoholdupalampinthedarksothatthosewitheyescouldseeshapes,inthesamewayVen.Anuruddhahas—throughmanylinesofreasoning—madetheDhammaclear.IgototheBlessedOneforrefuge,totheDhamma,andtotheCommunityofmonks.Maythemasterremembermeasalayfollowerwhohasgoneforrefugefromthisdayforwardforlife.”—Pācittiya6

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§1.8“Quitesecludedfromsensuality,secludedfromunskillfulqualities,heentersandremainsinthefirstjhāna:raptureandpleasurebornofseclusion,accompaniedbydirectedthought&evaluation.Hepermeatesandpervades,suffusesandfillsthisverybodywiththerapture&pleasurebornfromseclusion.Justasifaskilledbathmanorbathman’sapprenticewouldpourbathpowderintoabrassbasinandkneadittogether,sprinklingitagainandagainwithwater,sothathisballofbathpowder—saturated,moisture-laden,permeatedwithinandwithout—wouldneverthelessnotdrip;evenso,themonkpermeates…thisverybodywiththerapture&pleasurebornofseclusion.Thereisnothingofhisentirebodyunpervadedbyrapture&pleasurebornofseclusion.Thisisafruitofthecontemplativelife,visiblehereandnow,moreexcellentthanthepreviousonesandmoresublime.

“Furthermore,withthestillingofdirectedthoughtsandevaluations,heentersandremainsinthesecondjhāna:raptureandpleasurebornofconcentration,singlenessofawarenessfreefromdirectedthought&evaluation—internalassurance.Hepermeatesandpervades,suffusesandfillsthisverybodywiththerapture&pleasurebornofconcentration.Justlikealakewithspring-waterwellingupfromwithin,havingnoinflowfromtheeast,west,north,orsouth,andwiththeskiessupplyingabundantshowerstimeandagain,sothatthecoolfountofwaterwellingupfromwithinthelakewouldpermeateandpervade,suffuseandfillitwithcoolwaters,therebeingnopartofthelakeunpervadedbythecoolwaters;evenso,themonkpermeates…thisverybodywiththerapture&pleasurebornofconcentration.Thereisnothingofhisentirebodyunpervadedbyrapture&pleasurebornofconcentration.This,too,isafruitofthecontemplativelife,visiblehereandnow,moreexcellentthanthepreviousonesandmoresublime.

“Andfurthermore,withthefadingofrapture,heremainsequanimous,mindful,&alert,andsensespleasurewiththebody.Heentersandremainsinthethirdjhāna,ofwhichthenobleonesdeclare,‘Equanimous&mindful,hehasapleasantabiding.’Hepermeatesandpervades,suffusesandfillsthisverybodywiththepleasuredivestedofrapture.Justasinalotuspond,someofthelotuses,bornandgrowinginthewater,stayimmersedinthewaterandflourishwithoutstandingupoutofthewater,sothattheyarepermeatedandpervaded,suffusedandfilledwithcoolwaterfromtheirrootstotheirtips,andnothingofthoselotuseswouldbeunpervadedwithcoolwater;evenso,themonk

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permeates…thisverybodywiththepleasuredivestedofrapture.Thereisnothingofhisentirebodyunpervadedwithpleasuredivestedofrapture.This,too,isafruitofthecontemplativelife,visiblehereandnow,moreexcellentthanthepreviousonesandmoresublime.

“Andfurthermore,withtheabandoningofpleasureandpain—aswiththeearlierdisappearanceofjoysanddistresses—heentersandremainsinthefourthjhāna:purityofequanimity&mindfulness,neither-pleasure-nor-pain.Hesits,permeatingthebodywithapure,brightawareness.Justasifamanweresittingcoveredfromheadtofootwithawhiteclothsothattherewouldbenopartofhisbodytowhichthewhiteclothdidnotextend;evenso,themonksits,permeatingthebodywithapure,brightawareness.Thereisnothingofhisentirebodyunpervadedbypure,brightawareness.This,too,greatking,isafruitofthecontemplativelife,visiblehereandnow,moreexcellentthanthepreviousonesandmoresublime.”—DN2

§1.9“‘Itellyou,theendingoftheeffluentsdependsonthefirstjhāna.’Thusithasbeensaid.Inreferencetowhatwasitsaid?…Supposethatanarcherorarcher’sapprenticeweretopracticeonastrawmanormoundofclay,sothatafterawhilehewouldbecomeabletoshootlongdistances,tofireaccurateshotsinrapidsuccession,andtopiercegreatmasses.Inthesameway,thereisthecasewhereamonk…enters&remainsinthefirstjhāna:rapture&pleasurebornofseclusion,accompaniedbydirectedthought&evaluation.Heregardswhateverphenomenatherethatareconnectedwithform,feeling,perception,fabrications,&consciousness,asinconstant,stressful,adisease,acancer,anarrow,painful,anaffliction,alien,adisintegration,anemptiness,not-self.Heturnshismindawayfromthosephenomena,andhavingdoneso,inclineshismindtothepropertyofdeathlessness:‘Thisispeace,thisisexquisite—thepacificationofallfabrications;therelinquishingofallacquisitions;theendingofcraving;dispassion;cessation;Unbinding.’

“Stayingrightthere,hereachestheendingoftheeffluents.Or,ifnot,thenthroughthisveryDhamma-passion,thisDhamma-delight,andthroughthetotalwastingawayofthefivelowerfetters[see§2.1]—heisduetobereborn(inthePureAbodes),theretobetotallyunbound,neveragaintoreturnfromthatworld.

“‘Itellyou,theendingoftheeffluentsdependsonthefirstjhāna.’22

“‘Itellyou,theendingoftheeffluentsdependsonthefirstjhāna.’Thusitwassaid,andinreferencetothiswasitsaid.

[Similarlywiththeotherlevelsofjhānaupthroughthesphereofnothingness.]

“Thus,asfarastheperception-attainmentsgo,thatisasfarasgnosis-penetrationgoes.Asforthesetwospheres—theattainmentofthesphereofneitherperceptionnornon-perception&theattainmentofthecessationoffeeling&perception—Itellyouthattheyaretoberightlyexplainedbythosemonkswhoaremeditators,skilledinattaining,skilledinattaining&emerging,whohaveattained&emergedindependenceonthem.”—AN9:36

§1.10“[Onattainingthefourthlevelofjhāna]thereremainsonlyequanimity:pure&bright,pliant,malleable&luminous.Justasifaskilledgoldsmithorgoldsmith’sapprenticeweretoprepareafurnace,heatupacrucible,and,takinggoldwithapairoftongs,placeitinthecrucible.Hewouldblowonitperiodically,sprinklewateronitperiodically,examineitperiodically,sothatthegoldwouldbecomerefined,well-refined,thoroughlyrefined,flawless,freefromdross,pliant,malleable&luminous.Thenwhateversortofornamenthehadinmind—whetherabelt,anearring,anecklace,oragoldchain—itwouldservehispurpose.Inthesameway,thereremainsonlyequanimity:pure&bright,pliant,malleable&luminous.He[themeditator]discernsthat‘IfIweretodirectequanimityaspure&brightasthistowardthedimensionoftheinfinitudeofspace,Iwoulddevelopthemindalongthoselines,andthusthisequanimityofmine—thussupported,thussustained—wouldlastforalongtime.[Similarlywiththeremainingformlessstates.]’

“Hediscernsthat‘IfIweretodirectequanimityaspure&brightasthistowardthedimensionoftheinfinitudeofspaceandtodevelopthemindalongthoselines,thatwouldbefabricated.’[Similarlywiththeremainingformlessstates.]Heneitherfabricatesnorwillsforthesakeofbecomingorun-becoming.Thisbeingthecase,heisnotsustainedbyanythingintheworld/doesnotclingtoanythingintheworld.Unsustained,heisnotagitated.Unagitated,heistotallyunboundrightwithin.Hediscernsthat‘Birthisended,theholylifefulfilled,thetaskdone.Thereisnothingfurtherforthisworld.’”—MN140

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BeingUnfettered

§2.1“Therearethesetenfetters.Whichten?fivelowerfetters&fivehigherfetters.Andwhicharethefivelowerfetters?Self-identityviews,uncertainty,graspingathabits&practices,sensualpassion,andillwill.Thesearethefivelowerfetters.Andwhicharethefivehigherfetters?Passionforform,passionforwhatisformless,conceit,restlessness,andignorance.Thesearethefivehigherfetters.Andthesearethetenfetters.”—AN10:13

§2.2“Thereareinthiscommunityofmonks,monkswho,withthetotalendingof[thefirst]threeFetters,arestream-winners,steadfast,neveragaindestinedforstatesofwoe,headedforself-awakening….

“Thereare…monkswho,withthetotalendingof[thefirst]threefettersandthethinningoutofpassion,aversion,&delusion,areonce-returners.Afterreturningonlyoncetothisworldtheywillputanendtostress….

“Thereare…monkswho,withthetotalendingofthefirstfiveFetters,areduetobereborn(inthePureAbodes),theretobetotallyunbound,neveragaintoreturnfromthatworld….

“Thereare…monkswhoarearahants,whoseeffluentsareended,whohavereachedfulfillment,donethetask,laiddowntheburden,attainedthetruegoal,totallydestroyedthefetterofbecoming,andwhoarereleasedthroughrightgnosis.”—MN118

§2.3“Andwhataretheeffluentsthataretobeabandonedbyseeing?Thereisthecasewhereanuninstructed,run-of-the-millperson…doesnotdiscernwhatideasarefitforattention,orwhatideasareunfitforattention.Thisbeingso,hedoesnotattendtoideasfitforattention,andattends(instead)toideasunfitforattention.Andwhataretheideasunfit

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forattentionthatheattendsto?Whateverideassuchthat,whenheattendstothem,theunariseneffluentofsensualityarises,andtheariseneffluentofsensualityincreases;theunariseneffluentofbecoming…theunariseneffluentofignorancearises,andtheariseneffluentofignoranceincreases….Thisishowheattendsinappropriately:‘WasIinthepast?WasInotinthepast?WhatwasIinthepast?HowwasIinthepast?Havingbeenwhat,whatwasIinthepast?ShallIbeinthefuture?ShallInotbeinthefuture?WhatshallIbeinthefuture?HowshallIbeinthefuture?Havingbeenwhat,whatshallIbeinthefuture?’Orelseheisinwardlyperplexedabouttheimmediatepresent:‘AmI?AmInot?WhatamI?HowamI?Wherehasthisbeingcomefrom?Whereisitbound?’

“Asheattendsinappropriatelyinthisway,oneofsixkindsofviewarisesinhim:TheviewIhaveaselfarisesinhimastrue&established,ortheviewIhavenoself…ortheviewItispreciselybymeansofselfthatIperceiveself…ortheviewItispreciselybymeansofselfthatIperceivenot-self…ortheviewItispreciselybymeansofnot-selfthatIperceiveselfarisesinhimastrue&established,orelsehehasaviewlikethis:Thisveryselfofmine—theknowerthatissensitivehere&theretotheripeningofgood&badactions—istheselfofminethatisconstant,everlasting,eternal,notsubjecttochange,andwillendureaslongaseternity.Thisiscalledathicketofviews,awildernessofviews,acontortionofviews,awrithingofviews,afetterofviews.Boundbyafetterofviews,theuninstructedrun-of-the-millpersonisnotfreedfrombirth,aging,&death,fromsorrow,lamentation,pain,distress,&despair.Heisnotfreed,Itellyou,fromstress.

“Thewell-instructeddiscipleofthenobleones…discernswhatideasarefitforattention,andwhatideasareunfitforattention.Thisbeingso,hedoesnotattendtoideasunfitforattention,andattends(instead)toideasfitforattention….Andwhataretheideasfitforattentionthatheattendsto?Whateverideassuchthat,whenheattendstothem,theunariseneffluentofsensualitydoesnotarise,andtheariseneffluentofsensualityisabandoned;theunariseneffluentofbecoming…theunariseneffluentofignorancedoesnotarise,andtheariseneffluentofignoranceisabandoned….Heattendsappropriately,Thisisstress…Thisistheoriginationofstress…Thisisthecessationofstress…Thisisthewayleadingtothecessationofstress.Asheattendsappropriatelyinthisway,

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threefettersareabandonedinhim:identity-view,uncertainty,andgraspingathabits&practices.Thesearecalledtheeffluentsthataretobeabandonedbyseeing.”—MN2

§2.4“Thereisthecasewhereanuninstructed,run-of-the-millperson…assumesformtobetheself.Thatassumptionisafabrication.Nowwhatisthecause,whatistheorigination,whatisthebirth,whatisthecoming-into-existenceofthatfabrication?Toanuninstructed,run-of-the-millperson,touchedbythatwhichisfeltbornofcontactwithignorance,cravingarises.Thatfabricationisbornofthat.Andthatfabricationisinconstant,fabricated,dependentlyco-arisen.Thatcraving…Thatfeeling…Thatcontact…Thatignoranceisinconstant,fabricated,dependentlyco-arisen.Itisbyknowing&seeinginthiswaythatonewithoutdelayputsanendtotheeffluents.

“Orhedoesn’tassumeformtobetheself,butheassumestheselfaspossessingform…formasintheself…theselfasinform.

“Nowthatassumptionisafabrication.Whatisthecause…ofthatfabrication?Toanuninstructed,run-of-the-millperson,touchedbythatwhichiffeltbornofcontactwithignorance,cravingarises.Thatfabricationisbornofthat.Andthatfabricationisinconstant,fabricated,dependentlyco-arisen.Thatcraving…Thatfeeling…Thatcontact…Thatignoranceisinconstant,fabricated,dependentlyco-arisen.Itisbyknowing&seeinginthiswaythatonewithoutdelayputsanendtotheeffluents.

[Similarlywithfeeling,perception,fabrications,&consciousness.]“Or…hemayhaveaviewsuchasthis:“Thisselfisthesameasthe

cosmos.ThisIwillbeafterdeath,constant,lasting,eternal,notsubjecttochange.”Thiseternalistviewisafabrication….Or…hemayhaveaviewsuchasthis:“Iwouldnotbe,neitherwouldtherebewhatismine.Iwillnotbe,neitherwilltherebewhatismine.”Thisannihilationistviewisafabrication….Or…hemaybedoubtful&uncertain,havingcometonoconclusionwithregardtothetrueDhamma.Thatdoubt,uncertainty,&coming-to-no-conclusionisafabrication.

“Whatisthecause…ofthatfabrication?Toanuninstructed,run-of-the-millperson,touchedbythatwhichisfeltbornofcontactwithignorance,cravingarises.Thatfabricationisbornofthat.Andthatfabricationisinconstant,fabricated,dependentlyco-arisen.That

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craving…Thatfeeling…Thatcontact…Thatignoranceisinconstant,fabricated,dependentlyco-arisen.Itisbyknowing&seeinginthiswaythatonewithoutdelayputsanendtotheeffluents.”—SN22:81

§2.5“Imagineabowlofwatermixedwithlac,yelloworpiment,indigo,orcrimson,suchthatamanwithgoodeyesightexaminingthereflectionofhisfaceinitwouldnotbeabletoknoworseehisfaceasitactuallyis.Inthesameway,whenoneremainswithawarenesspossessedbysensualpassion,overcomewithsensualpassion,andneitherknowsnorseestheescape,asithascometobe,fromsensualpassiononceithasarisen,thenoneneitherknowsnorseeswhatisforone’sownbenefit,orforthebenefitofothers,orforthebenefitofboth….

“Nowimagineabowlofwaterheatedonafire,boiling&bubblingover,suchthatamanwithgoodeyesightexaminingthereflectionofhisfaceinitwouldnotbeabletoknoworseehisfaceasitactuallyis.Inthesameway,whenoneremainswithawarenesspossessedbyillwill,overcomewithillwill,andneitherknowsnorseestheescape,asithascometobe,fromillwillonceithasarisen,thenoneneitherknowsnorseeswhatisforone’sownbenefit,orforthebenefitofothers,orforthebenefitofboth….

“Nowimagineabowlofwatercoveredwithalgae&slime,suchthatamanwithgoodeyesightexaminingthereflectionofhisfaceinitwouldnotbeabletoknoworseehisfaceasitactuallyis.Inthesameway,whenoneremainswithawarenesspossessedbysloth&drowsiness,overcomewithsloth&drowsiness,andneitherknowsnorseestheescape,asithascometobe,fromsloth&drowsinessonceithasarisen,thenoneneitherknowsnorseeswhatisforone’sownbenefit,orforthebenefitofothers,orforthebenefitofboth….

“Nowimagineabowlofwaterruffledbythewind,disturbed,&coveredwithwaves,suchthatamanwithgoodeyesightexaminingthereflectionofhisfaceinitwouldnotbeabletoknoworseehisfaceasitactuallyis.Inthesameway,whenoneremainswithawarenesspossessedbyrestlessness&anxiety,overcomewithrestlessness&anxiety,andneitherknowsnorseestheescape,asithascometobe,fromrestlessness&anxietyonceithasarisen,thenoneneitherknowsnorseeswhatisforone’sownbenefit,orforthebenefitofothers,orforthebenefitofboth….

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“Nowimagineabowlofwaterstirredup,turbid,muddied,&leftinthedark,suchthatamanwithgoodeyesightexaminingthereflectionofhisfaceinitwouldnotbeabletoknoworseehisfaceasitactuallyis.Inthesameway,whenoneremainswithawarenesspossessedbyuncertainty,overcomewithuncertainty,andneitherknowsnorseestheescape,asithascometobe,fromuncertaintyonceithasarisen,thenoneneitherknowsnorseeswhatisforone’sownbenefit,orforthebenefitofothers,orforthebenefitofboth.”—SN46:55

§2.6“Supposethataman,takingaloan,investsitinhisbusinessaffairs.Hisbusinessaffairssucceed.Herepayshisolddebtsandthereisextraleftoverformaintaininghiswife.Thethoughtwouldoccurtohim,‘Before,takingaloan,Iinvesteditinmybusinessaffairs.Nowmybusinessaffairshavesucceeded.Ihaverepaidmyolddebtsandthereisextraleftoverformaintainingmywife.’Becauseofthathewouldexperiencejoy&happiness.

“Nowsupposethatamanfallssick—inpain&seriouslyill.Hedoesnotenjoyhismeals,andthereisnostrengthinhisbody.Astimepasses,heeventuallyrecoversfromthatsickness.Heenjoyshismealsandthereisstrengthinhisbody.Thethoughtwouldoccurtohim,‘Before,Iwassick….NowIamrecoveredfromthatsickness.Ienjoymymealsandthereisstrengthinmybody.’Becauseofthathewouldexperiencejoy&happiness.

“Nowsupposethatamanisboundinprison.Astimepasses,heeventuallyisreleasedfromthatbondage,safe&sound,withnolossofproperty.Thethoughtwouldoccurtohim,‘Before,Iwasboundinprison.NowIamreleasedfromthatbondage,safe&sound,withnolossofmyproperty.’Becauseofthathewouldexperiencejoy&happiness.

“Nowsupposethatamanisaslave,subjecttoothers,notsubjecttohimself,unabletogowherehelikes.Astimepasses,heeventuallyisreleasedfromthatslavery,subjecttohimself,notsubjecttoothers,freed,abletogowherehelikes.Thethoughtwouldoccurtohim,‘Before,Iwasaslave….NowIamreleasedfromthatslavery,subjecttomyself,notsubjecttoothers,freed,abletogowhereIlike.’Becauseofthathewouldexperiencejoy&happiness.

“Nowsupposethataman,carryingmoney&goods,istravelingbya28

“Nowsupposethataman,carryingmoney&goods,istravelingbyaroadthroughdesolatecountry.Astimepasses,heeventuallyemergesfromthatdesolatecountry,safe&sound,withnolossofproperty.Thethoughtwouldoccurtohim,‘Before,carryingmoney&goods,Iwastravelingbyaroadthroughdesolatecountry.NowIhaveemergedfromthatdesolatecountry,safe&sound,withnolossofmyproperty.’Becauseofthathewouldexperiencejoy&happiness.

“Inthesameway,whenthesefivehindrancesarenotabandonedinhimself,themonkregardsitasadebt,asickness,aprison,slavery,aroadthroughdesolatecountry.Butwhenthesefivehindrancesareabandonedinhimself,heregardsitasunindebtedness,goodhealth,releasefromprison,freedom,aplaceofsecurity.”—MN39

§2.7Puṇṇikā:

I’mawater-carrier,cold,alwaysgoingdowntothewaterfromfearofmymistresses’beatings,harassedbytheiranger&words.Butyou,brāhman,

whatdoyoufearthatyou’realwaysgoingdowntothewaterwithshiveringlimbs,feelinggreatcold?

TheBrāhman:

Punnika,surelyyouknow.You’reaskingonedoingskillfulkamma&wardingoffevil.Whoever,youngorold,doesevilkammais,throughwaterablution,fromevilkammasetfree.

Puṇṇikā:

Whotaughtyouthis—theignoranttotheignorant—‘One,throughwaterablution,isfromevilkammasetfree?’Inthatcase,they’dallgotoheaven:

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allthefrogs,turtles,serpents,crocodiles,&anythingelsethatlivesinthewater.

Sheep-butchers,pork-butchers,fishermen,trappers,thieves,executioners,&anyotherevildoers,would,throughwaterablution,befromevilkammasetfree.Iftheseriverscouldcarryofftheevilkammayou’vedoneinthepast,they’dcarryoffyourmeritaswell,andthenyou’dbe

completelyleftout.Whateveritisthatyoufear,thatyou’realwaysgoingdowntothewater,

don’tdoit.Don’tletthecoldhurtyourskin.”

TheBrāhman:

I’vebeenfollowingthemiserablepath,goodlady,andnowyou’vebroughtme

backtothenoble.Igiveyouthisrobeforwater-ablution.

Puṇṇikā:

Lettherobebeyours.Idon’tneedit.Ifyou’reafraidofpain,ifyoudislikepain,thendon’tdoanyevilkamma,inopen,insecret.Butifyoudoorwilldoanyevilkamma,you’llgainnofreedomfrompain,evenifyouflyup&hurryaway.Ifyou’reafraidofpain,ifyoudislikepain,gototheAwakenedOneforrefuge,gototheDhamma&Saṅgha.

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Takeontheprecepts:Thatwillleadtoyourliberation.—Thig12

§2.8“Theseseventhings—pleasingtoanenemy,bringingaboutanenemy’saim—cometoamanorwomanwhoisangry.Whichseven?

“Thereisthecasewhereanenemywishesofanenemy,‘O,maythispersonbeugly!’Whyisthat?Anenemyisnotpleasedwithanenemy’sgoodlooks.Now,whenapersonisangry—overcomewithanger,oppressedwithanger—theneventhoughhemaybewell-bathed,well-anointed,dressedinwhiteclothes,hishair&beardneatlytrimmed,heisuglynevertheless,allbecauseheisovercomewithanger.Thisisthefirstthingpleasingtoanenemy,bringingaboutanenemy’saim,thatcomestoamanorwomanwhoisangry.

“Furthermore,anenemywishesofanenemy,‘O,maythispersonsleepbadly!’Whyisthat?Anenemyisnotpleasedwithanenemy’srestfulsleep.Now,whenapersonisangry—overcomewithanger,oppressedwithanger—theneventhoughhesleepsonabedspreadwithawhiteblanket,spreadwithawoolencoverlet,spreadwithaflower-embroideredbedspread,coveredwitharugofdeerskins,withacanopyoverhead,oronasofawithredcushionsateitherend,hesleepsbadlynevertheless,allbecauseheisovercomewithanger.Thisisthesecondthingpleasingtoanenemy,bringingaboutanenemy’saim,thatcomestoamanorwomanwhoisangry.

“Furthermore,anenemywishesofanenemy,‘O,maythispersonnotprofit!’Whyisthat?Anenemyisnotpleasedwithanenemy’sprofits.Now,whenapersonisangry—overcomewithanger,oppressedwithanger—thenevenwhenhesuffersaloss,hethinks,‘I’vegainedaprofit’;andevenwhenhegainsaprofit,hethinks,‘I’vesufferedaloss.’Whenhehasgrabbedholdoftheseideasthatworkinmutualopposition(tothetruth),theyleadtohislong-termsuffering&loss,allbecauseheisovercomewithanger.Thisisthethirdthingpleasingtoanenemy,bringingaboutanenemy’saim,thatcomestoamanorwomanwhoisangry.

“Furthermore,anenemywishesofanenemy,‘O,maythispersonnothaveanywealth!’Whyisthat?Anenemyisnotpleasedwithanenemy’swealth.Now,whenapersonisangry—overcomewithanger,oppressedwithanger—thenwhateverhiswealth,earnedthroughhisefforts&

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enterprise,amassedthroughthestrengthofhisarm,andpiledupthroughthesweatofhisbrow—righteouswealthrighteouslygained—thekingordersitsenttotheroyaltreasury[inpaymentoffinesleviedforhisbehavior]allbecauseheisovercomewithanger.Thisisthefourththingpleasingtoanenemy,bringingaboutanenemy’saim,thatcomestoamanorwomanwhoisangry.

“Furthermore,anenemywishesofanenemy,‘O,maythispersonnothaveanyreputation!’Whyisthat?Anenemyisnotpleasedwithanenemy’sreputation.Now,whenapersonisangry—overcomewithanger,oppressedwithanger—whateverreputationhehasgainedfrombeingheedful,itfallsaway,allbecauseheisovercomewithanger.Thisisthefifththingpleasingtoanenemy,bringingaboutanenemy’saim,thatcomestoamanorwomanwhoisangry.

“Furthermore,anenemywishesofanenemy,‘O,maythispersonnothaveanyfriends!’Whyisthat?Anenemyisnotpleasedwithanenemy’shavingfriends.Now,whenapersonisangry—overcomewithanger,oppressedwithanger—hisfriends,companions,&relativeswillavoidhimfromafar,allbecauseheisovercomewithanger.Thisisthesixththingpleasingtoanenemy,bringingaboutanenemy’saim,thatcomestoamanorwomanwhoisangry.

“Furthermore,anenemywishesofanenemy,‘O,maythisperson,onthebreak-upofthebody,afterdeath,reappearinaplaneofdeprivation,abadbourn,alowerrealm,hell!’Whyisthat?Anenemyisnotpleasedwithanenemy’sgoingtoheaven.Now,whenapersonisangry—overcomewithanger,oppressedwithanger—heengagesinmisconductwiththebody,misconductwithspeech,misconductwiththemind.Havingengagedinmisconductwiththebody,misconductwithspeech,misconductwiththemind,then—onthebreak-upofthebody,afterdeath—hereappearsinaplaneofdeprivation,abadbourn,alowerrealm,hell,allbecausehewasovercomewithanger.Thisisthesevenththingpleasingtoanenemy,bringingaboutanenemy’saim,thatcomestoamanorwomanwhoisangry.

“Thesearetheseventhings—pleasingtoanenemy,bringingaboutanenemy’saim—thatcometoamanorwomanwhoisangry.”

Anangrypersonisugly&sleepspoorly.Gainingaprofit,heturnsitintoaloss,havingdonedamagewithword&deed.

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Apersonoverwhelmedwithangerdestroyshiswealth.

Maddenedwithanger,hedestroyshisstatus.

Relatives,friends,&colleaguesavoidhim.Angerbringsloss.Angerinflamesthemind.

Hedoesn’trealizethathisdangerisbornfromwithin.Anangrypersondoesn’tknow

hisownbenefit.Anangrypersondoesn’tsee

theDhamma.Amanconqueredbyangerisinamassofdarkness.Hetakespleasureinbaddeedsasiftheyweregood,butlater,whenhisangerisgone,hesuffersasifburnedwithfire.Heisspoiled,blottedout,likefireenvelopedinsmoke.

Whenangerspreads,whenamanbecomesangry,hehasnoshame,nofearofevil,isnotrespectfulinspeech.Forapersonovercomewithanger,nothinggiveslight.

I’lllistthedeedsthatbringremorse,thatarefarfromtheteachings.

Listen!Anangryperson

killshisfather,killshismother,killsbrāhmans&peoplerun-of-the-mill.

It’sbecauseofamother’sdevotionthatoneseestheworld,

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yetanangryrun-of-the-millpersoncankillthisgiveroflife.

Likeoneself,allbeingsholdthemselvesmostdear,yetanangryperson,deranged,cankillhimselfinmanyways:withasword,takingpoison,hanginghimselfbyaropeinamountainglen.

Doingthesedeedsthatkillbeingsanddoviolencetohimself,theangrypersondoesn’trealizethathe’sruined.ThissnareofMāra,intheformofanger,dwellinginthecaveoftheheart:cutitoutwithself-control,discernment,persistence,rightview.Thewisemanwouldcutouteach&everyformofunskillfulness.

Trainyourselves:‘Maywenotbeblottedout.’

Freefromanger&untroubled,freefromgreed,withoutlonging,tamed,yourangerabandoned,

effluent-free,youwillbeunbound.—AN7:60

§2.9IhaveheardthatononeoccasiontheBlessedOnewasstayingnearRājagahaintheBambooGrove,theSquirrels’Sanctuary.ThenthebrāhmanAkkosaka[“Insulter”]BhāradvājaheardthatabrāhmanoftheBhāradvājaclanhadgoneforthfromthehomelifeintohomelessnessinthepresenceoftheBlessedOne.Angered&displeased,hewenttotheBlessedOneand,onarrival,insulted&cursedhimwithrude,harshwords.

Whenthiswassaid,theBlessedOnesaidtohim:“Whatdoyouthink,brāhman:Dofriends&colleagues,relatives&kinsmencometoyouasguests?”

34

“Yes,MasterGotama,sometimesfriends&colleagues,relatives&kinsmencometomeasguests.”

“Andwhatdoyouthink:Doyouservethemwithstaple&non-staplefoods&delicacies?”

“Yes,sometimesIservethemwithstaple&non-staplefoods&delicacies.”

“Andiftheydon’tacceptthem,towhomdothosefoodsbelong?”“Iftheydon’tacceptthem,MasterGotama,thosefoodsareallmine.”“Inthesameway,brāhman,thatwithwhichyouhaveinsultedme,

whoisnotinsulting;thatwithwhichyouhavetauntedme,whoisnottaunting;thatwithwhichyouhaveberatedme,whoisnotberating:thatIdon’tacceptfromyou.It’sallyours,brāhman.It’sallyours.

“Whoeverreturnsinsulttoonewhoisinsulting,returnstauntstoonewhoistaunting,returnsaberatingtoonewhoisberating,issaidtobeeatingtogether,sharingcompany,withthatperson.ButIamneithereatingtogethernorsharingyourcompany,brāhman.It’sallyours.It’sallyours.”

“ThekingtogetherwithhiscourtknowthisofMasterGotama—‘Gotamathecontemplativeisanarahant’—andyetstillMasterGotamagetsangry.”

[TheBuddha:]

Whenceisthereangerforonefreefromanger,

tamed,livingintune—

onereleasedthroughrightknowing,calmed&Such.

Youmakethingsworsewhenyouflareupatsomeonewho’sangry.Whoeverdoesn’tflareupatsomeonewho’sangry

winsabattlehardtowin.

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Youliveforthegoodofboth—yourown,theother’s—

when,knowingtheother’sprovoked,youmindfullygrowcalm.

Whenyouworkthecureofboth—yourown,theother’s—

thosewhothinkyouafoolknownothingofDhamma.

Whenthiswassaid,thebrāhmanAkkosakaBhāradvājasaidtotheBlessedOne,“Magnificent,MasterGotama!Magnificent!Justasifheweretoplaceuprightwhathadbeenoverturned,weretorevealwhatwashidden,weretoshowthewaytoonewhowaslost,orweretoholdupalampinthedarksothatthosewitheyescouldseeforms,inthesamewayMasterGotamahas—throughmanylinesofreasoning—madetheDhammaclear.IgototheBlessedOneforrefuge,totheDhamma,&tothecommunityofmonks.LetmeobtainthegoingforthinMasterGotama’spresence,letmeobtainadmission.”

ThenthebrāhmanAkkosakaBhāradvājareceivedthegoingforth&theadmissionintheBlessedOne’spresence.Andnotlongafterhisadmission—dwellingalone,secluded,heedful,ardent,&resolute—heinnolongtimereached&remainedinthesupremegoaloftheholylife,forwhichclansmenrightlygoforthfromhomeintohomelessness,knowing&realizingitforhimselfinthehere&now.Heknew:“Birthisended,theholylifefulfilled,thetaskdone.Thereisnothingfurtherforthesakeofthisworld.”AndsoVen.Bhāradvājabecameanotheroneofthearahants.—SN7:2

§2.10“Once,monks,inthissameSāvatthī,therewasaladyofahouseholdnamedVedehikā.ThisgoodreportaboutLadyVedehikāhadcirculated:‘LadyVedehikāisgentle.LadyVedehikāiseven-tempered.LadyVedehikāiscalm.’Now,LadyVedehikāhadaslavenamedKālīwhowasdiligent,deft,&neatinherwork.ThethoughtoccurredtoKālītheslave:‘ThisgoodreportaboutmyLadyVedehikāhascirculated:“LadyVedehikāiseven-tempered.LadyVedehikāisgentle.Lady

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Vedehikāiscalm.”Now,isangerpresentinmyladywithoutshowing,orisitabsent?OrisitjustbecauseI’mdiligent,deft,&neatinmyworkthattheangerpresentinmyladydoesn’tshow?Whydon’tItesther?’

“SoKālītheslavegotupafterdaybreak.ThenLadyVedehikāsaidtoher:‘Hey,Kālī!’

“‘Yes,madam?’“‘Whydidyougetupafterdaybreak?’“‘Noreason,madam.’“‘Noreason,youwickedslave,andyetyougetupafterdaybreak?’

Angered&displeased,shescowled.ThenthethoughtoccurredtoKālītheslave:‘Angerispresentinmy

ladywithoutshowing,andnotabsent.Andit’sjustbecauseI’mdiligent,deft,&neatinmyworkthattheangerpresentinmyladydoesn’tshow.Whydon’tItesthersomemore?’

“SoKālītheslavegotuplaterintheday.ThenLadyVedehikāsaidtoher:‘Hey,Kali!’

“‘Yes,madam?’“‘Whydidyougetuplaterintheday?’“‘Noreason,madam.’“‘Noreason,youwickedslave,andyetyougetuplaterintheday?’

Angered&displeased,shegrumbled.ThenthethoughtoccurredtoKālītheslave:‘Angerispresentinmy

ladywithoutshowing,andnotabsent.Andit’sjustbecauseI’mdiligent,deft,&neatinmyworkthattheangerpresentinmyladydoesn’tshow.Whydon’tItesthersomemore?’

“SoKālītheslavegotupevenlaterintheday.ThenLadyVedehikāsaidtoher:‘Hey,Kālī!’

“‘Yes,madam?’“‘Whydidyougetupevenlaterintheday?’“‘Noreason,madam.’“‘Noreason,youwickedslave,andyetyougetupevenlaterinthe

day?’Angered&displeased,shegrabbedholdofarollingpinandgaveherawhackoverthehead,cuttingitopen.

ThenKālītheslave,withbloodstreamingfromhercut-openhead,37

ThenKālītheslave,withbloodstreamingfromhercut-openhead,wentanddenouncedhermistresstotheneighbors:‘See,ladies,thegentleone’shandiwork?Seetheeven-temperedone’shandiwork?Seethecalmone’shandiwork?Howcouldshe,angered&displeasedwithheronlyslaveforgettingupafterdaybreak,grabholdofarollingpinandgiveherawhackoverthehead,cuttingitopen?’

“AfterthatthisevilreportaboutLadyVedehikācirculated:‘LadyVedehikāisvicious.LadyVedehikāisfoul-tempered.LadyVedehikāisviolent.’

“Inthesameway,monks,amonkmaybeeversogentle,eversoeven-tempered,eversocalm,aslongasheisnottouchedbydisagreeableaspectsofspeech.Butitisonlywhendisagreeableaspectsofspeechtouchhimthathecantrulybeknownasgentle,even-tempered,&calm.Idon’tcallamonkeasytoadmonishifheiseasytoadmonishandmakeshimselfeasytoadmonishonlybyreasonofrobes,almsfood,lodging,&medicinalrequisitesforcuringthesick.Whyisthat?Becauseifhedoesn’tgetrobes,almsfood,lodging,&medicinalrequisitesforcuringthesick,thenheisn’teasytoadmonishanddoesn’tmakehimselfeasytoadmonish.ButifamonkiseasytoadmonishandmakeshimselfeasytoadmonishpurelyoutofesteemfortheDhamma,respectfortheDhamma,reverencefortheDhamma,thenIcallhimeasytoadmonish.Thus,monks,youshouldtrainyourselves:‘WewillbeeasytoadmonishandmakeourselveseasytoadmonishpurelyoutofesteemfortheDhamma,respectfortheDhamma,reverencefortheDhamma.’That’showyoushouldtrainyourselves.

“Monks,therearethesefiveaspectsofspeechbywhichothersmayaddressyou:timelyoruntimely,trueorfalse,affectionateorharsh,beneficialorunbeneficial,withamindofgoodwillorwithinnerhate.Othersmayaddressyouinatimelywayoranuntimelyway.Theymayaddressyouwithwhatistrueorwhatisfalse.Theymayaddressyouinanaffectionatewayoraharshway.Theymayaddressyouinabeneficialwayoranunbeneficialway.Theymayaddressyouwithamindofgoodwillorwithinnerhate.Inanyevent,youshouldtrainyourselves:‘Ourmindswillbeunaffectedandwewillsaynoevilwords.Wewillremainsympathetictothatperson’swelfare,withamindofgoodwill,andwithnoinnerhate.Wewillkeeppervadinghimwithanawarenessimbuedwithgoodwilland,beginningwithhim,wewillkeeppervading

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theall-encompassingworldwithanawarenessimbuedwithgoodwill—abundant,expansive,immeasurable,freefromhostility,freefromillwill.’That’showyoushouldtrainyourselves.

“Supposethatamanweretocomealongcarryingahoe&abasket,saying,‘Iwillmakethisgreatearthbewithoutearth.’Hewoulddighere&there,scattersoilhere&there,spithere&there,urinatehere&there,saying,‘Bewithoutearth.Bewithoutearth.’Now,whatdoyouthink—wouldhemakethisgreatearthbewithoutearth?”

“No,lord.Whyisthat?Becausethisgreatearthisdeep&enormous.Itcan’teasilybemadetobewithoutearth.Themanwouldreaponlyashareofweariness&disappointment.”

“Inthesameway,monks,therearethesefiveaspectsofspeechbywhichothersmayaddressyou:timelyoruntimely,trueorfalse,affectionateorharsh,beneficialorunbeneficial,withamindofgoodwillorwithinnerhate.Othersmayaddressyouinatimelywayoranuntimelyway.Theymayaddressyouwithwhatistrueorwhatisfalse.Theymayaddressyouinanaffectionatewayoraharshway.Theymayaddressyouinabeneficialwayoranunbeneficialway.Theymayaddressyouwithamindofgoodwillorwithinnerhate.Inanyevent,youshouldtrainyourselves:‘Ourmindswillbeunaffectedandwewillsaynoevilwords.Wewillremainsympathetictothatperson’swelfare,withamindofgoodwill,andwithnoinnerhate.Wewillkeeppervadinghimwithanawarenessimbuedwithgoodwilland,beginningwithhim,wewillkeeppervadingtheall-encompassingworldwithanawarenessimbuedwithgoodwillequaltothegreatearth—abundant,expansive,immeasurable,freefromhostility,freefromillwill.’That’showyoushouldtrainyourselves.

“Supposethatamanweretocomealongcarryinglac,yelloworpiment,indigo,orcrimson,saying,‘Iwilldrawpicturesinspace,Iwillmakepicturesappear.’Now,whatdoyouthink—wouldhedrawpicturesinspace&makepicturesappear?”

“No,lord.Whyisthat?Becausespaceisformless&featureless.It’snoteasytodrawpicturesthereandtomakethemappear.Themanwouldreaponlyashareofweariness&disappointment.”

“Inthesameway,monks,therearethesefiveaspectsofspeechbywhichothersmayaddressyou:timelyoruntimely,trueorfalse,affectionateorharsh,beneficialorunbeneficial,withamindofgoodwill

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orwithinnerhate.Othersmayaddressyouinatimelywayoranuntimelyway.Theymayaddressyouwithwhatistrueorwhatisfalse.Theymayaddressyouinanaffectionatewayoraharshway.Theymayaddressyouinabeneficialwayoranunbeneficialway.Theymayaddressyouwithamindofgoodwillorwithinnerhate.Inanyevent,youshouldtrainyourselves:‘Ourmindswillbeunaffectedandwewillsaynoevilwords.Wewillremainsympathetictothatperson’swelfare,withamindofgoodwill,andwithnoinnerhate.Wewillkeeppervadinghimwithanawarenessimbuedwithgoodwilland,beginningwithhim,wewillkeeppervadingtheall-encompassingworldwithanawarenessimbuedwithgoodwillequaltospace—abundant,expansive,immeasurable,freefromhostility,freefromillwill.’That’showyoushouldtrainyourselves.

“Supposethatamanweretocomealongcarryingaburninggrasstorchandsaying,‘WiththisburninggrasstorchIwillheatuptheriverGangesandmakeitboil.’Now,whatdoyouthink—wouldhe,withthatburninggrasstorch,heatuptheriverGangesandmakeitboil?”

“No,lord.Whyisthat?BecausetheriverGangesisdeep&enormous.It’snoteasytoheatitupandmakeitboilwithaburninggrasstorch.Themanwouldreaponlyashareofweariness&disappointment.”

“Inthesameway,monks,therearethesefiveaspectsofspeechbywhichothersmayaddressyou:timelyoruntimely,trueorfalse,affectionateorharsh,beneficialorunbeneficial,withamindofgoodwillorwithinnerhate.Othersmayaddressyouinatimelywayoranuntimelyway.Theymayaddressyouwithwhatistrueorwhatisfalse.Theymayaddressyouinanaffectionatewayoraharshway.Theymayaddressyouinabeneficialwayoranunbeneficialway.Theymayaddressyouwithamindofgoodwillorwithinnerhate.Inanyevent,youshouldtrainyourselves:‘Ourmindswillbeunaffectedandwewillsaynoevilwords.Wewillremainsympathetictothatperson’swelfare,withamindofgoodwill,andwithnoinnerhate.Wewillkeeppervadinghimwithanawarenessimbuedwithgoodwilland,beginningwithhim,wewillkeeppervadingtheall-encompassingworldwithanawarenessimbuedwithgoodwillequaltotheriverGanges—abundant,expansive,immeasurable,freefromhostility,freefromillwill.’That’showyoushouldtrainyourselves.

“Supposetherewereacatskinbag—beaten,well-beaten,beaten40

“Supposetherewereacatskinbag—beaten,well-beaten,beatenthrough&through,soft,silky,freeofrustling&crackling—andamanweretocomealongcarryingastickorshardandsaying,‘WiththisstickorshardIwilltakethiscatskinbag—beaten,well-beaten,beatenthrough&through,soft,silky,freeofrustling&crackling—andIwillmakeitrustle&crackle.’Now,whatdoyouthink—wouldhe,withthatstickorshard,takethatcatskinbag—beaten,well-beaten,beatenthrough&through,soft,silky,freeofrustling&crackling—andmakeitrustle&crackle?”

“No,lord.Whyisthat?Becausethecatskinbagisbeaten,well-beaten,beatenthrough&through,soft,silky,freeofrustling&crackling.It’snoteasytomakeitrustle&cracklewithastickorshard.Themanwouldreaponlyashareofweariness&disappointment.”

“Inthesameway,monks,therearethesefiveaspectsofspeechbywhichothersmayaddressyou:timelyoruntimely,trueorfalse,affectionateorharsh,beneficialorunbeneficial,withamindofgoodwillorwithinnerhate.Othersmayaddressyouinatimelywayoranuntimelyway.Theymayaddressyouwithwhatistrueorwhatisfalse.Theymayaddressyouinanaffectionatewayoraharshway.Theymayaddressyouinabeneficialwayoranunbeneficialway.Theymayaddressyouwithamindofgoodwillorwithinnerhate.Inanyevent,youshouldtrainyourselves:‘Ourmindswillbeunaffectedandwewillsaynoevilwords.Wewillremainsympathetictothatperson’swelfare,withamindofgoodwill,andwithnoinnerhate.Wewillkeeppervadinghimwithanawarenessimbuedwithgoodwilland,beginningwithhim,wewillkeeppervadingtheall-encompassingworldwithanawarenessimbuedwithgoodwillequaltoacatskinbag—abundant,expansive,immeasurable,freefromhostility,freefromillwill.’That’showyoushouldtrainyourselves.

“Monks,evenifbanditsweretocarveyouupsavagely,limbbylimb,withatwo-handledsaw,heamongyouwholethisheartgetangeredevenatthatwouldnotbedoingmybidding.Eventhenyoushouldtrainyourselves:‘Ourmindswillbeunaffectedandwewillsaynoevilwords.Wewillremainsympathetic,withamindofgoodwill,andwithnoinnerhate.Wewillkeeppervadingthesepeoplewithanawarenessimbuedwithgoodwilland,beginningwiththem,wewillkeeppervadingtheall-

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encompassingworldwithanawarenessimbuedwithgoodwill—abundant,expansive,immeasurable,freefromhostility,freefromillwill.’That’showyoushouldtrainyourselves.

“Monks,ifyouattendconstantlytothisadmonitiononthesimileofthesaw,doyouseeanyaspectsofspeech,slightorgross,thatyoucouldnotendure?”

“No,lord.”“Thenattendconstantlytothisadmonitiononthesimileofthesaw.

Thatwillbeforyourlong-termwelfare&happiness.”ThatiswhattheBlessedOnesaid.Gratified,themonksdelightedin

theBlessedOne’swords.—MN21

§2.11OnoneoccasionalargenumberofseniormonkswerelivingnearMacchikāsaṇḍaintheWildMangoGrove.ThenCittathehouseholder1

wenttothemand,onarrival,havingboweddowntothem,sattooneside.Ashewassittingthere,hesaidtothem:“Venerablesirs,maytheseniormonksacquiescetotomorrow’smealfromme.”

Theseniormonksacquiescedbysilence.ThenCittathehouseholder,sensingtheseniormonks’acquiescence,gotupfromhisseatand,havingboweddowntothem,circumambulatedthem—keepingthemtohisright—andleft.

Whenthenighthadpassed,theseniormonksputontheirrobesintheearlymorningand—takingtheirbowls&outerrobes—wenttoCitta’sresidence.Theretheysatdownontheappointedseats.Cittathehouseholderwenttothemand,havingboweddowntothem,sattooneside.Ashewassittingthere,hesaidtothemostseniormonk:

“Venerablesir,concerningthevariousviewsthatariseintheworld—‘Thecosmosiseternal’or‘Thecosmosisn’teternal’;‘Thecosmosisfinite’or‘Thecosmosisinfinite’;‘Thesoulandthebodyarethesame’or‘Thesoulisonething,thebodyanother’;‘ATathāgataexistsafterdeath’or‘ATathāgatadoesn’texistafterdeath’or‘ATathāgatabothexists&doesn’texistafterdeath’or‘ATathāgataneitherexistsnordoesn’texistafterdeath’;thesealongwiththesixty-twoviewsmentionedintheBrahmajala[DN1]—whenwhatispresentdotheseviewscomeintobeing,andwhenwhatisabsentdotheynotcomeintobeing?”

Whenthiswassaid,theseniormonkwassilent.Asecondtime…A42

Whenthiswassaid,theseniormonkwassilent.Asecondtime…AthirdtimeCittathehouseholderasked,“Concerningthevariousviewsthatariseintheworld…whenwhatispresentdotheycomeintobeing,andwhatisabsentdotheynotcomeintobeing?”Athirdtimetheseniormonkwassilent.

NowonthatoccasionVen.IsidattawasthemostjuniorofallthemonksinthatCommunity.Thenhesaidtotheseniormonk:“Allowme,venerablesir,toanswerCittathehouseholder’squestion.”

“Goahead&answerit,friendIsidatta.”“Now,householder,areyouaskingthis:‘Concerningthevarious

viewsthatariseintheworld…whenwhatispresentdotheycomeintobeing,andwhatisabsentdotheynotcomeintobeing?’?”

“Yes,venerablesir.”“Concerningthevariousviewsthatariseintheworld,householder…

whenself-identityviewispresent,theseviewscomeintobeing;whenself-identityviewisabsent,theydon’tcomeintobeing.”

“But,venerablesir,howdoesself-identityviewcomeintobeing?”“Thereisthecase,householder,whereanuninstructed,run-of-the-

millperson—whohasnoregardfornobleones,isnotwell-versedordisciplinedintheirDhamma;whohasnoregardformenofintegrity,isnotwell-versedordisciplinedintheirDhamma—assumesformtobetheself,ortheselfaspossessingform,orformasintheself,ortheselfasinform.Heassumesfeelingtobetheself,ortheselfaspossessingfeeling,orfeelingasintheself,ortheselfasinfeeling.Heassumesperceptiontobetheself,ortheselfaspossessingperception,orperceptionasintheself,ortheselfasinperception.Heassumesfabricationstobetheself,ortheselfaspossessingfabrications,orfabricationsasintheself,ortheselfasinfabrications.Heassumesconsciousnesstobetheself,ortheselfaspossessingconsciousness,orconsciousnessasintheself,ortheselfasinconsciousness.Thisishowself-identityviewcomesintobeing.”

“And,venerablesir,howdoesself-identityviewnotcomeintobeing?”“Thereisthecase,householder,whereawell-instructeddiscipleof

thenobleones—whohasregardfornobleones,iswell-versed&disciplinedintheirDhamma;whohasregardformenofintegrity,iswell-versed&disciplinedintheirDhamma—doesnotassumeformtobetheself,ortheselfaspossessingform,orformasintheself,ortheselfasinform.Hedoesnotassumefeelingtobetheself….Hedoesnotassume

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apperceptiontobetheself….Hedoesnotassumefabricationstobetheself….Hedoesnotassumeconsciousnesstobetheself,ortheselfaspossessingconsciousness,orconsciousnessasintheself,ortheselfasinconsciousness.Thisishowself-identityviewdoesnotcomeintobeing.”

“Venerablesir,wheredoesMasterIsidattacomefrom?”“IcomefromAvantī,householder.”“Thereis,venerablesir,aclansmanfromAvantīnamedIsidatta,an

unseenfriendofmine,whohasgoneforth.Haveyoueverseenhim?”“Yes,householder.”“Whereishelivingnow,venerablesir?”Whenthiswassaid,Ven.Isidattawassilent.“AreyoumyIsidatta?”“Yes,householder.”“ThenmayMasterIsidattadelightinthecharmingWildMango

GroveatMacchikāsaṇḍa.Iwillberesponsibleforyourrobes,almsfood,lodgings,&medicinalrequisites.”

“Thatisadmirablysaid,householder.”ThenCittathehouseholder—havingdelighted&rejoicedinVen.

Isidatta’swords—withhisownhandserved&satisfiedtheseniormonkswithchoicestaple&non-staplefoods.Whentheseniormonkshadfinishedeatingandhadremovedtheirhandsfromtheirbowls,theygotupfromtheirseatsandleft.

ThenthemostseniormonksaidtotheVenerableIsidatta:“Itwasexcellent,friendIsidatta,thewaythatquestioninspiredyoutoanswer.Itdidn’tinspireananswerinmeatall.Wheneverasimilarquestioncomesupagain,mayitinspireyoutoanswerasyoudidjustnow.”

ThenVen.Isidatta—havingsethislodginginorderandtakinghisbowl&robes—leftMacchikāsaṇḍa.AndinleavingMacchikāsaṇḍa,hewasgoneforgoodandneverreturned.

NOTE : 1 . Cittathehouseholderwasalaynon-returnerwhohadafondnessforposingdifficultquestionstomonks.

—SN41:3

§2.12

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Whendwellingonviewsas“supreme,”

apersonmakesthemtheutmostthingintheworld,&,fromthat,callsallothersinferiorandsohe’snotfreefromdisputes.Whenheseeshisadvantageinwhat’sseen,heard,sensed,orinhabits&practices,seizingitthereheseesallelse

asinferior.

That,too,saytheskilled,isabindingknot:thatindependenceonwhichyouregardanotherasinferior.

Soamonkshouldn’tbedependentonwhat’sseen,heard,orsensed,oronhabits&practices;

norshouldheconjureaviewintheworldinconnectionwithknowledgeorhabits&practices;

shouldn’ttakehimselftobe“equal”;

shouldn’tthinkhimselfinferiororsuperlative.—Sn4:5

§2.13

Whoeverconstrues‘equal,’‘superior,’or‘inferior,’

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bythathe’ddispute;whereastooneunaffectedbythesethree,

‘equal,’‘superior,’

donotoccur.

Ofwhatwouldthebrāhmansay‘true’or‘false,’

disputingwithwhom:heinwhom‘equal,’‘unequal’arenot.Havingabandonedhome,livingfreefromsociety,

thesageinvillagescreatesnointimacies.Ridofsensualpassions,freefromyearning,hewouldn’tengagewithpeopleinquarrelsomedebate.

Thosethingsalooffromwhichheshouldgoaboutintheworld:thegreatonewouldn’ttakethemup&argueforthem.

Asthepricklylotusisunsmearedbywater&mud,sothesage,

anexponentofpeace,withoutgreed,

isunsmearedbysensuality&theworld.

Anattainer-of-wisdomisn’tmeasuredmadeproud

byviewsor

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bywhatisthought,forheisn’taffectedbythem.

Hewouldn’tbeledbyaction,learning;doesn’treachaconclusion

inanyentrenchments.

Foronedispassionatetowardperceptiontherearenoties;foronereleasedbydiscernment,

nodelusions.

Thosewhograspatperceptions&viewsgoaboutbuttingtheirheads

intheworld.—Sn4:9

§2.14Ven.Sāriputtasaid,“Friends,justnowasIwaswithdrawninseclusion,thistrainofthoughtarosetomyawareness:‘Isthereanythingintheworldwithwhosechangeoralterationtherewouldarisewithinmesorrow,lamentation,pain,distress,&despair?’Thenthethoughtoccurredtome:‘Thereisnothingintheworldwithwhosechangeoralterationtherewouldarisewithinmesorrow,lamentation,pain,distress,&despair.’”

Whenthiswassaid,Ven.ĀnandasaidtoVen.Sāriputta,“Sāriputtamyfriend,eveniftherewerechange&alterationintheTeacherwouldtherearisewithinyounosorrow,lamentation,pain,distress,ordespair?”

“Eveniftherewerechange&alterationintheTeacher,myfriend,therewouldarisewithinmenosorrow,lamentation,pain,distress,ordespair.Still,Iwouldhavethisthought:‘Whatagreatbeing,ofgreatmight,ofgreatprowess,hasdisappeared!ForiftheBlessedOneweretoremainforalongtime,thatwouldbeforthebenefitofmanypeople,forthehappinessofmanypeople,outofsympathyfortheworld;forthewelfare,benefit,&happinessofhuman&divinebeings.’”

“Surely,”[saidVen.Ānanda,]“it’sbecauseVen.Sāriputta’sI-making&mine-makingandlatenttendenciestoconceithavelongbeenwelluprootedthateveniftherewerechange&alterationintheTeacher,

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therewouldarisewithinhimnosorrow,lamentation,pain,distress,ordespair.”—SN21:2

§2.15ThenVen.AnuruddhawenttoVen.Sāriputtaand,onarrival,greetedhimcourteously.Afteranexchangeoffriendlygreetings&courtesies,hesatdowntooneside.Ashewassittingthere,hesaidtoVen.Sāriputta:“Bymeansofthedivineeye,purified&surpassingthehuman,Iseethethousand-foldcosmos.Mypersistenceisaroused&unsluggish.Mymindfulnessisestablished&unshaken.Mybodyiscalm&unaroused,mymindconcentratedintosingleness.Andyetmymindisnotreleasedfromtheeffluentsthroughlackofclinging/sustenance.”

[Ven.Sāriputta:]“Myfriend,whenthethoughtoccurstoyou,‘Bymeansofthedivineeye,purified&surpassingthehuman,Iseethethousand-foldcosmos,’thatisrelatedtoyourconceit.Whenthethoughtoccurstoyou,‘Mypersistenceisaroused&unsluggish.Mymindfulnessisestablished&unshaken.Mybodyiscalm&unperturbed;mymindconcentratedintosingleness,’thatisrelatedtoyourrestlessness.Whenthethoughtoccurstoyou,‘Andyetmymindisnotreleasedfromtheeffluentsthroughlackofclinging/sustenance,’thatisrelatedtoyouranxiety.Itwouldbewellif—abandoningthesethreequalities,notattendingtothesethreequalities—youdirectedyourmindtotheDeathlessproperty.”

Soafterthat,Ven.Anuruddha—abandoningthosethreequalities,notattendingtothosethreequalities—directedhismindtotheDeathlessproperty.Dwellingalone,secluded,heedful,ardent,&resolute,heinnolongtimereached&remainedinthesupremegoaloftheholylifeforwhichclansmenrightlygoforthfromhomeintohomelessness,knowing&realizingitforhimselfinthehere&now.Heknew:“Birthisended,theholylifefulfilled,thetaskdone.Thereisnothingfurtherforthesakeofthisworld.”AndthusVen.Anuruddhabecameanotheroneofthearahants.—AN3:128

§2.16“Andwhatisignorance?Notknowingintermsofstress,notknowingintermsoftheoriginationofstress,notknowingintermsofthecessationofstress,notknowingintermsofthewayofpracticeleadingtothecessationofstress:Thisiscalledignorance.”—SN12:2

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§2.17“Justasiftherewereapoolofwaterinamountainglen—clear,limpid,andunsullied—whereamanwithgoodeyesightstandingonthebankcouldseeshells,gravel,andpebbles,andalsoshoalsoffishswimmingaboutandresting,anditwouldoccurtohim,‘Thispoolofwaterisclear,limpid,andunsullied.Herearetheseshells,gravel,andpebbles,andalsotheseshoalsoffishswimmingaboutandresting.’Inthesameway—withhismindthusconcentrated,purified,andbright,unblemished,freefromdefects,pliant,malleable,steady,andattainedtoimperturbability—themonkdirectsandinclinesittotheknowledgeoftheendingoftheeffluents.Hediscerns,asithascometobe,that‘Thisisstress…Thisistheoriginationofstress…Thisisthecessationofstress…Thisisthewayleadingtothecessationofstress…Theseareeffluents…Thisistheoriginationofeffluents…Thisisthecessationofeffluents…Thisisthewayleadingtothecessationofeffluents.’Hisheart,thusknowing,thusseeing,isreleasedfromtheeffluentofsensuality,theeffluentofbecoming,theeffluentofignorance.Withrelease,thereistheknowledge,‘Released.’Hediscernsthat‘Birthisended,theholylifefulfilled,thetaskdone.Thereisnothingfurtherforthisworld.’This,too,greatking,isafruitofthecontemplativelife,visiblehereandnow,moreexcellentthanthepreviousonesandmoresublime.Andasforanothervisiblefruitofthecontemplativelife,higherandmoresublimethanthis,thereisnone.”—DN2

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Shedding

§3.1Jenta:

Iwasdrunkwiththeintoxicationofmybirth,wealth,&sovereignty.Drunkwiththeintoxicationofmybody’sbuild,coloring,&form,Iwanderedabout,regardingnooneasmyequalorbetter,

foolish,arrogant,haughty,mybannerheldhigh.

I—disrespectful,arrogant,proud—boweddowntonoone,noteven

mother,father,

orthosecommonlyheldinrespect.

Then—seeingtheultimateleader,supreme,foremostofcharioteers,

likeablazingsun,arrayedwithasquadronofmonks—castingawaypride&intoxicationthroughanawarenessserene&clear,

Iboweddownmyhead

tohim,supremeamongalllivingbeings.

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Haughtiness&contempthavebeenabandoned—rootedout—

theconceit“Iam”isextracted,allformsofpride,destroyed.—Thag6:9

§3.2SisterVimalā:

Intoxicatedwithmycomplexionfigure,beauty,&fame;haughtywithyouth,

Idespisedotherwomen.Adorningthisbodyembellishedtodeludefoolishmen,Istoodatthedoortothebrothel:

ahunterwithsnarelaidout.Ishowedoffmyornaments,andrevealedmanyaprivatepart.Iworkedmymanifoldmagic,laughingoutloudatthecrowd.

Today,wrappedinadoublecloak,myheadshaven,havingwanderedforalms,

Isitatthefootofatreeandattainthestateofno-thought.Allties—human&divine—havebeencut.Havingcastoffalleffluents,cooledamI,unbound.—Thig5:2

§3.3

Thistwo-footed,filthy,evil-smelling,filled-with-various-carcasses,oozing-out-here-&-therebody:Whoeverwouldthink,onthebasisofabodylikethis,toexalthimselfordisparageanother:

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Whatisthatifnotblindness?—Sn1:11

§3.4TheBlessedOnesaid,“Onceinthepastthedevas&asuras1werearrayedforbattle.ThenVepacittitheasura-kingsaidtoSakkathedeva-king:‘Lettherebevictorythroughwhatiswellspoken.’

“‘Yes,Vepacitti,lettherebevictorythroughwhatiswellspoken.’“Sothedevas&asurasappointedapanelofjudges,(thinking,)

‘Thesewilldecideforuswhatiswellspoken&poorlyspoken.’“ThenVepacittitheasura-kingsaidtoSakkathedeva-king,‘Saya

verse,deva-king!’“Whenthiswassaid,Sakkathedeva-kingsaidtoVepacittithe

asura-king,‘Butyouaretheseniordeityhere,Vepacitti.Yousayaverse.’“Whenthiswassaid,Vepacittirecitedthisverse:

‘Foolswouldflareupevenmoreiftherewerenoconstraints.Thusanenlightenedoneshouldrestrainthefoolwithaheavystick.’

“WhenVepacittihadsaidthisverse,theasurasapplaudedbutthedevasweresilent.SoVepacittisaidtoSakka,‘Sayaverse,deva-king!’

“Whenthiswassaid,Sakkarecitedthisverse:

‘This,Ithink,istheonlyconstraintforafool:When,knowingtheother’sprovoked,

youmindfullygrowcalm.’

“WhenSakkahadsaidthisverse,thedevasapplaudedbuttheasurasweresilent.SoSakkasaidtoVepacitti,‘Sayaverse,Vepacitti!’

“Whenthiswassaid,Vepacittirecitedthisverse:

‘Vāsava,2Iseeafaultinthisveryforbearance:Whenthefoolthinks,

“He’sforbearing

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outoffearofme,”theidiotpursuesyouevenmore—asacow,someonewhorunsaway.’

“WhenVepacittihadsaidthisverse,theasurasapplaudedbutthedevasweresilent.SoVepacittisaidtoSakka,‘Sayaverse,deva-king!’

“Whenthiswassaid,Sakkarecitedthisverse:

‘Itdoesn’tmatterwhetherhethinks,

“He’sforbearingoutoffearofme.”

One’sowntruegoodistheforemostgood.

Nothingbetterthanpatienceisfound.

Whoever,whenstrong,isforbearing

toonewhoisweak:that’stheforemostpatience.Theweakmustconstantlyendure.

Theycallthatstrengthnostrengthatall:

whoever’sstrengthisthestrengthofafool.

There’snoreproachforonewhoisstrong,guarding—guardedby—Dhamma.

Youmakethingsworsewhenyouflareupatsomeonewho’sangry.Whoeverdoesn’tflareupatsomeonewho’sangry

winsabattlehardtowin.

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Youliveforthegoodofboth—yourown,theother’s—

when,knowingtheother’sprovoked,youmindfullygrowcalm.

Whenyouworkthecureofboth—yourown,theother’s—

thosewhothinkyouafoolknownothingofDhamma.’

“WhenSakkahadsaidthisverse,thedevasapplaudedbuttheasurasweresilent.Thenthedeva&asurapanelofjudgessaid,‘TheversessaidbyVepacittitheasura-kinglieinthesphereofswords&weapons—thencearguments,quarrels,&strife.WhereastheversessaidbySakkathedeva-kingliesoutsidethesphereofswords&weapons—thencenoarguments,noquarrels,nostrife.ThevictorythroughwhatiswellspokengoestoSakkathedeva-king.’

“Andthat,monks,ishowthevictorythroughwhatwaswellspokenwenttoSakkathedeva-king.”

NOTES

1.Thedevas&asurasweretwogroupsofdeitieswhofoughtforcontrolofheaven(likethegods&titansinGreekmythology).Thedevaseventuallywon.Theasuras,knownfortheirfierceanger,laterbecameclassedasangrydemonsand,insomeBuddhistcosmologies,areregardedasaclassofbeinglowerthanhuman.

2.Vāsavant(vocative,Vāsava)—“Powerful”—isoneofSakka’sepithets.

—SN11:5

§3.5Once,monks,inVārānasī,BrahmadattawasthekingofKāsi—rich,prosperous,withmanypossessions,manytroops,manyvehicles,manyterritories,withfully-stockedarmories&granaries.DīghītiwasthekingofKosala—poor,notveryprosperous,withfewpossessions,fewtroops,fewvehicles,fewterritories,withpoorly-stockedarmories&granaries.SoBrahmadattathekingofKāsi,raisingafourfoldarmy,marchedagainstDīghītithekingofKosala.DīghītithekingofKosalaheard,“BrahmadattathekingofKāsi,theysay,hasraisedafourfoldarmyandismarchingagainstme.”Thenthethoughtoccurredtohim,“King

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Brahmadattaisrich,prosperous…withfully-stockedarmories&granaries,whereasIampoor…withpoorly-stockedarmories&granaries.Iamnotcompetenttostandagainstevenoneattackbyhim.Whydon’tIslipoutofthecitybeforehand?”So,takinghischiefconsort,heslippedoutofthecitybeforehand.ThenKingBrahmadatta,conqueringthetroops,vehicles,lands,armories,&granariesofKingDīghīti,livedinlordshipoverthem.

Meanwhile,KingDīghītihadsetoutforVārānasītogetherwithhisconsortand,travelingbystages,arrivedthere.TherehelivedwithherontheoutskirtsofVārānasīinapotter’shouse,disguisedasawanderer.Notlongafterwards,shebecamepregnant.Shehadapregnancywishofthissort:shewantedtoseeafourfoldarmy,armed&arrayed,standingonaparadegroundatdawn,andtodrinkthewaterusedforwashingtheswords.ShesaidtoKingDīghīti,“Yourmajesty,Iampregnant,andIhaveapregnancywishofthissort:Iwanttoseeafourfoldarmy,armed&arrayed,standingonaparadegroundatdawn,andtodrinkthewaterusedforwashingtheswords.”Hesaid,“Myqueen,whereisthereforus—fallenonhardtimes—afourfoldarmy,armed&arrayed,standingonaparadeground,andwaterusedforwashingtheswords?”

“IfIdon’tgetthis,yourmajesty,Iwilldie.”NowatthattimethebrāhmanadvisertoKingBrahmadattawasa

friendofKingDīghīti.SoKingDīghītiwenttohimand,onarrival,said,“Aladyfriendofyours,oldfriend,ispregnant,andshehasapregnancywishofthissort:shewantstoseeafourfoldarmy,armed&arrayed,standingonaparadegroundatdawn,andtodrinkthewaterusedforwashingtheswords.”

“Inthatcase,letmeseeher.”SoKingDīghīti’sconsortwenttoKingBrahmadatta’sbrāhman

adviser.Whenhesawhercomingfromafar,herosefromhisseat,arrangedhisrobeoveroneshoulderand,withhishandsraisedinsalutationtoher,exclaimedthreetimes,“SurelythekingofKosalahascometoyourwomb!SurelythekingofKosalahascometoyourwomb!Don’tbeworried,myqueen.Youwillgettoseeafourfoldarmy,armed&arrayed,standingonaparadegroundatdawn,andtodrinkthewaterusedforwashingtheswords.”

ThenhewenttoKingBrahmadattaand,onarrival,saidtohim,55

ThenhewenttoKingBrahmadattaand,onarrival,saidtohim,“Yourmajesty,signshaveappearedsuchthattomorrowatdawnafourfoldarmy,armed&arrayed,shouldstandonaparadegroundandthattheswordsshouldbewashed.”

SoKingBrahmadattaorderedhispeople,“Isay,then:Doasthebrāhmanadvisersays.”ThusKingDīghīti’schiefconsortgottoseeafourfoldarmy,armed&arrayed,standingonaparadegroundatdawn,andgottodrinkthewaterusedforwashingtheswords.Then,withthematuringofthefetus,shegavebirthtoason,whomtheynamedDīghāvu[LongLife].Notlongafterwards,PrinceDīghāvureachedtheageofdiscretion.ThethoughtoccurredtoKingDīghīti,“ThisKingBrahmadattaofKāsihasdoneusgreatharm.Hehasseizedourtroops,vehicles,lands,armories,&granaries.Ifhefindsoutaboutus,hewillhaveallthreeofuskilled.Whydon’tIsendPrinceDīghāvutoliveoutsideofthecity?”SoPrinceDīghāvu,havinggonetoliveoutsideofthecity,learnedallthecrafts.

NowatthattimeKingDīghīti’sbarberhadgoneovertoKingBrahmadatta.HesawKingDīghīti,togetherwithhisconsort,livingontheoutskirtsofVārānasīinapotter’shouse,disguisedasawanderer.Onseeingthem,hewenttoKingBrahmadattaand,onarrival,saidtohim,“Yourmajesty,KingDīghītiofKosala,togetherwithhisconsort,islivingontheoutskirtsofVārānasīinapotter’shouse,disguisedasawanderer.”

SoKingBrahmadattaorderedhispeople,“Isay,then:gofetchKingDīghītitogetherwithhisconsort.”

Responding,“Asyousay,yourmajesty,”theywentandfetchedKingDīghītitogetherwithhisconsort.

ThenKingBrahmadattaorderedhispeople,“Isay,then:havingboundKingDīghīti&hisconsortwithastoutropewiththeirarmspinnedtightlyagainsttheirbacks,andhavingshavedthembald,marchthemtoaharsh-soundingdrumfromstreettostreet,crossroadstocrossroads,evictthemoutthesouthgateofthecityandthere,tothesouthofthecity,cutthemintofourpiecesandburytheminholesplacedinthefourdirections.”

Responding,“Asyousay,yourmajesty,”theking’speopleboundKingDīghīti&hisconsortwithastoutrope,pinningtheirarmstightlyagainsttheirbacks,shavedthembald,andmarchedthemtoaharsh-soundingdrumfromstreettostreet,crossroadstocrossroads.

ThenthethoughtoccurredtoPrinceDīghāvu,“It’sbeenalongtime56

ThenthethoughtoccurredtoPrinceDīghāvu,“It’sbeenalongtimesinceIsawmymother&father.WhatifIweretogoseethem?”SoheenteredVārānasīandsawhismother&fatherboundwithastoutrope,theirarmspinnedtightlyagainsttheirbacks,theirheadsshavenbald,beingmarchedtoaharsh-soundingdrumfromstreettostreet,crossroadstocrossroads.Sohewenttothem.KingDīghītisawPrinceDīghāvucomingfromafar,andonseeinghim,said,“Don’t,mydearDīghāvu,befar-sighted.Don’tbenear-sighted.Forvengeanceisnotsettledthroughvengeance.Vengeanceissettledthroughnon-vengeance.”

Whenthiswassaid,thepeoplesaidtohim,“ThisKingDīghītihasgonecrazy.He’stalkingnonsense.WhoisDīghāvu?Whyishesaying,‘Don’t,mydearDīghāvu,befar-sighted.Don’tbenear-sighted.Forvengeanceisnotsettledthroughvengeance.Vengeanceissettledthroughnon-vengeance’?”

“I’mnotcrazyortalkingnonsense.Hewhoknowswillunderstand.”Thenasecondtime…athirdtimehesaid,“Don’t,mydearDīghāvu,befar-sighted.Don’tbenear-sighted.Forvengeanceisnotsettledthroughvengeance.Vengeanceissettledthroughnon-vengeance.”

Athirdtime,thepeoplesaidtohim,“ThisKingDīghītihasgonecrazy.He’stalkingnonsense.WhoisDīghāvu?Whyishesaying,‘Don’t,mydearDīghāvu,befar-sighted.Don’tbenear-sighted.Forvengeanceisnotsettledthroughvengeance.Vengeanceissettledthroughnon-vengeance’?”

“I’mnotcrazyortalkingnonsense.Hewhoknowswillunderstand.”Thentheking’speople,havingmarchedKingDīghītitogetherwith

hischiefconsorttoaharsh-soundingdrumfromstreettostreet,crossroadstocrossroads,evictedthemoutthesouthgateofthecityandthere,tothesouthofthecity,cutthemintofourpieces,buriedtheminholesplacedinthefourdirections,stationedguards,andleft.

ThenPrinceDīghāvu,havingenteredVārānasī,broughtoutsomeliquorandgottheguardstodrinkit.Whentheyhadfallendowndrunk,hecollectedsticks,madeapyre,raisedthebodiesofhismother&fatherontothepyre,setfiretoit,andthencircumambulateditthreetimeswithhishandsraisedinsalutation.

Nowatthattime,KingBrahmadattahadgoneuptotheterraceontopofhispalace.HesawPrinceDīghāvucircumambulatingthepyrethreetimeswithhishandsraisedinsalutation,andonseeinghim,the

57

thoughtoccurredtohim,“Doubtlesslythispersonisarelativeorblood-kinsmanofKingDīghīti.Ah,howunfortunateforme,forthereisnoonewhowilltellmewhatthismeans!”

ThenPrinceDīghāvu,havinggoneintothewildernessandhavingcried&weptasmuchasheneededto,driedhistearsandenteredVārānasī.Goingtoanelephantstablenexttotheking’spalace,hesaidtothechiefelephanttrainer,“Teacher,Iwanttolearnthiscraft.”

“Inthatcase,youngman,youmaylearnit.”Then,risinginthelastwatchofthenight,PrinceDīghāvusangina

sweetvoiceandplayedtheluteintheelephantstable.KingBrahmadatta,alsorisinginthelastwatchofthenight,heardthesweet-voicedsinging&lute-playingintheelephantstable.Onhearingit,heaskedhispeople,“Isay:Whowasthat,risinginthelastwatchofthenight,singinginasweetvoiceandplayingaluteintheelephantstable?”

“Yourmajesty,ayoungman—thestudentofsuch-and-suchanelephanttrainer,risinginthelastwatchofthenight,wassinginginasweetvoiceandplayingaluteintheelephantstable.”

“Isay,then:Gofetchthatyoungman.”Responding,“Asyousay,yourmajesty,”theywentandfetched

PrinceDīghāvu.ThenKingBrahmadattasaidtoPrinceDīghāvu,“Isay:Wasthatyou

risinginthelastwatchofthenight,singinginasweetvoiceandplayingaluteintheelephantstable?”

“Yes,yourmajesty.”“Isaythen,myyoungman:Singandplaythelute.”Responding,“Asyousay,yourmajesty,”andseekingtowinfavor,

PrinceDīghāvusangwithasweetvoiceandplayedthelute.ThenKingBrahmadattasaidtohim,“Isay:You,myyoungman,are

tostayandattendtome.”“Asyousay,yourmajesty,”PrinceDīghāvureplied.Thenherosein

themorningbeforeKingBrahmadatta,wenttobedintheeveningafterhim,didwhateverthekingordered,alwaysactingtopleasehim,speakingpolitelytohim.AnditwasnotlongbeforeKingBrahmadattaplacedtheprinceclosetohiminapositionoftrust.

ThenonedayKingBrahmadattasaidtoPrinceDīghāvu,“Isaythen,myyoungman:Harnessthechariot.I’mgoinghunting.”

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Responding,“Asyousay,yourmajesty,”PrinceDīghāvuharnessedthechariotandthensaidtoKingBrahmadatta,“Yourchariotisharnessed,yourmajesty.Nowisthetimeforyoutodoasyouseefit.”

ThenKingBrahmadattamountedthechariot,andPrinceDīghāvudroveit.Hedroveitinsuchawaythattheking’sentouragewentoneway,andthechariotanother.Then,aftertheyhadgonefar,KingBrahmadattasaidtoPrinceDīghāvu,“Isaythen,myyoungman:Unharnessthechariot.I’mtired.I’mgoingtoliedown.”

Responding,“Asyousay,yourmajesty,”PrinceDīghāvuunharnessedthechariotandsatdowncross-leggedontheground.ThenKingBrahmadattalaydown,placinghisheadonPrinceDīghāvu’slap.Ashewastired,hewenttosleeprightaway.ThenthethoughtoccurredtoPrinceDīghāvu:“ThisKingBrahmadattaofKāsihasdoneusgreatharm.Hehasseizedourtroops,vehicles,lands,armories,&granaries.Anditwasbecauseofhimthatmymother&fatherwerekilled.Nowismychancetowreakvengeance!”Hedrewhisswordfromhisscabbard.Butthenhethought,“Myfathertoldme,ashewasabouttodie,‘Don’t,mydearDīghāvu,befar-sighted.Don’tbenear-sighted.Forvengeanceisnotsettledthroughvengeance.Vengeanceissettledthroughnon-vengeance.’Itwouldnotbeproperformetotransgressmyfather’swords.”Soheputhisswordbackinitsscabbard.Asecondtime…AthirdtimethethoughtoccurredtoPrinceDīghāvu:“ThisKingBrahmadattaofKāsihasdoneusgreatharm.Hehasseizedourtroops,vehicles,lands,armories,&granaries.Anditwasbecauseofhimthatmymother&fatherwerekilled.Nowismychancetowreakvengeance!”Hedrewhisswordfromhisscabbard.Butthenhethought,“Myfathertoldme,ashewasabouttodie,‘Don’t,mydearDīghāvu,befar-sighted.Don’tbenear-sighted.Forvengeanceisnotsettledthroughvengeance.Vengeanceissettledthroughnon-vengeance.’Itwouldnotbeproperformetotransgressmyfather’swords.”Soonceagainheputhisswordbackinitsscabbard.

ThenKingBrahmadattasuddenlygotup—frightened,agitated,unnerved,alarmed.PrinceDīghāvusaidtohim,“Yourmajesty,whyhaveyougottenupsuddenly—frightened,agitated,unnerved,&alarmed?”

“Isay,myyoungman:JustnowasIwasdreaming,PrinceDīghāvu—sonofDīghīti,kingofKosala—struckmedownwithasword.”ThenPrinceDīghāvu,grabbingKingBrahmadattabytheheadwithhislefthand,anddrawinghisswordfromitsscabbardwithhisright,said,“I,

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yourmajesty,amthatveryPrinceDīghāvu,sonofDīghīti,kingofKosala.Youhavedoneusgreatharm.Youhaveseizedourtroops,vehicles,lands,armories,&granaries.Anditwasbecauseofyouthatmymother&fatherwerekilled.Nowismychancetowreakvengeance!”

SoKingBrahmadatta,droppinghisheaddowntoPrinceDīghāvu’sfeet,said,“Grantmemylife,mydearDīghāvu!Grantmemylife,mydearDīghāvu!”

“WhoamIthatIwoulddaregrantlifetoyourmajesty?Itisyourmajestywhoshouldgrantlifetome!”

“Inthatcase,mydearDīghāvu,yougrantmemylifeandIgrantyouyourlife.”

ThenKingBrahmadattaandPrinceDīghāvugrantedoneanothertheirlivesand,takingoneanotherbythehands,sworeanoathtodooneanothernoharm.

ThenKingBrahmadattasaidtoPrinceDīghāvu,“Inthatcase,mydearDīghāvu,harnessthechariot.Wewillgoon.”

Responding,“Asyousay,yourmajesty,”PrinceDīghāvuharnessedthechariotandthensaidtoKingBrahmadatta,“Yourchariotisharnessed,yourmajesty.Nowisthetimeforyoutodoasyouseefit.”

ThenKingBrahmadattamountedthechariot,andPrinceDīghāvudroveit.Hedroveitinsuchawaythatitwasnotlongbeforetheymetupwiththeking’sentourage.

ThenKingBrahmadatta,havingenteredVārānasī,hadhisministers&councilorsconvenedandsaidtothem,“Isay,then.IfyouweretoseePrinceDīghāvu,thesonofDīghīti,thekingofKāsi,whatwouldyoudotohim?”

Differentministerssaid,“Wewouldcutoffhishands,yourmajesty”—“Wewouldcutoffhisfeet,yourmajesty”—“Wewouldcutoffhishands&feet,yourmajesty”—“Wewouldcutoffhisears,yourmajesty”—“Wewouldcutoffhisnose,yourmajesty”—“Wewouldcutoffhisears&nose,yourmajesty”—“Wewouldcutoffhishead,yourmajesty.”

Thenthekingsaid,“This,Isay,isPrinceDīghāvu,thesonofDīghīti,thekingofKāsi.Youarenotallowedtodoanythingtohim.Itwasbyhimthatmylifewasgrantedtome,anditwasbymethathislifewasgrantedtohim.”

ThenKingBrahmadattasaidtoPrinceDīghāvu,“Whatyourfather60

ThenKingBrahmadattasaidtoPrinceDīghāvu,“Whatyourfathersaidtoyouashewasabouttodie—‘Don’t,mydearDīghāvu,befar-sighted.Don’tbenear-sighted.Forvengeanceisnotsettledthroughvengeance.Vengeanceissettledthroughnon-vengeance’—inreferencetowhatdidhesaythat?”

“Whatmyfathersaidtomeashewasabouttodie—‘Don’tbefar-sighted’—‘Don’tbearvengeanceforalongtime’iswhathewassayingtomeashewasabouttodie.Andwhathesaidtomeashewasabouttodie—‘Don’tbenear-sighted’—‘Don’tbequicktobreakwithafriend’iswhathewassayingtomeashewasabouttodie.Andwhathesaidtomeashewasabouttodie—‘Forvengeanceisnotsettledthroughvengeance.Vengeanceissettledthroughnon-vengeance’—Mymother&fatherwerekilledbyyourmajesty.IfIweretodepriveyourmajestyoflife,thosewhohopeforyourmajesty’swell-beingwoulddeprivemeoflife.Andthosewhohopeformywell-beingwoulddeprivethemoflife.Andinthatwayvengeancewouldnotbesettledbyvengeance.ButnowIhavebeengrantedmylifebyyourmajesty,andyourmajestyhasbeengrantedyourlifebyme.Andinthiswayvengeancehasbeensettledbynon-vengeance.Thatiswhatmyfatherwassayingtomeashewasabouttodie.”

ThenKingBrahmadattasaid,“Isn’titamazing!Isn’titastounding!HowwisethisPrinceDīghāvuis,inthathecanunderstandinfullthemeaningofwhathisfathersaidinbrief!”Sohereturnedhisfather’stroops,vehicles,lands,armories,&granariestohim,andgavehimhisdaughterinmarriage.

Such,monks,istheforbearance&gentlenessofkingswhowieldthescepter,whowieldthesword.Sonowletyourlightshineforth,sothatyou—whohavegoneforthinsuchawell-taughtDhamma&Vinaya—willbetheirequalinforbearance&gentleness.—MvX.2.3–20

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Modesty

§4.1“‘ThisDhammaisforonewhoismodest,notforonewhoisself-aggrandizing.’Thuswasitsaid.Withreferencetowhatwasitsaid?Thereisthecasewhereamonk,beingmodest,doesnotwantittobeknownthat‘Heismodest.’Beingcontent,hedoesnotwantittobeknownthat‘Heiscontent.’Beingreclusive,hedoesnotwantittobeknownthat‘Heisreclusive.’Hispersistencebeingaroused,hedoesnotwantittobeknownthat‘Hispersistenceisaroused.’Hismindfulnessbeingestablished,hedoesnotwantittobeknownthat‘Hismindfulnessisestablished.’Hismindbeingcentered,hedoesnotwantittobeknownthat‘Hismindiscentered.’Beingendowedwithdiscernment,hedoesnotwantittobeknownthat‘Heisendowedwithdiscernment.’Enjoyingnon-complication,hedoesnotwantittobeknownthat‘Heisenjoyingnon-complication.’‘ThisDhammaisforonewhoismodest,notforonewhoisself-aggrandizing.’Thuswasitsaid.Andwithreferencetothiswasitsaid.”—AN8:30

§4.2Sumana:

WhenIwasseven&newlygoneforth,havingconqueredwithmypowerthegreatpowerfulserpent,Iwasfetchingwaterformypreceptorfromthegreatlake,Anotatta,1

whentheTeachersawme&said:

“Look,Sāriputta,atthatone,theyoungboycomingthere,carryingapotofwater,well-centeredwithin,

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hispractices—inspiring;hisbearing—admirable.He’sAnuruddha’snovice,matureinhispowers,madethoroughbredbyathoroughbred,goodbyonewhoisgood,tamedbyAnuruddha,trainedbyonewhosetaskisdone.

He,havingreachedthehighestpeace&realizedtheunshakable,

Sumanathenovicewantsthis:

‘Don’tletanyoneknowme.’”

NOTE : 1 . Anotatta:AfabulouslakelocatedintheHimalayas,famedforthepurityofitscoolwaters.Sumanawouldhavehadtousehispsychicpowerstofetchwaterfromthere.

—Thag6:10

§4.3Now,atthattimeacostlyblockofsandalwood,fromsandalwoodheartwood,accruedtotheRājagahafinancier.Thethoughtoccurredtohim,“WhatifIweretohaveanalmsbowlcarvedfromthisblockofsandalwood?Thechipswillbeformyownenjoyment,andI’llgivethebowlasagift.”Sothefinancier,havinghadabowlcarvedfromtheblockofsandalwood,havingloopedastringaroundit,havinghungitfromthetopofabamboopole,havinghadthebamboopolefastenedontopofaseriesofbamboopoles,oneontopofanother,announced:“Anybrāhmanorcontemplativewhoisanarahantwithpsychicpowers:Fetchdownthebowlanditisgiventoyou.”

ThenPūraṇaKassapawenttotheRājagahafinancierand,onarrival,saidtohim,“BecauseIamanarahantwithpsychicpowers,givemethebowl.”“If,venerablesir,youareanarahantwithpsychicpowers,fetchdownthebowlanditisgiventoyou.”

ThenMakkaliGosāla…AjitaKesakambalin…Pakudha63

ThenMakkaliGosāla…AjitaKesakambalin…PakudhaKaccāyana…SañjayaBelaṭṭhaputta…NigaṇṭhaNāṭaputtawenttotheRājagahafinancierand,onarrival,saidtohim,“BecauseIamanarahantwithpsychicpowers,givemethebowl.”“If,venerablesir,youareanarahantwithpsychicpowers,fetchdownthebowlanditisgiventoyou.”

NowatthattimeVen.MahāMoggallānaandVen.PiṇḍolaBhāradvāja,eachhavingdressedearlyinthemorning,eachtakinghisrobeandbowl,hadgoneintoRājagahaforalms.Ven.PiṇḍolaBhāradvājawasanarahantwithpsychicpowers,andVen.MahāMoggallānawasanarahantwithpsychicpowers.ThenVen.PiṇḍolaBhāradvājasaidtoVen.MahāMoggallāna:“Go,friendMoggallāna,andfetchdownthebowl.Thatbowlisyours.”ThenVen.MahāMoggallānasaidtoVen.PiṇḍolaBhāradvāja:“Go,friendBhāradvāja,andfetchdownthebowl.Thatbowlisyours.”

SoVen.PiṇḍolaBhāradvāja,risingupintothesky,tookthebowlandcircledthreetimesaroundRājagaha.NowatthattimetheRājagahafinancierwasstandinginhishousecompoundwithhiswifeandchildren,payinghomagewithhishandspalm-to-palmoverhisheart,(saying,)“MayMasterBhāradvājalandrighthereinourhousecompound.”SoVen.PiṇḍolaBhāradvājalandedinthefinancier’shousecompound.Thenthefinancier,havingtakenthebowlfromVen.PiṇḍolaBhāradvāja’shand,havingfilleditwithcostlynon-staplefoods,presentedittoVen.PiṇḍolaBhāradvāja.Ven.PiṇḍolaBhāradvāja,takingthebowl,returnedtothemonastery.

People,hearingthat“MasterPiṇḍolaBhāradvāja,theysay,hasfetcheddownthefinancier’sbowl,”followedrightafterhim,makingashrillnoise,agreatnoise.TheBlessedOne,hearingtheshrillnoise,thegreatnoise,askedVen.Ānanda,“Ānanda,whatisthatshrillnoise,thatgreatnoise?”

“Ven.PiṇḍolaBhāradvājahasfetcheddowntheRājagahafinancier’sbowl,venerablesir.People,hearingthat‘MasterPiṇḍolaBhāradvāja,theysay,hasfetcheddownthefinancier’sbowl,’arefollowingrightafterhim,makingashrillnoise,agreatnoise.Thatistheshrillnoise,thegreatnoise,thattheBlessedOne(hears).”

ThentheBlessedOne,withregardtothiscause,tothisincident,hadtheCommunityofbhikkhusconvenedandquestionedVen.PiṇḍolaBhāradvāja:“Isittrue,astheysay,Bhāradvāja,thatyoufetcheddown

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thefinancier’sbowl?”“Yes,venerablesir.”TheAwakenedOne,theBlessedOne,rebukedhim:“It’snot

appropriate,Bhāradvāja,notfittingforacontemplative,improper,andnottobedone.Howcanyoudisplayasuperiorhumanstate,awonderofpsychicpower,tolaypeopleforthesakeofamiserablewoodenbowl?Justasawomanmightexposehergenitaliaforthesakeofamiserablewoodencoin,sotoohaveyoudisplayedasuperiorhumanstate,awonderofpsychicpower,tolaypeopleforthesakeofamiserablewoodenbowl.”—Cv.V.8

§4.4OnoneoccasionalargenumberofseniormonkswerelivingnearMacchikāsaṇḍaintheWildMangoGrove.ThenCittathehouseholderwenttothemand,onarrival,havingboweddowntothem,sattooneside.Ashewassittingthere,hesaidtothem:“Venerablesirs,maytheseniormonksacquiescetotomorrow’smealfromme.”

Theseniormonksacquiescedbysilence.ThenCittathehouseholder,sensingtheseniormonks’acquiescence,gotupfromhisseatand,havingboweddowntothem,circumambulatedthem—keepingthemtohisright—andleft.

Whenthenighthadpassed,theseniormonksputontheirrobesintheearlymorningand—takingtheirbowls&outerrobes—wenttoCitta’sresidence.Theretheysatdownontheappointedseats.ThenCittathehouseholder,withhisownhand,served&satisfiedthemwithexquisitemilk-ricemixedwithghee.Whentheseniormonkshadfinishedeatingandhadrinsedtheirbowls&hands,theygotupfromtheirseatsandleft.Cittathehouseholder,havingsaid,“Giveawaytherest,”followedbehindtheseniormonks.

Nowonthatoccasionitwashot&sweltering.Theseniormonkswentalongwiththeirbodiesmelting,asitwere,fromthemealtheyhadfinished.AndonthatoccasionVen.MahakawasthemostjuniorofallthemonksinthatCommunity.Hesaidtotheseniormonk:“Wouldn’titbenice,venerableelder,ifacoolwindweretoblow,andtherewereathunderingcloud,andrainwouldfallinscattereddrops?”

“Yes,friendMahaka,thatwouldbenice….”

ThenVen.Mahakawilledapsychicfeatsuchthatacoolwindblew,a65

ThenVen.Mahakawilledapsychicfeatsuchthatacoolwindblew,athunderingclouddeveloped,andtherainfellinscattereddrops.ThethoughtoccurredtoCittathehouseholder,“SuchisthepsychicpowerofthemostjuniorofallthemonksinthisCommunity!”

ThenwhenVen.Mahakareachedthemonastery/park,hesaidtotheseniormonk,“Isthatenough,venerablesir?”

“That’senough,friendMahaka—whatyouhavedone,whatyouhaveoffered.”

Thenthemonkswenttotheirseparatedwellings,andVen.Mahakawenttohis.

ThenCittathehouseholderwenttoVen.Mahakaand,onarrival,havingboweddowntohim,sattooneside.Ashewassittingtherehesaidtohim,“Itwouldbegood,venerablesir,ifMasterMahakawouldshowmeasuperiorhumanattainment,amiracleofpsychicpower.”

“Inthatcase,householder,spreadoutyourupperrobeontheporchandputapileofgrassonit.”

Responding,“Asyousay,venerablesir,”Cittathehouseholderspreadouthisupperrobeontheporchandputapileofgrassonit.

ThenVen.Mahaka,havingenteredhisdwellingandboltedthedoor,willedapsychicfeatsuchthatflameshotthroughthekeyholeandthespacearoundthedoor,burningupthegrassbutnottherobe.

ThenCittathehouseholder,havingshakenouttherobe,stoodtooneside—inawe,hishairstandingonend.Ven.Mahakacameoutofhisdwellingandsaid,“Isthatenough,householder?”

“That’senough,venerablesir—whatyouhavedone,whatyouhaveoffered.MayMasterMahakadelightinthecharmingWildMangoGroveatMacchikāsaṇḍa.Iwillberesponsibleforyourrobes,almsfood,lodgings,&medicinalrequisites.”

“Thatisadmirablysaid,householder.”ThenVen.Mahaka—havingsethislodginginorderandtakinghis

bowl&robes—leftMacchikāsaṇḍa.AndinleavingMacchikāsaṇḍa,hewasgoneforgoodandneverreturned.—SN41:4

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Contentment

§5.1“‘ThisDhammaisforonewhoiscontent,notforonewhoisdiscontent.’Thuswasitsaid.Withreferencetowhatwasitsaid?Thereisthecasewhereamonkiscontentwithanyoldrobeclothatall,anyoldalmsfood,anyoldlodging,anyoldmedicinalrequisitesforcuringsicknessatall.‘ThisDhammaisforonewhoiscontent,notforonewhoisdiscontent.’Thuswasitsaid.Andwithreferencetothiswasitsaid.”—AN8:30

§5.2“Andhowisamonkcontent?Justasabird,whereveritgoes,flieswithitswingsasitsonlyburden;sotooishecontentwithasetofrobestoprovideforhisbodyandalmsfoodtoprovideforhishunger.Whereverhegoes,hetakesonlyhisbarestnecessitiesalong.Thisishowamonkiscontent.”—DN2

§5.3“Thereisthecasewhereamonkiscontentwithanyoldrobeclothatall.Hespeaksinpraiseofbeingcontentwithanyoldrobeclothatall.Hedoesnot,forthesakeofrobecloth,doanythingunseemlyorinappropriate.Notgettingcloth,heisnotagitated.Gettingcloth,heusesitunattachedtoit,uninfatuated,guiltless,seeingthedrawbacks(ofattachmenttoit),anddiscerningtheescapefromthem.Hedoesnot,onaccountofhiscontentmentwithanyoldrobeclothatall,exalthimselfordisparageothers.Inthisheisdiligent,deft,alert,&mindful.Thisissaidtobeamonkstandingfirmintheancient,originaltraditionsofthenobleones.

“Furthermore,themonkiscontentwithanyoldalmsfoodatall.Hespeaksinpraiseofbeingcontentwithanyoldalmsfoodatall.Hedoesnot,forthesakeofalmsfood,doanythingunseemlyorinappropriate.Notgettingalmsfood,heisnotagitated.Gettingalmsfood,heusesitunattachedtoit,uninfatuated,guiltless,seeingthedrawbacks(of

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attachmenttoit),anddiscerningtheescapefromthem.Hedoesnot,onaccountofhiscontentmentwithanyoldalmsfoodatall,exalthimselfordisparageothers.Inthisheisdiligent,deft,alert,&mindful.Thisissaidtobeamonkstandingfirmintheancient,originaltraditionsofthenobleones.

“Furthermore,themonkiscontentwithanyoldlodgingatall.Hespeaksinpraiseofbeingcontentwithanyoldlodgingatall.Hedoesnot,forthesakeoflodging,doanythingunseemlyorinappropriate.Notgettinglodging,heisnotagitated.Gettinglodging,heusesitunattachedtoit,uninfatuated,guiltless,seeingthedrawbacks(ofattachmenttoit),anddiscerningtheescapefromthem.Hedoesnot,onaccountofhiscontentmentwithanyoldlodgingatall,exalthimselfordisparageothers.Inthisheisdiligent,deft,alert,&mindful.Thisissaidtobeamonkstandingfirmintheancient,originaltraditionsofthenobleones.”—AN4:28

§5.4MahāKassapa:

Comingdownfrommydwellingplace,Ienteredthecityforalms,stoodcourteouslynexttoalepereatinghismeal.He,withhisrottinghand,tossedmeamorseloffood,andasthemorselwasdropping,afingerfelloff

rightthere.Sittingnexttoawall,Iatethatmorseloffood,andneitherwhileeatingit,norhavingeaten,didIfeelanydisgust.

Whoeverhasmasteredleft-overscrapsforfood,smellyurineformedicine,thefootofatreeforadwelling,

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cast-offragsforrobes:Heisamanofthefourdirections.

* * *

Thisisenoughforme—desiringtodojhāna,resolute,mindful;

enoughforme—desiringthegoal,resolute,amonk;

enoughforme—desiringcomfort,resolute,intraining;

enoughforme—desiringmyduty,resolute,Such.

* * *

Thereisnosuchpleasureformeinthemusicofafive-piecebandasthereiswhenmymind

isatone,seeingtheDhamma

aright.—Thag18

§5.5OnoneoccasiontheBlessedOnewasstayingnearĀḷavīonaspreadofleavesbyacattletrackinasiṁsapāforest.ThenHatthakaofĀḷavī,outroaming&ramblingforexercise,sawtheBlessedOnesittingonaspreadofleavesbythecattletrackinthesimsapaforest.Onseeinghim,hewenttohimand,onarrival,havingboweddowntohim,sattooneside.AshewassittingtherehesaidtotheBlessedOne,“Lord,IhopetheBlessedOnehassleptinease.”

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“Yes,youngman.Ihavesleptinease.Ofthoseintheworldwhosleepinease,Iamone.”

“Butcold,lord,isthewinternight.The‘Between-the-Eights’isatimeofsnowfall.Hardisthegroundtrampledbycattlehooves.Thinisthespreadofleaves.Sparsearetheleavesinthetrees.Thinareyourochrerobes.AndcoldblowstheVerambhawind.YetstilltheBlessedOnesays,‘Yes,youngman.Ihavesleptinease.Ofthoseintheworldwhosleepinease,Iamone.’”

“Inthatcase,youngman,Iwillquestionyouinreturn.Answerasyouseefit.Now,whatdoyouthink:Supposeahouseholderorhouseholder’ssonhasahousewithagabledroof,plasteredinside&out,draft-free,withclose-fittingdoor&windowsshutagainstthewind.Insidehehasahorse-haircouchspreadwithalong-fleecedcoverlet,awhitewoolcoverlet,anembroideredcoverlet,arugofkadali-deerhide,withacanopyabove,&redcushionsoneitherside.Andtherealampwouldbeburning,andhisfourwives,withtheirmanycharms,wouldbeattendingtohim.Wouldhesleepinease,ornot?Orhowdoesthisstrikeyou?”

“Yes,lord,hewouldsleepinease.Ofthoseintheworldwhosleepinease,hewouldbeone.”

“Butwhatdoyouthink,youngman.Mightthereariseinthathouseholderorhouseholder’ssonanybodilyfeversorfeversofmindbornofpassionsothat—burnedwiththosepassion-bornfevers—hewouldsleepmiserably?”

“Yes,lord.”“Asforthosepassion-bornfevers—burnedwithwhichthe

householderorhouseholder’ssonwouldsleepmiserably—thatpassionhasbeenabandonedbytheTathāgata,itsrootdestroyed,madelikeapalmyrastump,deprivedoftheconditionsofexistence,notdestinedforfuturearising.Thereforehesleepsinease.

“Now,whatdoyouthink,youngman.Mightthereariseinthathouseholderorhouseholder’ssonanybodilyfeversorfeversofmindbornofaversionsothat—burnedwiththoseaversion-bornfevers—hewouldsleepmiserably?”

“Yes,lord.”

“Asforthoseaversion-bornfevers—burnedwithwhichthe70

“Asforthoseaversion-bornfevers—burnedwithwhichthehouseholderorhouseholder’ssonwouldsleepmiserably—thataversionhasbeenabandonedbytheTathāgata,itsrootdestroyed,madelikeapalmyrastump,deprivedoftheconditionsofexistence,notdestinedforfuturearising.Thereforehesleepsinease.

“Now,whatdoyouthink,youngman.Mightthereariseinthathouseholderorhouseholder’ssonanybodilyfeversorfeversofmindbornofdelusionsothat—burnedwiththosedelusion-bornfevers—hewouldsleepmiserably?”

“Yes,lord.”“Asforthosedelusion-bornfevers—burnedwithwhichthe

householderorhouseholder’ssonwouldsleepmiserably—thatdelusionhasbeenabandonedbytheTathāgata,itsrootdestroyed,madelikeapalmyrastump,deprivedoftheconditionsofexistence,notdestinedforfuturearising.Thereforehesleepsinease.

“Always,always,hesleepsinease:thebrāhmantotallyunbound,whodoesn’tadheretosensualpleasures,who’swithoutacquisitions

&cooled.Having

cutallties&subduedfearintheheart,

calmed,hesleepsinease,

havingreachedpeaceofawareness.”—AN3:35

§5.6IhaveheardthatononeoccasiontheBlessedOnewasstayingatAnupiyāintheMangoOrchard.Nowatthattime,Ven.BhaddiyaKāligodha,ongoingtoaforest,tothefootofatree,ortoanemptydwelling,wouldrepeatedlyexclaim,“Whatbliss!Whatbliss!”AlargenumberofmonksheardVen.BhaddiyaKāligodha,ongoingtoaforest,tothefootofatree,ortoanemptydwelling,repeatedlyexclaim,“Whatbliss!Whatbliss!”andonhearinghim,thethoughtoccurredtothem,

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“There’snodoubtbutthatVen.BhaddiyaKāligodhadoesn’tenjoyleadingtheholylife,forwhenhewasahouseholderheknewtheblissofkingship,sothatnow,onrecollectingthat,heisrepeatedlyexclaiming,‘Whatbliss!Whatbliss!’”TheywenttotheBlessedOneand,onarrival,havingboweddowntohim,sattooneside.Astheyweresittingthere,theytoldhim:“Ven.BhaddiyaKāligodha,lord,ongoingtoaforest,tothefootofatree,ortoanemptydwelling,repeatedlyexclaims,‘Whatbliss!Whatbliss!’There’snodoubtbutthatVen.BhaddiyaKāligodhadoesn’tenjoyleadingtheholylife,forwhenhewasahouseholderheknewtheblissofkingship,sothatnow,onrecollectingthat,heisrepeatedlyexclaiming,‘Whatbliss!Whatbliss!’”

ThentheBlessedOnetoldacertainmonk,“Come,monk.Inmyname,callBhaddiya,saying,‘TheTeachercallsyou,myfriend.’”

“Asyousay,lord,”themonkansweredand,havinggonetoVen.Bhaddiya,onarrivalhesaid,“TheTeachercallsyou,myfriend.”

“Asyousay,myfriend,”Ven.Bhaddiyareplied.ThenhewenttotheBlessedOneand,onarrival,havingboweddowntohim,sattooneside.Ashewassittingthere,theBlessedOnesaidtohim,“Isittrue,Bhaddiyathat,ongoingtoaforest,tothefootofatree,ortoanemptydwelling,yourepeatedlyexclaim,‘Whatbliss!Whatbliss!’?”

“Yes,lord.”“Whatmeaningdoyouhaveinmindthatyourepeatedlyexclaim,

‘Whatbliss!Whatbliss!’?”“Before,whenIhasahouseholder,maintainingtheblissofkingship,

Ihadguardspostedwithinandwithouttheroyalapartments,withinandwithoutthecity,withinandwithoutthecountryside.ButeventhoughIwasthusguarded,thusprotected,Idwelledinfear—agitated,distrustful,andafraid.Butnow,ongoingalonetoaforest,tothefootofatree,ortoanemptydwelling,Idwellwithoutfear,unagitated,confident,andunafraid—unconcerned,unruffled,mywantssatisfied,withmymindlikeawilddeer.ThisisthemeaningIhaveinmindthatIrepeatedlyexclaim,‘Whatbliss!Whatbliss!’”

Then,onrealizingthesignificanceofthat,theBlessedOneonthatoccasionexclaimed:

Inwhomthereexistsnoprovocation,&forwhombecoming&non-becoming

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areovercome,heisone—

beyondfear,blissful,withoutgrief,

whomthedevascan’tsee.—Ud2:10

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Seclusion

§6.1IhaveheardthatononeoccasiontheBlessedOnewasstayingnearSāvatthīinJeta’sGrove,Anāthapiṇḍika’smonastery.NowatthattimeacertainlayfollowerfromIcchānaṅgalakahadarrivedinSāvatthīonsomebusinessaffairs.HavingsettledhisaffairsinSāvatthī,hewenttotheBlessedOneand,onarrival,havingboweddowntohim,sattooneside.Ashewassittingthere,theBlessedOnesaidtohim,“Atlonglastyouhavemanagedtocomehere.”

“ForalongtimeIhavewantedtocomeseetheBlessedOne,lord,butbeinginvolvedinonebusinessaffairafteranother,Ihavenotbeenabletodoso.”

Then,onrealizingthesignificanceofthat,theBlessedOneonthatoccasionexclaimed:

Howblissfulitis,foronewhohasnothingwhohasmasteredtheDhamma,islearned.

Seehimsuffer,onewhohassomething,apersonboundinbodywithpeople.—Ud2:5

§6.2“‘ThisDhammaisforonewhoisreclusive,notforonewhoisentangled.’Thuswasitsaid.Withreferencetowhatwasitsaid?Thereisthecasewhereamonk,whenlivinginseclusion,isvisitedbymonks,nuns,laymen,laywomen,kings,royalministers,sectarians&theirdisciples.Withhismindbentonseclusion,tendingtowardseclusion,inclinedtowardseclusion,aimingatseclusion,relishingrenunciation,heconverseswiththemonlyasmuchisnecessaryforthemtotaketheir

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leave.‘ThisDhammaisforonewhoisreclusive,notforoneinentanglement.’Thuswasitsaid.Andwithreferencetothiswasitsaid.”—AN8:30

§6.3Nowatthattimealargenumberofmonks,afterthemeal,onreturningfromtheiralmsround,hadgatheredatthemeetinghallandwereengagedinmanykindsofbestialtopicsofconversation:conversationaboutkings,robbers,&ministersofstate;armies,alarms,&battles;food&drink;clothing,furniture,garlands,&scents;relatives;vehicles;villages,town,cities,thecountryside;women&heroes;thegossipofthestreet&thewell;talksofthedead;talesofdiversity,thecreationoftheworld&ofthesea;talkofwhetherthingsexistornot.

ThentheBlessedOne,emergingfromhisseclusioninthelateafternoon,wenttothemeetinghalland,onarrival,satdownonaseatmadeready.Ashesatdownthere,headdressedthemonks:“Forwhattopicofconversationareyougatheredtogetherhere?Inthemidstofwhattopicofconversationhaveyoubeeninterrupted?”

“Justnow,lord,afterthemeal,onreturningfromouralmsround,wegatheredatthemeetinghallandgotengagedinmanykindsofbestialtopicsofconversation:conversationaboutkings,robbers,&ministersofstate…talesofdiversity,thecreationoftheworld&ofthesea;talkofwhetherthingsexistornot.”

“Itisn’tright,monks,thatsonsofgoodfamilies,onhavinggoneforthoutoffaithfromhometothehomelesslife,shouldgetengagedinsuchtopicsofconversation,i.e.,conversationaboutkings,robbers,&ministersofstate…talkofwhetherthingsexistornot.

“Therearethesetentopicsof(proper)conversation.Whichten?Talkonhavingfewwants,oncontentment,onseclusion,onnon-entanglement,onarousingpersistence,onvirtue,onconcentration,ondiscernment,onrelease,andontheknowledge&visionofrelease.Thesearethetentopicsofconversation.Ifyouweretoengagerepeatedlyinthesetentopicsofconversation,youwouldoutshineeventhesun&moon,somighty,sopowerful—tosaynothingofthewanderersofothersects.”—AN10:69

§6.4MahāKassapa:

Oneshouldn’tgoabout

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surrounded,reveredbyacompany:

onegetsdistracted;concentrationishardtogain.

Fellowshipwithmanypeopleispainful.

Seeingthis,oneshouldn’tapproveofacompany.

Asageshouldn’tvisitfamilies:onegetsdistracted;concentrationishardtogain.

He’seager&greedyforflavors,whoevermissesthegoalthatbringsbliss.

Theyknowit’sabog—thereverence&venerationoffamilies—

asubtlearrow,hardtoextract.Offeringsarehardforaworthlessman

toletgo.—Thag18

§6.5

If,inyourcourse,youdon’tmeetyourequal,yourbetter,thencontinueyourcourse,

firmly,alone.

There’snofellowshipwithfools.—Dhp61

§6.6

Renouncingviolence

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foralllivingbeings,harmingnotevenaone,youwouldnotwishforoffspring,

sohowacompanion?Wanderalone,likearhinoceros.

Forasociablepersonthereareallurements;ontheheelsofallurement,thispain.

Seeingallurement’sdrawback,wanderalone,likearhinoceros.

Onewhosemindisenmeshedinsympathyforfriends&companions,neglectsthetruegoal.Seeingthisdangerinintimacy,wanderalone,likearhinoceros….

Ifyougainamaturecompanion,afellowtraveler,right-living&wise,overcomingalldangers

gowithhim,gratified,mindful.

Ifyoudon’tgainamaturecompanion,afellowtraveler,right-living&wise,

goalonelikeakingrenouncinghiskingdom,liketheelephantintheMātaṅgawilds,

hisherd.

Wepraisecompanionship—yes!

Thoseonapar,orbetter,shouldbechosenasfriends.Ifthey’renottobefound,

livingfaultlessly,wanderalone,likearhinoceros.

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Seeingradiantbraceletsofgold,well-madebyasmith,

clinking,clashing,twoonanarm,

wanderalone,likearhinoceros,

[Thinking:]“Inthesameway,ifIweretolivewithanother,therewouldbecarelesstalkorabusive.”Seeingthisfuturedanger,wanderalone,likearhinoceros.

Becausesensualpleasures,elegant,honeyed,&charming,bewitchthemindwiththeirmanifoldforms—seeingthisdrawbackinsensualstrands—wanderalone,likearhinoceros.“Calamity,tumor,misfortune,disease,anarrow,adangerforme.”Seeingthisdangerinsensualstrings,

wanderalone,likearhinoceros….

Avoidtheevilcompaniondisregardingthegoal,intentontheout-of-tuneway.

Don’ttakeasafriendsomeoneheedless&hankering.Wanderalone,likearhinoceros.

Consortwithonewhoislearned,whomaintainstheDhamma,agreat&quick-wittedfriend.

Knowingthemeanings,subdueyourperplexity,(then)wanderalone,likearhinoceros….

Unstartled,likealionatsounds.Unsnared,likethewindinanet.Unsmeared,likealotusinwater:

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wanderalone,likearhinoceros….

Attherighttimeconsortingwiththereleasethrough

goodwill,compassion,empatheticjoy,equanimity,

unobstructedbyalltheworld,anyworld,

wanderalone,likearhinoceros.

Havingletgoofpassion,aversion,delusion;

havingshatteredthefetters;

undisturbedattheendingoflife,wanderalone,likearhinoceros.

Peoplefollow&associateforamotive.

Friendswithoutamotivethesedaysarerare.

They’reshrewdfortheirownends,&impure.Wanderalone,likearhinoceros.—Sn1:3

§6.7ThenalargenumberofmonkswenttotheBlessedOneand,onarrival,havingboweddowntohim,sattooneside.Astheyweresittingthere,theyinformedhim:“Lord,thereisacertainmonkbythenameofElderwholivesaloneandextolsthevirtuesoflivingalone.”

ThentheBlessedOnetoldacertainmonk,“Come,monk.Inmyname,callthemonknamedElder,saying,‘TheTeachercallsyou,myfriend.’”

“Asyousay,lord,”themonkansweredand,havinggonetoVen.Elder,onarrivalhesaid,“TheTeachercallsyou,myfriend.”

“Asyousay,myfriend,”Ven.Elderreplied.Thenhewenttothe79

“Asyousay,myfriend,”Ven.Elderreplied.ThenhewenttotheBlessedOneand,onarrival,havingboweddowntohim,sattooneside.Ashewassittingthere,theBlessedOnesaidtohim,“Isittrue,Elder,thatyoulivealoneandextolthevirtuesoflivingalone?”

“Yes,lord.”“Buthowdoyoulivealoneandextolthevirtuesoflivingalone?”“Lord,aloneIenterthevillageforalms,aloneIreturn,aloneIsit

withdrawn[inmeditation],aloneIdowalkingmeditation.ThatishowIlivealoneandextolthevirtuesoflivingalone.”

“Thereisthatwayoflivingalone,Elder.Idon’tsaythatthereisn’t.Still,listenwelltoyouhowyourlivingaloneisperfectedinitsdetails,andpaycloseattention.Iwillspeak.”

“Asyousay,lord,”Ven.Elderresponded.TheBlessedOnesaid:“Andhowislivingaloneperfectedinits

details?Thereisthecasewherewhateverispastisabandoned,whateverisfutureisrelinquished,andanypassion&desirewithregardtostatesofbeingattainedinthepresentiswellsubdued.Thatishowlivingaloneisperfectedinitsdetails.”

ThatiswhattheBlessedOnesaid.Havingsaidit,theOneWell-gonefurthersaidthis:

“All-conquering,all-knowing,intelligent;withregardtoallthings,

unadhering;all-abandoning,releasedintheendingofcraving:

himIcallamanwholives

alone.”—SN21:10

§6.8

Withcravinghiscompanion,amanwandersonalong,longtime.Neitherinthisstateherenoranywhereelse

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doeshegobeyondthewandering-on.

Knowingthisdrawback—thatcravingbringsstressintoplay—freefromcraving,devoidofclinging,mindful,themonklivesthewanderinglife.”—Sn3:12

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Persistence

§7.1“Andwhatisthefacultyofpersistence?Thereisthecasewhereamonk,adiscipleofthenobleones,keepshispersistencearousedforabandoningunskillfulmentalqualitiesandtakingonskillfulmentalqualities.Heissteadfast,solidinhiseffort,notshirkinghisdutieswithregardtoskillfulmentalqualities.Hegeneratesdesire,endeavors,arousespersistence,upholds&exertshisintentforthesakeofthenon-arisingofevil,unskillfulqualitiesthathavenotyetarisen…forthesakeoftheabandoningofevil,unskillfulqualitiesthathavearisen…forthesakeofthearisingofskillfulqualitiesthathavenotyetarisen…(and)forthemaintenance,non-confusion,increase,plenitude,development,&culminationofskillfulqualitiesthathavearisen.Thisiscalledthefacultyofpersistence.”—SN48:10

§7.2“AsIwasremainingheedful,ardent,&resolute…itoccurredtome,‘Excessivepersistencearoseinme,andbecauseoftheexcessivepersistencemyconcentrationfellaway….Justasifamanmightholdaquailtightlywithbothhands;itwoulddiethen&there.Inthesameway,excessivepersistencearoseinme….Iwillactinsuchawaythat…excessivepersistencewillnotariseinmeagain.’

“AsIwasremainingheedful,ardent,&resolute…itoccurredtome,‘Sluggishpersistencearoseinme,andbecauseofthesluggishpersistencemyconcentrationfellaway….Justasifamanmightholdaquailloosely;itwouldflyoutofhishand.Inthesameway,sluggishpersistencearoseinme….Iwillactinsuchawaythat…excessivepersistence&sluggishpersistencewillnotariseinmeagain.’”—MN128

§7.3IhaveheardthatononeoccasiontheBlessedOnewasstayingnearRājagaha,onVulturePeakMountain.AndonthatoccasionVen.SoṇawasstayingnearRājagahaintheCoolWood.Then,asVen.Soṇawas

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meditatinginseclusion[afterdoingwalkingmeditationuntiltheskinofhissoleswassplit&bleeding],thistrainofthoughtaroseinhisawareness:“OftheBlessedOne’sdiscipleswhohavearousedtheirpersistence,Iamone,butmymindisnotreleasedfromtheeffluentsthroughlackofclinging/sustenance.Now,myfamilyhasenoughwealththatitwouldbepossibletoenjoywealth&makemerit.WhatifIweretodisavowthetraining,returntothelowerlife,enjoywealth,&makemerit?”

ThentheBlessedOne,assoonasheperceivedwithhisawarenessthetrainofthoughtinVen.Soṇa’sawareness,disappearedfromVulturePeakMountain—justasastrongmanmightextendhisflexedarmorflexhisextendedarm—appearedintheCoolWoodrightinfrontofVen.Soṇa,andsatdownonapreparedseat.Ven.Soṇa,afterbowingdowntotheBlessedOne,sattooneside.Ashewassittingthere,theBlessedOnesaidtohim,“Justnow,asyouweremeditatinginseclusion,didn’tthistrainofthoughtappeartoyourawareness:‘OftheBlessedOne’sdiscipleswhohavearousedtheirpersistence,Iamone,butmymindisnotreleasedfromtheeffluents….WhatifIweretodisavowthetraining,returntothelowerlife,enjoywealth,&makemerit?’”

“Yes,lord.”“Nowwhatdoyouthink,Soṇa.Before,whenyouwereahouse-

dweller,wereyouskilledatplayingthevina?”“Yes,lord.”“Andwhatdoyouthink:whenthestringsofyourvinaweretootaut,

wasyourvinaintune&playable?”“No,lord.”“Andwhatdoyouthink:whenthestringsofyourvinaweretooloose,

wasyourvinaintune&playable?”“No,lord.”“Andwhatdoyouthink:whenthestringsofyourvinawereneither

tootautnortooloose,buttunedtoberightonpitch,wasyourvinaintune&playable?”

“Yes,lord.”“Inthesameway,Soṇa,over-arousedpersistenceleadsto

restlessness,overlyslackpersistenceleadstolaziness.Thusyoushoulddeterminetherightpitchforyourpersistence,attunethepitchofthe(five)faculties(tothat),andtherepickupyourtheme.”

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“Yes,lord,”Ven.SoṇaansweredtheBlessedOne.Then,havinggiventhisexhortationtoVen.Soṇa,theBlessedOne—asastrongmanmightextendhisflexedarmorflexhisextendedarm—disappearedfromtheCoolWoodandappearedonVulturePeakMountain.

Soafterthat,Ven.Soṇadeterminedtherightpitchforhispersistence,attunedthepitchofthe(five)faculties(tothat),andtherepickeduphistheme.Dwellingalone,secluded,heedful,ardent,&resolute,heinnolongtimereached&remainedinthesupremegoaloftheholylifeforwhichclansmenrightlygoforthfromhomeintohomelessness,knowing&realizingitforhimselfinthehere&now.Heknew:“Birthisended,theholylifefulfilled,thetaskdone.Thereisnothingfurtherforthesakeofthisworld.”AndthusVen.Soṇabecameanotheroneofthearahants.—AN6:55

§7.4“Andhowisstrivingfruitful,howisexertionfruitful?Thereisthecasewhereamonk,whennotloadeddown,doesnotloadhimselfdownwithpain,nordoesherejectpleasurethataccordswiththeDhamma,althoughheisnotinfatuatedwiththatpleasure.Hediscernsthat‘WhenIexerta[bodily,verbal,ormental]fabricationagainstthiscauseofstress,thenfromthefabricationofexertionthereisdispassion.WhenIlookonwithequanimityatthatcauseofstress,thenfromthedevelopmentofequanimitythereisdispassion.’Soheexertsafabricationagainstthecauseofstresswheretherecomesdispassionfromthefabricationofexertion,anddevelopsequanimitywithregardtothecauseofstresswheretherecomesdispassionfromthedevelopmentofequanimity.Thusthestresswheretherecomesdispassionfromthefabricationofexertionisexhausted&thestresswheretherecomesdispassionfromthedevelopmentofequanimityisexhausted.”—MN101

§7.5

Asifstruckbyasword,asifhisheadwereonfire,amonkshouldlivethewanderinglife

—mindful—fortheabandoningofsensualpassion.—Thag1:39

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§7.6“Furthermore,themonkfindspleasure&delightindeveloping[skillfulmentalqualities],findspleasure&delightinabandoning[unskillfulmentalqualities].Hedoesnot,onaccountofhispleasure&delightindeveloping&abandoning,exalthimselfordisparageothers.Inthisheisdiligent,deft,alert,&mindful.Thisissaidtobeamonkstandingfirmintheancient,originaltraditionsofthenobleones.”—AN4:28

§7.7“Andhowisamonkdevotedtowakefulness?Thereisthecasewhereamonkduringtheday,sitting&pacingback&forth,cleanseshismindofanyqualitiesthatwouldholdthemindincheck.Duringthefirstwatchofthenight[duskto10p.m.],sitting&pacingback&forth,hecleanseshismindofanyqualitiesthatwouldholdthemindincheck.Duringthesecondwatchofthenight[10p.m.to2a.m.],recliningonhisrightside,hetakesupthelion’sposture,onefootplacedontopoftheother,mindful,alert,withhismindsetongettingup[eitherassoonasheawakensorataparticulartime].Duringthelastwatchofthenight[2a.m.todawn],sitting&pacingback&forth,hecleanseshismindofanyqualitiesthatwouldholdthemindincheck.Thisishowamonkisdevotedtowakefulness.”—AN4:37

§7.8TheBuddha:

Tome—resoluteinexertionneartheriverNerañjarā,makingagreateffort,doingjhānatoattainrestfromtheyoke—

Namucī1came,speakingwordsofcompassion:

“Youareashen,thin.Deathisinyourpresence.

Deathhas1,000partsofyou.

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Onlyonepartisyourlife.Live,goodsir!Lifeisbetter.

Alive,youcandoactsofmerit.Yourlivingtheholylife,

performingthefiresacrifice,willheapupmuchmerit.

Whatuseisexertiontoyou?

Hardtofollow—thepathofexertion—hardtodo,hardtosustain.”

Sayingtheseverses,MārastoodintheAwakenedOne’spresence.AndtothatMāra,speakingthus,theBlessedOnesaidthis:

“Kinsmanoftheheedless,EvilOne,

comehereforwhateverpurpose:Ihaven’t,formerit,eventheleastbitofneed.Thosewhohaveneedofmerit:thosearetheonesMāra’sfittoaddress.

Inmeareconvictionausterity,persistence,discernment.

Why,whenI’msoresolutedoyoupetitionme

tolive?

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Thiswindcouldburnupevenrivercurrents.

Why,whenI’mresolute,shouldn’tmyblooddryaway?Asmyblooddriesupgall&phlegmdryup.Asmuscleswasteaway,themindgrowsclearer;mindfulness,discernment,concentrationstand

morefirm.Stayinginthisway,attainingtheultimatefeeling,2

themindhasnointerestinsensualpassions.

See:abeing’spurity!

Sensualpassionsareyourfirstarmy.YoursecondiscalledDiscontent.YourthirdisHunger&Thirst.YourfourthiscalledCraving.FifthisSloth&Torpor.SixthiscalledTerror.YourseventhisUncertainty.Hypocrisy&Stubbornness,youreighth.Gains,Offerings,Fame,&Status

wronglygained,andwhoeverwouldpraiseself&disparageothers.

That,Namuci,isyourarmy,theDarkOne’scommandoforce.Acowardcan’tdefeatit,butonehavingdefeatedit

gainsbliss.DoIcarrymuñjagrass?3

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Ispitonmylife.Deathinbattlewouldbebetterforme

thanthatI,defeated,survive.

Sinkinghere,theydon’tappear,somepriests&contemplatives.

Theydon’tknowthepathbywhichthosewithgoodpractices

go.

Seeingthebanneredforceonallsides—

thetroops,Māraalongwithhismount—Igointobattle.Maytheynotbudgeme

frommyspot.

Thatarmyofyours,thattheworldwithitsdevas

can’tovercome,Iwillsmashwithdiscernment—asanunfiredpotwithastone.

Makingmyresolvemastered,mindfulnesswell-established,

Iwillgoabout,fromkingdomtokingdom,trainingmanydisciples.They—heedful,resolute,doingmybidding—despiteyourwishes,willgo

where,havinggone,there’snogrief.”

Māra:

“Forsevenyears,I’vedoggedtheBlessedOne’ssteps,buthaven’tgainedanopening

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intheOneSelf-awakened&glorious.

Acrowcircledastonethecoloroffat

—’MaybeI’vefoundsomethingtenderhere.Maybethere’ssomethingdelicious’—

butnotgettinganythingdeliciousthere,thecrowwentaway.Likethecrowattackingtherock,IwearymyselfwithGotama.”

Ashewasovercomewithsorrow,hislutefellfromunderhisarm.Thenhe,thedespondentspirit,

righttheredisappeared.

NOTES

1.Māra.

2.Thehighestequanimitythatcanbeattainedthroughjhāna.

3.MuñjagrasswastheancientIndianequivalentofawhiteflag.Awarriorexpectingthathemighthavetosurrenderwouldtakemuñjagrassintobattlewithhim.Ifhedidsurrender,hewouldliedownwiththemuñjagrassinhismouth.TheBuddha,inaskingthisrhetoricalquestion,isindicatingthatheisnotthetypeofwarriorwhowouldcarrymuñjagrass.Ifdefeated,hewouldratherdiethansurrender.

—Sn3:2

§7.9“Monks,therearetheseeightgroundsforlaziness.Whicheight?“Thereisthecasewhereamonkhassomeworktodo.Thethought

occurstohim:‘Iwillhavetodothiswork.ButwhenIhavedonethiswork,mybodywillbetired.Whydon’tIliedown?’Soheliesdown.Hedoesn’tmakeaneffortfortheattainingoftheas-yet-unattained,thereachingoftheas-yet-unreached,therealizationoftheas-yet-unrealized.Thisisthefirstgroundforlaziness.

“Thenthereisthecasewhereamonkhasdonesomework.The89

“Thenthereisthecasewhereamonkhasdonesomework.Thethoughtoccurstohim:‘Ihavedonesomework.NowthatIhavedonework,mybodyistired.Whydon’tIliedown?’Soheliesdown.Hedoesn’tmakeaneffortfortheattainingoftheas-yet-unattained,thereachingoftheas-yet-unreached,therealizationoftheas-yet-unrealized.Thisisthesecondgroundforlaziness.

“Thenthereisthecasewhereamonkhastogoonajourney.Thethoughtoccurstohim:‘Iwillhavetogoonthisjourney.ButwhenIhavegoneonthejourney,mybodywillbetired.Whydon’tIliedown?’Soheliesdown.Hedoesn’tmakeaneffortfortheattainingoftheas-yet-unattained,thereachingoftheas-yet-unreached,therealizationoftheas-yet-unrealized.Thisisthethirdgroundforlaziness.

“Thenthereisthecasewhereamonkhasgoneonajourney.Thethoughtoccurstohim:‘Ihavegoneonajourney.NowthatIhavegoneonajourney,mybodyistired.Whydon’tIliedown?’Soheliesdown.Hedoesn’tmakeaneffortfortheattainingoftheas-yet-unattained,thereachingoftheas-yet-unreached,therealizationoftheas-yet-unrealized.Thisisthefourthgroundforlaziness.

“Thenthereisthecasewhereamonk,havinggoneforalmsinavillageortown,doesnotgetasmuchcoarseorrefinedfoodashewouldlikeforhisfill.Thethoughtoccurstohim:‘I,havinggoneforalmsinavillageortown,havenotgottenasmuchcoarseorrefinedfoodasIwouldlikeformyfill.Thisbodyofmineistired&unsuitableforwork.Whydon’tIliedown?’Soheliesdown.Hedoesn’tmakeaneffortfortheattainingoftheas-yet-unattained,thereachingoftheas-yet-unreached,therealizationoftheas-yet-unrealized.Thisisthefifthgroundforlaziness.

“Thenthereisthecasewhereamonk,havinggoneforalmsinavillageortown,getsasmuchcoarseorrefinedfoodashewouldlikeforhisfill.Thethoughtoccurstohim:‘I,havinggoneforalmsinavillageortown,havegottenasmuchcoarseorrefinedfoodasIwouldlikeformyfill.Thisbodyofmineisheavy&unsuitableforwork—stuffedwithbeans,asitwere.Whydon’tIliedown?’Soheliesdown.Hedoesn’tmakeaneffortfortheattainingoftheas-yet-unattained,thereachingoftheas-yet-unreached,therealizationoftheas-yet-unrealized.Thisisthesixthgroundforlaziness.

“Thenthereisthecasewhereamonkcomesdownwithaslight90

“Thenthereisthecasewhereamonkcomesdownwithaslightillness.Thethoughtoccurstohim:‘Ihavecomedownwithaslightillness.There’saneedtoliedown.’Soheliesdown.Hedoesn’tmakeaneffortfortheattainingoftheas-yet-unattained,thereachingoftheas-yet-unreached,therealizationoftheas-yet-unrealized.Thisistheseventhgroundforlaziness.

“Thenthereisthecasewhereamonkhasrecoveredfromhisillness,notlongafterhisrecovery.Thethoughtoccurstohim:‘Ihaverecoveredfrommyillness.It’snotlongaftermyrecovery.Thisbodyofmineisweak&unsuitableforwork.Whydon’tIliedown?’Soheliesdown.Hedoesn’tmakeaneffortfortheattainingoftheas-yet-unattained,thereachingoftheas-yet-unreached,therealizationoftheas-yet-unrealized.Thisistheeighthgroundforlaziness.

“Thesearetheeightgroundsforlaziness.“Therearetheseeightgroundsforthearousalofenergy.Which

eight?“Thereisthecasewhereamonkhassomeworktodo.Thethought

occurstohim:‘Iwillhavetodothiswork.ButwhenIamdoingthiswork,itwillnotbeeasytoattendtotheBuddha’smessage.Whydon’tImakeaneffortbeforehandfortheattainingoftheas-yet-unattained,thereachingoftheas-yet-unreached,therealizationoftheas-yet-unrealized?’Sohemakesaneffortfortheattainingoftheas-yet-unattained,thereachingoftheas-yet-unreached,therealizationoftheas-yet-unrealized.Thisisthefirstgroundforthearousalofenergy.

“Thenthereisthecasewhereamonkhasdonesomework.Thethoughtoccurstohim:‘Ihavedonesomework.WhileIwasdoingwork,Icouldn’tattendtotheBuddha’smessage.Whydon’tImakeaneffortfortheattainingoftheas-yet-unattained,thereachingoftheas-yet-unreached,therealizationoftheas-yet-unrealized?’Sohemakesaneffortfortheattainingoftheas-yet-unattained,thereachingoftheas-yet-unreached,therealizationoftheas-yet-unrealized.Thisisthesecondgroundforthearousalofenergy.

“Thenthereisthecasewhereamonkhastogoonajourney.Thethoughtoccurstohim:‘Iwillhavetogoonthisjourney.ButwhenIamgoingonthejourney,itwillnotbeeasytoattendtotheBuddha’smessage.Whydon’tImakeaneffortbeforehandfortheattainingoftheas-yet-unattained,thereachingoftheas-yet-unreached,therealizationof

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theas-yet-unrealized?’Sohemakesaneffortfortheattainingoftheas-yet-unattained,thereachingoftheas-yet-unreached,therealizationoftheas-yet-unrealized.Thisisthethirdgroundforthearousalofenergy.

“Thenthereisthecasewhereamonkhasgoneonajourney.Thethoughtoccurstohim:‘Ihavegoneonajourney.WhileIwasgoingonthejourney,Icouldn’tattendtotheBuddha’smessage.Whydon’tImakeaneffortfortheattainingoftheas-yet-unattained,thereachingoftheas-yet-unreached,therealizationoftheas-yet-unrealized?’Sohemakesaneffortfortheattainingoftheas-yet-unattained,thereachingoftheas-yet-unreached,therealizationoftheas-yet-unrealized.Thisisthefourthgroundforthearousalofenergy.

“Thenthereisthecasewhereamonk,havinggoneforalmsinavillageortown,doesnotgetasmuchcoarseorrefinedfoodashewouldlikeforhisfill.Thethoughtoccurstohim:‘I,havinggoneforalmsinavillageortown,havenotgottenasmuchcoarseorrefinedfoodasIwouldlikeformyfill.Thisbodyofmineislight&suitableforwork.Whydon’tImakeaneffortfortheattainingoftheas-yet-unattained,thereachingoftheas-yet-unreached,therealizationoftheas-yet-unrealized?’Sohemakesaneffortfortheattainingoftheas-yet-unattained,thereachingoftheas-yet-unreached,therealizationoftheas-yet-unrealized.Thisisthefifthgroundforthearousalofenergy.

“Thenthereisthecasewhereamonk,havinggoneforalmsinavillageortown,getsasmuchcoarseorrefinedfoodashewouldlikeforhisfill.Thethoughtoccurstohim:‘I,havinggoneforalmsinavillageortown,havegottenasmuchcoarseorrefinedfoodasIwouldlikeformyfill.Thisbodyofmineislight&suitableforwork.Whydon’tImakeaneffortfortheattainingoftheas-yet-unattained,thereachingoftheas-yet-unreached,therealizationoftheas-yet-unrealized?’Sohemakesaneffortfortheattainingoftheas-yet-unattained,thereachingoftheas-yet-unreached,therealizationoftheas-yet-unrealized.Thisisthesixthgroundforthearousalofenergy.

“Thenthereisthecasewhereamonkcomesdownwithaslightillness.Thethoughtoccurstohim:‘Ihavecomedownwithaslightillness.Now,there’sthepossibilitythatitcouldgetworse.Whydon’tImakeaneffortbeforehandfortheattainingoftheas-yet-unattained,thereachingoftheas-yet-unreached,therealizationoftheas-yet-

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unrealized?’Sohemakesaneffortfortheattainingoftheas-yet-unattained,thereachingoftheas-yet-unreached,therealizationoftheas-yet-unrealized.Thisistheseventhgroundforthearousalofenergy.

“Thenthereisthecasewhereamonkhasrecoveredfromhisillness,notlongafterhisrecovery.Thethoughtoccurstohim:‘Ihaverecoveredfrommyillness.It’snotlongaftermyrecovery.Now,there’sthepossibilitythattheillnesscouldcomeback.Whydon’tImakeaneffortbeforehandfortheattainingoftheas-yet-unattained,thereachingoftheas-yet-unreached,therealizationoftheas-yet-unrealized?’Sohemakesaneffortfortheattainingoftheas-yet-unattained,thereachingoftheas-yet-unreached,therealizationoftheas-yet-unrealized.Thisistheeighthgroundforthearousalofenergy.

“Thesearetheeightgroundsforthearousalofenergy.”—AN8:80

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BeingUnburdensome

§8.1“Thereisthecasewhereamonk,reflectingappropriately,usestherobesimplytocounteractcold,tocounteractheat,tocounteractthetouchofflies,mosquitoes,wind,sun,&reptiles;simplyforthepurposeofcoveringthepartsofthebodythatcauseshame.

“Reflectingappropriately,heusesalmsfood,notplayfully,norforintoxication,norforputtingonbulk,norforbeautification;butsimplyforthesurvival&continuanceofthisbody,forendingitsafflictions,forthesupportoftheholylife,thinking,‘ThuswillIdestroyoldfeelings[ofhunger]andnotcreatenewfeelings[fromovereating].Iwillmaintainmyself,beblameless,&liveincomfort.’

“Reflectingappropriately,heuseslodgingsimplytocounteractcold,tocounteractheat,tocounteractthetouchofflies,mosquitoes,wind,sun,&reptiles;simplyforprotectionfromtheinclemenciesofweatherandfortheenjoymentofseclusion.

“Reflectingappropriately,heusesmedicinalrequisitesthatareusedforcuringthesicksimplytocounteractanypainsofillnessthathavearisenandformaximumfreedomfromdisease.”—MN2

§8.2AtthattimethemonksofĀḷavīwerehavinghutsbuiltfromtheirownbegging—havingnosponsors,destinedforthemselves,nottoanystandardmeasurement—thatdidnotcometocompletion.Theywerecontinuallybegging,continuallyhinting:‘Giveaman,givelabor,giveanox,giveawagon,giveamachete,giveanax,giveanadz,giveaspade,giveachisel,giverushes,givereeds,givegrass,giveclay.’People,harassedwiththebegging,harassedwiththehinting,onseeingmonkswouldfeelapprehensive,alarmed,wouldrunaway;wouldtakeanotherroute,faceanotherdirection,closethedoor.Evenonseeingcows,theywouldrunaway,imaginingthemtobemonks.

ThenVen.MahāKassapa,havingcomeoutofhisRainsretreatat94

ThenVen.MahāKassapa,havingcomeoutofhisRainsretreatatRājagaha,setoutforĀḷavī.AfterwanderingbystageshearrivedatĀḷavī,wherehestayedattheChiefShrine.Thenintheearlymorning,havingputonhisrobesandcarryinghisbowl&outerrobe,hewentintoĀḷavīforalms.Thepeople,onseeingVen.MahāKassapa,wereapprehensive,alarmed,ranaway,tookanotherroute,facedanotherdirection,closedthedoor.ThenVen.MahāKassapa,havinggoneforalms,afterhismeal,returningfromhisalmsround,addressedthemonks:“Before,friends,Āḷavīwasagoodplaceforalms.Almsfoodwaseasytocomeby,itwaseasytomaintainoneselfbygleanings&patronage.ButnowĀḷavīisabadplaceforalms.Almsfoodishardtocomeby,itisn’teasytomaintainoneselfbygleaningsorpatronage.Whatisthecause,whatisthereasonwhyĀḷavīisnowabadplaceforalms?…”

ThenthemonkstoldVen.MahāKassapaaboutthatmatter.ThentheBlessedOne,havingstayedatRājagahaaslongashelike,

leftforĀḷavī.AfterwanderingbystageshearrivedatĀḷavī,wherehestayedattheChiefShrine.ThenVen.MahāKassapawenttotheBlessedOneand,onarrival,havingboweddowntohim,sattooneside.AshewassittingtherehetoldtheBlessedOneaboutthatmatter.ThentheBlessedOne,becauseofthatissue,becauseofthataffair,hadthecommunityofmonksconvenedandaskedtheĀḷavīmonks,“Theysaythatyouarehavinghutsbuiltfromyourownbegging—havingnosponsors,destinedforyourselves,nottoanystandardmeasurement—thatdonotcometocompletion;thatyouarecontinuallybegging,continuallyhinting:‘Giveaman,givelabor,giveanox,giveawagon,giveamachete,giveanax,giveanadz,giveaspade,giveachisel,giverushes,givereeds,givegrass,giveclay’;thatpeople,harassedwiththebegging,harassedwiththehinting,onseeingmonksfeelapprehensive,alarmed,runaway;takeanotherroute,faceanotherdirection,closethedoor;thatevenonseeingcows,theyrunaway,imaginingthemtobemonks:isthistrue?”

“Yes,lord.Itistrue.”SotheBlessedOnerebukedthem:“Misguidedmen,it’sunseemly,

unbecoming,unsuitable,andunworthyofacontemplative;improperandnottobedone….Haven’tItaughttheDhammainmanywaysforthesakeofdispassionandnotforpassion;forunfetteringandnotforfettering;forlettinggoandnotforclinging?Yethere,whileIhavetaughttheDhammafordispassion,yousetyourheartonpassion;whileIhave

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taughttheDhammaforunfettering,yousetyourheartonbeingfettered;whileIhavetaughttheDhammaforlettinggo,yousetyourheartonclinging.Haven’tItaughttheDhammainvariouswaysforthefadingofpassion,thesoberingofpride,thesubduingofthirst,thedestructionofattachment,theseveringoftheround,thedepletionofcraving,dispassion,cessation,unbinding?Haven’tIadvocatedabandoningsensualpleasures,understandingsensualperceptions,subduingsensualthirst,destroyingsensualpreoccupations,calmingsensualfevers?…Misguidedmen,thisneitherinspiresfaithinthefaithlessnorincreasesthefaithful.Rather,itinspireslackoffaithinthefaithlessandwaveringinsomeofthefaithful.”

Then,havinggivenaDhammatalkonwhatisseemly&becomingformonks,headdressedthemonks:

“Once,monks,thereweretwobrotherswhowerehermitslivingonthebanksoftheGanges.ThenMaṇikaṇṭha,thenāga-king,comingupoutoftheriverGanges,wenttotheyoungerhermitand,onarrival,havingencircledhimseventimeswithhiscoils,stoodspreadinghisgreathoodabovehishead.Thentheyoungerhermit,throughfearofthenāga,becamethin,wretched,unattractive,&jaundiced,hisbodycoveredwithveins.Theelderbrother,seeinghisyoungerbrotherthin…hisbodycoveredwithveins,askedhim,‘Whyareyouthin…yourbodycoveredwithveins?’

“‘Maṇikaṇṭha,thenāga-king,comingupoutoftheriverGanges,comestomeand,onarrival,havingencircledmeseventimeswithhiscoils,standsspreadinghisgreathoodabovemyhead.ThroughfearofthenāgaIhavebecomethin…mybodycoveredwithveins.’

“‘Butdoyouwantthatnāganottoreturn?’“‘Iwantthenāganottoreturn.’“‘Doyouseethatthisnāgahasanything?’“‘Iseethatheisornamentedwithajewelonhisthroat.’“‘Thenbegthenāgaforthejewel,saying,“Goodsir,givemeyour

jewel.Iwantyourjewel.”’“ThenMaṇikaṇṭha,thenāga-king,comingupoutoftheriver

Ganges,wenttotheyoungerhermitand,onarrival,stoodtooneside.Ashewasstandingthere,theyoungerhermitsaidtohim,‘Goodsir,givemeyourjewel.Iwantyourjewel.’ThenMaṇikaṇṭha,thenāga-king,thinking,‘Themonkisbeggingformyjewel.Themonkwantsmyjewel,’

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hurriedoff.Thenasecondtime,thenāga-king,comingupoutoftheriverGanges,wenttowardtheyoungerhermit.Seeinghimfromafar,theyoungerhermitsaidtohim,‘Goodsir,givemeyourjewel.Iwantyourjewel.’ThenMaṇikaṇṭha,thenāga-king,thinking,‘Themonkisbeggingformyjewel.Themonkwantsmyjewel,’hurriedoff.Thenathirdtime,thenāga-kingcameupoutoftheriverGanges.SeeinghimcomeupoutoftheriverGanges,theyoungerhermitsaidtohim,‘Goodsir,givemeyourjewel.Iwantyourjewel.’

“ThenMaṇikaṇṭha,thenāga-king,addressedtheyoungerhermitwiththisverse:

Myfood&drinkareproducedgrandly,abundantly,bymeansofthisjewel.

Iwon’tgiveittoyou.You’reonewhoasks

toomuch.NorwillIcometoyourhermitage.

Likeayouthwithasharpswordinhishand,youscareme,beggingformystone.

Iwon’tgiveittoyou.You’reonewhoasks

toomuch.NorwillIcometoyourhermitage.

“ThenMaṇikaṇṭha,thenāga-king,thinking,‘Themonkisbeggingformyjewel.Themonkwantsmyjewel,’wentaway.Andhavinggoneaway,heneveragainreturned.Thentheyoungerhermit,fromnotseeingthatlovelynāga,becameeventhinner,morewretched,unattractive,&jaundiced,hisbodycoverwithveins.Hisolderbrothersawthathewaseventhinner…hisbodycoveredwithveins,andonseeinghim,heaskedhim,‘Whyareyoueventhinner…yourbodycoveredwithveins?’

“‘It’sfromnotseeingthatlovelynāgathatIameventhinner…mybodycoveredwithveins.’

“Thentheelderhermitaddressedtheyoungerhermitwiththisverse:

Don’tbegforwhatyoucovetfromonewhoisdear.

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Beggingtoomuchisdetested.

Thenāga,beggedbyabrāhmanforhisjewel,wentawayfromthere,neveragaintobeseen.

“Monks,beggingisunpleasant,hintingisunpleasanteventothosewhoarecommonanimals—howmuchmoresotohumanbeings?”

“Once,monks,amonklivedontheslopesoftheHimalayasinaforestgrove.Notfarfromthegrovewasabroad,low-lyingmarsh.Agreatflockofbirds,afterfeedingalldayinthemarsh,wenttoroostinthegroveatnightfall.Themonkwasannoyedbythenoiseofthatflockofbirds.

“Sohecametomeand,onarrival,havingboweddown,sattooneside.Ashewassittingthere,Isaidtohim,‘Ihope,monk,thatyouarewell,thatyouaregettingalong,thatyouhavecompletedyourjourneywithlittlefatigue.Wherehaveyoucomefrom?”

“Iamwell,lord,amgettingalong,andhavecompletedmyjourneywithlittlefatigue.Lord,thereisalargeforestgroveontheslopesoftheHimalayas,andnotfarfromitisabroad,low-lyingmarsh.Agreatflockofbirds,afterfeedingalldayinthemarsh,goestoroostinthegroveatnightfall.ThatiswhyIhavecometoseetheBlessedOne—becauseIamannoyedbythenoiseofthatflockofbirds.’

“‘Monk,youwantthosebirdstogoawayforgood?’“‘Yes,lord,Iwantthemtogoawayforgood.’“‘Thengobackthere,entertheforest,andinthefirstwatchofthe

nightmakethisannouncementthreetimes:“Listentome,goodbirds.Iwantafeatherfromeveryoneroostinginthisforest.Eachofyougivemeonefeather.”Inthesecondwatch…Inthethirdwatchofthenightmakethisannouncementthreetimes:“Listentome,goodbirds.Iwantafeatherfromeveryoneroostinginthisforest.Eachofyougivemeonefeather”….[Themonkdidashewastold.]Thentheflockofbirds,thinking,‘Themonkbegsforafeather,themonkwantsafeather,’lefttheforest.Andaftertheyweregone,theyneveragainreturned.Monks,beggingisunpleasant,hintingisunpleasanteventothesecommonanimals—howmuchmoresotohumanbeings?”

“Once,monks,thefatherofRaṭṭhapālatheclansmanaddressedRaṭṭhapālawiththisverse:

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‘AlthoughIdon’tknowthem,Raṭṭhapāla,manypeople,onmeetingme,

begfromme.Whydon’tyoubegfromme?’

‘Abeggarisn’tliked.Onewho,

onbeingbegged,doesn’tgiveisn’tliked.

That’swhyIdon’tbegfromyou:sothatyouwillnotdetestme.’

“Monks,ifRaṭṭhapālatheclansmancanspeakthiswaytohisfather,whynotastrangertoastranger?”—Saṅghādisesa6

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Glossary

Arahant:“Worthyone;pureone.”Apersonwhohascutallthefettersofthemind,andthusisnotdestinedforfuturerebirth.

Āsava:Effluent;fermentation.Fourqualities—sensuality,views,becoming,andignorance—that“flowout”or“bubbleup”fromthemindandcreatethefloodoftheroundofdeathandrebirth.

Deva(devatā):Literally,“shiningone.”Aninhabitantoftheheavenlyandterrestrialrealmshigherthanthehuman.

Dhamma:(1)Event;action;(2)aphenomenoninandofitself;(3)mentalquality;(4)doctrine,teaching;(5)nibbāna(althoughtherearepassagesdescribingnibbānaastheabandoningofalldhammas).Sanskritform:Dharma.

Jhāna:Mentalabsorption.Astateofstrongconcentrationfocusedonasinglesensationormentalnotion.Thistermisderivedfromtheverbjhāyati,whichmeanstoburnwithastill,steadyflame.Sanskritform:dhyāna.

Māra:Deathandtemptationpersonified.

Tathāgata:Literally,“onewhohasbecomeauthentic(tatha-āgata)”or“onewhoistrulygone(tathā-gata),”anepithetusedinancientIndiaforapersonwhohasattainedthehighestreligiousgoal.InBuddhism,itusuallydenotestheBuddha,althoughoccasionallyitalsodenotesanyofhisarahantdisciples.

Vinaya:Discipline;themonasticcodeofconduct.TheBuddha’sownnameforhsteachingwas“ThisDhamma-&-Vinaya.”

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Abbreviations

ReferencesaretotextsfromthePaliCanon:

AN AṅguttaraNikāya

Cv Cullavagga

Dhp Dhammapada

DN DīghaNikāya

MN MajjhimaNikāya

Mv Mahāvagga

SN SaṁyuttaNikāya

Sn SuttaNipāta

Thag Theragāthā

Thig Therīgāthā

Ud Udāna

ReferencestoDNandMNaretodiscourse(sutta).ThereferencetoDhpistoverse.ReferencestoMvandCvaretochapter,section,andsub-section.Referencestoothertextsaretosection(saṁyutta,nipāta,orvagga)anddiscourse.

Alltranslationsfromthesetextsarebytheauthor,andarebasedontheRoyalThaiEditionofthePaliCanon(Bangkok:MahāmakutRājavidyālaya,1982).

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TableofContents

Titlepage 2Copyright 3Introduction 4TheEightPrinciples 6Dispassion 8BeingUnfettered 24Shedding 50Modesty 62Contentment 67Seclusion 74Persistence 82BeingUnburdensome 94Glossary 100Abbreviations 101

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