This is the Blossom on our human tree
Which opens once in many myriad years —
But when opened, fills the world with
Wisdom's scent and Love's dropped honey.
Saturday, May 26, 2012
Phena Sutta: Foam
SN 110
On one occasion the Blessed One was staying among the Ayojjhans on the banks of the Ganges River. There he addressed the monks: "Monks, suppose that a large glob of foam were floating down this Ganges River, and a man with good eyesight were to see it, observe it, & appropriately examine it. To him — seeing it, observing it, & appropriately examining it — it would appear empty, void, without substance: for what substance would there be in a glob of foam? In the same way, a monk sees, observes, & appropriately examines any form that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near. To him — seeing it, observing it, & appropriately examining it — it would appear empty, void, without substance: for what substance would there be in form?
"Now suppose that in the autumn — when it's raining in fat, heavy drops — a water bubble were to appear & disappear on the water, and a man with good eyesight were to see it, observe it, & appropriately examine it. To him — seeing it, observing it, & appropriately examining it — it would appear empty, void, without substance: for what substance would there be in a water bubble? In the same way, a monk sees, observes, & appropriately examines any feeling that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near. To him — seeing it, observing it, & appropriately examining it — it would appear empty, void, without substance: for what substance would there be in feeling?
"Now suppose that in the last month of the hot season a mirage were shimmering, and a man with good eyesight were to see it, observe it, & appropriately examine it. To him — seeing it, observing it, & appropriately examining it — it would appear empty, void, without substance: for what substance would there be in a mirage? In the same way, a monk sees, observes, & appropriately examines any perception that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near. To him — seeing it, observing it, & appropriately examining it — it would appear empty, void, without substance: for what substance would there be in perception?
"Now suppose that a man desiring heartwood, in quest of heartwood, seeking heartwood, were to go into a forest carrying a sharp ax. There he would see a large banana tree: straight, young, of enormous height. He would cut it at the root and, having cut it at the root, would chop off the top. Having chopped off the top, he would peel away the outer skin. Peeling away the outer skin, he wouldn't even find sapwood, to say nothing of heartwood. Then a man with good eyesight would see it, observe it, & appropriately examine it. To him — seeing it, observing it, & appropriately examining it — it would appear empty, void, without substance: for what substance would there be in a banana tree? In the same way, a monk sees, observes, & appropriately examines any fabrications that are past, future, or present; internal or external; blatant or subtle; common or sublime; far or near. To him — seeing them, observing them, & appropriately examining them — they would appear empty, void, without substance: for what substance would there be in fabrications?
"Now suppose that a magician or magician's apprentice were to display a magic trick at a major intersection, and a man with good eyesight were to see it, observe it, & appropriately examine it. To him — seeing it, observing it, & appropriately examining it — it would appear empty, void, without substance: for what substance would there be in a magic trick? In the same way, a monk sees, observes, & appropriately examines any consciousness that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near. To him — seeing it, observing it, & appropriately examining it — it would appear empty, void, without substance: for what substance would there be in consciousness?
"Seeing thus, the well-instructed disciple of the noble ones grows disenchanted with form, disenchanted with feeling, disenchanted with perception, disenchanted with fabrications, disenchanted with consciousness. Disenchanted, he grows dispassionate. Through dispassion, he's released. With release there's the knowledge, 'Released.' He discerns that 'Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.'"
That is what the Blessed One said. Having said that, the One Well-Gone, the Teacher, said further:
Form is like a glob of foam;
feeling, a bubble;
perception, a mirage;
fabrications, a banana tree;
consciousness, a magic trick —
this has been taught
by the Kinsman of the Sun.
However you observe them,
appropriately examine them,
they're empty, void
to whoever sees them
appropriately.
Beginning with the body
as taught by the One
with profound discernment:
when abandoned by three things
— life, warmth, & consciousness —
form is rejected, cast aside.
When bereft of these
it lies thrown away,
senseless,
a meal for others.
That's the way it goes:
it's a magic trick,
an idiot's babbling.
It's said to be
a murderer.[1]
No substance here
is found.
Thus a monk, persistence aroused,
should view the aggregates
by day & by night,
mindful,
alert;
should discard all fetters;
should make himself
his own refuge;
should live as if
his head were on fire —
in hopes of the state
with no falling away.
On one occasion the Blessed One was staying among the Ayojjhans on the banks of the Ganges River. There he addressed the monks: "Monks, suppose that a large glob of foam were floating down this Ganges River, and a man with good eyesight were to see it, observe it, & appropriately examine it. To him — seeing it, observing it, & appropriately examining it — it would appear empty, void, without substance: for what substance would there be in a glob of foam? In the same way, a monk sees, observes, & appropriately examines any form that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near. To him — seeing it, observing it, & appropriately examining it — it would appear empty, void, without substance: for what substance would there be in form?
"Now suppose that in the autumn — when it's raining in fat, heavy drops — a water bubble were to appear & disappear on the water, and a man with good eyesight were to see it, observe it, & appropriately examine it. To him — seeing it, observing it, & appropriately examining it — it would appear empty, void, without substance: for what substance would there be in a water bubble? In the same way, a monk sees, observes, & appropriately examines any feeling that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near. To him — seeing it, observing it, & appropriately examining it — it would appear empty, void, without substance: for what substance would there be in feeling?
"Now suppose that in the last month of the hot season a mirage were shimmering, and a man with good eyesight were to see it, observe it, & appropriately examine it. To him — seeing it, observing it, & appropriately examining it — it would appear empty, void, without substance: for what substance would there be in a mirage? In the same way, a monk sees, observes, & appropriately examines any perception that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near. To him — seeing it, observing it, & appropriately examining it — it would appear empty, void, without substance: for what substance would there be in perception?
"Now suppose that a man desiring heartwood, in quest of heartwood, seeking heartwood, were to go into a forest carrying a sharp ax. There he would see a large banana tree: straight, young, of enormous height. He would cut it at the root and, having cut it at the root, would chop off the top. Having chopped off the top, he would peel away the outer skin. Peeling away the outer skin, he wouldn't even find sapwood, to say nothing of heartwood. Then a man with good eyesight would see it, observe it, & appropriately examine it. To him — seeing it, observing it, & appropriately examining it — it would appear empty, void, without substance: for what substance would there be in a banana tree? In the same way, a monk sees, observes, & appropriately examines any fabrications that are past, future, or present; internal or external; blatant or subtle; common or sublime; far or near. To him — seeing them, observing them, & appropriately examining them — they would appear empty, void, without substance: for what substance would there be in fabrications?
"Now suppose that a magician or magician's apprentice were to display a magic trick at a major intersection, and a man with good eyesight were to see it, observe it, & appropriately examine it. To him — seeing it, observing it, & appropriately examining it — it would appear empty, void, without substance: for what substance would there be in a magic trick? In the same way, a monk sees, observes, & appropriately examines any consciousness that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near. To him — seeing it, observing it, & appropriately examining it — it would appear empty, void, without substance: for what substance would there be in consciousness?
"Seeing thus, the well-instructed disciple of the noble ones grows disenchanted with form, disenchanted with feeling, disenchanted with perception, disenchanted with fabrications, disenchanted with consciousness. Disenchanted, he grows dispassionate. Through dispassion, he's released. With release there's the knowledge, 'Released.' He discerns that 'Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.'"
That is what the Blessed One said. Having said that, the One Well-Gone, the Teacher, said further:
Form is like a glob of foam;
feeling, a bubble;
perception, a mirage;
fabrications, a banana tree;
consciousness, a magic trick —
this has been taught
by the Kinsman of the Sun.
However you observe them,
appropriately examine them,
they're empty, void
to whoever sees them
appropriately.
Beginning with the body
as taught by the One
with profound discernment:
when abandoned by three things
— life, warmth, & consciousness —
form is rejected, cast aside.
When bereft of these
it lies thrown away,
senseless,
a meal for others.
That's the way it goes:
it's a magic trick,
an idiot's babbling.
It's said to be
a murderer.[1]
No substance here
is found.
Thus a monk, persistence aroused,
should view the aggregates
by day & by night,
mindful,
alert;
should discard all fetters;
should make himself
his own refuge;
should live as if
his head were on fire —
in hopes of the state
with no falling away.
Sunday, May 20, 2012
Changing nature of the five aggregates
The Buddha gives five very striking similes to illustrate the changing nature of the five aggregates. He compares
- material form or body to a lump of foam,
- feeling to a bubble,
- perception to a mirage,
- mental formations to a plantain-trunk and
- consciousness to an illusion
and asks: 'What essence, monks, could there be in a lump of foam, in a bubble in a mirage, in a plantain-trunk, in an illusion?
Thursday, May 17, 2012
...ārā nibbāṇaṃ vuccati
Rūpaṃ disvā sati muṭṭhā piyanimittaṃ manasi karoto
Sārattacitto vedeti tañca ajjhesāya tiṭṭhati.
Tassa vaḍḍhanti vedanā anekā rūpasambhavā
Abhijjhā ca vihesā ca cittamassūpahaññati
Evaṃ ācinato dukkhaṃ ārā nibbāṇaṃ vuccati
Seeing a form
— mindfulness lapsed —
attending
to the theme of 'endearing,'
impassioned in mind,
one feels
and remains fastened there.
One's feelings, born of the form,
grow numerous,
Greed & annoyance
injure one's mind.
Thus amassing stress,
one is said to be far from Unbinding
Saddaṃ sutvā sati muṭṭhā piyaṃ nimittaṃ manasi karoto
Sārattacitto vedeti tañca ajjhosāya tiṭṭhati
Tassa vaḍḍhanti vedanā anekā saddasambhavā
Abhijjhā ca vihesā ca cittamassūpahaññati
Evaṃ ācinato dukkhaṃ ārā nibbāṇaṃ vuccati
Hearing a sound
— mindfulness lapsed —
attending
to the theme of 'endearing,'
impassioned in mind,
one feels
and remains fastened there.
One's feelings, born of the form,
grow numerous,
Greed & annoyance
injure one's mind.
Thus amassing stress,
one is said to be far from Unbinding
Gandhaṃ ghātvā sati muṭṭhā piyaṃ nimittaṃ manasi karoto
Sārattacitto vedeti tañca ajjhesāya tiṭṭhati.
Tassa vaḍḍhanti vedanā anekā gandhasambhavā
Abhijjhā ca vihesā ca cittamassūpahaññati
Evaṃ ācinato dukkhaṃ ārā nibbāṇaṃ vuccati
Smelling an aroma
— mindfulness lapsed —
attending
to the theme of 'endearing,'
impassioned in mind,
one feels
and remains fastened there.
One's feelings, born of the form,
grow numerous,
Greed & annoyance
injure one's mind.
Thus amassing stress,
one is said to be far from Unbinding
Rasaṃ bhotvā sati muṭṭhā piyaṃ nimittaṃ manasi karoto
Sārattacitto vedeti tañca ajjhosāya tiṭṭhati
Tassa vaḍḍhanti vedanā anekā rasasambhavā
Abhijjhā ca vihesā ca cittamassūpahaññati
Evaṃ ācinato dukkhaṃ ārā nibbāṇaṃ vuccati
Tasting a flavor
— mindfulness lapsed —
attending
to the theme of 'endearing,'
impassioned in mind,
one feels
and remains fastened there.
One's feelings, born of the form,
grow numerous,
Greed & annoyance
injure one's mind.
Thus amassing stress,
one is said to be far from Unbinding
Phassaṃ phussa sati muṭṭhā piyaṃ nimittaṃ manasi karoto
Sārattacitto vedeti tañca ajjhosāya tiṭṭhati
Tassa vaḍḍhanti vedanā anekā saddasambhavā
Abhijjhā ca vihesā ca cittamassūpahaññati
Evaṃ ācinato dukkhaṃ ārā nibbāṇaṃ vuccati
Touching a tactile sensation
— mindfulness lapsed —
attending
to the theme of 'endearing,'
impassioned in mind,
one feels
and remains fastened there.
One's feelings, born of the form,
grow numerous,
Greed & annoyance
injure one's mind.
Thus amassing stress,
one is said to be far from Unbinding
Dhammaṃ ñatvā sati muṭṭhā piyaṃ nimittaṃ manasi karoto
Sārattacitto vedeti tañca ajjhesāya tiṭṭhati.
Tassa vaḍḍhanti vedanā anekā dhammasambhavā
Abhijjhā ca vihesā ca cittamassūpahaññati
Evaṃ ācinato dukkhaṃ ārā nibbāṇaṃ vuccati
Knowing an idea
— mindfulness lapsed —
attending
to the theme of 'endearing,'
impassioned in mind,
one feels
and remains fastened there.
One's feelings, born of the form,
grow numerous,
Greed & annoyance
injure one's mind.
Thus amassing stress,
one is said to be far from Unbinding
------------------------------------------------
[Forms perceived cause loss of mindfulness,
If we dwell on their endearing charms,
Passion grips the heart, and feeling flows,
Clinging has us firmly in its grip:
So emotions rise and grow in strength,
Of divers kinds, all based on what was seen.
Some of greed and some of hatred born —
Grievously they all afflict the heart of man,
Heaping up his store of pain and woe:
Thus for him Nibbaana's far away
Similarly for sounds, scents, tastes, tangibles, thoughts]
Sārattacitto vedeti tañca ajjhesāya tiṭṭhati.
Tassa vaḍḍhanti vedanā anekā rūpasambhavā
Abhijjhā ca vihesā ca cittamassūpahaññati
Evaṃ ācinato dukkhaṃ ārā nibbāṇaṃ vuccati
Seeing a form
— mindfulness lapsed —
attending
to the theme of 'endearing,'
impassioned in mind,
one feels
and remains fastened there.
One's feelings, born of the form,
grow numerous,
Greed & annoyance
injure one's mind.
Thus amassing stress,
one is said to be far from Unbinding
Saddaṃ sutvā sati muṭṭhā piyaṃ nimittaṃ manasi karoto
Sārattacitto vedeti tañca ajjhosāya tiṭṭhati
Tassa vaḍḍhanti vedanā anekā saddasambhavā
Abhijjhā ca vihesā ca cittamassūpahaññati
Evaṃ ācinato dukkhaṃ ārā nibbāṇaṃ vuccati
Hearing a sound
— mindfulness lapsed —
attending
to the theme of 'endearing,'
impassioned in mind,
one feels
and remains fastened there.
One's feelings, born of the form,
grow numerous,
Greed & annoyance
injure one's mind.
Thus amassing stress,
one is said to be far from Unbinding
Gandhaṃ ghātvā sati muṭṭhā piyaṃ nimittaṃ manasi karoto
Sārattacitto vedeti tañca ajjhesāya tiṭṭhati.
Tassa vaḍḍhanti vedanā anekā gandhasambhavā
Abhijjhā ca vihesā ca cittamassūpahaññati
Evaṃ ācinato dukkhaṃ ārā nibbāṇaṃ vuccati
Smelling an aroma
— mindfulness lapsed —
attending
to the theme of 'endearing,'
impassioned in mind,
one feels
and remains fastened there.
One's feelings, born of the form,
grow numerous,
Greed & annoyance
injure one's mind.
Thus amassing stress,
one is said to be far from Unbinding
Rasaṃ bhotvā sati muṭṭhā piyaṃ nimittaṃ manasi karoto
Sārattacitto vedeti tañca ajjhosāya tiṭṭhati
Tassa vaḍḍhanti vedanā anekā rasasambhavā
Abhijjhā ca vihesā ca cittamassūpahaññati
Evaṃ ācinato dukkhaṃ ārā nibbāṇaṃ vuccati
Tasting a flavor
— mindfulness lapsed —
attending
to the theme of 'endearing,'
impassioned in mind,
one feels
and remains fastened there.
One's feelings, born of the form,
grow numerous,
Greed & annoyance
injure one's mind.
Thus amassing stress,
one is said to be far from Unbinding
Phassaṃ phussa sati muṭṭhā piyaṃ nimittaṃ manasi karoto
Sārattacitto vedeti tañca ajjhosāya tiṭṭhati
Tassa vaḍḍhanti vedanā anekā saddasambhavā
Abhijjhā ca vihesā ca cittamassūpahaññati
Evaṃ ācinato dukkhaṃ ārā nibbāṇaṃ vuccati
Touching a tactile sensation
— mindfulness lapsed —
attending
to the theme of 'endearing,'
impassioned in mind,
one feels
and remains fastened there.
One's feelings, born of the form,
grow numerous,
Greed & annoyance
injure one's mind.
Thus amassing stress,
one is said to be far from Unbinding
Dhammaṃ ñatvā sati muṭṭhā piyaṃ nimittaṃ manasi karoto
Sārattacitto vedeti tañca ajjhesāya tiṭṭhati.
Tassa vaḍḍhanti vedanā anekā dhammasambhavā
Abhijjhā ca vihesā ca cittamassūpahaññati
Evaṃ ācinato dukkhaṃ ārā nibbāṇaṃ vuccati
Knowing an idea
— mindfulness lapsed —
attending
to the theme of 'endearing,'
impassioned in mind,
one feels
and remains fastened there.
One's feelings, born of the form,
grow numerous,
Greed & annoyance
injure one's mind.
Thus amassing stress,
one is said to be far from Unbinding
------------------------------------------------
[Forms perceived cause loss of mindfulness,
If we dwell on their endearing charms,
Passion grips the heart, and feeling flows,
Clinging has us firmly in its grip:
So emotions rise and grow in strength,
Of divers kinds, all based on what was seen.
Some of greed and some of hatred born —
Grievously they all afflict the heart of man,
Heaping up his store of pain and woe:
Thus for him Nibbaana's far away
Similarly for sounds, scents, tastes, tangibles, thoughts]
Na so rajjati rūpesu rūpaṃ disvā patissato
Virattacitto vedeti tañca nājjhosāya tiṭṭhati
Yathāssa passato rūpaṃ sevato cāpi vedanaṃ
Khīyati no pacīyati evaṃ so caratī sato
Evaṃ apacinato dukkhaṃ santike nibbānaṃ vuccati
Not impassioned with forms
— seeing a form with mindfulness firm —
dispassioned in mind,
one knows
and doesn't remain fastened there.
While one is seeing a form
— and even experiencing feeling —
it falls away and doesn't accumulate.
Thus one fares mindfully.
Thus not amassing stress,
one is said to be
in the presence of Unbinding
Na so rajjati saddesu saddaṃ sutvā patissato
Virattacitto vedeti tañca nājjhosāya tiṭṭhati
Yathāssa sunato saddaṃ sevatocāpi vedanaṃ
Khīyati no pacīyati evaṃ so caratī sato
Evaṃ apacinato dukkhaṃ santike nibbānaṃ vuccati
Not impassioned with sounds
— seeing a form with mindfulness firm —
dispassioned in mind,
one knows
and doesn't remain fastened there.
While one is seeing a form
— and even experiencing feeling —
it falls away and doesn't accumulate.
Thus one fares mindfully.
Thus not amassing stress,
one is said to be
in the presence of Unbinding
Na so rajjati gandhesu gandhaṃ ghātvā patissato
Virattacitto vedeti tañca nājjhosāya tiṭṭhati
Yathāssa ghāyato gandhaṃ sevatocāpi vedanaṃ
Khīyati no pacīyati evaṃ so caratī sato
Evaṃ apacinato dukkhaṃ santike nibbānaṃ vuccati.
Not impassioned with aromas
— seeing a form with mindfulness firm —
dispassioned in mind,
one knows
and doesn't remain fastened there.
While one is seeing a form
— and even experiencing feeling —
it falls away and doesn't accumulate.
Thus one fares mindfully.
Thus not amassing stress,
one is said to be
in the presence of Unbinding
Na so rajjati rasesu rasaṃ bhotvā patissato
Virattacitto vedeti tañca nājjhosāya tiṭṭhati
Yathāssa sāyato rasaṃ sevato cāpi vedanaṃ
Khīyati no pacīyati evaṃ so caratī sato
Evaṃ apacinato dukkhaṃ santike nibbānaṃ vuccati.
Not impassioned with flavours
— seeing a form with mindfulness firm —
dispassioned in mind,
one knows
and doesn't remain fastened there.
While one is seeing a form
— and even experiencing feeling —
it falls away and doesn't accumulate.
Thus one fares mindfully.
Thus not amassing stress,
one is said to be
in the presence of Unbinding
Na so rajjati phassesu phassaṃ phussa patissato
Virattacitto vedeti tañca nājjhosāya tiṭṭhati
Yathāssa phusato phassaṃ sevato cāpi vedanaṃ
Khīyati no pacīyati evaṃ so caratī sato
Evaṃ apacinato dukkhaṃ santike nibbānaṃ vuccati.
Not impassioned with sensations
— seeing a form with mindfulness firm —
dispassioned in mind,
one knows
and doesn't remain fastened there.
While one is seeing a form
— and even experiencing feeling —
it falls away and doesn't accumulate.
Thus one fares mindfully.
Thus not amassing stress,
one is said to be
in the presence of Unbinding
Na so rajjati dhammesu dhammaṃ ñatvā patissato
Virattacitto vedeti tañca nājjhosāya tiṭṭhati
Yathāssa vijānato dhammaṃ sevatocāpi vedanaṃ
Khīyati no pacīyati evaṃ so caratī sato
Evaṃ apacinato dukkhaṃ santike nibbānaṃ vuccatī ti
Not impassioned with ideas
— knowing an idea with mindfulness firm —
dispassioned in mind,
one knows
and doesn't remain fastened there.
While one is knowing an idea
— and even experiencing feeling —
it falls away and doesn't accumulate.
Thus one fares mindfully.
Thus not amassing stress,
one is said to be
in the presence of Unbinding
---------------------------------------------
He who's not inflamed by things he sees,
Seeing forms retains his mindfulness,
Not in passion's grip, simply feels,
On him clinging cannot get a hold.
If he just observes the things he sees,
Not reacting to their shape or form,
He'll pull down the pile, not build it up.
Mindfully proceeding on his way,
Heaping up no store of pain and woe:
Then for him Nibbaana's very near.
[Similarly for sounds, scents, tastes, tangibles, thoughts.]
Sunday, May 13, 2012
Balancing the Factors of Enlightenment
(adapted from the Vissudhimagga)
- Mindfulness (sati)
- Investigation (dhamma vicaya) of the Dhamma.
- Energy (viriya)
- Joy or rapture (pīti)
- Relaxation or tranquility (passaddhi) of both body and mind
- Concentration (samādhi) a calm, one-pointed state of concentration of mind[1]
- Equanimity (upekkhā), to be able to face life in all its vicissitudes with calm of mind and tranquility, without disturbance, with dispassion and detachment..
There are seven Factors of Enlightenment given by the Buddha. Of these, Mindfulness is the foremost. It must be developed at all times in full measure.
(The other six fall into two groups, those which tend to exert the mind when it needs to be exerted, and those that subdue the mind when it needs to be subdued. One important facet of Mindfulness is to determine which factor needs developing)
(3 Factors which exert the mind)
Investigation_Dhamma-vicaya (ධම්ම විචය)
- Asking questions from a teacher; study
- Making the basis clean; body, clothes and home clean and neat
- Balancing the five faculties
- Avoidance of persons without understanding
- Cultivation of persons with understanding
- "reviewing the field for the exercise of profound knowledge"; i.e. Applying your dharma knowledge to the mental factors as they arise
- Resoluteness upon that investigation of states
- Reviewing the fearfulness of the States of Loss (hell etc.) As a grounds for urgency
- Seeing the benefits in obtaining the mundane and supramundane distinctions dependent upon energy (i.e. Jhana and enlightenment)
- Reviewing the Path as "this is the Path trod by Buddhas and is not for idlers"
- Being a credit to the almsfood
- Reviewing the greatness of the Buddha thus "the Buddha praised the energetic, not the slothful"
- Reviewing the greatness of the heritage thus "it is the Great Heritage of the Dhamma that I seek and it cannot be obtained by an idler"
- Removing stiffness and torpor by perception of light, change of posture, frequent the open air etc.
- Avoidance of idle persons
- Cultivation of energetic persons
- Reviewing the Four Right Endeavours (encourage wholesome mental states already arisen and not yet arisen, discourage unwholesome mental states already arisen and not yet arisen)
- Resoluteness upon that energy
- Recollection of the Buddha
- Recollection of the Dhamma
- Recollection of the Sangha
- Recollection of virtuous acts you have performed
- Recollection of generous acts you have performed
- Recollection of deities
- Recollection of Peace
- Avoidance of rough persons
- Cultivation of refined persons
- Reviewing encouraging discourses
- Resoluteness upon that happiness
(3 Factors which subdue the mind)
Tranquillity_Passaddhi (පස්සද්ධි)
- Using superior food
- Living in a good climate (avoidance of temperature extremes and other bodily discomfort)
- Maintaining a pleasant posture
- "keeping to the middle" ; avoiding extremes as too tense or too relaxed etc.
- Avoidance of violent persons
- Cultivation of persons tranquil in body
- Resoluteness upon that tranquillity
- Making the basis clean; body, clothes and home clean and neat
- Skill in the sign
- Balancing the five faculties
- Restraining the mind when it ought to be restrained
- Exerting the mind when it ought to be exerted
- Encouraging the listless mind by means of faith and a sense of urgency
- Looking on with equanimity at what is occurring rightly
- Avoidance of unconcentrated persons
- Cultivation of persons who have obtained skill in concentration
- Reviewing of the jhanas and liberations
- Resoluteness upon that concentration
- Maintenance of neutrality toward living beings
- Maintenance of neutrality toward formations and inanimate things
- Avoidance of persons who show favouritism toward living beings and inanimate things
- Cultivation of persons who maintain neutrality toward living beings and inanimate things
- Resoluteness upon that equanimity
Cula-punnama Sutta
MN 110
I have heard that on one occasion the Blessed One was staying near Savatthi in the Eastern Monastery, the palace of Migara's mother. And on that occasion — the uposatha of the fifteenth, the night of a very full moon — he was sitting out in the open with the community of monks. Then, having surveyed the silent community of monks, he addressed them: "Monks, could a person of no integrity know of a person of no integrity: 'This is a person of no integrity'?"
"No, lord."
"Good, monks. It's impossible, there's no way, that a person of no integrity would know of a person of no integrity: 'This is a person of no integrity.'
"Could a person of no integrity know of a person of integrity: 'This is a person of integrity'?"
"No, lord."
"Good, monks. It's impossible, there's no way, that a person of no integrity would know of a person of integrity: 'This is a person of integrity.'
"A person of no integrity is endowed with qualities of no integrity; he is a person of no integrity in his friendship, in the way he wills, the way he gives advice, the way he speaks, the way he acts, the views he holds, & the way he gives a gift.
"And how is a person of no integrity endowed with qualities of no integrity? There is the case where a person of no integrity is lacking in conviction, lacking in conscience, lacking in concern [for the results of unskillful actions]; he is unlearned, lazy, of muddled mindfulness, & poor discernment. This is how a person of no integrity is endowed with qualities of no integrity."
"And how is a person of no integrity a person of no integrity in his friendship? There is the case where a person of no integrity has, as his friends & companions, those brahmans & contemplatives who are lacking in conviction, lacking in conscience, lacking in concern, unlearned, lazy, of muddled mindfulness, & poor discernment. This is how a person of no integrity is a person of no integrity in his friendship.
"And how is a person of no integrity a person of no integrity in the way he wills? There is the case where a person of no integrity wills for his own affliction, or for the affliction of others, or for the affliction of both. This is how a person of no integrity is a person of no integrity in the way he wills.
"And how is a person of no integrity a person of no integrity in the way he gives advice? There is the case where a person of no integrity gives advice for his own affliction, or for the affliction of others, or for the affliction of both. This is how a person of no integrity is a person of no integrity in the way he gives advice.
"And how is a person of no integrity a person of no integrity in the way he speaks? There is the case where a person of no integrity is one who tells lies, engages in divisive tale-bearing, engages in harsh speech, engages in idle chatter. This is how a person of no integrity is a person of no integrity in the way he speaks.
"And how is a person of no integrity a person of no integrity in the way he acts? There is the case where a person of no integrity is one who takes life, steals, engages in illicit sex. This is how a person of no integrity is a person of no integrity in the way he acts.
"And how is a person of no integrity a person of no integrity in the views he holds? There is the case where a person of no integrity is one who holds a view like this: 'There is nothing given, nothing offered, nothing sacrificed. There is no fruit or result of good or bad actions. There is no this world, no next world, no mother, no father, no spontaneously reborn beings; no brahmans or contemplatives who, faring rightly & practicing rightly, proclaim this world & the next after having directly known & realized it for themselves.' This is how a person of no integrity is a person of no integrity in the views he holds.
"And how is a person of no integrity a person of no integrity in the way he gives a gift? There is the case where a person of no integrity gives a gift inattentively, not with his own hand, disrespectfully, as if throwing it away, with the view that nothing will come of it. This is how a person of no integrity is a person of no integrity in the way he gives a gift.
"This person of no integrity — thus endowed with qualities of no integrity; a person of no integrity in his friendship, in the way he wills, the way he gives advice, the way he speaks, the way he acts, the views he holds, & the way he gives a gift — on the break-up of the body, after death, reappears in the destination of people of no integrity. And what is the destination of people of no integrity? Hell or the animal womb.
"Now, monks, could a person of integrity know of a person of no integrity: 'This is a person of no integrity'?"
"Yes, lord."
"Good, monks. It is possible that a person of integrity would know of a person of no integrity: 'This is a person of no integrity.'
"Could a person of integrity know of a person of integrity: 'This is a person of integrity'?"
"Yes, lord."
"Good, monks. It is possible that a person of integrity would know of a person of integrity: 'This is a person of integrity.'
"A person of integrity is endowed with qualities of integrity; he is a person of integrity in his friendship, in the way he wills, the way he gives advice, the way he speaks, the way he acts, the views he holds, & the way he gives a gift.
"And how is a person of integrity endowed with qualities of integrity? There is the case where a person of integrity is endowed with conviction, conscience, concern; he is learned, with aroused persistence, unmuddled mindfulness, & good discernment. This is how a person of integrity is endowed with qualities of integrity."
"And how is a person of integrity a person of integrity in his friendship? There is the case where a person of integrity has, as his friends & companions, those brahmans & contemplatives who are endowed with conviction, conscience, concern; who are learned, with aroused persistence, unmuddled mindfulness, & good discernment. This is how a person of integrity is a person of integrity in his friendship.
"And how is a person of integrity a person of integrity in the way he wills? There is the case where a person of integrity wills neither for his own affliction, nor for the affliction of others, nor for the affliction of both. This is how a person of integrity is a person of integrity in the way he wills.
"And how is a person of integrity a person of integrity in the way he gives advice? There is the case where a person of integrity gives advice neither for his own affliction, nor for the affliction of others, nor for the affliction of both. This is how a person of integrity is a person of integrity in the way he gives advice.
"And how is a person of integrity a person of integrity in the way he speaks? There is the case where a person of integrity is one who refrains from lies, refrains from divisive tale-bearing, refrains from harsh speech, refrains from idle chatter. This is how a person of integrity is a person of integrity in the way he speaks.
"And how is a person of integrity a person of integrity in the way he acts? There is the case where a person of integrity is one who refrains from taking life, refrains from stealing, refrains from illicit sex. This is how a person of integrity is a person of integrity in the way he acts.
"And how is a person of integrity a person of integrity in the views he holds? There is the case where a person of integrity is one who holds a view like this: 'There is what is given, what is offered, what is sacrificed. There are fruits & results of good & bad actions. There is this world & the next world. There is mother & father. There are spontaneously reborn beings; there are brahmans & contemplatives who, faring rightly & practicing rightly, proclaim this world & the next after having directly known & realized it for themselves.' This is how a person of integrity is a person of integrity in the views he holds.
"And how is a person of integrity a person of integrity in the way he gives a gift? There is the case where a person of integrity gives a gift attentively, with his own hand, respectfully, not as if throwing it away, with the view that something will come of it. This is how a person of integrity is a person of integrity in the way he gives a gift.
"This person of integrity — thus endowed with qualities of integrity; a person of integrity in his friendship, in the way he wills, the way he gives advice, the way he speaks, the way he acts, the views he holds, & the way he gives a gift — on the break-up of the body, after death, reappears in the destination of people of integrity. And what is the destination of people of integrity? Greatness among devas or among human beings."
That is what the Blessed One said. Gratified, the monks delighted in the Blessed One's words.
Source
I have heard that on one occasion the Blessed One was staying near Savatthi in the Eastern Monastery, the palace of Migara's mother. And on that occasion — the uposatha of the fifteenth, the night of a very full moon — he was sitting out in the open with the community of monks. Then, having surveyed the silent community of monks, he addressed them: "Monks, could a person of no integrity know of a person of no integrity: 'This is a person of no integrity'?"
"No, lord."
"Good, monks. It's impossible, there's no way, that a person of no integrity would know of a person of no integrity: 'This is a person of no integrity.'
"Could a person of no integrity know of a person of integrity: 'This is a person of integrity'?"
"No, lord."
"Good, monks. It's impossible, there's no way, that a person of no integrity would know of a person of integrity: 'This is a person of integrity.'
"A person of no integrity is endowed with qualities of no integrity; he is a person of no integrity in his friendship, in the way he wills, the way he gives advice, the way he speaks, the way he acts, the views he holds, & the way he gives a gift.
"And how is a person of no integrity endowed with qualities of no integrity? There is the case where a person of no integrity is lacking in conviction, lacking in conscience, lacking in concern [for the results of unskillful actions]; he is unlearned, lazy, of muddled mindfulness, & poor discernment. This is how a person of no integrity is endowed with qualities of no integrity."
"And how is a person of no integrity a person of no integrity in his friendship? There is the case where a person of no integrity has, as his friends & companions, those brahmans & contemplatives who are lacking in conviction, lacking in conscience, lacking in concern, unlearned, lazy, of muddled mindfulness, & poor discernment. This is how a person of no integrity is a person of no integrity in his friendship.
"And how is a person of no integrity a person of no integrity in the way he wills? There is the case where a person of no integrity wills for his own affliction, or for the affliction of others, or for the affliction of both. This is how a person of no integrity is a person of no integrity in the way he wills.
"And how is a person of no integrity a person of no integrity in the way he gives advice? There is the case where a person of no integrity gives advice for his own affliction, or for the affliction of others, or for the affliction of both. This is how a person of no integrity is a person of no integrity in the way he gives advice.
"And how is a person of no integrity a person of no integrity in the way he speaks? There is the case where a person of no integrity is one who tells lies, engages in divisive tale-bearing, engages in harsh speech, engages in idle chatter. This is how a person of no integrity is a person of no integrity in the way he speaks.
"And how is a person of no integrity a person of no integrity in the way he acts? There is the case where a person of no integrity is one who takes life, steals, engages in illicit sex. This is how a person of no integrity is a person of no integrity in the way he acts.
"And how is a person of no integrity a person of no integrity in the views he holds? There is the case where a person of no integrity is one who holds a view like this: 'There is nothing given, nothing offered, nothing sacrificed. There is no fruit or result of good or bad actions. There is no this world, no next world, no mother, no father, no spontaneously reborn beings; no brahmans or contemplatives who, faring rightly & practicing rightly, proclaim this world & the next after having directly known & realized it for themselves.' This is how a person of no integrity is a person of no integrity in the views he holds.
"And how is a person of no integrity a person of no integrity in the way he gives a gift? There is the case where a person of no integrity gives a gift inattentively, not with his own hand, disrespectfully, as if throwing it away, with the view that nothing will come of it. This is how a person of no integrity is a person of no integrity in the way he gives a gift.
"This person of no integrity — thus endowed with qualities of no integrity; a person of no integrity in his friendship, in the way he wills, the way he gives advice, the way he speaks, the way he acts, the views he holds, & the way he gives a gift — on the break-up of the body, after death, reappears in the destination of people of no integrity. And what is the destination of people of no integrity? Hell or the animal womb.
"Now, monks, could a person of integrity know of a person of no integrity: 'This is a person of no integrity'?"
"Yes, lord."
"Good, monks. It is possible that a person of integrity would know of a person of no integrity: 'This is a person of no integrity.'
"Could a person of integrity know of a person of integrity: 'This is a person of integrity'?"
"Yes, lord."
"Good, monks. It is possible that a person of integrity would know of a person of integrity: 'This is a person of integrity.'
"A person of integrity is endowed with qualities of integrity; he is a person of integrity in his friendship, in the way he wills, the way he gives advice, the way he speaks, the way he acts, the views he holds, & the way he gives a gift.
"And how is a person of integrity endowed with qualities of integrity? There is the case where a person of integrity is endowed with conviction, conscience, concern; he is learned, with aroused persistence, unmuddled mindfulness, & good discernment. This is how a person of integrity is endowed with qualities of integrity."
"And how is a person of integrity a person of integrity in his friendship? There is the case where a person of integrity has, as his friends & companions, those brahmans & contemplatives who are endowed with conviction, conscience, concern; who are learned, with aroused persistence, unmuddled mindfulness, & good discernment. This is how a person of integrity is a person of integrity in his friendship.
"And how is a person of integrity a person of integrity in the way he wills? There is the case where a person of integrity wills neither for his own affliction, nor for the affliction of others, nor for the affliction of both. This is how a person of integrity is a person of integrity in the way he wills.
"And how is a person of integrity a person of integrity in the way he gives advice? There is the case where a person of integrity gives advice neither for his own affliction, nor for the affliction of others, nor for the affliction of both. This is how a person of integrity is a person of integrity in the way he gives advice.
"And how is a person of integrity a person of integrity in the way he speaks? There is the case where a person of integrity is one who refrains from lies, refrains from divisive tale-bearing, refrains from harsh speech, refrains from idle chatter. This is how a person of integrity is a person of integrity in the way he speaks.
"And how is a person of integrity a person of integrity in the way he acts? There is the case where a person of integrity is one who refrains from taking life, refrains from stealing, refrains from illicit sex. This is how a person of integrity is a person of integrity in the way he acts.
"And how is a person of integrity a person of integrity in the views he holds? There is the case where a person of integrity is one who holds a view like this: 'There is what is given, what is offered, what is sacrificed. There are fruits & results of good & bad actions. There is this world & the next world. There is mother & father. There are spontaneously reborn beings; there are brahmans & contemplatives who, faring rightly & practicing rightly, proclaim this world & the next after having directly known & realized it for themselves.' This is how a person of integrity is a person of integrity in the views he holds.
"And how is a person of integrity a person of integrity in the way he gives a gift? There is the case where a person of integrity gives a gift attentively, with his own hand, respectfully, not as if throwing it away, with the view that something will come of it. This is how a person of integrity is a person of integrity in the way he gives a gift.
"This person of integrity — thus endowed with qualities of integrity; a person of integrity in his friendship, in the way he wills, the way he gives advice, the way he speaks, the way he acts, the views he holds, & the way he gives a gift — on the break-up of the body, after death, reappears in the destination of people of integrity. And what is the destination of people of integrity? Greatness among devas or among human beings."
That is what the Blessed One said. Gratified, the monks delighted in the Blessed One's words.
Source
Three Searches
The Blessed Buddha once said:
Bhikkhus, there are these three searches. What three?
1: The search for sense pleasure,
2: The search for becoming this and that,
3: The search for the pure, holy & Noble Life.
Bhikkhus, there are these three searches. What three?
1: The search for sense pleasure,
2: The search for becoming this and that,
3: The search for the pure, holy & Noble Life.
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