Abhiññāpachchavekkhana

Abhiññāpachchavekkhana

Jarādhammomhi jaraṃ anatīto
I am of the nature to age; I have not gone beyond aging

Vyādhidhammomhi vyādhiṃ anatīto
I am of the nature to sicken; I have not gone beyond sickness

Maraṇadhammomhi maraṇaṃ anatīto
I am of the nature to die; I have not gone beyond dying

Sabbehi me piyehi manāpehi nānābhāvo vinābhāvo
All that is mine, beloved and pleasing, will become otherwise, will become separated from me

Kammassakomhi kammadāyādo kammayoni kammabandhū kammapaṭisaraṇo yaṃ kammaṃ karissāmi kalyāṇaṃ vā pāpakaṃ vā tassa dāyādo bhavissāmī…
I am the owner of my karma ; heir to my karma; born of my karma; related to my karma; abide supported by my karma; whatever karma I shall do, for good or for ill, of that I will be the heir...

අභික්ඥාපච්චවේක්ඛන

අභික්ඥාපච්චවේක්ඛන 

මම ජරාවට පත්වීම ස්වභාව කොට ඇත්තෙක්මි. මම ජරාවට පත්වීම ඉක්මවා නොගිය කෙනෙක්මි.

මම ව්‍යාධියට පත්වීම ස්වභාව කොට ඇත්තෙක්මි. මම ව්‍යාධියට පත්වීම ඉක්මවා නොගිය කෙනෙක්මි.

මම මරණයට පත්වීම ස්වභාව කොට ඇත්තෙක්මි. මම මරණයට පත්වීම ඉක්මවා නොගිය කෙනෙක්මි.

මට අයත් ප්‍රිය වු ද මනාප වූ ද සෑම දෙයක්ම නා නා භාවයනට පත්වන අතර ඒ සෑම  දෙයකින්ම මට වෙන්වීමට සිදුවන්නේය 

කර්මය විසින් උපද්දවන ලද මම  ඒ  කර්මය ස්වකීය කොට, දායාද කොට, ඥාති කොට ගෙන ඇත්තෙමි. කුසල හෝ අකුසල යම් කර්මයක් මවිසින් සිදුකරන්නේද ඒ කර්මය මවිසින්ම දායාද කොට ගන්නෙමි...

The Blessed Buddha once said...

Bhikkhus, imagine a fisherman, who have thrown a baited hook into a deep lake, and then an yearning fish, hungry for food, would swallow it at first sight... That fish, having swallowed the fisherman's hook, would indeed meet with much pain, disaster and tragedy, since the fisherman would do with it as he wishes...So too, Bhikkhus, there are these six hooks in the world for the pain, disaster and tragedy of beings, for the slaughter of living beings: Forms experienceable by the eye, sounds experiencable by the ear, smells experienceable by the nose, tastes experienceable by the tongue, touches experienceable by the body, & mental states experienceable by the mind, that all are seductive, gorgeous, alluring, agreeable, pleasing, enticing, tempting and tantalizing. If a bhikkhu search for delight in them, welcomes them, and thus remains clinging to them, he is called a Bhikkhu, who has swallowed Mara's hook!!!  He has met with pain, disaster & tragedy, & the Evil One can do with him, as he wishes. However, one who does neither hunt for delight in them, nor does he welcome them, nor does he remain clinging to them, such is a Bhikkhu, who has resisted Mara's hook, who has broken, destroyed, and defeated this Hook! He will neither gather, nor meet any pain, nor disaster, nor tragedy, and this Evil One cannot do with him, as he wishes... Since he has gained true self-control & integrity!

Magandiya Sutta

MN 75

"Magandiya, suppose that there was a leper covered with sores and infections, devoured by worms, picking the scabs off the openings of his wounds with his nails, cauterizing his body over a pit of glowing embers. His friends, companions, & relatives would take him to a doctor. The doctor would concoct medicine for him, and thanks to the medicine he would be cured of his leprosy: well & happy, free, master of himself, going wherever he liked. Then suppose two strong men, having grabbed him with their arms, were to drag him to a pit of glowing embers. What do you think? Wouldn't he twist his body this way & that?"

"Yes, master Gotama. Why is that? The fire is painful to the touch, very hot & scorching."

"Now what do you think, Magandiya? Is the fire painful to the touch, very hot & scorching, only now, or was it also that way before?"

From CONFUSION to CALM...

You have to do it urself! Push on your training, until reaching
pure peace! Do not let the king of death see you sloppy and
thus delude and dominate you like a toy doll...
Of what use are your dreams? How can you sleep now,
when sick, stabbed by the arrow of craving...

Sutta Nipata 331-2

Dighajanu (Vyagghapajja) Sutta: Conditions of Welfare

Heedful at administering
or working at one's occupation,
maintaining one's life in tune,
one protects one's store of wealth.
A person of conviction,
consummate in virtue,
magnanimous, free of selfishness,
constantly clears the path
to security in the lives to come.
Thus for one who seeks the household life,
these eight qualities, leading to welfare & happiness
both in this life & in lives to come,
have been declared by the one
whose name
is truth.
And this is how, for householders,
generosity & merit increase.


AN 8.54

Thus have I heard. Once the Exalted One was dwelling amongst the Koliyans,[1] in their market town named Kakkarapatta. Then Dighajanu,[2] a Koliyan, approached the Exalted One, respectfully saluted Him and sat on one side. Thus seated, he addressed the Exalted One as follows:

"We, Lord, are laymen who enjoy worldly pleasure. We lead a life encumbered by wife and children. We use sandalwood of Kasi. We deck ourselves with garlands, perfume and unguents. We use gold and silver. To those like us, O Lord, let the Exalted One preach the Dhamma, teach those things that lead to weal and happiness in this life and to weal and happiness in future life."

Conditions of Worldly Progress
"Four conditions, Vyagghapajja,[3] conduce to a householder's weal and happiness in this very life. Which four?

PATICCASAMUPPADA

“Thus, Ānanda, in dependence upon (paṭicca) feeling (vedanā) there is craving (taṇhā), in dependence upon craving there is pursuit (pariyesanā), in dependence upon pursuit there is gain (lābha), in dependence upon gain there is decision making (vinicchayo), in dependence upon decision making there is desire and lust (chandarāgo), in dependence upon desire and lust there is attachment (ajjhosānaṃ), in dependence upon attachment there is possessiveness (pariggaho), in dependence upon possessiveness there is stinginess (macchariyaṃ), in dependence upon stinginess there is safe guarding (ārakkho) and because of safe-guarding various evil, unwholesome phenomena originate, the taking up clubs (daṇḍādāna) and weapons (satthādāna), conflicts (kalaha), quarrels (viggaha), disputes (vivāda), insulting speech (tuvaṃtuvaṃ), slander (pesuñña) and falsehood (musāvādā).”

From Buddha's Ancient Path...

The Venerable Sariputta addressing the monks said: `It is Nibbana, friends, that is happiness; it is Nibbana, friends, that is happiness.'Then the Venerable Udayi asked: `But what, friend Sariputta, is happiness, since herein there is no feeling?' `Just this, friend, is happiness, that herein there is no feeling.' 30 This saying of the Venerable Sariputta is fully supported by the following one of the Buddha: `Whatever is experienced, sensed felt, all that is suffering' (yamkinci vedayitam tam dukkhasmim ti)
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Pleasures are like poppies spread,
You seize the flower, its bloom is shed;
Or, like the snow fall on the river,
A moment white, then melts for ever.
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Man is always attracted by the pleasant and the delightful, and in his search for pleasure, he runs after the five kinds of sense objects; cognizes ideas and clings to them. He little realizes that no amount of forms, sounds, smells, tastes, tangibles and mental objects or ideas will ever satisfy the eye, ear, nose, tongue, body and mind. Beings in their intense thirst for either possession or the satisfaction of desires, become bound to the wheel of existence, are twisted and torn between the spokes of agony, and securely close the door to final deliverance. The Buddha was most emphatic against this mad rush, and warned:

Pleasure is a bond, a joy that's brief,
Of little taste, leading to drawn-out pain.
The wise know that the hook is baited.

Nayidam attakatam bimbam...

Nayidam attakatam bimbam
Nayidam parakatam agham;
Hetum paticca sambhutam,
Hetu bhanga nirujjhati.


Not-self-wrought is this puppet form,
Nor other-wrought this mass of woe;
Condition-based it comes to be,
Condition-ceased it endeth, lo.

What causes this possessive Clinging to what is Painful?

At Savatthi, while seated, Venerable Rādha asked the Blessed Buddha:
Venerable Sir, one says: "A Being!" In what way, Sir, is one a being?
When one is stuck, Rādha, tightly stuck, in desire, lust, delight, & craving
for form, then one is called a being! When one is trapped within yearning,
longing, fascination, and craving for feeling, for perception, for mental
constructions and for all the various forms of consciousness, in so far as
this violent force of clinging is still active, then one is defined as a being...
Imagine, Rādha, some small boys & girls who are playing with sand castles.
So long as they are not devoid of desire, affection, attraction, delight, &
fascination for those sand castles, then they will like them, play with them,
treasure & guard them, be obsessed with them & treat them possessively...
But as soon as the small boys & girls lose their desire, delight, affection,
attraction, and fascination for those sand castles, then they scatter them
with their hands & feet, bulldoze them, shatter them, and eradicate them!
So too should you, Rādha, scatter form, destroy it, shatter it, eradicate it
by practicing the stilling of all craving for form. So too should you scatter
feeling, scatter perception, scatter constructions, & scatter consciousness,
demolish it, shatter it, tear it down, by the practicing of the destruction
of craving. For this destruction of craving, Rādha, is peace, is all freedom,
is pure bliss... Absence of craving, Rādha, is Nibbāna...

I’m disciple of that Great Man, without compare...

I’m a disciple of the non-deluded, the arrow pulled out, victorious one

He is appeased, blessed, without worries, virtuous and wise.

Doubts overcome, is a happy one, with vomited worldly matters

I’m a disciple of the perfect human, bearing the last body.

The disciplined charioteer has no doubts, about merit.

I’m a disciple of the rightfully enlightened one, who has no conceit.

He is patient, endowed with knowledge, is a limitlessly deep sage.

I’m a disciple of the Blessed One, released from bonds.

He is an unbound elephant in the forest, pure, with the flag put down.

I’m a disciple of that tamed Blessed One, gone beyond the world’s diffuseness.

He is the seventh sage abiding on the path of Brahmaa. He knows the three vedas.

I’m a disciple of that Blessed One. He is like Sakka the king of gods.

He is mindful, wise, not interested or disinterested

I’m disciple of the undisturbed master of the self.

Neither clinging nor giving up, has the highest secluded mind.

I’m disciple of one who has crossed and helps others to cross.

He is thus gone, is without compare.

I’m a disciple of that appeased, wise, clever, Blessed One,

With the destruction of craving he is enlightened.

I’m a disciple of that Great Man, without compare.’

From Nandakowada Sutta

"Just as when the oil in a burning oil lamp is inconstant & subject to change, its wick is inconstant & subject to change, its flame is inconstant & subject to change, its light is inconstant & subject to change. If someone were to say, 'The oil in that burning oil lamp is inconstant & subject to change, its wick is inconstant & subject to change, its flame is inconstant & subject to change, but as for its light, that is constant, everlasting, eternal, & not subject to change': would he be speaking rightly?"


"No, venerable sir. Why is that? Because the oil in that burning oil lamp is inconstant & subject to change, its wick is inconstant & subject to change, its flame is inconstant & subject to change, so how much more should its light be inconstant & subject to change."


"In the same way, sisters, if someone were to say, 'My six internal media are inconstant, but what I experience based on the six internal media — pleasure, pain, or neither pleasure nor pain — that is constant, everlasting, eternal, & not subject to change': would he be speaking rightly?"


"No, venerable sir. Why is that? Because each feeling arises dependent on its corresponding condition. With the cessation of its corresponding condition, it ceases."


"Good, good, sisters. That's how it is for a disciple of the noble ones who has seen it as it actually is with right discernment.


"Just as when the root of a great, standing tree — possessed of heartwood — is inconstant & subject to change, its trunk is inconstant & subject to change, its branches & foliage are inconstant & subject to change, its shadow is inconstant & subject to change. If someone were to say, 'The root of that great, standing tree — possessed of heartwood — is inconstant & subject to change, its trunk is inconstant & subject to change, its branches & foliage are inconstant & subject to change, but as for its shadow, that is constant, everlasting, eternal, & not subject to change': would he be speaking rightly?"


"No, venerable sir. Why is that? Because the root of that great, standing tree — possessed of heartwood — is inconstant & subject to change, its trunk is inconstant & subject to change, its branches & foliage are inconstant & subject to change, so how much more should its shadow be inconstant & subject to change."


"In the same way, sisters, if someone were to say, 'My six external media are inconstant, but what I experience based on the six internal media — pleasure, pain, or neither pleasure nor pain — that is constant, everlasting, eternal, & not subject to change': would he be speaking rightly?"


"No, venerable sir. Why is that? Because each feeling arises dependent on its corresponding condition. With the cessation of its corresponding condition, it ceases."


"Good, good, sisters. That's how it is for a disciple of the noble ones who has seen it as it actually is with right discernment.


"Just as if a skilled butcher or butcher's apprentice, having killed a cow, were to carve it up with a sharp carving knife so that — without damaging the substance of the inner flesh, without damaging the substance of the outer hide — he would cut, sever, & detach only the skin muscles, connective tissues, & attachments in between. Having cut, severed, & detached the outer skin, and then covering the cow again with that very skin, if he were to say that the cow was joined to the skin just as it had been: would he be speaking rightly?"


"No, venerable sir. Why is that? Because if the skilled butcher or butcher's apprentice, having killed a cow, were to ... cut, sever, & detach only the skin muscles, connective tissues, & attachments in between; and ... having covered the cow again with that very skin, then no matter how much he might say that the cow was joined to the skin just as it had been, the cow would still be disjoined from the skin."


"This simile, sisters, I have given to convey a message. The message is this: The substance of the inner flesh stands for the six internal media; the substance of the outer hide, for the six external media. The skin muscles, connective tissues, & attachments in between stand for passion & delight. And the sharp knife stands for noble discernment — the noble discernment that cuts, severs, & detaches the defilements, fetters, & bonds in between.

Nandakovada Sutta

MN 146

I have heard that on one occasion the Blessed One was staying near Savatthi, at Jeta's Grove, Anathapindika's monastery. Then Mahapajapati Gotami, together with about 500 other nuns, went to the Blessed One and, on arrival, having bowed down to him, stood to one side. As she was standing there she said to him, "Exhort the nuns, lord. Instruct the nuns, lord. Give the nuns a talk on Dhamma."

Now at that time the elder monks were taking turns in exhorting the nuns, but Ven. Nandaka didn't want to exhort the nuns when his turn came. So the Blessed One addressed Ven. Ananda: "Ananda, whose turn is it to exhort the nuns today?"

"Lord, everyone has taken his turn [1] in exhorting the nuns, except for Ven. Nandaka, here, who doesn't want to exhort the nuns when his turn comes."

Then the Blessed One addressed Ven. Nandaka: "Exhort the nuns, Nandaka. Instruct the nuns, Nandaka. Give the nuns a talk on Dhamma, brahman."

"As you say, lord," Ven. Nandaka replied. Then, early in the morning, having put on his robes and carrying his bowl & outer robe, he went into Rajagaha for alms. After his meal, on returning from his alms round, he went with a companion to Rajaka Park. The nuns saw him coming from afar and, on seeing him, arranged a seat and set out water for his feet. Ven. Nandaka sat down on the arranged seat and washed his feet. The nuns bowed down to him and sat to one side.

As they were sitting there, Ven. Nandaka said to them: "This will be a question-response talk, sisters. Where you understand, you should say, 'We understand.' Where you don't, you should say, 'We don't understand.' Where you are doubtful or perplexed, you should question me in response: 'How is this, venerable sir? What is the meaning of this?'"

"Venerable sir, we are gratified & delighted that you invite us in this way."

"So then, sisters, what do you think: Is the eye constant or inconstant?" "Inconstant, venerable sir." "And is that which is inconstant easeful or stressful?" "Stressful, venerable sir." "And is it fitting to regard what is inconstant, stressful, subject to change as: 'This is mine. This is my self. This is what I am'?"

"No, venerable sir."

"... Is the ear constant or inconstant?" "Inconstant, venerable sir." ...

"... Is the nose constant or inconstant?" "Inconstant, venerable sir." ...

"... Is the tongue constant or inconstant?" "Inconstant, venerable sir." ...

"... Is the body constant or inconstant?" "Inconstant, venerable sir." ...

"What do you think, sisters: Is the intellect constant or inconstant?" "Inconstant, venerable sir." "And is that which is inconstant easeful or stressful?" "Stressful, venerable sir." "And is it fitting to regard what is inconstant, stressful, subject to change as: 'This is mine. This is my self. This is what I am'?"

"No, venerable sir. Why is that? Because we have already seen it well as it actually is, with right discernment, that these six internal media are inconstant."

"Good, good, sisters. That's how it is for a disciple of the noble ones who has seen it as it actually is with right discernment.

"Now what do you think, sisters: Are forms constant or inconstant?" "Inconstant, venerable sir." "And is that which is inconstant easeful or stressful?" "Stressful, venerable sir." "And is it fitting to regard what is inconstant, stressful, subject to change as: 'This is mine. This is my self. This is what I am'?"

"No, venerable sir."

"... Are sounds constant or inconstant?" "Inconstant, venerable sir." ...

"... Are aromas constant or inconstant?" "Inconstant, venerable sir." ...

"... Are flavors constant or inconstant?" "Inconstant, venerable sir." ...

"... Are tactile sensations constant or inconstant?" "Inconstant, venerable sir." ...

"What do you think, sisters: Are ideas constant or inconstant?" "Inconstant, venerable sir." "And is that which is inconstant easeful or stressful?" "Stressful, venerable sir." "And is it fitting to regard what is inconstant, stressful, subject to change as: 'This is mine. This is my self. This is what I am'?"

"No, venerable sir. Why is that? Because we have already seen it well as it actually is, with right discernment, that these six external media are also inconstant."

"Good, good, sisters. That's how it is for a disciple of the noble ones who has seen it as it actually is with right discernment.

"Now what do you think, sisters: Is eye-consciousness constant or inconstant?" "Inconstant, venerable sir." "And is that which is inconstant easeful or stressful?" "Stressful, venerable sir." "And is it fitting to regard what is inconstant, stressful, subject to change as: 'This is mine. This is my self. This is what I am'?"

"No, venerable sir."

"... Is ear-consciousness constant or inconstant?" "Inconstant, venerable sir." ...

"... Is nose-consciousness constant or inconstant?" "Inconstant, venerable sir." ...

"... Is tongue-consciousness constant or inconstant?" "Inconstant, venerable sir." ...

"... Is body-consciousness constant or inconstant?" "Inconstant, venerable sir." ...

"What do you think, sisters: Is intellect-consciousness constant or inconstant?" "Inconstant, venerable sir." "And is that which is inconstant easeful or stressful?" "Stressful, venerable sir." "And is it fitting to regard what is inconstant, stressful, subject to change as: 'This is mine. This is my self. This is what I am'?"

"No, venerable sir. Why is that? Because we have already seen it well as it actually is, with right discernment, that these six consciousness-groups, too, are inconstant."

"Good, good, sisters. That's how it is for a disciple of the noble ones who has seen it as it actually is with right discernment.

"Just as when the oil in a burning oil lamp is inconstant & subject to change, its wick is inconstant & subject to change, its flame is inconstant & subject to change, its light is inconstant & subject to change. If someone were to say, 'The oil in that burning oil lamp is inconstant & subject to change, its wick is inconstant & subject to change, its flame is inconstant & subject to change, but as for its light, that is constant, everlasting, eternal, & not subject to change': would he be speaking rightly?"


"No, venerable sir. Why is that? Because the oil in that burning oil lamp is inconstant & subject to change, its wick is inconstant & subject to change, its flame is inconstant & subject to change, so how much more should its light be inconstant & subject to change."


"In the same way, sisters, if someone were to say, 'My six internal media are inconstant, but what I experience based on the six internal media — pleasure, pain, or neither pleasure nor pain — that is constant, everlasting, eternal, & not subject to change': would he be speaking rightly?"


"No, venerable sir. Why is that? Because each feeling arises dependent on its corresponding condition. With the cessation of its corresponding condition, it ceases."


"Good, good, sisters. That's how it is for a disciple of the noble ones who has seen it as it actually is with right discernment.


"Just as when the root of a great, standing tree — possessed of heartwood — is inconstant & subject to change, its trunk is inconstant & subject to change, its branches & foliage are inconstant & subject to change, its shadow is inconstant & subject to change. If someone were to say, 'The root of that great, standing tree — possessed of heartwood — is inconstant & subject to change, its trunk is inconstant & subject to change, its branches & foliage are inconstant & subject to change, but as for its shadow, that is constant, everlasting, eternal, & not subject to change': would he be speaking rightly?"


"No, venerable sir. Why is that? Because the root of that great, standing tree — possessed of heartwood — is inconstant & subject to change, its trunk is inconstant & subject to change, its branches & foliage are inconstant & subject to change, so how much more should its shadow be inconstant & subject to change."


"In the same way, sisters, if someone were to say, 'My six external media are inconstant, but what I experience based on the six internal media — pleasure, pain, or neither pleasure nor pain — that is constant, everlasting, eternal, & not subject to change': would he be speaking rightly?"


"No, venerable sir. Why is that? Because each feeling arises dependent on its corresponding condition. With the cessation of its corresponding condition, it ceases."


"Good, good, sisters. That's how it is for a disciple of the noble ones who has seen it as it actually is with right discernment.


"Just as if a skilled butcher or butcher's apprentice, having killed a cow, were to carve it up with a sharp carving knife so that — without damaging the substance of the inner flesh, without damaging the substance of the outer hide — he would cut, sever, & detach only the skin muscles, connective tissues, & attachments in between. Having cut, severed, & detached the outer skin, and then covering the cow again with that very skin, if he were to say that the cow was joined to the skin just as it had been: would he be speaking rightly?"


"No, venerable sir. Why is that? Because if the skilled butcher or butcher's apprentice, having killed a cow, were to ... cut, sever, & detach only the skin muscles, connective tissues, & attachments in between; and ... having covered the cow again with that very skin, then no matter how much he might say that the cow was joined to the skin just as it had been, the cow would still be disjoined from the skin."


"This simile, sisters, I have given to convey a message. The message is this: The substance of the inner flesh stands for the six internal media; the substance of the outer hide, for the six external media. The skin muscles, connective tissues, & attachments in between stand for passion & delight. And the sharp knife stands for noble discernment — the noble discernment that cuts, severs, & detaches the defilements, fetters, & bonds in between.

"Sisters, there are these seven factors for awakening [2] through whose development & pursuit a monk enters & remains in the fermentation-free awareness-release & discernment-release,[3] having directly known & realized them for himself right in the here & now. Which seven? There is the case where a monk develops mindfulness as a factor for awakening dependent on seclusion, dependent on dispassion, dependent on cessation, resulting in relinquishment. He develops analysis of qualities as a factor for awakening ... persistence as a factor for awakening ... rapture as a factor for awakening ... serenity as a factor for awakening ... concentration as a factor for awakening ... equanimity as a factor for awakening dependent on seclusion, dependent on dispassion, dependent on cessation, resulting in relinquishment. These are the seven factors for awakening through whose development & pursuit a monk enters & remains in the fermentation-free awareness-release & discernment-release, having directly known & realized them for himself right in the here & now."

Then, having exhorted the nuns with this exhortation, Ven. Nandaka dismissed them, saying, "Go, sisters. The time has come." The nuns, delighting in and approving of Ven. Nandaka's exhortation, got up from their seats, bowed down to him, circumambulated him — keeping him to the right — and went to the Blessed One. On arrival, having bowed down to the Blessed One, they stood to one side. As they were standing there, the Blessed One said to them, "Go, nuns. The time has come." So the nuns, having bowed down to the Blessed One, circumambulated him — keeping him to the right — and departed.

Then not long after the nuns' departure the Blessed One addressed the monks: "Monks, just as on the uposatha day of the fourteenth, people at large are not doubtful or perplexed as to whether the moon is lacking or full, for it is clearly lacking; [4] in the same way, even though the nuns are gratified with Nandaka's Dhamma-teaching, their resolves have not yet been fulfilled." So he addressed Ven. Nandaka: "In that case, Nandaka, exhort the nuns again tomorrow with the exact same exhortation."

"As you say, lord," Ven. Nandaka replied. Then, after the night had passed, early in the morning, having put on his robes and carrying his bowl & outer robe, he went into Rajagaha for alms ... [as before, from "Then the Blessed One addressed Ven. Nandaka" up to:]

Then not long after the nuns' departure the Blessed One addressed the monks: "Monks, just as on the uposatha day of the fifteenth, people at large are not doubtful or perplexed as to whether the moon is lacking or full, for it is clearly full; in the same way, the nuns are gratified with Nandaka's Dhamma-teaching, and their resolves have been fulfilled. Of these 500 nuns, the most backward is a stream-winner, not destined for the planes of deprivation, headed to self-awakening for sure."

That is what the Blessed One said. Gratified, the monks delighted in the Blessed One's words.

Ignoble search & Noble search

"Monks, there are these two searches: ignoble search & noble search. And what is ignoble search? There is the case where a person, being subject himself to birth, seeks [happiness in] what is likewise subject to birth. Being subject himself to aging... illness... death... sorrow... defilement, he seeks [happiness in] what is likewise subject to illness... death... sorrow... defilement.


"And what may be said to be subject to birth? Spouses & children are subject to birth. Men & women slaves... goats & sheep... fowl & pigs... elephants, cattle, horses, & mares... gold & silver are subject to birth. Subject to birth are these acquisitions, and one who is tied to them, infatuated with them, who has totally fallen for them, being subject to birth, seeks what is likewise subject to birth.


"And what may be said to be subject to aging... illness... death... sorrow... defilement? Spouses & children... men & women slaves... goats & sheep... fowl & pigs... elephants, cattle, horses, & mares... gold & silver are subject to aging... illness... death... sorrow... defilement. Subject to aging... illness... death... sorrow... defilement are these acquisitions, and one who is tied to them, infatuated with them, who has totally fallen for them, being subject to birth, seeks what is likewise subject to aging... illness... death... sorrow... defilement. This is ignoble search.


"And what is the noble search? There is the case where a person, himself being subject to birth, seeing the drawbacks of birth, seeks the unborn, unexcelled rest from the yoke: Unbinding. Himself being subject to aging... illness... death... sorrow... defilement, seeing the drawbacks of aging... illness... death... sorrow... defilement, seeks the aging-less, illness-less, deathless, sorrow-less, undefiled, un-excelled rest from the yoke: Unbinding. This is the noble search.

Nadi Sutta: The River

SN 22.93

At Savatthi. There the Blessed One said, "Monks, suppose there were a river, flowing down from the mountains, going far, its current swift, carrying everything with it, and — holding on to both banks — kasa grasses, kusa grasses, reeds, birana grasses, & trees were growing. Then a man swept away by the current would grab hold of the kasa grasses, but they would tear away, and so from that cause he would come to disaster. He would grab hold of the kusa grasses... the reeds... the birana grasses... the trees, but they would tear away, and so from that cause he would come to disaster.

"In the same way, there is the case where an uninstructed, run-of-the-mill person — who has no regard for noble ones, is not well-versed or disciplined in their Dhamma; who has no regard for men of integrity, is not well-versed or disciplined in their Dhamma — assumes form (the body) to be the self, or the self as possessing form, or form as in the self, or the self as in form. That form tears away from him, and so from that cause he would come to disaster.

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.

Empty, void, without substance...

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.