How do I know if I'm enlightened?

Ajahn Brahmali: Fake or deluded stream-entry

(Buddhist Insights @ Empty Cloud) Streamed live on Dec. 26, 2021. How can we relate to phony or deluded claims of stream entry, the first stage of Buddhist enlightenment (bodhi)? Ajahn Brahmali answers questions from fellow Thai tradition Theravada Buddhist monastics. To learn more about Buddhist Insights, see: linktr.ee/buddhistinsights

• Q: How does one know whether the first stage of enlightenment (stream entry or sōtapanna) is reached? | Ajahn Dtun

Enlightenment by Ear (sota-panna)

Bhikkhu Bodhi (ATS) Wheel #367 (BPS), Dhr. Seven, C. Quintero (eds.), Wisdom Quarterly

When the Buddha taught, he did not get right to the point. First he prepared his audience with a "gradual instruction" (ānupubbī-kathā). A key recurring topic was:

 

The practice of giving, which is universally recognized as one of the most basic human virtues, a quality that testifies to the depth of one's humanity and one's capacity for self-transcendence.

In the teachings of the Buddha, the practice of giving claims a place of special prominence, one which singles it out as being in a sense the foundation and seed of spiritual development, that of being able to let go.

In the Pali (the exclusively-Buddhist language) discourses, we read time and again that "talk on giving" was invariably the first topic the Buddha discussed in his "gradual instruction" of the Dharma.

Whenever the Buddha delivered a discourse to an audience of people who did not yet regard him as their teacher, he would start by emphasizing the value of giving, of letting go, of caring for others and sharing with them for the good of all.

Only after his audience had come to appreciate this virtue would he introduce other aspects of the teaching, such as virtue in general, the law of karma (that what we think, say, and/or do subsequently bears fruit (and mental resultants), and the benefits in renunciation (internally letting go and gaining a greater perspective on the things that trap us and hold us in bonds).

P.S. The secret to enlightenment is satipatthana to realize the khandhas are anatta.

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And only after all of these principles had made their impact on the hearts/minds of his listeners would he expound to them that unique discovery of the awakened ones, the Four Noble Truths and the unheard of anatta principle that all things are, in an ultimate sense, impersonal although we regard them as "I, me, and mine."

• 

  The eye of wisdom arose = sotapannaship.

  Hearing the Dharma after their hearts/minds had been duly prepared, listeners often entered or won the stream [entered by ear, entered by hearing the truth], that is, realized the first stage of enlightenment.

Strictly speaking, giving does not appear on its own among the factors of the Noble Eightfold Path, nor does it enter among the other "37 Requisites of Enlightenment."

Most probably it has been excluded from these groupings because the practice of giving does not by its own nature conduce directly and immediately to the arising of insight and the realization of the Four Noble Truths and nirvana (moksha, final liberation, complete freedom).

Giving (dana), letting go, relinquishing functions in the Buddhist discipline in a different capacity.

It does not come at the apex of the path, as a factor constituent of the process of enlightenment (awakening), but rather it serves as a basis and preparation that underlies and quietly supports the entire endeavor to free the mind from the defilements.

 

Nevertheless, though giving is not counted directly among the factors of the path, its contribution to progress along the road to liberation should be recognized. The prominence of this contribution is underscored by the place the Buddha assigns to giving in various sets of practices. 

In addition to appearing as the first topic in the graduated exposition of the Dharma, the practice of giving also figures as:

• the first of the three bases of meritorious deeds
• the first of the four ways of benefiting others*
• the first of the ten "perfections" or paramis.

• *The four "ways of showing favor" are generosity, kind speech, beneficial actions, and unbiased impartiality (A.IV.32; A.VIII.24).

The perfections are the sublime virtues cultivated by all aspirants to enlightenment. These ten are cultivated to the most exalted degree by those who follow the way of the Bodhisattva aiming at supreme buddhahood. More

Setting up the Four Foundations of Mindfulness

Ven. Nyanatiloka (palikanon.com) edited by Dhr. Seven, Amber Larson, Wisdom Quarterly

The "Four Foundations of Mindfulness," satipatthāna (lit. "awareness of mindfulness," sati-upatthāna), are the contemplation of:

1. body
2. feeling (sensations)
3. mind
4. mind-objects.

A detailed treatment of this subject, vital for the practice of Buddhist meditation leading to enlightenment in this very life, is given in the two Satipatthāna Sutras (DN 22 and MN 10). These discourses begin and end with the weighty proclamation:

"The one and only way [or the direct way] that leads to the of purification of beings, to the overcoming of sorrow and lamentation, to the end of all pain and grief, to the entering of the right path [to enlightenment], and to the realization of nirvana is the Four Foundations of Mindfulness."

 

After these introductory words, in answer to the question what the four are, the sutra says that the meditator dwells in contemplation (anussati) of the body, feelings, mind, and mind-objects -- all of which are explained in detail with no need for the practitioner to assume or guess what is meant by each and every term.

 

One practices "ardent, clearly conscious, and mindful, after setting aside worldly greed and grief [hankering after and dejection from]."
 

These four contemplations are in reality not separate exercises but, on the contrary, especially in the meditative absorptions (jhanas), as things inseparably associated with one another.

So the Satipathāna Sutra forms an illustration of the way in which these contemplations relate to the Five Aggregates of Clinging (khandha) simultaneously come to be directly realized to finally lead to liberating-insight into the impersonality (anatta) of all states of existence.
 

What are the four?

(1) The contemplation of the body (kāya-anupassanā) consists of the following exercises:

• mindfulness with regard to in-and-out breathing (ānāpānasati),
• minding the four postures (iriyāpatha),
• mindfulness and clarity of consciousness (sati-sampajañña),
• reflection on the parts of the body (see kāyagatāsati and asubha),
• analysis of the Four Elements (dhātuvavatthāna),
• charnel ground meditations (sīvathikā).

(2) All feelings (vedanā-anupassanā) that arise in the meditator are clearly perceived, namely:

• agreeable and disagreeable sensations of body and mind,
• sensual and super-sensual feelings,
• indifferent (neutral) feeling.

(3) Further more, one clearly perceives and understands any state of consciousness or mind (cittā-anupassanā), whether it is:

• greedy or not,
• hateful or not,
• deluded or not,
• cramped or distracted,
• developed or undeveloped,
• surpassable or unsurpassable,
• concentrated or unconcentrated,
• liberated or unliberated.

(4) Concerning mind-objects (dhammā-anupassanā),

• One knows whether one of the Five Hindrances (nīvarana) is present or not, knows how it arises, how it is overcome, and how in future it no more arises.
• One knows the nature of each of the Five Aggregates (khandha), how they arise, and how they are dissolved.
• One knows the 12 bases of all mental activity (āyatana): the eye and the visual object, the ear and the audible object...mind and mind-object.
• One knows the fetters (bonds, samyojana) based on them, knows how they arise, how they are overcome, and how in future they no more arise.
• One knows whether one of the Seven Factors of Enlightenment (bojjhanga) is present or not, knows how it arises, and how it comes to full development.
• Each of the Four Noble Truths (sacca) he understands according to reality.

The four contemplations are comprised of several exercises. But the Satipatthāna Sutra should not therefore be thought of as a collection of meditation subjects where any subject can be taken out and practiced alone.

Though most of the exercises also appear elsewhere in the Buddhist texts, in the context of this sutra they are intended for the cultivation of mindfulness and insight, as indicated by the repetitive passage concluding each section of the sutra (see below). 

 

The contemplations cover all of the Five Aggregates because mindfulness is meant to encompass the whole personality. So for the full development of mindfulness, the practice extends to all four types of contemplation. But not every single exercise mentioned under these four headings needs to be taken up.

A methodical practice of has to start with one of the exercises out of the group "contemplation of the body," which will serve as the primary and regular subject of meditation: The other exercises of the group and the other contemplations are to be cultivated when occasion for them arises during meditation and in everyday life.

 

After each contemplation it is shown how it finally leads to insight-knowledge: "Thus with regard to one's own body one contemplates the body, with regard to the bodies of others one contemplates the body, with regard to both one contemplates the body. One beholds how the body arises [on an atomic level from moment to moment] and how it passes away, beholds the arising and passing away of the body.

"A body is there" (but no living being, no individual, no self, nothing that belongs to a self; neither a person, nor anything belonging to a person; Commentary): thus one has established attentiveness as far as it serves knowledge and mindfulness, and one lives independent, unattached to anything in the world.''
 

In the same way one contemplates feeling, mind, and mind-objects.

 

In MN 118 it is shown how these Four Foundations of Mindfulness may be brought about by the meditation exercise of mindfulness on in-and-out breathing (ānāpāna-sati).

• The Way of Mindfulness, translation of the sutra and commentary, by Soma Thera (3rd ed., BPS.lk)
• The Heart of Buddhist Meditation, Nyanaponika Thera (3rd ed.; London. Rider & Co.)
• The Foundations of Mindfulness (translation of MN 10), Nyanasatta Thera (Wheel 19)
• The Satipatthāna Sutta and its Application to Modern Life, V. F. Gunaratna (Wheel 60)
• The Power of Mindfulness, Nyanaponika Thera (Wheel 121/122)

The drinker who gained enlightenment (sutra)

Maurice O'Connell Walshe (trans.); Dhr. Seven, Crystal Quintero, Pat Macpherson, Wisdom Quarterly (Sarakani Sutra, SN 55.24 PTS: S v 375 CDB ii 1811)

Thai Theravada monks, Wat Chedi Luang, Chiang Mai, Thailand (wegstudio/flickr).

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Bamiyan, foothills of the the Himalayas

[At Kapilavastu, Sakya-muni or "the Sage of the Sakyas," the Buddha's birthplace] Now at that time Sarakani the Sakyan [a relative of the Buddha], who had died, was proclaimed by the Blessed One to be a stream-winner [the first stage of enlightenment], no longer subject to rebirth in any states of woe [lower than the human plane], assured of [full] enlightenment [within seven lives].

• Afghan history: the Central Asian grand chessboard

Fat Happy "Buddha" beer bottle

At this a number of Sakyans, whenever they met each other or came together in company, were indignant and angry, and said scornfully: "A fine thing, a marvelous thing! Nowadays anyone can become a stream-winner, if the Blessed One has proclaimed Sarakani who died to be stream-winner...assured of [full] enlightenment! Why, Sarakani failed in his training and took to drink!"

[Mahanama the Sakyan reported this to the Buddha, who responded:] "Mahanama, a lay follower who has for a long time gone for guidance to the Buddha, the Dharma, and the Sangha -- how could that person go to states of woe? [And this can be truly asked of Sarakani the Sakyan.] How could that person go to states of woe?

Golden Buddha, hands over heart  mudra,Thai style (Teiemo.espeerotetee/flickr.com)

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"Mahanama, take the case of a person endowed with unwavering confidence in [devotion to] the Buddha, declaring 'He is the Blessed One...' [Note 1] the Dharma... the Sangha... A person who has gained release is joyous and quick in wisdom [2].

"By the destruction of the cankers [the taints or defilements of the mind/heart] a person has by one's own realization gained the taintless heart's release, the release through wisdom, in this very life, and abides in it. This person is entirely released from the [the danger of ever again falling into] hell-states, from rebirth as an animal [3], one is free from the realm of hungry ghosts, fully freed from the downfall, the way of harm, from states of woe [deprivation].

"Take the case of another person. That person is endowed with unwavering confidence in the Buddha... the Dharma... the Sangha... one is joyous and quick in wisdom but has not yet gained release. Having destroyed the five lower fetters [4], such a person is reborn spontaneously [5] in a world where one will attain nirvana without returning from that world. That person is entirely released from...states of woe.

"Take the case of another person. That person is endowed with unwavering confidence in the Buddha, the Dharma, the Sangha. But one is not joyous in wisdom and has not gained release. Yet, by destroying [the first] three fetters [6] and weakening lust, hatred, and delusion, that person is a once-returner, who will return once more from there to this world and make an end to all suffering. That person is entirely freed from... states of woe.

"Take the case of another person. One is endowed with unwavering confidence in the Buddha, the Dharma, the Sangha. But one is not joyous in wisdom and has not gained release. Yet, by destroying three fetters one is a stream-winner, no longer subject to rebirth in [subhuman] states of woe, but assured of enlightenment [within seven lives]. That person is entirely freed...from states of woe.

"Take the case of another person. One is not even endowed with unwavering confidence in the Buddha, the Dharma, the Sangha. He is not joyous and swift in wisdom and has not gained release. But perhaps he has these things: the faculty of faith, of energy, of mindfulness, of concentration, of wisdom. And the things proclaimed by the Tathaagata are moderately approved by him with insight. That man does not go to the realm of hungry ghosts, to the downfall, to the evil way, to states of woe.

"Take the case of another person. One is not even endowed with unwavering confidence in the Buddha, the Dharma, the Sangha. One is not joyous and quick in wisdom and has not gained release. But one has just these things: the faculty of confidence (faith), energy, mindfulness, concentration, wisdom. Yet, if one merely has confidence, merely affection for the Tathagata, that person, too, does not go to... states of woe [7].

"Why, Mahanama, if these great sal trees could distinguish what is well spoken from what is ill spoken, I would proclaim these great sal trees to be stream-winners...bound for enlightenment. How much more so then Sarakani the Sakyan! Mahanama, Sarakaani the Sakyan fulfilled the training at the time of his death' [8].

FOOTNOTES

1. These are, of course, the standard formulations for referring to the Buddha, Dharma, and Sangha [community of enlightened/noble individuals, lay and monastic, from stream-winners to arhats]. They seem to fit awkwardly into the context here and may have been interpolated.

2. These terms are used of Sariputra at SN 2.9. Compare the distinction between difficult and easy progress in the Path of Purification (VM XXI, 117).

3. Theosophists and others maintain that rebirth as an animal, after a human existence, is impossible. This view is not supported by the Buddhist texts of any school.

4. Compare Note 300. This is the anagamin or "non-returner."

5. That is, not born from a womb or through parents but by arising in another world by the power of karma, in this case the "Pure Abodes" (suddhavasa), where they will attain to final liberation from efforts made there without having to return to this world).

6. These are the first three of the five lower fetters (orambhagiya-samyojanani, Vol. I, Note 83), that is, (1) "personality-view" (sakkaya-ditthi), the belief in a permanent, really existing self; (2) "doubt" (once the "personality view" has been shattered, there can be no further fundamental doubt about the Dharma); and (3) "attachment to rites and rituals" [clinging to the belief that superficial things can result in enlightenment, which is dependent on calm-and-insight not ceremonies and magic. It is noteworthy that even at this (second) stage on the Path, sensuality (kama-raga) and ill-will (vyapada), the fourth and fifth fetters, are only weakened but not destroyed. Their destruction is, however, inevitable in subsequent stages.

7. An encouraging message for many! Compare to the end of MN 22, and also the charming image of the newborn calf in MN 34. The Commentary (MA) to MN 22 says such people are termed "lesser stream-winners" (cula-sotapanna). This term is discussed in the Path of Purification (VM XIX, 27). The stress laid here on the importance of faith, confidence, or conviction (saddha) is interesting in view of later developments such as the overly devotional Pure Land Schools (e.g., Jodo-Shinshu or "Shin-Buddhism" in Japan).

8. Sarakani, in fact, became a stream-winner right at the moment of death [not during the time when others are criticizing him for not being upright and mindful enough to have possibly accomplished the development of liberating insight].

Oldest sutras in the Pali Canon (audio)

Bhikkhu Bodhi (bodhimonastery.org), Ven. Guoching Shi, Dhr. Seven, Wisdom Quarterly

The Buddha with sporty headphones (blog.chrisremspecher.de)

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The Sutta-Nipata (Saddhatissa)

The Sutta Nipāta contains some of the oldest sutras in the Pali Canon. It is a rich source of texts offering guidance to lay Buddhists and also abounds in discourses that extol the contemplative ideals of early Buddhism. 

 

Though as a formal "collection" it exists only in the Theravada tradition, some of the individual sutras are found in other traditions. One entire chapter, the Aṭṭhakavagga, is also found in the Chinese Tripiṭaka (canon, lit. "Threefold Basket").

In a series of lectures given at Bodhi Monastery in New Jersey beginning in October 2004, Bhikkhu Bodhi explains sutras from the first three chapters.

 

Monastic with headphones (beliefnet.com)

The first three studied -- the Ratana Sutta, Mahā Maṅgala Sutta, and Mettā Sutta -- are among the most popular texts in ancient Theravada Buddhism, the "Teaching of the Elders."

 

They provide the backbone of understanding, practice, and attitude in the Theravada Buddhist world and are often taught to lay people, who grow up imbibing the values and ideals of early Buddhism. 

 

They also serve as “Protective Discourses” (paritta suttas), recited to provide blessings and protection in times of difficulty and danger. The first discourse on the Jewel or Gem (Ratana) also gives a good introduction to the Sutta Nipāta in general and its place and history in the larger Discourse Collection comprised of many sections. LISTEN (with read along PDF handouts)

 

The Buddha’s Teaching As It Is

Bhikkhu Bodhi, former BPS editor, is the foremost American Theravada scholar-monk

The Buddha with a Sangha of noble disciples (Thai-on/flickr.com)

1.	The Buddha
2.	The Four Noble Truths
3.	The True Nature of Existence
4.	Dependent Origination
5.	Rebirth and Karma
6.	Nirvana
7.	The Noble Eightfold Path
8.	Meditation
9.	Social Teachings of the Buddha
10.	The Community (Sangha)

In the fall of 1979, while living at the Washington Buddhist Vihara, in D.C., Bhikkhu Bodhi recorded a series of ten lectures in English on the most fundamental teachings of early Buddhism. Ven. Gunaratana, at the time the president of the Buddhist Vihara Society, in B.C., suggested the venerable American scholar-monk record the lectures so that the monastery could distribute them as a set of cassettes. LISTEN (with PDF handouts)

 

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How to Break Through to Enlightenment

Bhikkhu Bodhi, In the Buddha's Words: An Anthology of Discourses from the Pali Canon

"Meditation" (bhavana) means cultivating the Noble Eightfold Path.

Eight Worthy Persons
The Buddha said, "These eight persons are worthy of gifts, hospitality, offerings, and reverential salutations. They are the unsurpassed field of merit for the world. What eight?

1. the stream-enterer [first stage of enlightenment]
2. one practicing for the realization of the fruit of stream-entry
3. the once-returner
4. one practicing for the realization of the fruit of once-returning
5. the non-returner
6. one practicing for the realization of the fruit of non-returning
7. the arhat
8. one practicing for the realization of the fruit of arhatship" (AN 8:59; IV 292).

The Buddha called the first stage of enlightenment "stream-entry."

Four Factors Leading to Stream-Entry

The Buddha asked Sariputra [foremost in wisdom]: "It is said, 'A factor for stream-entry, a factor for stream-entry.' What now, Sariputra, is a factor for stream-entry?" [Stream-entry is the first breakthrough to enlightenment.] "Venerable Sir," Sariptura answered:

1. Association with superior persons is a factor for stream-entry.
2. Hearing the true Dharma...
3. Careful attention...
4. Practice in accordance with the Dharma is a factor for stream-entry."

"Good, Sariputra, good! It is just as you say. And it is said, 'The stream, the stream.' What now is the stream?"

• "Venerable Sir, this Noble Eightfold Path is the stream: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration."

"Good, Sariputra, good! It is just as you say. And it is said, 'A stream-enterer, a stream-enterer.' What now is a stream-enterer?"

• "Venerable Sir, one who possesses ["knows and sees"] this Noble Eightfold Path is called a stream-enterer -- this venerable person of such a name and extended-family."

"Good, Sariputra, good! One who possesses this Noble Eightfold Path is a stream-enterer -- this venerable person of such a name and extended-family" (SN 55:5; V 410-411).

"Stream-entering" means entering the Noble Eightfold Path.

Entering the Fixed Course of Rightness
"Meditators, the eye is impermanent, changing, constantly undergoing alteration. The ear... nose... tongue... body... The mind is impermanent, changing, constantly undergoing alteration.

"One who places confidence [saddha or faith, conviction, trust] in these teachings and resolves on them thus is called a faith-follower, one who has entered the 'fixed course of rightness' [in other words, sammattaniyama, the supramundane Noble Eightfold Path], entered the plane of superior persons, transcended the plane of ordinary [uninstructed] worldlings.

"One is incapable of doing any deed by reason of which one might be reborn in hell, in the animal realm, or in the domain of afflicted spirits.

"One is incapable of passing away without having realized the fruit of stream-entry.*

The "light of wisdom," according to Pa Auk Sayadaw, is not merely metaphorical.

"One for whom these teachings are accepted thus after being pondered to a sufficient degree with wisdom is called a Dharma-follower, one who has entered the fixed course of rightness, entered the plane of superior persons, transcended the plane of ordinary worldlings....

"One who knows and sees these teachings thus is called a stream-enterer, no longer bound to the lower world, fixed in destiny, destined for enlightenment"** (SN 25:1; III 225).

NOTES
*Contrary to the commentaries, which hold that the path-attainer realizes the fruit immediately after attaining the path, the original texts say merely that one who reaches the stage of Dharma-follower or faith-follower (corresponding to the commentarial notion of path-attainer) will realize the fruit within this same life -- but not necessarily in the next mind-moment.

The two positions might be reconciled if we see the path of the Dharma-follower and the faith-follower as extended in time but reaching its climax in an instantaneous breakthrough that is immediately followed by realization of the fruit.

**This statement makes it clear how the stream-enterer differs from those on the path to stream-entry.

• The faith-follower accepts the teaching on trust (with a limited degree of understanding).
• The Dharma-follower accepts the teaching through investigation (with a greater degree of understanding).
• But the stream-enterer has directly known and seen the teaching.

Saying NO to Renunciation!

(WQ) The highest form of dana (generosity) is not sharing; it is giving things up. Cultivating detachment allows us to give things up. Cultivating compassion allows us to share. Those who share shall receive. Those who give things up will be able to enjoy. Greed and attachment make it hard to share; moreover, they make it hard to enjoy what we grasp and hoard. The Buddha said that if living beings knew all the benefits of sharing and giving as he knows them, they might be in danger of not eating because, instead, they would be so interested in giving things away, even their food. Greed is the ultimate impediment to enlightenment, which is born of radical renunciation (not only of our stuff but more importantly of our views, particularly self-views, the greatest hindrance to the first stage of enlightenment). This kind of radical renunciation is not, and probably can not be, done by force. It is done by wisdom and intuitive insight. In a mundane sense, it is done by reflecting on the "true" nature of things (as impermanent, unsatisfactory, and impersonal). What is renunciation?

Renunciation, Part I
Charlotte Joko Beck (Everyday Zen)
Suzuki Roshi said, "Renunciation is not giving up the things of this world, but accepting that they go away."

Everything is impermanent; sooner or later everything goes away. Renunciation is a state of non-attachment, acceptance of this going away. Impermanence is, in fact, just another name for perfection.

Leaves fall; debris and garbage accumulate; out of the debris [the way it's used in permaculture] come flowers, greenery, things that we think are lovely. Destruction is necessary. A good forest fire is necessary. The way we interfere with forest fires may not be a good thing.

Without destruction, there could be no new life; and the wonder of life, the constant change, could not be. We must live and die. And this process is perfection itself.

All this change is not, however, what we had in mind. Our drive is not to appreciate the perfection of the universe. Our personal drive is to find a way to endure in our unchanging glory forever. That may seem ridiculous, yet that's what we're doing. And that resistance to change is not attuned with the perfection of life, which is its impermanence.

If life were not impermanent, it couldn't be the wonder that it is. Still, the last thing we like is our own impermanence. Who hasn't noticed the first gray hair and thought, "Uh-oh!"?

So a battle rages in human existence. We refuse to see the truth that's all around us. We don't really see life at all. Our attention is elsewhere. We are engaged in an unending battle with our fears about ourselves and our existence.

If we "want to see life we must be attentive to it. But we're not interested in doing that; we're only interested in the battle to preserve ourselves forever. And of course it is an anxious and futile battle, a battle that can't be won. The one who always wins is death, the "right-hand man" of impermanence.

What we want out of life as we live it is that others reflect our glory. We want our partners to ensure our security, to make us feel wonderful, to give us what we want, so that our anxiety can be eased for a little while.

We look for friends who will at least take the cutting edge off of our fear, the fear that we're not going to be around one day. We don't want to look at that. The funny thing is that our friends are not fooled by us; they see exactly what we're doing. Why do they see it so clearly? Because they're doing it too. They're not interested in our efforts to be the center of the universe.

Yet we wage the battle ceaselessly. We are frantically busy. When our personal attempts to win the battle fail, we may try to find peace in a false form of religion. And people who offer that carrot get rich.

We are desperate for anyone who will tell us, "It's all right. Everything can be wonderful for you." Even in Zen practice we try to find a way around what practice really is, so that we can gain a personal victory.

V. Suffering
People often say to me, "Joko, why do you make practice so hard? Why don't you hold out any cookies at all?" But from the point of view of the small self, practice can only be hard.

Practice annihilates the small self, and the small self isn't interested in that one bit.

It can't be expected to greet this annihilation with joy. So there's no cookie that can be held out for the small self, unless we want to be dishonest.

There is another side to practice, however: As our small self dies -- our angry, demanding, complaining, maneuvering, manipulative self -- a real cookie appears: joy and genuine self-confidence.

We begin to taste what it feels like to care about someone else without expecting anything in return. And this is true compassion. How much we have it depends on the rate at which the small self dies. As it dies, here and there we have moments when we see what life is.

Sometimes we can spontaneously act and serve others. And with this growth always comes repentance. When we realize that we have almost constantly hurt ourselves and others, we repent -- and this repentance is itself pure joy.

So let us notice that our often misplaced efforts in zazen [sitting meditation] are to perfect ourselves: we want to be enlightened, we want to be clear, we want to be calm, we want to be wise.

As our sitting settles down into the present moment we say, "Isn't this boring -- the cars going by, my knees hurting, my tummy growling!" We have no interest in the infinite perfection of the universe.

In fact, the infinite perfection of the universe might be the person sitting next to us who breathes noisily or is sweaty. The infinite perfection is this being inconvenienced: "I'm not having it my way at all." At any moment there is just what's happening. Yet we're not interested in that. Instead we're bored.

Our attention goes in another direction. "Forget reality! I'm here to be enlightened!"

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The Buddhist Billionaire

Anathapindika: The Great Benefactor
Hellmuth Hecker (Access to Insight)

"Thus have I heard: One time the Blessed One was staying at Savatthi in the Jeta Grove, in Anathapindika's Monastery..." Numerous discourses of the Buddha begin with these words, and hence the name of that great lay devotee, Anathapindika is well known. His name means: "One who gives alms (pinda) to the unprotected (a-natha)" and is the honorific of the householder Sudatta of the city of Savatthi. Who was he? How did he meet the Buddha? What was his relationship to the teaching? The answers to these questions may be found in the many references to him which occur in the traditional texts.

1. How Anathapindika Became a Disciple
In the first year after Siddhattha Gautama's enlightenment, the Order (Sangha) in Rajagaha, the capital of the kingdom of Magadha, consisted then of only a few people who, after hearing the Four Noble Truths became enlightened beings. As Liberated Ones, they lived homeless in field and forest, on mountains, and in meadows. When a wealthy merchant, the brother-in-law of Anathapindika, became a faithful lay follower of the Buddha and saw how they lived, he suggested to them that they ask their teacher whether he would allow them to have permanent dwellings (Cv 1).

When the Buddha consented, the merchant at once set about to erect no fewer than sixty dwellings for the ascetics, explaining that he needed to gain merit. With the building of the first Buddhist monastery, the foundation for the spread of the Teaching began, for now there would be a training center for the Order in which to educate those who were not yet enlightened.

One day the billionaire Anathapindika, the richest merchant in Savatthi, was traveling on business in the neighboring state of Magadha and came to the city of Rajagaha. As usual, he first went to visit his brother-in-law, to whom he was bound by warm friendship. As he entered the house, he found to his astonishment that the household hardly noticed him. Previously he had been accustomed to his brother-in-law's full attention and to the other residents of the house receiving him gladly. But now he saw that they were busy, eagerly making elaborate preparations.

He asked his preoccupied brother-in-law what this meant: "A wedding? A major sacrifice? A visit from the king?" But the brother-in-law explained, "Tomorrow the Order of monastics with the Enlightened One are coming here, for I have invited them."

Anathapindika became attentive. "Did you say the 'Enlightened One'?" "Indeed," answered the brother-in-law, "tomorrow the Enlightened One is coming." And Anathapindika asked a second time and a third time, "Did you say the 'Enlightened One'?"

Then, breathing a deep sigh of relief, he said, "Even the sound alone of these words is indeed rare in this world — the 'Enlightened One' — can one really see him?" His brother-in-law answered that while today was not the time, tomorrow would be.

Moved by many kinds of thoughts and feelings, Anathapindika lay down to sleep. Yet he awoke three times that night, thinking it was already daytime, so strong was his anticipation of the next day's meeting. Finally he arose even before dawn and went out of the city to the monastery. In the darkness, however, fear overcame him, doubts arose within him, and all his worldly instincts told him to turn back.

But an inner-voice assured him that it would be best to continue on. And so through the rest of the night he walked resolutely on. After a while he saw in the misty dawn a figure walking silently to and fro, and Anathapindika stopped. Then the figure called to him in an indescribably harmonious voice: "Come, Sudatta!"

Anathapindika was startled at being addressed in this manner, for no one there knew him by his original name. He was only known as Anathapindika, and besides, he was unknown to the Buddha and had come unexpectedly. Now he was certain that he was in the presence of the Enlightened One. Overwhelmed by the gravity of the encounter, he fell at the feet of the Blessed One, and asked him in a stammering voice about his well-being.

With the answer to this conventional question, Anathapindika came a little closer to the supramundane reality, since the Enlightened One explained that the arahants ["enlightened ones"] were always well, for they were beyond all possibilities of suffering. And then the Enlightened One, leading him step by step, spoke to him of giving, of virtue, of the heavens, of the perils, vanity, and defiling nature of sensual pleasures, and of the benefits of renunciation.

When the Blessed One saw that Anathapindika the householder was ready in heart and mind, pliable, unobstructed, uplifted, and serene, he gave him the explanation of the Teaching which is unique to the Enlightened Ones: the noble truth of suffering, its cause, its cessation, and the path. With that, the pure eye of truth (dhamma-cakkhu) opened for Anathapindika: "Whatever has arisen, must also cease."

Anathapindika, who had understood the truth of the Teaching, had overcome all doubts and was without any wavering, certain in mind, and relying on no one else in the Buddha's Dispensation. He had achieved the attainment of stream-entry (sotapatti, the first of four stages of enlightenment).

He then invited the Blessed One for a meal the next day at the home of his brother-in-law, and the Buddha accepted. After the meal, Anathapindika asked the Enlightened One if he might build a monastery for the Order in his hometown of Savatthi. The Buddha answered: "The Enlightened Ones love peaceful places." "I understand, O Master, I understand," answered Anathapindika, overjoyed with the acceptance of his offer (SN 10.8 = Cv VI.4).

When Anathapindika returned to Savatthi, he encouraged the people along the route to receive the Buddha in a respectful manner. In this way he prepared the way along the Rajagaha-Savatthi road for the Buddha's journey. Once he arrived in Savatthi, he immediately searched for an appropriate location for the monastery. It had to be neither too close to the city, nor too far. The site should not be one that would be overrun by people in the daytime, nor should there be noise at night. It should be suitable for access by devoted visitors and also fit for those bent on seclusion. At last, in the chain of hills surrounding the city, he found a beautiful forest glade, ideal for the purpose. The area belonged to Prince Jeta, a son of King Pasenadi.

Anathapindika visited Prince Jeta in his palace and asked if the forest were for sale. The prince answered that the large tract of land was not for sale, not even for the appropriate price of eighteen million. "I will give you that much, right now," replied Anathapindika, but they were not able to come to terms and went to an arbitrator. The arbitrator ruled that the price should amount to as many gold pieces of the eighteen million as could be laid next to each other on the land. On this basis an agreement of sale was reached....

2. Anathapindika as a Wealthy Patron
Anathapindika continued to feel responsible for the monastery which he had established. He supplied the monks who lived there with all necessities. Each morning he sent rice gruel to the monastery, and each evening he supplied all the requirements of clothing, alms bowls, and medicines; all repairs and upkeep in the Jeta Grove were undertaken by his servants. Above all, several hundred monks came daily to his home — a seven story palace — to receive the noon meal. Every day during meal-times his home was filled with saffron-colored robes and the feeling of saintliness.

When King Pasenadi learned of Anathapindika's generosity, he wished to emulate him and so he supplied alms food for five hundred monks daily. One day, as he was on his way to talk with the monks, he learned from his servants that the monks were taking the food away with them and giving it to their supporters in the city, so that these friends could offer it to them. The king was mystified, for he had always provided very tasty food, and so he asked the Buddha the reason for the monks' behavior.

The Buddha explained to the king that in the palace the courtiers distributed the food without any inner feeling, just following orders as if they were cleaning out a barn or taking a thief to court. They lacked faith and had no love for the monks. Many of them even felt that the monks were idlers who had to be supported by the working population. When anything was given in that spirit, no one could feel good — even when receiving the most expensive meal. On the other hand, with the faithful householders in the city, like Anathapindika and Visakha, the monks were welcome and were regarded as spiritual friends who lived for the welfare and benefit of all beings.

A humble meal provided by a friend would be worth much more than the most sumptuous meal provided by someone who was indifferent or who did not give in the right spirit: "Even sour rice gruel becomes sweet when given by a friend." (J 465) The Buddha added a verse for the king to remember:

A dish may be coarse, savory or sweet,
It may be meager or it may abound,
Yet if offered with friendship and with love,
Then a delicious meal is always found.
(J 346)

Anathapindika and Visakha were not only the foremost donors in Savatthi (J 337, 346, 465), but their help was frequently solicited by the Buddha whenever something needed to be arranged with the lay community.

Yet even the wealth of Anathapindika was not inexhaustible. One day treasures worth eighteen million were swept away by a flash flood and washed into the sea. Moreover, he had loaned about the same amount of money to business friends who did not repay him. He was reluctant, however, to ask for the money. Since his fortune amounted to about five times eighteen million, and he had already spent three-fifths of this for the forest monastery, his money was now running out.

Anathapindika, once a multi-millionaire perhaps even a billionaire, had become poor. Nevertheless, he still continued to provide some food for the monastics, even though it was only a modest serving of thin rice gruel.

At that time a spirit lived in the seven-storied palace, above the gate-tower. Whenever the Buddha or a holy disciple entered the house, the spirit, following the laws of his realm, was obliged to step down from his place in order to honor the Great Ones. However, this was very inconvenient for the spirit. And so he tried to think of a way to keep the Holy Ones out of the house. He appeared to a servant and suggested the stopping of the alms giving. But the servant paid no attention to these urgings. Then the spirit tried to turn the son of the house against the monks, but this also failed. More>>

• Places of Buddhist Pilgrimage including Savatthi (Shravasti) and Rajagaha (Rajgir)

Prologue
1. How Anathapindika Became a Disciple of the Buddha
2. Anathapindika as a Wealthy Patron
3. The Family of Anathapindika
4. Anathapindika's Associations with Friends
5. Discourses by the Blessed One
6. The Death of Anathapindika
Notes