Showing posts with label Middle Length Discourses. Show all posts
Showing posts with label Middle Length Discourses. Show all posts
Wednesday, August 16, 2023
Sutra: Simile of Elephant's Footprint (MN 28)
Wednesday, April 1, 2020
Pali Text Society Buddhist translations (free)
Bhante Subhuti (hamericanmonk.org), Sayalay Aloka, Dhr. Seven (eds.), Wisdom Quarterly
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| How to walk the ancient Buddhist path? |
The Pali Text Society has made its Monastic Disciplinary Code, Discourses, and Higher Teachings (Vinaya, Sutta, and Abhidhamma) books available for non-commercial use since 2013.
The sutra books have been extracted from the Buddhadust Website, which is still considered a “work in progress.” However, the work is good enough in its current state to reformat as eBooks.
Stephen Torrence and I (Ven. Subhuti) have done most of the work to reformat the Web pages into eBook versions. There were thousands of webpages requiring many scripts to remove the web content, which we did with Sigil, an open source project.
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| What if we heard about US life in Asia? |
What's special about these books? These are the unabridged editions of the original PTS Sutta books, which were some of the first translations referenced by later translators.
"Unabridged" means the ellipses (…) used to represent missing repetitions have been expanded or “rolled out” with the missing repetitions added back.
It is cost effective to have the full text in electronic editions, as some people swear something is “lost” in translation if these repetitions are removed. Texts have been formatted on the Buddhadust site and grouped in a poetic way, which helps in sorting through the information while reading.
Because these books are quite old, they are written in an old English religious style using older vocabulary.
Click for the preferred format (PDF, ePub, Mobi, AZW3) under the book to download it to any device. More
Thursday, December 26, 2019
Karma is a Bitch and a Best Friend (audio)
Bhikkhu Bodhi via The Buddhist, March 12, 2016; Dhr. Seven, Ellie Askew, Wisdom Quarterly
The Lesser Exposition on the Workings of Karma
Culakammavibhanga Sutra "Karma (deeds) and their Results" from the "Middle-Length Discourses" (Majjhima Nikaya) as explained by the American Theravada scholar-monk Bhikkhu Bodhi, Part 16 MP3. This segment is from the Dharma talk CD collection "Exploring the Word of the Buddha, Majjhima Nikaya, M0015 MN-135, Cula-kamma-vibhanga Sutta, "Kamma and its Results Discourse."
Thursday, December 20, 2018
Exploring the Word of the Buddha (audio)
Bhikkhu Bodhi (archive.org); Dhr. Seven, Amber Larson, Crystal Q., Wisdom Quarterly
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| The Middle Length Discourses of the Buddha: A New Translation of the Majjhima Niakaya |
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Exploring the Word of the Buddha: A Systematic Study of the Middle Length Discourses (Majjhima Nikaya) of the Buddha as taught by Bhikkhu Bodhi (1-58) II A: MP3.
In this audio series, the famous American Theravada Buddhist monk Ven. Bhikkhu Bodhi translates the words of the Buddha and then systematically analyzes them for clarity in modern English to a Western audience interested in the actual teachings of the historical Buddha Shakyamuni, Siddhartha Gautama.
Monday, August 15, 2016
The Removal of Distracting Thoughts (sutra)
Ven. Soma Thera (trans.) Vitakkasanthana Sutra (MN 20) edited by Dhr. Seven, Ashley Wells, Crystal Quintero, Wisdom Quarterly; photographer Sasin Tipchai (flickr.com)
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| What reflections lead one to enlightenment? The Buddha explains (Bugphai). |
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| Meditation is all about skillful balancing. |
The Blessed One addressed the meditators saying, "Meditators!" And they replied to him saying, "Venerable sir?" Then the Blessed One said:
"Five things should be reflected on from time to time, by the meditator who is intent on higher consciousness [or going beyond training to perfect independence from any teacher]. What are these five?
I.
"When harmful, unskillful thoughts connected with craving, aversion, and delusion arise in a meditator through reflection on an adventitious object, one should (in order to get rid of it), reflect on a different object which is connected with (nonharming and) skill.
"Then the harmful, unskillful thoughts are eliminated; they disappear. By their elimination, the mind/heart stands firm, settles down, becomes unified and concentrated [coherent], just within (one's subject of meditation).
"Like an experienced carpenter or carpenter's apprentice, striking hard at, pushing out, and getting rid of a coarse peg with a fine one, should the meditator in order to get rid of the adventitious object, reflect on a different object which is connected with skill.
"Then the harmful, unskillful thoughts connected with craving, aversion, and delusion are eliminated; they disappear. By their elimination the heart/mind stands firm, settles down, becomes unified and concentrated, just within (one's subject of meditation).
II.
"If the harmful, unskillful thoughts continue to arise in a meditator, who in order to get rid of an adventitious object reflects on a different object which is connected with skill, one should ponder on the [karmic] disadvantages of unskillful thoughts thus:
"'Truly these thoughts of mine are unskillful, blameworthy, and produce misery.'
"Then the harmful, unskillful thoughts are eliminated; they disappear. By their elimination, the mind/heart stands firm, settles down, becomes unified and concentrated, just within (one's subject of meditation).
"Like a well-dressed young man or woman who feels horrified, humiliated, and disgusted because of the carcass of a snake, dog, or human that is hung round his or her neck, should the meditator in whom unskillful thoughts continue to arise in spite of this reflection on the object which is connected with skill, ponder on the disadvantages of unskillful thoughts thus:
"'Truly, these thoughts of mine are unskillful, blameworthy, and produce misery.'
"Then the harmful, unskillful thoughts are eliminated; they disappear. By their elimination, the heart/mind stands firm, settles down, becomes unified and concentrated, just within (one's subject of meditation).
III.
"If harmful, unskillful thoughts continue to arise in a meditator who ponders on their disadvantageousness, one should in regard to them endeavor to be without attention and reflection [turning one's attention away from them back to the subject of meditation, such as the breath, again and again as many times as is necessary].
"Then the harmful unskillful thoughts are eliminated; they disappear. By their elimination, the mind/heart stands firm, settles down, becomes unified and concentrated, just within (one's subject of meditation).
"Like a keen-eyed person shutting eyes and looking away from one direction in order to avoid seeing visible objects come within sight, should the meditator in whom harmful, unskillful thoughts continue to arise in spite of pondering their disadvantageousness, endeavor to be without attention and reflection as regards them.
"Then the harmful, unskillful thoughts are eliminated; they disappear. By their elimination, the heart/mind stands firm, settles down, becomes unified and concentrated, just within (one's subject of meditation).
IV.
"If harmful, unskillful thoughts continue to arise in a meditator in spite of the endeavor to be without attention and reflection as regards harmful, unskillful thoughts, one should reflect on the removal of the (thought) source of those unskillful thoughts. [What was one thinking or reflecting on just prior to the arising of such thoughts as flowed in?]
"Then the harmful, unskillful thoughts are eliminated; they disappear. By their elimination, the mind/heart stands firm, settles down, becomes unified and concentrated, just within (one's subject of meditation).
"Just as a person finding no reason for walking fast, walks slowly, finding no reason for walking slowly, stands, finding no reason for standing, sits down, finding no reason for sitting down, lies down, and thereby getting rid of a posture that is rather uncalm resorts to a restful posture, just so should the meditator in whom harmful, unskillful thoughts arise, in spite of the endeavor to be without attention and reflection regarding them, reflect on the removal of the (thought) source of those unskillful thoughts.
"Then the harmful, unskillful thoughts are eliminated; they disappear. By their elimination, the heart/mind stands firm, settles down, becomes unified and concentrated, just within (one's subject of meditation).
V.
"If harmful, unskillful thoughts continue to arise in a meditator in spite of this reflection on the removal of a source of unskillful thoughts, one should [as a final resort only when all of the previous options have been exhausted] with clenched teeth and the tongue pressing on the palate, restrain, subdue, and beat down the (harmful) mind by the (good) mind.
"Then the harmful, unskillful thoughts connected with craving, aversion, and delusion are eliminated; they disappear. By their elimination, the mind/heart stands firm, settles down, becomes unified and concentrated, just within (one's subject of meditation).
"Like a strong man holding a weaker man by the head or shoulders and restraining, subduing, and beating him down, should the meditator in whom harmful, unskillful thoughts continue to arise in spite of this reflection on the source of unskillful thoughts, restrain, subdue, and beat down the (harmful) heart/mind by the (good) heart/mind, with clenched teeth and the tongue pressing on the palate.
"Then the harmful, unskillful thoughts connected with desire, hate and delusion are eliminated; they disappear. By their elimination, the mind/heart stands firm, settles down, becomes unified and concentrated, just within (one's subject of meditation).
Conclusion
"When, indeed, meditators, harmful, unskillful thoughts due to reflection on an adventitious object are eliminated, when they disappear, and the heart/mind stands firm, settles down, becomes unified and concentrated just within (one's subject of meditation), through reflection on an object connected with skill, through pondering the disadvantages of unskillful thoughts, one's endeavoring to be without attentiveness and reflection as regards those thoughts or through restraining, subduing, and beating down of the harmful mind/heart by the good mind/heart with clenched teeth and tongue pressing on the palate, that meditator is called a master of the paths along which thoughts travel:
"The thought one wants to think, that one thinks; the thought one does not want to think, that one does not think. One has cut down craving, removed the fetter [bond], rightly mastered pride, and made an end of suffering."
The Blessed One said this, and the meditators, glad at heart, approved of his words.
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| Note to self: meditate with these 5 tips. |
"When harmful, unskillful thoughts connected with craving, aversion, and delusion arise in a meditator through reflection on an adventitious object, one should (in order to get rid of it), reflect on a different object which is connected with (nonharming and) skill.
"Then the harmful, unskillful thoughts are eliminated; they disappear. By their elimination, the mind/heart stands firm, settles down, becomes unified and concentrated [coherent], just within (one's subject of meditation).
"Like an experienced carpenter or carpenter's apprentice, striking hard at, pushing out, and getting rid of a coarse peg with a fine one, should the meditator in order to get rid of the adventitious object, reflect on a different object which is connected with skill.
"Then the harmful, unskillful thoughts connected with craving, aversion, and delusion are eliminated; they disappear. By their elimination the heart/mind stands firm, settles down, becomes unified and concentrated, just within (one's subject of meditation).
II.
"If the harmful, unskillful thoughts continue to arise in a meditator, who in order to get rid of an adventitious object reflects on a different object which is connected with skill, one should ponder on the [karmic] disadvantages of unskillful thoughts thus:
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| Bodhi tree (whc.unesco.org/Amos Chapple) |
"Then the harmful, unskillful thoughts are eliminated; they disappear. By their elimination, the mind/heart stands firm, settles down, becomes unified and concentrated, just within (one's subject of meditation).
"Like a well-dressed young man or woman who feels horrified, humiliated, and disgusted because of the carcass of a snake, dog, or human that is hung round his or her neck, should the meditator in whom unskillful thoughts continue to arise in spite of this reflection on the object which is connected with skill, ponder on the disadvantages of unskillful thoughts thus:
"'Truly, these thoughts of mine are unskillful, blameworthy, and produce misery.'
"Then the harmful, unskillful thoughts are eliminated; they disappear. By their elimination, the heart/mind stands firm, settles down, becomes unified and concentrated, just within (one's subject of meditation).
III.
"If harmful, unskillful thoughts continue to arise in a meditator who ponders on their disadvantageousness, one should in regard to them endeavor to be without attention and reflection [turning one's attention away from them back to the subject of meditation, such as the breath, again and again as many times as is necessary].
"Then the harmful unskillful thoughts are eliminated; they disappear. By their elimination, the mind/heart stands firm, settles down, becomes unified and concentrated, just within (one's subject of meditation).
"Like a keen-eyed person shutting eyes and looking away from one direction in order to avoid seeing visible objects come within sight, should the meditator in whom harmful, unskillful thoughts continue to arise in spite of pondering their disadvantageousness, endeavor to be without attention and reflection as regards them.
"Then the harmful, unskillful thoughts are eliminated; they disappear. By their elimination, the heart/mind stands firm, settles down, becomes unified and concentrated, just within (one's subject of meditation).
IV.
"If harmful, unskillful thoughts continue to arise in a meditator in spite of the endeavor to be without attention and reflection as regards harmful, unskillful thoughts, one should reflect on the removal of the (thought) source of those unskillful thoughts. [What was one thinking or reflecting on just prior to the arising of such thoughts as flowed in?]
"Then the harmful, unskillful thoughts are eliminated; they disappear. By their elimination, the mind/heart stands firm, settles down, becomes unified and concentrated, just within (one's subject of meditation).
"Just as a person finding no reason for walking fast, walks slowly, finding no reason for walking slowly, stands, finding no reason for standing, sits down, finding no reason for sitting down, lies down, and thereby getting rid of a posture that is rather uncalm resorts to a restful posture, just so should the meditator in whom harmful, unskillful thoughts arise, in spite of the endeavor to be without attention and reflection regarding them, reflect on the removal of the (thought) source of those unskillful thoughts.
"Then the harmful, unskillful thoughts are eliminated; they disappear. By their elimination, the heart/mind stands firm, settles down, becomes unified and concentrated, just within (one's subject of meditation).
V.
"If harmful, unskillful thoughts continue to arise in a meditator in spite of this reflection on the removal of a source of unskillful thoughts, one should [as a final resort only when all of the previous options have been exhausted] with clenched teeth and the tongue pressing on the palate, restrain, subdue, and beat down the (harmful) mind by the (good) mind.
"Then the harmful, unskillful thoughts connected with craving, aversion, and delusion are eliminated; they disappear. By their elimination, the mind/heart stands firm, settles down, becomes unified and concentrated, just within (one's subject of meditation).
"Like a strong man holding a weaker man by the head or shoulders and restraining, subduing, and beating him down, should the meditator in whom harmful, unskillful thoughts continue to arise in spite of this reflection on the source of unskillful thoughts, restrain, subdue, and beat down the (harmful) heart/mind by the (good) heart/mind, with clenched teeth and the tongue pressing on the palate.
"Then the harmful, unskillful thoughts connected with desire, hate and delusion are eliminated; they disappear. By their elimination, the mind/heart stands firm, settles down, becomes unified and concentrated, just within (one's subject of meditation).
Conclusion
"When, indeed, meditators, harmful, unskillful thoughts due to reflection on an adventitious object are eliminated, when they disappear, and the heart/mind stands firm, settles down, becomes unified and concentrated just within (one's subject of meditation), through reflection on an object connected with skill, through pondering the disadvantages of unskillful thoughts, one's endeavoring to be without attentiveness and reflection as regards those thoughts or through restraining, subduing, and beating down of the harmful mind/heart by the good mind/heart with clenched teeth and tongue pressing on the palate, that meditator is called a master of the paths along which thoughts travel:
"The thought one wants to think, that one thinks; the thought one does not want to think, that one does not think. One has cut down craving, removed the fetter [bond], rightly mastered pride, and made an end of suffering."
The Blessed One said this, and the meditators, glad at heart, approved of his words.
Saturday, July 9, 2016
New mountain lion kittens born in L.A. (sutra)
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| These mountain lion kittens are two of five discovered in June by National Park Service researchers in the nearby Santa Susana Mountains. Two litters were discovered with three females and two males (National Park Service via flickr.com) |
Say hello to 2 new litters of mountain kittens
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| Santa Susana Mtns above LA (Oakshade) |
National Park Service researchers discovered two litters of mountain lion kittens last month, making them the 10th and 11th litters to be tagged at a den site.
The first litter discovered June 8 includes two females whose mother is 6-year-old P-35, according to a statement from the National Park Service.
The second litter -- one female and two males -- was found in a cave-like area hidden behind boulders on June 22. Their mother, P-39, appears unimpressed by the camera spying on her hidden haven in the video... More + VIDEO
EDITOR'S NOTE: The original translations of the two sutras by Ven. Ñanamoli are taken from his complete translation of the Middle Length Discourses (Majjhima Nikaya) edited and revised for publication by Wisdom Publications, Boston (1994/95).
The numbers enclosed in square brackets are the page numbers of the Pali Text Society edition of the original Pali language text. The introductions and notes are Bhikkhu Bodhi's. In these the following abbreviations are employed: DN (Digha Nikaya), MN (Majjhima Nikaya), Vbh. (Vibhanga), Comy. (Commentary).
The Shorter Discourse on the Lion's Roar
INTRODUCTION: Among the animals that roam the wild jungle, mountains, or plain, the lion is universally recognized to be chief. The living embodiment of self-possessed power, it is the
most regal in manner and deportment, the mightiest, the foremost with
respect to speed, courage, and dominion.
The expression of the lion's supremacy is its roar -- a roar which reduces to silence the cries, howls, bellows, shrieks, barks, and growls of all lesser creatures. When the lion steps forth from its den and sounds its roar, all of the other animals stop and listen. On such an occasion none dares even to sound its own cry, let alone to come into the open and challenge the fearless, unsurpassable roar of the golden-maned king/queen of beasts.
The Buddha's discourses, as found in the ancient Pali canon,
frequently draw their imagery from the rich and varied animal life of
the lush Indian jungle. It is thus not surprising that when the
Buddha has occasion to refer to himself, he chooses to represent himself
as the stately lion and to describe his proclamation of the Dhamma,
bold and thunderous, as a veritable lion's roar in the spiritual domain.
The Collection of Middle Length Discourses contains two sutras that bear this metaphor in their title. These two --
No. 11 and No. 12 in the collection -- are called respectively the
Shorter Discourse on the Lion's Roar and the Great Discourse on the
Lion's Roar. The variation in their titles, signaled by the Pali words cula, "minor," and maha,
"great," evidently refers at one level to their different lengths, the
one being four pages in the Pali, the other 16.
At another level, these different designations may refer to the relative weight of the subject matter with which they deal, the "great" discourse being a rare revelation by the Buddha of his exalted spiritual endowments and all-encompassing knowledge, which entitle him to "roar his lion's roar" in the assemblies of human beings and devas (divinities, "shining ones," gods).
Still, both sutras, as their controlling image suggests, are of paramount importance. Each delivers in its own way an eloquent and inspiring testimony to the uniquely emancipating nature of the Buddha's Teaching and the peerless stature of the teacher of devas and humans among the spiritual guides of humanity.
The Pali Commentaries explain that there are two kinds of lion's
roar, that of the Buddha and that of disciples. The former
is sounded when the Buddha extols his own attainments or proclaims the
potency of the doctrine, the Dharma, he has realized, the latter, when accomplished
disciples testify to their own achievement of the final goal, the fruit
of [the noble ones'] full enlightenment.
Viewed in the light of this distinction, the Shorter Discourse on the Lion's Roar exhibits a hybrid character, being a sutra spoken by the Buddha to instruct his disciples how they should affirm, in discussions with others who hold different convictions [from other traditions], the singular greatness of this Dharma [path of practice that leads to enlightenment made known by the Buddha]. More
We can save wildlife with freeway overpass corridors like Canada
The Lion's Roar: Two Discourses of the Buddha
Ven. Bhikkhu Ñanamoli (trans.), edited and revised by Bhikkhu Bodhi, with further editing and revision by Dhr. Seven, Amber Larson, Wisdom Quarterly
EDITOR'S NOTE: The original translations of the two sutras by Ven. Ñanamoli are taken from his complete translation of the Middle Length Discourses (Majjhima Nikaya) edited and revised for publication by Wisdom Publications, Boston (1994/95).
The numbers enclosed in square brackets are the page numbers of the Pali Text Society edition of the original Pali language text. The introductions and notes are Bhikkhu Bodhi's. In these the following abbreviations are employed: DN (Digha Nikaya), MN (Majjhima Nikaya), Vbh. (Vibhanga), Comy. (Commentary).
The Shorter Discourse on the Lion's Roar
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| Look at the crown; I am king above all! |
The expression of the lion's supremacy is its roar -- a roar which reduces to silence the cries, howls, bellows, shrieks, barks, and growls of all lesser creatures. When the lion steps forth from its den and sounds its roar, all of the other animals stop and listen. On such an occasion none dares even to sound its own cry, let alone to come into the open and challenge the fearless, unsurpassable roar of the golden-maned king/queen of beasts.
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| The secret social lives of lions (scpr.org) |
At another level, these different designations may refer to the relative weight of the subject matter with which they deal, the "great" discourse being a rare revelation by the Buddha of his exalted spiritual endowments and all-encompassing knowledge, which entitle him to "roar his lion's roar" in the assemblies of human beings and devas (divinities, "shining ones," gods).
Still, both sutras, as their controlling image suggests, are of paramount importance. Each delivers in its own way an eloquent and inspiring testimony to the uniquely emancipating nature of the Buddha's Teaching and the peerless stature of the teacher of devas and humans among the spiritual guides of humanity.
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| Long Beach City Hall becomes Kitty Hall |
Viewed in the light of this distinction, the Shorter Discourse on the Lion's Roar exhibits a hybrid character, being a sutra spoken by the Buddha to instruct his disciples how they should affirm, in discussions with others who hold different convictions [from other traditions], the singular greatness of this Dharma [path of practice that leads to enlightenment made known by the Buddha]. More
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| Is it safe to have lions roaming around dense urban populations like LA? (Die Antwoord) |
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| LA County has over 10 million people at any given time...and only 41 lions (NPS). |
- VIDEO: Santa Monica Mtns welcome 2 new bobcat kittens
- The secret, social lives of mountain lions
- VIDEO: 2 new mountain lion kittens discovered in Santa Monica Mountains of Los Angeles
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- How to use Metro's DTLA bike share service
- Alton Sterling, Philandro Castile killings: LA protest rally
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- SoCal Gas appeals leak-related safety violations
- LA to Cuba flights get tentative OK
Tuesday, May 17, 2016
Path to enlightenment explained by the Buddha
Isaline B. Horner (trans.) edited by The Wheel; Dhr. Seven, Amber Larson, Ashley Wells (eds.), Wisdom Quarterly, Dantabhumi Sutra: "The Discourse on the 'Tamed Stage'" (MN 125)
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| The Awakened One knows and sees and is able to fully explain (Kellyj525/flickr.com). |
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| Great Buddha of Thailand, statue at Wat Muang, Ang Thong, largest in the world (KP) |
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SUTRA: Thus have I heard. At one time the [Buddha] was staying near Rajagaha in the Bamboo Grove at the squirrels' feeding ground.
Now at that time the novice Aciravata was staying in the Forest Hut.
Now at that time the novice Aciravata was staying in the Forest Hut.
- [Commentary: a hut in a secluded part of the Bamboo Grove for the use of monastics who wanted to practice right effort, striving, or padhana].
"I have heard, good Aggivessana, that if a monastic is abiding here diligent, ardent, self-resolute, that monastic may attain one-pointedness of mind."
"That is so, prince; that is so. A monastic abiding here diligent, ardent, self-resolute, may attain one-pointedness of mind."
"It would be good if the reverend Aggivessana were to teach me the Dharma as he has heard it, as he has mastered it."
"Prince, I am not able to teach you the Dharma as I have heard it, as I have mastered it. Now, if I were to teach it to you as I have heard it, as I have mastered it, and if you could not understand the meaning of what I said, that would be wearisome to me, that would be vexing to me."
"Let the reverend Aggivessana teach me the Dharma as he has heard it, as he has mastered it. Perhaps I could understand the meaning of what the good Aggivessana says."
"If I were to teach you the Dharma, prince, as I have heard it, as I have mastered it, and if you were to understand the meaning, that would be good. But if you do not understand the meaning of what I say, you must remain as you are and not question me further on the matter." [They agreed.]
Then the novice Aciravata taught the Dharma to Prince Jayasena...and Prince Jayasena said to the novice Aciravata:
Prince Jayasena
"This is impossible, good Aggivessana, it cannot come to pass that a monastic abiding diligent, ardent, self-resolute, should attain one-pointedness of mind." Then Prince Jayasena, having declared to the novice Aciravata that this was impossible and could not come to pass, rising from his seat, departed.
Soon after Prince Jayasena had departed, the novice Aciravata approached the Buddha; having approached and greeted him, he sat down at a respectful distance, and told the Buddha what happened. The Buddha replied:
Sense pleasures
"Aggivessana, how is it that Prince Jayasena -- living as he does in the midst of sense-pleasures, enjoying sense-pleasures, being consumed by thoughts of sense-pleasures, burning with the fever of sense-pleasures, eager in the search for sense-pleasures -- should know or see or attain or realize that which can be known by renunciation [internally letting go], seen by renunciation, attained by renunciation, realized by renunciation? Such a situation does not exist.
"Aggivessana, it is as if among elephants or horses or oxen to be tamed, two elephants, two horses, or two oxen are well tamed, well trained, and two are not tamed, not trained.
"What do you think about this, Aggivessana? Would these two elephants or horses or oxen that were to be tamed and that were well tamed, well trained -- would these on being tamed reach a tamed capacity, would they, on being tamed, attain a tamed stage?"
"Yes, revered sir."
"But those two elephants or horses or oxen that were to be tamed but that were neither tamed nor trained -- would these, not being tamed, attain a tamed stage as do the two elephants or horses or oxen to be tamed that were well tamed, well trained?"
"No, revered sir."
"Even so, Aggivessana, that Prince Jayasena -- living as he does in the midst of sense-pleasures... -- should know or see or attain or realize that which can be known and realized by renunciation, such a situation does not exist.
The mountain top example
"Aggivessana, it is as if there were a great mountain near a village or a market-town which two friends, coming hand in hand from that village or market-town might approach.
"Having approached the mountain, one friend might remain at the foot while the other might climb to the top.
"Then the friend standing at the foot of the mountain might say to the one standing on top:
"'Dear friend, what do you see as you stand on top of the mountain?' He might reply: 'As I stand on the top of the mountain, dear friend, I see delightful parks, delightful woods, delightful stretches of level ground, and delightful ponds.'
"But the other might say back: 'That's impossible. It cannot come to pass, dear friend, that as you stand on top of the mountain, you see...delightful parks...delightful ponds.'
"Then the friend who had been standing on top of the mountain having come down to the foot and taken his friend by the arm, making him climb to the top of the mountain, and giving him a moment to regain his breath, might say:
"'Now, dear friend, what do you see as you stand on top of this mountain?' He might answer: 'Dear friend, as I stand on top of this mountain, I see delightful parks...delightful ponds.'
"He might say: 'But just now, dear friend, you said: "It is impossible, it cannot be that, as you stand on the of the mountain, you see delightful parks...delightful ponds." Now you say: 'I, dear friend, as I stand on this mountain, see delightful parks...delightful ponds.'
"He might answer: 'Dear friend, that was because I, hemmed in by this great mountain, could not see what was there to be seen.'
"Even so -- but to a greater degree -- Aggivessana, is Prince Jayasena hemmed in, blocked, obstructed, enveloped by this mass of ignorance.
"Indeed, that Prince Jayasena -- living as he does in the midst of sense-pleasures, enjoying sense-pleasures, being consumed by thoughts of sense-pleasures, eager in the search for sense-pleasures, should know or see or attain or realize that which can be known... seen... attained... realized by renunciation -- such a situation does not exist.
"Aggivessana, had these two similes occurred to you, Prince Jayasena naturally would have acted in the manner of one having confidence in you."
"But how could these two similes for Prince Jayasena have occurred to me, revered sir, seeing that they just spontaneously (never having been heard before) occurred to [the Buddha]?"
How to tame the mind (like an elephant)
"Aggivessana, as a noble anointed king addresses an elephant hunter saying; 'You, good elephant hunter, mount the king's elephant and go into an elephant forest. When you see a forest elephant, tie it by the neck to the king's elephant.'
"And, Aggivessana, the elephant hunter answering, 'Yes, sire,' in assent to the noble anointed king, does so.
"But, Aggivessana, the forest elephant has this longing, that is, a longing for the elephant forest. With regard to it the elephant hunter tells the noble anointed king that the forest elephant has gotten out into the open. The noble anointed king then addresses an elephant tamer, saying:
"'Come, good elephant tamer, tame the forest elephant by subduing its forest ways, by subduing its forest memories and aspirations, and by subduing its distress, its fretting and fever for the forest, by making it pleased with the village and by accustoming it to human ways.'
"And, Aggivessana, the elephant tamer, answering, 'Yes, sire' in assent to the noble anointed king, driving a great post into the ground ties the forest elephant to it by its neck so as to subdue its forest ways... and accustom it to human ways.
"Then the elephant tamer addresses it with words gentle, pleasing to the ear, affectionate, going to the heart, urbane, pleasant to the manyfolk, liked by the manyfolk. And, Aggivessana, the forest elephant, on being addressed with words that are gentle...liked by the manyfolk, listens, lends ear, and bends its mind to learning.
"Next the elephant tamer supplies it with grass-fodder and water. When, Aggivessana, the forest elephant has accepted the grass-fodder and water from the elephant tamer, it occurs to the elephant tamer: 'The king's elephant will now live.'
"Then the elephant tamer makes it do a further task, saying: 'Take up and put down.' Aggivessana, when the king's elephant is obedient to the elephant tamer and acts on his instructions to take up and put down, then the elephant tamer makes it do a further task, saying: 'Get up and sit down.'
"When, Aggivessana, the king's elephant is obedient to the elephant tamer and acts on his instructions to get up and sit down, then the elephant tamer makes it do a further task known as 'standing your ground':
"He ties a shield to the great beast's trunk; a man holding a lance is sitting on its neck, and men holding lances are standing surrounding it on all sides. The elephant tamer, holding a lance with a long shaft, is standing in front.
"While it is doing the task of 'standing your ground,' it does not move a fore-leg nor does it move a hind-leg, nor does it move the forepart of its body, nor does it move the hindpart of its body, nor does it move its head, nor does it move an ear, nor does it move a tusk, nor does it move its tail, nor does it move its trunk.
"A king's elephant is one who endures blows of sword, axe, arrow, hatchet, and the resounding din of drum and kettle, conch and tam-tam. It is [like] purified gold purged of all dross and impurities, fit for a king, a royal possession, and reckoned as a royal attribute.
Acquisition of confidence
"Even so, Aggivessana, does a Wayfarer arise here in the world, a perfected one, fully self-awakened one, endowed with right knowledge and conduct, well-farer, knower of the worlds, the matchless charioteer of persons to be tamed, the Awakened One, the Buddha.
"He makes known this world with its devas, with Mara, with Brahma, the creation [this generation] with its recluses and Brahmins, its devas and humans, having realized them by his own super-knowledge.
"He teaches the Dharma that is lovely at the beginning, lovely in the middle, lovely at the ending, in spirit and letter. He proclaims the supreme-faring
"Endowed with this confidence acquired, one reflects in this way: 'Whereas, the household life is confined and dusty, going forth is open [and clean]; it is not easy for one who lives in a household to fare the supreme-faring wholly fulfilled, wholly pure, polished like a conch-shell.
"Suppose now that I, having cut off hair and beard, having put on saffron robes, should go forth from home into homelessness?' After a time, getting rid of one's wealth, be it small or great, getting rid of one's circle of relations, be it small or great, having cut off one's hair and beard, having put on saffron robes, one goes forth from home into homelessness. To this extent, Aggivessana, the noble disciple gets out into the open.
Virtue
"But, Aggivessana, devas and humankind have this longing, that is, for the five strands of sense-pleasure. The Wayfarer disciplines one further, saying: 'Come you, monastic, be virtuous. Live controlled by the control of the obligations [monastic precepts], possessed of [right] behavior and disposition, seeing danger in the slightest fault; undertaking them, train yourself in the rules of training.'
Sense-control
"And when, Aggivessana, the noble disciple is virtuous, lives controlled by the control...undertaking them, trains oneself in the rules of training, then the Wayfarer disciplines one further, saying: 'Come you, monastic, be guarded as to the doors of the sense-organs:
"'Having seen a material shape with the eye, do not be entranced by its general appearance; do not be entranced by its details. For if one dwells with the organ of sight uncontrolled, covetousness and dejection, harmful, unskillful states of mind (heart), may flow in. So fare along controlling it; guard the organ of sight. Achieve control over the organ of sight.
"'Having heard a sound with the ear...Having smelled a fragrance with the nose...Having savored a taste with the tongue...Having felt a touch with the body...Having cognized a mental state with the mind, be not entranced by its general appearance; be not entranced by its detail.
"'For if you dwell with the organ of mind uncontrolled, covetousness and dejection, harmful, unskillful states of mind, might flow in. So fare along with its control; guard the organ of mind. Achieve control over the organ of the mind.'
Moderation in eating
"This is impossible, good Aggivessana, it cannot come to pass that a monastic abiding diligent, ardent, self-resolute, should attain one-pointedness of mind." Then Prince Jayasena, having declared to the novice Aciravata that this was impossible and could not come to pass, rising from his seat, departed.
Soon after Prince Jayasena had departed, the novice Aciravata approached the Buddha; having approached and greeted him, he sat down at a respectful distance, and told the Buddha what happened. The Buddha replied:
Sense pleasures
"Aggivessana, it is as if among elephants or horses or oxen to be tamed, two elephants, two horses, or two oxen are well tamed, well trained, and two are not tamed, not trained.
"What do you think about this, Aggivessana? Would these two elephants or horses or oxen that were to be tamed and that were well tamed, well trained -- would these on being tamed reach a tamed capacity, would they, on being tamed, attain a tamed stage?"
"Yes, revered sir."
"But those two elephants or horses or oxen that were to be tamed but that were neither tamed nor trained -- would these, not being tamed, attain a tamed stage as do the two elephants or horses or oxen to be tamed that were well tamed, well trained?"
"No, revered sir."
"Even so, Aggivessana, that Prince Jayasena -- living as he does in the midst of sense-pleasures... -- should know or see or attain or realize that which can be known and realized by renunciation, such a situation does not exist.
The mountain top example
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| A village and market town by a great mountain (weditchthemap/flickr.com) |
"Aggivessana, it is as if there were a great mountain near a village or a market-town which two friends, coming hand in hand from that village or market-town might approach.
"Having approached the mountain, one friend might remain at the foot while the other might climb to the top.
"Then the friend standing at the foot of the mountain might say to the one standing on top:
"'Dear friend, what do you see as you stand on top of the mountain?' He might reply: 'As I stand on the top of the mountain, dear friend, I see delightful parks, delightful woods, delightful stretches of level ground, and delightful ponds.'
"But the other might say back: 'That's impossible. It cannot come to pass, dear friend, that as you stand on top of the mountain, you see...delightful parks...delightful ponds.'
"Then the friend who had been standing on top of the mountain having come down to the foot and taken his friend by the arm, making him climb to the top of the mountain, and giving him a moment to regain his breath, might say:
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| What can be seen from the mountain top that cannot be seen below? (bag_lady/flickr.com) |
"'Now, dear friend, what do you see as you stand on top of this mountain?' He might answer: 'Dear friend, as I stand on top of this mountain, I see delightful parks...delightful ponds.'
"He might say: 'But just now, dear friend, you said: "It is impossible, it cannot be that, as you stand on the of the mountain, you see delightful parks...delightful ponds." Now you say: 'I, dear friend, as I stand on this mountain, see delightful parks...delightful ponds.'
"He might answer: 'Dear friend, that was because I, hemmed in by this great mountain, could not see what was there to be seen.'
"Even so -- but to a greater degree -- Aggivessana, is Prince Jayasena hemmed in, blocked, obstructed, enveloped by this mass of ignorance.
"Indeed, that Prince Jayasena -- living as he does in the midst of sense-pleasures, enjoying sense-pleasures, being consumed by thoughts of sense-pleasures, eager in the search for sense-pleasures, should know or see or attain or realize that which can be known... seen... attained... realized by renunciation -- such a situation does not exist.
"Aggivessana, had these two similes occurred to you, Prince Jayasena naturally would have acted in the manner of one having confidence in you."
"But how could these two similes for Prince Jayasena have occurred to me, revered sir, seeing that they just spontaneously (never having been heard before) occurred to [the Buddha]?"
How to tame the mind (like an elephant)
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| Untamed forest elephants wandering in the wild (noralagatta/flickr.com) |
"Aggivessana, as a noble anointed king addresses an elephant hunter saying; 'You, good elephant hunter, mount the king's elephant and go into an elephant forest. When you see a forest elephant, tie it by the neck to the king's elephant.'
"And, Aggivessana, the elephant hunter answering, 'Yes, sire,' in assent to the noble anointed king, does so.
"But, Aggivessana, the forest elephant has this longing, that is, a longing for the elephant forest. With regard to it the elephant hunter tells the noble anointed king that the forest elephant has gotten out into the open. The noble anointed king then addresses an elephant tamer, saying:
"'Come, good elephant tamer, tame the forest elephant by subduing its forest ways, by subduing its forest memories and aspirations, and by subduing its distress, its fretting and fever for the forest, by making it pleased with the village and by accustoming it to human ways.'
"And, Aggivessana, the elephant tamer, answering, 'Yes, sire' in assent to the noble anointed king, driving a great post into the ground ties the forest elephant to it by its neck so as to subdue its forest ways... and accustom it to human ways.
"Then the elephant tamer addresses it with words gentle, pleasing to the ear, affectionate, going to the heart, urbane, pleasant to the manyfolk, liked by the manyfolk. And, Aggivessana, the forest elephant, on being addressed with words that are gentle...liked by the manyfolk, listens, lends ear, and bends its mind to learning.
"Next the elephant tamer supplies it with grass-fodder and water. When, Aggivessana, the forest elephant has accepted the grass-fodder and water from the elephant tamer, it occurs to the elephant tamer: 'The king's elephant will now live.'
"Then the elephant tamer makes it do a further task, saying: 'Take up and put down.' Aggivessana, when the king's elephant is obedient to the elephant tamer and acts on his instructions to take up and put down, then the elephant tamer makes it do a further task, saying: 'Get up and sit down.'
"When, Aggivessana, the king's elephant is obedient to the elephant tamer and acts on his instructions to get up and sit down, then the elephant tamer makes it do a further task known as 'standing your ground':
"He ties a shield to the great beast's trunk; a man holding a lance is sitting on its neck, and men holding lances are standing surrounding it on all sides. The elephant tamer, holding a lance with a long shaft, is standing in front.
"While it is doing the task of 'standing your ground,' it does not move a fore-leg nor does it move a hind-leg, nor does it move the forepart of its body, nor does it move the hindpart of its body, nor does it move its head, nor does it move an ear, nor does it move a tusk, nor does it move its tail, nor does it move its trunk.
"A king's elephant is one who endures blows of sword, axe, arrow, hatchet, and the resounding din of drum and kettle, conch and tam-tam. It is [like] purified gold purged of all dross and impurities, fit for a king, a royal possession, and reckoned as a royal attribute.
Acquisition of confidence
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| The noble disciple Sivali (TC)/(I love to take pictures) |
"He makes known this world with its devas, with Mara, with Brahma, the creation [this generation] with its recluses and Brahmins, its devas and humans, having realized them by his own super-knowledge.
"He teaches the Dharma that is lovely at the beginning, lovely in the middle, lovely at the ending, in spirit and letter. He proclaims the supreme-faring
- Supreme-faring (brahmacariyam): the supreme (pure, chaste) life of a celibate recluse [Ed., The Wheel].
"Endowed with this confidence acquired, one reflects in this way: 'Whereas, the household life is confined and dusty, going forth is open [and clean]; it is not easy for one who lives in a household to fare the supreme-faring wholly fulfilled, wholly pure, polished like a conch-shell.
"Suppose now that I, having cut off hair and beard, having put on saffron robes, should go forth from home into homelessness?' After a time, getting rid of one's wealth, be it small or great, getting rid of one's circle of relations, be it small or great, having cut off one's hair and beard, having put on saffron robes, one goes forth from home into homelessness. To this extent, Aggivessana, the noble disciple gets out into the open.
Virtue
"But, Aggivessana, devas and humankind have this longing, that is, for the five strands of sense-pleasure. The Wayfarer disciplines one further, saying: 'Come you, monastic, be virtuous. Live controlled by the control of the obligations [monastic precepts], possessed of [right] behavior and disposition, seeing danger in the slightest fault; undertaking them, train yourself in the rules of training.'
Sense-control
"And when, Aggivessana, the noble disciple is virtuous, lives controlled by the control...undertaking them, trains oneself in the rules of training, then the Wayfarer disciplines one further, saying: 'Come you, monastic, be guarded as to the doors of the sense-organs:
"'Having seen a material shape with the eye, do not be entranced by its general appearance; do not be entranced by its details. For if one dwells with the organ of sight uncontrolled, covetousness and dejection, harmful, unskillful states of mind (heart), may flow in. So fare along controlling it; guard the organ of sight. Achieve control over the organ of sight.
"'Having heard a sound with the ear...Having smelled a fragrance with the nose...Having savored a taste with the tongue...Having felt a touch with the body...Having cognized a mental state with the mind, be not entranced by its general appearance; be not entranced by its detail.
"'For if you dwell with the organ of mind uncontrolled, covetousness and dejection, harmful, unskillful states of mind, might flow in. So fare along with its control; guard the organ of mind. Achieve control over the organ of the mind.'
Moderation in eating
"'Come you, monastic, be moderate in eating; take food reflecting carefully rather than for fun or indulgence or personal charm or beautification, taking just enough for maintaining this body and keeping it going, for keeping it unharmed, for furthering the supreme life, with the thought:
"'Thus will I crush out an old feeling [of hunger], and I will not allow a new feeling to arise [of overindulgence], and then there will be for me subsistence and blamelessness and abiding in comfort.'
Vigilance
"When, Aggivessana, the noble disciple is moderate in eating, the Wayfarer disciplines one further, saying:
"'Come you, monastic, abide intent on vigilance: During the day, while pacing back and forth, while sitting down, cleanse the mind (heart) of obstructive mental states.
During the middle watch of the night, lie down on the right side in the lion posture, foot resting on foot [propped on elbow with a pillow tucked under the ribs as show above], mindful, clearly conscious, reflecting on the thought of getting up again.
During the last watch of the night, when you have arisen, while pacing back and forth, while sitting down, cleanse the mind of obstructive mental states.'
"When, Aggivessana, the noble disciple is moderate in eating, the Wayfarer disciplines one further, saying:
"'Come you, monastic, abide intent on vigilance: During the day, while pacing back and forth, while sitting down, cleanse the mind (heart) of obstructive mental states.
During the middle watch of the night, lie down on the right side in the lion posture, foot resting on foot [propped on elbow with a pillow tucked under the ribs as show above], mindful, clearly conscious, reflecting on the thought of getting up again.
During the last watch of the night, when you have arisen, while pacing back and forth, while sitting down, cleanse the mind of obstructive mental states.'
Mindfulness and clear comprehension
"And when, Aggivessana, the noble disciple is intent on vigilance, then the Wayfarer disciplines one further, saying:
"'Come you, monastic, be possessed of mindfulness and clear comprehension (clarity of consciousness),
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| The Buddha reclining into nirvana, lion's pose, Wat Phra Chetuphon, Bangkok (schultzpax) |
"And when, Aggivessana, the noble disciple is intent on vigilance, then the Wayfarer disciplines one further, saying:
"'Come you, monastic, be possessed of mindfulness and clear comprehension (clarity of consciousness),
- acting with clear comprehension whether you are approaching or departing,
- acting with clear comprehension whether you are looking ahead or looking round,
- acting with clear comprehension whether you are bending in or stretching out [your arms],
- acting with clear comprehension whether you are carrying outer cloak, bowl, or robe,
- acting with clear comprehension whether you are eating, drinking, chewing, savoring,
- acting with clear comprehension whether you are obeying the calls of nature,
- acting with clear comprehension whether you are walking, standing, sitting, asleep, awake, talking, or remaining silent.'
Overcoming of the Five Hindrances
"And when, Aggivessana, the noble disciple is possessed of mindfulness and clear comprehension, then the Wayfarer disciplines one further, saying:
"'Come you, monastic, choose a remote lodging in a forest, at the root of a tree, on a mountain slope, in a wilderness, in a hill-cave, a charnal ground, a forest haunt, in the open, or on a heap of straw.'
"One chooses a remote lodging in the forest...or on a heap of straw. Returning from alms-gathering, after the meal, one sits down cross-legged, holding the back erect, having made mindfulness rise up in front of one, one, by getting rid of coveting for the world, dwells with a mind devoid of coveting. One purifies the mind of coveting.
"By getting rid of the taint of ill-will, one dwells benevolent in mind, compassionate for the welfare of all creatures and beings. One purifies the mind of the taint of ill-will.
"By getting rid of sloth and torpor, one dwells devoid of sloth and torpor; perceiving the light, mindful, clearly comprehending, one purifies the mind of sloth and torpor.
"By getting rid of restlessness and worry, one dwells calmly, the mind subjectively tranquilized. One purifies the mind of restlessness and worry.
"By getting rid of doubt, one dwells doubt-free, unperplexed as to states that are skillful. One purifies the mind of doubt.
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| A peaceful place to live secluded in the forest free from noise and disturbances (BPS). |
"And when, Aggivessana, the noble disciple is possessed of mindfulness and clear comprehension, then the Wayfarer disciplines one further, saying:
"'Come you, monastic, choose a remote lodging in a forest, at the root of a tree, on a mountain slope, in a wilderness, in a hill-cave, a charnal ground, a forest haunt, in the open, or on a heap of straw.'
"One chooses a remote lodging in the forest...or on a heap of straw. Returning from alms-gathering, after the meal, one sits down cross-legged, holding the back erect, having made mindfulness rise up in front of one, one, by getting rid of coveting for the world, dwells with a mind devoid of coveting. One purifies the mind of coveting.
"By getting rid of the taint of ill-will, one dwells benevolent in mind, compassionate for the welfare of all creatures and beings. One purifies the mind of the taint of ill-will.
"By getting rid of sloth and torpor, one dwells devoid of sloth and torpor; perceiving the light, mindful, clearly comprehending, one purifies the mind of sloth and torpor.
"By getting rid of restlessness and worry, one dwells calmly, the mind subjectively tranquilized. One purifies the mind of restlessness and worry.
"By getting rid of doubt, one dwells doubt-free, unperplexed as to states that are skillful. One purifies the mind of doubt.
The Four Foundations of Mindfulness
"By getting rid of these Five Hindrances, which are defilements of the mind weakening intuitive wisdom, one dwells contemplating the body in the body, ardent, clearly comprehending [it], mindful [of it] so as to control covetousness and dejection regarding the world.'
"One fares along contemplating the feelings...the mind...the mental states in mental states, ardent, clearly comprehending [them], mindful [of them] so as to control covetousness and dejection with regard to the world.
"Aggivessana, an elephant tamer, driving a great post into the ground, ties a forest elephant to it by the neck so as to subdue its forest ways, so as to subdue its forest aspirations, and so as to subdue its distress, its fretting and fever for the forest, so as to make it pleased with villages and accustom it to human ways.
"Even so, Aggivessana, these Four Foundations of Mindfulness are ties of the mind so as to subdue the ways of householders and to subdue the aspirations of householders and to subdue the distress, the fretting, and fever of householders. They are for leading to the right path, for realizing nirvana.
"The Wayfarer then disciplines one further, saying: 'Come you, monastic, fare along contemplating the body in the body, but do not apply yourself to a train of thought connected with the body.
"Fare along contemplating the feelings [sensations] in the feelings [sensations]...the mind in the mind...mental states in mental states, but do not apply yourself to a train of thought connected with mental states.'
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| Gold wooden Buddha (bag_lady) |
"One fares along contemplating the feelings...the mind...the mental states in mental states, ardent, clearly comprehending [them], mindful [of them] so as to control covetousness and dejection with regard to the world.
"Aggivessana, an elephant tamer, driving a great post into the ground, ties a forest elephant to it by the neck so as to subdue its forest ways, so as to subdue its forest aspirations, and so as to subdue its distress, its fretting and fever for the forest, so as to make it pleased with villages and accustom it to human ways.
"Even so, Aggivessana, these Four Foundations of Mindfulness are ties of the mind so as to subdue the ways of householders and to subdue the aspirations of householders and to subdue the distress, the fretting, and fever of householders. They are for leading to the right path, for realizing nirvana.
"The Wayfarer then disciplines one further, saying: 'Come you, monastic, fare along contemplating the body in the body, but do not apply yourself to a train of thought connected with the body.
"Fare along contemplating the feelings [sensations] in the feelings [sensations]...the mind in the mind...mental states in mental states, but do not apply yourself to a train of thought connected with mental states.'
Meditative absorption
"By surpassing initial and sustained attention, with the mind subjectively tranquilized and fixed on one point, one enters on and abides in the second meditation or absorption (jhana).
"'Joyful lives one who has equanimity and is mindful,' and one enters and abides in the third absorption. By leaving behind joy, by abandoning anguish, by the letting go of former pleasures and sorrows, one enters and abides in the fourth absorption which has neither anguish nor joy, and which is entirely purified by equanimity and mindfulness.
(1. Recollection of past lives)
"One remembers a variety of former births, thus: one birth, two births, three... four... five... ten... 20...30 ... 40... 50... 100... 1,000... 100,000 births, many an aeon of integration, many an aeon of disintegration, and many an aeon of integration-disintegration:
"'Such a one was I by name, having such a clan, such and such a color, so was I nourished, such and such pleasant and painful experiences were mine, so did the span of life end.
"'Passing from this, I came to be in another state where such a one was I by name, having such and such a clan, such and such a color, so was I nourished, such and such pleasant and painful experiences were mine, so did the span of life end. Passing from this, I arose here.' Thus one remembers divers former abodes in all their modes and details.
(2. The Divine Eye)
"With the purified deva-vision surpassing that of humans, one sees beings as they pass away or again come to be; one comprehends that beings are mean, excellent, comely, ugly, well-going, ill-going, according to the consequence of their deeds [karma], the one thinks:
"'Indeed these worthy beings [called "worthy" simply out of courtesy and respect] who were possessed of wrong conduct in body, who were possessed of wrong conduct in speech, who were possessed of wrong conduct of thought, scoffers at the noble ones, holding wrong views, engaging in deeds as a consequence of wrong views -- these, at the breaking up of the body after dying, have rearisen in a sorrowful state, a bad birth, the abyss, even in a niraya-hell.
"'But these worthy beings who were possessed of good conduct in body, who were possessed of good conduct in speech, who were possessed of good conduct in thought, who did not scoff at the noble ones, holding right views, engaging in deeds as a consequence of right views -- these, at the breaking up of the body, after dying, have rearisen in a good birth, even a heavenly world.
(3. Destruction of Cankers: Enlightenment)
"Then with the mind composed...immovable, one directs the mind to the knowledge of the destruction of the cankers (asavas).
[The Four Ennobling Truths]
"One understands as it really is:
"By surpassing initial and sustained attention, with the mind subjectively tranquilized and fixed on one point, one enters on and abides in the second meditation or absorption (jhana).
- NOTE: This section on the Four Foundations of Mindfulness (satipatthana) is here followed by the second meditation (jhana) without mention of the first. Either a meditator has already attained the first or, possibly, it is meant to indicate that the intensive practice of mindfulness, by its emphasis on bare observation, settles the mind sufficient for absorption. The second absorption surpasses applied and sustained attention (vitakka-vicara) toward one-pointedness of mind.
"'Joyful lives one who has equanimity and is mindful,' and one enters and abides in the third absorption. By leaving behind joy, by abandoning anguish, by the letting go of former pleasures and sorrows, one enters and abides in the fourth absorption which has neither anguish nor joy, and which is entirely purified by equanimity and mindfulness.
(The Three Knowledges)
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| One trapped on this side cannot yet imagine the view from the top (linenbeachbunting). |
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[1-3] "Then with the mind composed, quite purified, quite clarified, without blemish, without defilement, grown pliant and workable, fixed, immovable, one directs the mind to the knowledge and recollection of past lives:"One remembers a variety of former births, thus: one birth, two births, three... four... five... ten... 20...30 ... 40... 50... 100... 1,000... 100,000 births, many an aeon of integration, many an aeon of disintegration, and many an aeon of integration-disintegration:
"'Such a one was I by name, having such a clan, such and such a color, so was I nourished, such and such pleasant and painful experiences were mine, so did the span of life end.
"'Passing from this, I came to be in another state where such a one was I by name, having such and such a clan, such and such a color, so was I nourished, such and such pleasant and painful experiences were mine, so did the span of life end. Passing from this, I arose here.' Thus one remembers divers former abodes in all their modes and details.
(2. The Divine Eye)
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| The "divine eye" or psychic faculty is called the dibba cakkhu by the Buddha. |
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"Then with the mind composed, quite purified, quite clarified, without blemish, without defilement, grown pliant and workable, fixed, immovable, one directs the mind to the knowledge of the passing away and re-arising of beings."With the purified deva-vision surpassing that of humans, one sees beings as they pass away or again come to be; one comprehends that beings are mean, excellent, comely, ugly, well-going, ill-going, according to the consequence of their deeds [karma], the one thinks:
"'Indeed these worthy beings [called "worthy" simply out of courtesy and respect] who were possessed of wrong conduct in body, who were possessed of wrong conduct in speech, who were possessed of wrong conduct of thought, scoffers at the noble ones, holding wrong views, engaging in deeds as a consequence of wrong views -- these, at the breaking up of the body after dying, have rearisen in a sorrowful state, a bad birth, the abyss, even in a niraya-hell.
"'But these worthy beings who were possessed of good conduct in body, who were possessed of good conduct in speech, who were possessed of good conduct in thought, who did not scoff at the noble ones, holding right views, engaging in deeds as a consequence of right views -- these, at the breaking up of the body, after dying, have rearisen in a good birth, even a heavenly world.
(3. Destruction of Cankers: Enlightenment)
"Then with the mind composed...immovable, one directs the mind to the knowledge of the destruction of the cankers (asavas).
[The Four Ennobling Truths]
"One understands as it really is:
- This is suffering (disappointment, pain, woe),
- this is the arising of suffering,
- this is the stopping of suffering,
- this is the path leading to the stopping of suffering.
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| Who are the " "noble ones" in Buddha's Teaching? (vinayakh/flickr.com) |
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"One understands as it really is: These are the cankers, this is the arising of the cankers, this is the stopping of the cankers, this is the course leading to the stopping of the cankers.
Knowing thus, seeing thus, the mind [spontaneously lets go and] is freed from the canker of [craving and clinging to] sense pleasures, is freed from the canker of [craving and clinging to] becoming, freed from the canker of ignorance.
"In freedom, the knowledge comes to be: I am freed. And one comprehends that brought to a close is rebirth, brought to a close is the supreme-faring, done is what was to be done, and there is no more rearising [conjoined with ignorance and suffering].
"That meditator is able to endure heat, cold, hunger, thirst, touch of mosquitoes, gadflies, wind, sun, and creeping things, abusive language, and unwelcome modes of speech:
"One has grown to bear bodily feelings which as they arise are painful, acute, sharp, severe, wretched, miserable, even deadly. Purged of all the dross and impurities of attachment, aversion, and confusion (clinging, disliking, delusion), one is worthy of gifts, offerings, respect, and honor, [and has become] an unsurpassed field of merit in the world.
"Aggivessana, if a king's elephant dies of old age, untamed, untrained, that old elephant is reckoned one that has died untamed: So, too, Aggivessana, a king's elephant that is middle-aged. So, too, Aggivessana, a king's elephant that dies young, untamed, untrained, it is reckoned one that has died untamed.
"Even so, Aggivessana, if a monastic (a meditator) who is an elder dies with the cankers not yet destroyed, that monastic is reckoned one who has died untamed. So, too, a monastic of middle standing. So, too, Aggivessana, a newly ordained monastic with cankers not yet destroyed, that monastic is reckoned one who has died untamed.
"If, Aggivessana, a king's elephant dies in old age, well tamed, well trained, it is reckoned as one that has died tamed. So, too, Aggivessana, a king's elephant that is middle-aged. So, too, Aggivessana, a king's elephant that dies young, well tamed, well trained.
"Even so, Aggivessana, a monastic who is an elder who dies with cankers destroyed, that elder monastic is reckoned one who has died tamed. So, too, Aggivessana, a monastic of middle standing. So, too, Aggivessana, a newly ordained monastic who dies with cankers destroyed, that newly ordained monastic is reckoned as one who has died tamed."
So spoke the Buddha. Delighted, the novice Aciravata rejoiced in what the Buddha had said. More:
Taming the Mind: Discourses of the Buddha
edited by The Buddhist Publication Society (BPS)
BPS obliged to the Pali Text Society (PTS), London for kind permission to reproduce the translations collected here, excepting the last one, which has been taken from Ven. Buddharakkhita's rendering of the Dhammapada, published by the Maha Bodhi Society, Bangalore, India.CONTENTS
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