Even Against the Wind

The Gradual training The Teachings of the Buddha

Contents
Introduction Part I The Buddha Chapter I The Buddha in history Northern India at the time of the Buddha His struggle to find truth A Tathagata appears Chapter II He teaches Dhamma Hearing Dhamma and the arising of faith Going forth and renunciation The Teacher Chapter III The Four Noble Truths Dukkha Causes Cessation The Way Chapter IV The Eightfold Path Right View Right Intention Right speech Right Action Right Livelihood Right Effort Right Mindfulness Right Concentration Part II Virtue (Right Speech, Right Action, Right, Livelihood) Chapter V Training in Virtue The five Precepts Householders virtues Higher virtue Purification of livelihood Contentment Restraint through the use of belongings Restraint of the senses Chapter VI The six senses, the five strands Moderation in eating Chapter VII Mindfulness and Clear Comprehension Seclusion Part III Concentration Chapter VIII The Five Hindrances Causes of the Hindrances The Cessation of the Hindrances The Way to the Cessation of the Hindrances The Defilements Chapter IX Samadhi Vipassana Bhavana 5 10 10 14 16 20 32 41 47 51 58 58 59 59 61 62 62 62 63 64 64 64 64 65 66 66 67 68 81 85 87 90 92 96 101 104 107 109 112 115 116 117 120 123

Samadhi Jhana The Five Factors of the First Jhana The First Four Rupa Jhana The Four Formless Jhana Chapter X Samadhi, its factors of support and impediments Walking Meditation Austerities Impediments Removal of distracting thoughts Chapter XI Factors of practice The forty-four Mental Inclinations The Five Factors of Striving Chapter XII The 37 Dhammas Associated with Enlightenment The Four Right Efforts The Four Bases of Spiritual Power The Five Controlling Faculties Conviction Persistence Mindfulness Concentration Wisdom The Five Strengths The Seven Factors of Enlightenment The Nutriment of the Seven Factors of Enlightenment The Four Noble Abidings in relation to the Seven Factors Chapter XIII Subjects of Meditation The Ten Kasina The Ten Recollections The Ten Kinds of Foulness of the Body The Four Immaterial States The Four Noble Abidings Mindfulness of Breathing In relation to the Four Foundations of mindfulness The Four Foundations of Mindfulness Part IV Wisdom (Right View, Right Intention) Chapter XIV The Five Khandha Interaction of the Khandhas Chapter XV Factors of Wisdom Direct Knowledge Chapter XVI Dependent Origination The Individual Aggregates Chapter XVII Kamma Five Natural Laws Chapter XVIII The Three Characteristics Chapter XIX Rebirth

125 126 126 126 129 129 130 130 131 134 134 135 137 137 140 144 145 146 147 147 147 148 148 151 153 159 159 159 160 160 161 165 169 170 180 182 186 192 193 196 197 205 209 218 228

Chapter XX View Chapter XXI Liberation The Eight Noble Persons The Ten Fetters The Stream Winner The Arahant Nibbana Books of the Ti-Pitaka Bibliography Glossary

234 241 241 242 244 247 248 255 257 258

Even Against the Wind

The Gradual Training - The Teachings of the Buddha The scent of flowers is carried no farther than the wind allows,
Neither the sandalwood, tagar, nor jasmine. But the fragrance of the actions of good people spreads To the ends of earth, in all directions, Even against the wind. (DP) This is the fourth printing of the Gradual Training. The first printing was in 1996 and consisted of only ten copies. The second printing, January 2000, consisted of 50 copies and the third printing, consisting of 100 copies, was done in the summer of 2000. All of the printings were made for private use in a Dhamma class. People attending Dhamma class have asked me how this text came about, and perhaps some background concerning the book might be of interest to some. Outside of the rains-retreat in the forest temples in the Northeast of Thailand, monks often go wandering or move to other temples. I had a collection of the Ti-Pitaka available to me at my home temple but this would have been impossible to move around due to the number of books and also defeating the whole purpose of wandering. But I often enough found myself contemplating questions that could only be resolved with a look through the Pali canon. I then decided to make a small notebook, putting down the essence of what the Buddha taught, making it portable and handy. At first it had much to do with the training rules of the monks (Vinaya) but later, when visitors asked me questions, I found it useful to be able to quote what the Buddha himself said and not relay on my poor memory and perhaps my own defilements. The Gradual Training was eventually made into a handwritten notebook, which I found to be very useful, both to myself and others who began to borrow it. Finally I had the chance when visiting the USA in 1996 to type it out and hence make it clearer and more available for others. In Midland, Michigan, there is a group of Chinese Buddhists who wanted to study the doctrine and use it as a textbook. It was then that the first printing of only 10 books came into being, full of mistakes and not very complete. Two subsequent private printings later, still being used as a textbook for Dhamma classes, it has arrived in its present form. The gradual training in Dhamma, as given in the Theravada tradition, follows a certain order with each step necessary and supportive to the others. This training is found under the title of the three aggregates (tayo khandha) and is also known as the three-fold training (tividha sikkha). These are the aggregates of virtue (sila), concentration (samadhi) and wisdom (panna). These three aggregates are not exclusive of one another and they all overlap. Here we follow the Gradual Training discourse, which in turn follows the three aggregates of Virtue, Concentration and Wisdom. It is necessary,

however, to fill out the original discourse and this means adding more detailed information from other suttas that are not covered in a single discourse. This lack of detail in the original is partly due to the understanding of those who were listening to the discourse and knew much already. It is also due to the fact that the original discourse was not meant to stand on its own but was merely an overall view of the training. It will be seen that there are aspects of Virtue and Concentration under Wisdom and aspects of Wisdom under Virtue and Concentration. The Eightfold Path is under Wisdom, for instance, yet contains Right Speech, Right Action, and Right Livelihood which are aspects of Virtue and Right Effort, Right Mindfulness, and Right Concentration which are aspects of Concentration. Be that as it may, the whole is woven together to produce a holographic picture of what the Dhamma is and, perhaps more importantly these days, is not. The purpose for presenting the Dhamma in this way is to lead the reader into a gradual and deeper understanding, as befits the training. It should be noted here that the Pali spelling will be used throughout and not the Sanskrit. The three aggregates are not included by the Noble Eightfold Path, friend Visakha, but the Noble Eightfold Path is included by the three aggregates. Right speech, right action, and right livelihood these states are included in the aggregate of virtue. Right effort, right mindfulness, and right concentration these states are included in the aggregate of concentration. Right view and right intention these states are included in the aggregate of wisdom. (M.398) One should not make the mistake of thinking that Dhamma is easy or simple to understand or practice; it is the opposite. It takes a number of readings for those new to Buddhism to get a feel for the intricacy and interconnectedness of all the various aspects of the Dhamma as they fit together. The Dhamma is like a tapestry made of thousands of threads, woven together to make a picture. The further one steps back, the less clear the picture becomes due to distance. If one gets too close, then the single threads are apparent but not the whole. The New Age person may be too interested in the sameness or interconnectedness of things, ignoring whatever does not agree with that vision of a globalized and rather broad view of things. The scholar may be too interested in the threads and details, living Buddhism inside the head and failing to see that practice is a living and viable path. Taking into consideration the principle that all things arise from causes and conditions, the courses of action needed for practice and the attainment unfold as a gradual training and a series of developments and awakenings. The following is mostly gathered from the life and practice directed at monks. I deliberately selected many discourses given by the Buddha and directed to monks, nuns or brahmins because these talks often represent the highest Dhamma. However it is not Dhamma only for monks and nuns, but for all. With this in mind the words monk or nun can be read as if the Buddha were speaking to you, the reader. One advantage to this format is that it helps those who havent read the Ti-pitaka (the books containing the words of the Buddha). To read what the Buddha actually said, to receive it unfiltered and not through someone elses words or understanding, is to have

a sound grounding in the Dhamma. Very often we acquire second hand knowledge of what the Buddha supposedly said. It is common enough nowadays, both in print and by word, that the Buddha is grossly misrepresented or has something attributed to him that is simply not his words or Dhamma. These non-truths and misrepresentations are often taken to be the actual teaching of the Buddha by those who do not know. We also hear a great deal from latter day teachers and scholars who may not have understood correctly and so present their own personal interpretation of the Dhamma. It is not uncommon that such people are not themselves Buddhist. In this day and age, when Buddhism is developing in the West, it is more important than ever to have accurate information when the Dhamma is coming into contact with various non-Buddhist influences. The framework of this text follows the division of Sila (virtue), Samadhi (concentration) and Panna (wisdom) of the eightfold path, just as the gradual training dictates. Where this differs is the added introduction concerning the Buddhas life and the sharing of themes as they overlap, as stated above. The main method has been to follow the various Suttas on the gradual training theme, expanding these with numerous quotes from other Suttas. The section on Wisdom must necessarily be greatly expanded and covers all the most important Doctrines taught by the Buddha. Because there may be some who are not familiar with the teachings of the Buddha and who read this book I have introduced the Four Noble truths and Eightfold Path in brief at the beginning of the book and after the chapter on The Teacher. This is in order that the reader has a general introduction to the Teaching, which is just the expounding of these themes contained in the Four Noble truths. It is hoped that anyone reading through this book, whether they will remember much or little, will get a feel for what the Buddha was like in life and what the Dhamma is that he tried so hard to help people understand. It may also be used as a general reference book for those who do not own a set of the Ti-pitaka books at home. But it must be said that this book is produced for use with the guidance of a teacher to get the full benefit and other sources will be very useful in explaining difficult to understand passages. At the end of many sections I have written a brief and simple to understand summary although I have tried to keep comments to a minimum, in fact, I have much reduced my own comments to a minimum. Finally, it should be mentioned that the Dhamma as brought down to us was originally memorized. This was a common practice in India and had been for many centuries (and remains so in Asia to this day). There were trained keepers of doctrines who were taught techniques in remembering long passages. These in turn were divided into groups of reciting people who memorized certain parts of long works. They would get together on occasion and recite the whole of whatever that doctrine might be. Groups from various districts would be included and the recitors would check to see if the passages matched one another. It was later committed to writing in Sri Lanka where Buddhism had taken refuge. Monks, these three preliminary duties are to be carried out by a farmer. What three? Herein, monks, the farmer must first of all get his fields well plowed and

harrowed. And when these things are done he must sow the seed at the proper time. Having done this he lets in the water and let it out again in proper season. These are the three preliminaries. In the same way, monks, there are these three preliminaries are to be carried out by a monk. What three? Undertaking the training in higher virtue, higher concentration and higher wisdom. Therefore, you should train yourselves like this: We shall be keen to understand the training in these three things. (A.I.209) And how does there come to be gradual training, gradual practice, gradual progress? Here one who has faith, visits him, they pay respects to him, they give ear, they hear the Dhamma, they remember, they examine it as to meaning, they gain reflective acceptance, zeal arises, they apply themselves, they scrutinize, they strive, they penetrate the ultimate truth. (M.583) Just as, Paharada, the great ocean deepens gradually, shelves gradually, slopes gradually, with no abrupt precipice, even so, Paharada, in this Dhamma and discipline it is through gradual training, gradual work, and gradual practice that true penetration of knowledge occurs, not abruptly. (A.4.138) Bhikkhus, I do not say that final knowledge is achieved at once. On the contrary, final knowledge is achieved by gradual training, gradual practice, gradual progress (M.582) Recluses, recluses, bhikkhus, that is how people perceive you. And when you are asked, What are you? you claim that you are recluses. Since that is what you are designated and what you claim to be, you should train thus: We will undertake and practice those things that make one a recluse, that make one a brahmin, so that our designations many be true and our claims genuine, and so that the services of those whose robes, almsfood, resting place, and medical requisites we use shall bring them great fruit and benefit, and so that our going forth shall not be in vain but fruitful and fertile. And what, bhikkhus, are the things that make one a recluse, that make one a brahmin? Bhikkhus, you should train thus: We will be possessed of shame and fear of wrongdoing Our bodily conduct shall be purified, clear and open, flawless and restrained, and we will not laud ourselves and disparage others on account of that purified bodily conduct Our verbal conduct shall be purified, clear and open, flawless and restrained, and we will not laud ourselves and disparage others on account of that purified verbal conductOur mental conduct shall be purified, clear and open, flawless and restrainedOur livelihood shall be purified, clear and open, flawless and restrainedWe will guard the doors of our sense facultiesWe will be moderate in our eatingWe will be devoted to wakefulnessWe will be possessed of mindfulness and full awareness Here, bhikkhus, a bhikkhu resorts to a secluded resting place: the forest, the root of a tree, a mountain, a ravine, a hillside cave, a charnel ground, a jungle thicket, an open space, a heap of strawOn returning from his almsround, after his meal he sits down, folding his legs crosswise, setting his body erect and establishing mindfulness before himHaving abandoned these five hindrances, imperfections of the mind that weaken wisdomhe

enters the first jhanahe enters the second jhanahe enters the third jhanahe enters the fourth jhanaWhen his concentrated mind is thus purified, bright, unblemished, rid of imperfections, malleable, wieldy, steady, and attained to imperturbability, he directs it to knowledgeWhen he knows and sees thushis mind is liberated from the taint of sensual desire, from the taint of being, from the taint of ignorance. When it is liberated there comes the knowledge: It is liberated. He understands: Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being. (M.362-370) So too, friend, purification of virtue is for the sake of reaching purification of mind; purification of mind is for the sake of reaching purification of view; purification of view is for the sake of reaching purification by overcoming doubt; purification by overcoming doubt is for the sake of reaching purification by knowledge and vision of what is the path and what is not the path; purification by knowledge and vision of what is the path and what is not the path is for the sake of reaching purification by knowledge and vision of the way; purification by knowledge and vision of the way is for the sake of reaching purification by knowledge and vision; purification by knowledge and vision is for the sake of reaching final Nibbana without clinging that the holy life is lived under the Blessed One. (M.244)

Part I The Buddha Chapter I

The Buddha in history
Siddhattha Gotama probably lived from 563-483 BC. In Sri-Lanka and Thailand the traditional dates are 623-543 BC. He was born to the Sakya clan who lived (and still live) at the edge of the Himalayas in the area of the present day border of India and Nepal. His father, Suddhodana, was the chief of the clan with the title of Raja. Just beside the Himalayas, Your majesty, there live a people endowed with power and wealth, the inhabitants of Kosala. Their family is Adicca and Sakiya by race. It is from that family that I have wandered forth, not longing for sensual pleasures. (Sutta Nipata 422) The Buddhas genealogy is included here so that it can be referred to and used as a guide when reading the suttas, as these names appear.
*Jayasena

*Male #Female

*Devadahasakka *Sihahanu *Kaccana #Anjana #Yasodhara

*Amitodhana

*Suddhodana

#Mahamaya

*Suppabuddha

#Pajapati *Nanda #Nandi *Mahanama *Ananda Siddhattha (the Buddha) *Rahula #Yasoddhara *Devadatta

*Anuruddha

At the time of the Buddha there were already many religious teachers in India and many differing philosophies. It was a time of great philosophical interest and debate and it was common for different teachers to meet and debate their theories; these debates were well attended by the lay community from Raja to farmer. The Upanishads had not reached their final form and there was yet a combination of ideas with the growth of

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sophisticated views in Hinduism. There was a tradition of wandering in search of truth and there were many ways to achieve this. Self-torture was a respected way, but there were others who taught the opposite and lived in luxury. Strangely there were teachers who taught that nothing at all made any difference; whatever one did, all was meaningless. The Buddha met one of these and asked him, But this philosophy of yours that you care not for other philosophies because theyre all the same, do you feel the same about your own as well? Strangely enough, he did. Into this world, which was a golden age in philosophy and materialism, the Buddha was born. The area that was then India at the time of the Buddha was settled and wealthy with much leisure time. There were many large and sophisticated cities in the area. The politics at the time was dominated by four kingdoms, each headed by a Maharaja (great King), and a number of republics with voted in officials. North of the Ganges (Ganga) lay the kingdom of Kosala with its capital Savatthi, which in the Buddhas lifetime was ruled successively by the kings Mahakosala, Pasenadi and Vidudabha. Important cities of Kosala, besides Savatthi, were Saketa, the former capital, and Varanasi (now Benares). Southwest of Kosala was the small kingdom of Vaccha with its capital Kosambi. The king of Vaccha was Udena, the son of Parantapa. The Kingdom of Avanti stretched below Vaccha and Kosala to the south of the Ganga. Its king, Pajjota, resided in Ujjeni, but had in the southern part of his kingdom a second capital, Mahissati. Finally there was the kingdom of Magadha, which bordered Avanti in the east and by the Ganga in the north. Its capital was Rajagaha. In Rajagaha resided successively kings Bhati (Bhatiya), Bimbisara (who was married to the sister of the king Pasenadi of Kosala), and Ajatasattu, who shifted the capital to Pataliputta (now Patna). Ajatasattus son and successor was Udayibhadda, who, like his father, gained the throne by patricide and who suffered the same fate at the hands of his son Anuruddhaka. Besides these four kingdoms there were in the Middle Country to the east of Kosala and the north of Magadha made up of various states. These were each headed by a chief (raja), who presided over a council and carried on the business of government. Only members of the warrior cast or nobility (khatiya) were eligible for election as Raja, and the seats in the council were also reserved for men of this caste. At the time of the Buddha the Warrior caste was the highest and the Brahmins were just coming into ascendance as the priestly caste. However, the other castes were able to listen to debates, as the council-chamber was an open platform with a roof supported by columns. The country of the Sakyas, whose capital was Kapilavatthu, adjoined the kingdom of Kosala on the northeast and was vassal-state of the latter. Other republics were: the Malla with the two capital towns of Pava and Kusinara, Licchavi with its capital at Vesali and the Videhas. It was the custom at the time for the mother to give birth in her parents home. The Buddhas mother, Mahamaya (who was then forty years old), was traveling to her

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hometown of Devadaha from Kapilavatthu for the occasion. On this journey and half way between the two cities, the Buddha was born in a Sal tree grove at Lumbini. Mahamaya passed away seven days after her sons birth, and he was raised by his aunt (his mothers sister) Pajapati who was also a wife of Suddhodana and who had just given birth to her own child named Nanda. When Asita (whose name means not white) the family brahmin read the childs life chart and signs, he predicted that the child would become a Buddha. Other seers predicted that he would become a great world ruler (Cakkavattiraja). The Buddha (Siddhatta) grew up being trained to be the next chief of the clan. He was schooled in all the arts of music, astronomy, war, government and philosophy. He was pampered and spoiled. In his own words: I was spoiled, most spoiled, supremely spoiled. Lotus ponds were made for me at my fathers house solely for my benefit. Blue lotuses flowered in one, white lotuses in another, red lotuses in a third. I used no sandalwood that was not from Benares. My turban, tunic, lower garments and cloak were all made of Benares cloth. A white sunshade was held over me day and night so that no cold or heat or dust or grit or dew might inconvenience me. I had three palaces; one for the winter, one for the summer and one for the rains. In the rains palace I was entertained by musicians with no men among them. For the four months of the rains I never went down to the lower palace. Though meals of broken rice with lentel soup are given to the servants and retainers in other peoples houses, in my fathers house white rice and meat was given to them. (A.1.128) But he was a reflective person and obviously thought about life around him. This caused his father some worry and so he increased his sons distractions to entangle him even more in life. His father also was well aware of the prediction of the astrologer who said that the chiefs son would become a great sage, not a king. It is obvious that prince Siddhattha thought very much about the riddle of lifes meaning and what the answers might be. India at the time was very interested in spiritual quests, and new doctrines were heard and discussed perhaps more than at any other period in Indian history. Spiritual doctrines must have been very commonly discussed from the market people to the upper classes. He obviously considered the ascetic life: Before my enlightenment, while I was still only an unenlightened Bodhisatta, I thought: House life is crowded and dusty; life gone forth is wide open. It is not easy, living in a household, to lead a holy life as utterly perfect and pure as a polished conch shell. Suppose I shaved off my hair and beard, put on the yellow robe, and went forth from the house to the homeless? He mentions his contemplation: While I had such power and good fortune, yet I thought: When an untaught ordinary man, who is subject to ageing, not safe from ageing, sees another who is aged,

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he is shocked, humiliated and disgusted; for he forgets that he himself is no exception. But I too am subject to ageing, not safe from ageing, and so it cannot befit me to be shocked, humiliated and disgusted on seeing another who is aged. When I considered this, the vanity of youth entirely left me. Seeing another who is illthe vanity of health entirely left me. Seeing another who is dead.the vanity of life entirely left me. (M.256) Before my enlightenment, while I was still only an unenlightened Bodhisatta, I thought: This world has fallen into a rut; for it is born, ages and dies, it passes away and reappears, yet it knows no escape from dukkha. When will an escape from dukkha be described? According to the custom of the society of the day, he was married at the age of sixteen to his cousin, Yasodhara. At the age of 29 Siddhattha became a father to a son. His reaction to this was unexpected. He thought that if he did not make a choice then and there that he could never leave his family due to inevitable growing attachment. It is not surprising that he named his son Rahula, which means fetter. When he was delivered of the news that he had a new son, he merely said, A fetter (Rahula) has been born to me. He decided to leave immediately before growing attachment to his son stopped him from a higher quest. The night of his sons birth he crept into the room where his wife and son lay asleep and looking on his wife he bade goodbye, never seeing his son who was hidden by her body. He left in the night without seeing his child: Later while still young, a black-haired man, blessed with youth and in the first phase of life, I shaved off my hair and beardthough my mother and father wished it otherwise and grieved with tearful facesand put on the yellow robe and went forth from the house life into homelessness. (M.256)

Summary: Siddhattha was obviously a compassionate and sensitive person. He wanted above all to know the truth about the world around him. He saw this as the only truly noble search. The alternative was to grow old, ill and die, without ever having understood the reasons. The fruits of this search, as will be seen, he later shared with the world. This was considered to be a superior search and way of life and the giving up of office, rank and family was not uncommon.

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Northern India at the time of the Buddha

The Buddha mentions the Vedic gods and it is apparent that he was well versed in this lore, gods such as, Prajapati, Indra, Varuna, Yama, and Brahman. Early Vedic philosophy taught the importance ritual sacrifice as the only means to the highest goal. This came in the form of worship in the ritual of sacrificial fire. There was also the sacrifice of living animals and even humans on occasion. There are many such ceremonies and sacrifices mentioned in the Buddhist suttas. The gods controlled things such as the sun, moon, rain, wind, water, and even death. The gods were important in ever aspect of life. The gods drew their sustenance from the oblations and sacrifices offered to them. The sacrifices had to be consistently and rightly performed to keep harmony in the universe and this was necessary to in maintaining cosmic order. Besides the fire-sacrifice there were many sacrificial hymns that went with them. These hymns were the special field of the Brahmin priests. They were becoming pivotal to being the human contact to the cosmic. The sophisticated flowering of Hinduism based on the Upanishads was not until around the tenth century when the Upanishads began to form the religion of what is now known by that name. At the time of the Buddha many of the gods had not yet been described. Hinduism is not an historical teaching based on an individual holy man but a teaching that has grown and changed over the centuries. Be that as it may, at the time of the Buddha Vedic lore was still basic and in the process of change and being questioned. It was a time when nothing was written, beliefs varied from place to place and cows were still used for meat. This must be understood that there was at the time great diversity in thought, the many ascetics and wanderers attest to this. The early Indians, just as other cultures around the world, noticed and studied the stars and planets and their movements. With these early observations of planetary movements they developed means of calculations and concluded that time was measured in immense cycles that repeat endlessly. The influence of the moon and sun and the general cycles of the day and night and the seasonal changes, which directly effected human life on earth, were developed into cosmic laws and tied to ritual sacrifice and the gods. If the sacrifice were not performed as proscribed it would directly effect the human condition for better or for worse. At the time of the Buddha differing theories were beginning to flourish but common to most were the teachings of cause and effect in nature and as a personal or moral law called kamma, and reincarnation. There were, however a few outside this system. The idea of a certain place after death, such as a heaven or hell, was not yet clear and we even read of experiments with the newly dead (performed on criminals) to see if a soul leaves that body at the time of death. There was a general belief in coming back as animal, human, or living with the gods. The goal was therefore to secure a happy state after death whether this is the world of the fathers, world of the gods or a world constructed by sacrificial merit. These unorthodox groups were called Samanas (contemplatives). The Samana were trying to find a truth that fit with the laws of nature as directly seen through personal observation and experience. They tried a path using logic and meditative

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practices. The meditative practices were often combined with extreme austerities. This tradition often meant leaving society and living in solitude, wandering about India and engaging in debates with other seekers. This tradition of debates often gives us the information about them that might otherwise have been lost. The point of all these sects were to find an alternative to the ritualized fire-sacrifices that were becoming more and more the specialized field of the Brahmin priests. But, in general one can see that there were two pervading ways of thought. The first was based on an eternal and divine essence (soul), the Buddha referred to these as eternalists. The second school of thought was that there was nothing at all that made any difference (materialism), and that at death all was destroyed. The Buddha referred to these as annihilationists. The Buddha found the Dhamma in the middle path between these extremes. Yet there are a few themes connecting most of these teachings these were the ideas of samsara (birth and death repeated over and over again), kamma, cause and effect whether moral or naturalistic, and escape from this cycle. These themes can be summarized in the words, annihilationist and eternalist and just plain Eel-Wrigglers. Siddhattha began his search in the conventional way, studying under famous teachers of the time. Siddhattha used the methods of austerities, meditation and logic as others did at the time but where he did differ is in seeing the faults and limitations of each and finally going beyond those constraints. He trained under some teachers and spoke to others about the various theories put forward at the time. Like their Vedic counterparts most Samana teachers taught that a persons identity extended beyond this lifetime. The individual going back into the past and after death on into the future. There was some disagreement amongst teachers as to whether ones personal identity from life to life would change or remain the same. Some taught that rebirth was pointless and release from the cycle of birth and death true happiness. There were others who taught that there was no future rebirth at all and one should make the best of this one life. The doctrine of karma was equally varied. Most teachers taught the idea that karma shaped for future happiness both in this life and beyond though views about how this causal principal worked differed from school to school. The Jains taught that all action was deterministic and tied one to the recurring cycle. The Jains said that present states came from past karma and present actions determined the future. The Jains taught that there was actually a physical bass for this in the form of a substance which collected on the soul that kept it stuck to the cycle of birth and death. According to them, the only escape form the cycle lay in a life of non-violence and inaction that would finally burn away kamma and release the soul. Some teachers taught that all things that happened were causeless and a purely physical process of evolution. Others taught that all laws were part of nature including those that effected both morality and intention and that these effected future lives and births. There were still other teachers who proclaimed that no casual principle acted on events and that all events were self-contained and self-caused. They taught that all actions

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had no consequences, moral or otherwise, and one need not worry about morality but merely live a life of pleasure without regard to the results. There were even some ideas that sound familiar to us today, that everything is an illusion and that all that really exists is the material (or energy) of the universe, never lost and the only thing real. The only truly existent things, they said, were the unchanging substances that formed the building blocks (energy) of the universe. Intentional or unintentional actions by beings therefore had no effect at all on the real universe. Another sect along these lines (and also seemingly still around) taught that all was determined by the stars and that people were fated, their lives being written there. One had to just live out this predetermined life (being part of the universe) and it would all work its way out. To be in harmony was to give in to fate as it was pre-written. Those who study the suttas, the words of the Buddha, come to the conclusion that the many theories that are being held today, including the new age stuff, are actually very old theories brought out again and again. From believers in astrological fate to ritual magic, there is not much new. They all contain themes that were around at the time of the Buddha.

His struggle to find truth

Siddhattha spent the next six years of his life studying under the best known teachers of his time learning various theories that were being tried and tested. In particular he studied under two famous teachers. These two teachers taught meditation techniques. They were Alara Kalama and Udakka Ramaputta. He mastered the techniques that they taught, but this did not give him the knowledge he was searching for so he left them to practice on his own. I soon learned the teaching. I claimed that as far as mere lip reciting and rehearsal of his teaching went, I could speak with knowledge and assurance, and I knew and sawand there were others who did likewise.(M.257) I thought: 'This teaching does not lead to dispassion, to fading of lust, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbana, but only to the base consisting of nothingness. I was not satisfied with that teaching. I left it to pursue my search. The same thing happened with the other teacher. After Siddhattha had mastered all they taught he found that their teachings fell short of his goal. (M.258) He then left those teachers and took up the way of austerities. He became famous for his self-torture. He practiced along the river Neranjaya at Gaya near Uruvela. There he attracted disciples with his effort. These were Kodanna, Bhaddiya, Vappa, Mahanama and Asajji. There was, and still is, a belief in India amongst certain ascetics that selfmortification is a way to liberation. He continued this experiment for six years: Rigorous have I been in my ascetic discipline. Rigorous have I been beyond all others. Like wasted and withered reeds became all my limbs. (M.36)

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Though tireless energy was aroused in me, and unremitting mindfulness established, yet my body was overwrought and uncalm because I was exhausted by the painful effort. But such painful feelings as arose in me gained no power over my mind. Such was my asceticism, Sariputta, that I went naked, rejecting conventions, licking my hands, not coming when asked, not stopping when asked; I did not accept food brought specially made or an invitation to a meal; I received nothing from a pot, from a bowl, across a threshold, across a stick, across a pestle, from two eating together, from a pregnant woman, from a woman giving suck, from a woman lying with a man, from where food was advertised to be distributed, from where a dog was waiting, from where flies were buzzing; I accepted no fish or meat, I drank no liquor, wine, or fermented brew; I kept to one house, to one morsel; I kept to two houses, to two morsels,I kept to seven houses, to seven morsels. I lived on one saucer full a dayon seven saucers full a day; I took food once a dayon every seven days, and so on up to once every fortnight; I dwelt pursuing the practice of taking food at stated intervals. I was an eater of greens or millet or wild rice or hide-parings or moss or ricebran or rice scum or sesamum flour or grass or cow dung. I lived on forest roots and fruits; I fed on fallen fruits. I clothed myself in hemp, in mixed-hemp cloth, in shrouds, in refuse rags, in tree bark, in antelope hide, in strips of antelope hide, in kusa-grass fabric, in bark fabric, in wood-shavings fabric, in head-hair wool, in owls wings. I was one who pulled out the hair and beard. I was one who stood continuously, rejecting seats. I was one who squatted continuously, devoted to maintaining a squatting position. I was one who used a mattress of spikes, I made a mattress of spikes my bed. I dwelt pursuing the practice of bathing three times daily including the evening. Thus in such a variety of ways I dwelt pursuing the practice of tormenting and mortifying the body. Such was my asceticism. Such was my coarseness, Sariputta, that just as the bole of a Tinduka tree, accumulating over the years, cakes and flakes off, so too, dust and dirt, accumulating over the years, caked off my body and flaked off. It never occurred to me: Oh, let me rub this dust and dirt off with my hand, or let another rub this dust and dirt off with his hand it never occurred to me thus, such was my coarseness. Such was my scrupulousness, Sariputta, that I was always mindful in stepping forwards and stepping backwards. I was full of pity even for the beings in a drop of water thus: Let me not hurt the tiny creatures in the crevices of the ground. Such was my scrupulousness. Such was my seclusion, Sariputta, that I would plunge into some forest and dwell there. And when I saw a cowherd or a shepherd or someone gathering grass or sticks, or a woodsman, I would flee from grove to grove, from thicket to thicket, from hollow to hollow, from hillock to hillock. Why was that? So that they should not see me or I see them. Just as a forest born deer, on seeing a human being, fleesSuch was my seclusion. I would go on all fours to the cow-pens when the cattle had gone out and the cowherd had left them, and I would feed on the dung of the young suckling calves. As long as my own excrement and urine lasted, I fed on my own excrement and urine. Such was my great distortion in feeding. I would plunge into some awe-inspiring grove and dwell there a grove so aweinspiring that normally it would make a mans hair stand up if he were not free of lust.

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When those cold wintry nights came during the eight-days interval of frost, I would dwell by night in the open and by day in the grove. In the last month of the hot season I would dwell in the open and by night in the grove I would make my bed in a charnel ground with the bones of the dead for a pillow. And cowherd boys came up and spat on me, urinated on me, threw dirt at me, and poked sticks into my ears. Yet I do not recall that I ever aroused an evil mind of hate against them. Such was my abiding in equanimity. Through feeding on a single kola-fruit a day, my body reached a state of extreme emaciation. Because of eating so little my backside became like a camels hoof. Because of eating so little the projections on my spine stood forth like corded beads. Because of eating so little my ribs jutted out as gaunt as the crazy rafters of an old roofless barn did. Because of eating so little the gleam of my eyes sank far down in their sockets, looking like a gleam of water that has sunk far down in a deep well. Because of eating so little my scalp shriveled and withered as a green bitter gourd shrivels and withers in the wind and sun. Because of eating so little my belly skin adhered to my backbone; thus if I touched my belly skin I encountered my backbone, and if I touched my backbone I encountered my belly skin; because of eating so little, if I tried to ease my body by rubbing my limbs with my hands, the hair, rotted at its roots, fell from my body as I rubbed. (M.173) I thought: Whatever a monk or brahman has felt in the past, or will feel in the future, or feels now, painful, racking, piercing feeling due to striving, it can equal this but not exceed it. But by this grueling practice I have attained no distinction higher than the human state, worthy of the noble ones knowledge and vision. Might there be another way to enlightenment? (M/340) Then I thought: Why am I afraid of such pleasures? It is pleasure that has nothing to do with sensual desires and unwholesome things. Then I thought: I am not afraid of such pleasures. Now, when I had eaten solid food and had regained strength, then quite secluded from sensual desires, secluded from unwholesome states I entered upon and dwelt in the first meditation, the second, the third. With the abandoning of bodily pleasure and pain and with the previous disappearance of mental joy and grief, I entered upon the fourth meditation, which has neither pain nor pleasure and the purity of whose mindfulness is due to equanimity. But I allowed no such pleasure as arose in me to gain power over my mind. (M.340) The Buddha realized that the path he was following led to a dead end. It was a yogi path without wisdom. He then remembered an experience from his youth: I thought of a time when my Sakyan father was working and I was sitting in the cool shade of a rose-apple tree; quite secluded from sensual desires, secluded from unwholesome things I had entered upon and dwelt in the first meditation. This is accompanied by initial thought and sustained thought, with happiness and pleasure born of seclusion. I thought: Might that be the way to enlightenment? Then, following up the memory, there came the recognition that this was the way to enlightenment. (M.240)

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Summary: With the true spirit of a student the Buddha conducted his search. He was never arrogant or stubborn, he did not allow personal likes and dislikes to get in the way of his search, he took all roads, even that of self torture, to find the way. He studied and learned well what each teacher had to offer not just half-hearted but with an earnestness that comes from true resolve. There was never a thought of retreat in the face of difficulties, whether physical or mental. He was fearlessness in the face of dukkha (suffering), the very thing that he came to understand and conquer. He willingly gave up all material possessions and comforts and rightly saw these things as merely hindrances without any real value except for those caught in the world. It was not just giving up the material side but also abandoning the cling to views, whether ancient of modern. He did not have preconceived ideas and views of what he might find. It was this poised and single-minded approach and his willingness to give up all views that were not in accordance with experience that brought him to the ultimate goal.

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A Tathagata appears
The Buddha chose a beautiful spot in Uruvela along the banks of a river called the Neranjara in a secluded area. There he began anew the task of searching for the truth. The Buddha said these words of daring before the face of Mara (the personification of evil): This Munja do I display! What boots life in this world. Better for one to die in battle than that one should live on, vanquished. Seeing the army of Mara on all sides, I go to battle. Mara shall not drive me from my position. That army of yours, which the world together with its gods cannot conquer, by my wisdom I go to destroy as I would smash an unbaked bowl with a stone. (Munja was a grass that warriors wore in their hair or tied to their lances to show that they would never retreat). It is often described as the army of Mara that the Buddha defeated as he sat under the Bodhi tree that night. The Buddha himself tells of this army and what it was: Sense desires (Kama), are your first army. The second is called aversion for the holy life (Arati). The third is hunger and thirst (Khuppipasa). The fourth is called craving (Tanha). The fifth is sloth and torpor (Thina-Middha). The sixth is called fear (Bhiru). The seventh is doubt (Vicikiccha), and the eighth is hypocrisy and stubbornness (Makkha-Thambha). The ninth is gain (Labha), praise (Siloka) and honor (Sakkara) and ill-gotten fame (Yasa). The tenth is the extolling of oneself and the contempt for others (attukkamsanaparavambhana) Though only my skin, sinews and bones remain, yet I will never stir from this seat until I have attained full enlightenment. Sitting under an Assattha (Bodhi) tree he applied himself to mindfulness of breathing. He entered upon the various meditation levels and then turned his vision to the problem of dukkha: When my concentrated mind was thus purified, bright, unblemished and rid of imperfections, when it had become malleable, wieldly, steady and attained to onepointedness, I directed, I inclined my mind to the knowledge of recollection of past lives. I recollected my manifold past livesI directed, inclined my mind to the knowledge of the passing away and reappearance of beingsI directed, I inclined my mind to the knowledge of exhaustion of the kilesas. I had direct knowledge, as it actually is, that This is dukkha, that This is the cause of dukkha, that This is the cessation of dukkha, that This is the way to the cessation of dukkha. Knowing thus and seeing thus, my heart was liberated from the kilesa of sensual desire, from the kilesa of being, and from the kilesa of ignorance. When liberated, there came the knowledge: It is liberated. I had direct knowledge: Birth is exhausted, the holy life had been lived out, what was to be done is done, there is no more of this to come. Ignorance was banished and true knowledge arose, darkness was banished and light arose, as happens in one who is diligent, ardent and self-controlled. But I allowed no pleasant feeling as arose in me to gain power over my mind. (M.341)

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Through many births in existence I wandered, Seeking but not finding the builder of this house. Repeated birth is dukkha. Oh housebuilder, you are seen. (craving) You shall not build this house again. (body) All your rafters are broken. (kilesas defilements) Your ridgepole is shattered. (Avijja ignorance) Mind attains the Unconditioned. (Nibbana) Achieved is the end of craving. My liberation is assured. This is my last birth, There will be no more re-becoming! (M.260) From that night of the year 528BC onwards, at the age of 35, he referred to himself as Tathagata (one thus-gone). He is referred to by his followers as Bhagava (Exalted One) and others as Bho Gotama (Venerable Gotama) or Samana Gotama (the recluse Gotama) and sometimes the Sage of the Sakyas (Sakyamuni). The following quotes from the suttas make an attempt at showing the Buddha in both his mundane (human) character and his supramundane qualities. I am one who has transcended all, a knower of all, unsullied among all things, renouncing all, by cravings ceasing freed. Having known this all for myself, to whom should I point as teacher? I have no teacher, and one like me exists nowhere in all the world with all its gods, because I have no person for my counterpart. I am the Accomplished One in the world, I am the Teacher Supreme. I alone am a Fully Enlightened one whose fires are quenched and extinguished The victors are those like me who have won to destruction of taints. I have vanquished all evil states, therefore, Upaka, I am a victor. (M.263) I know what should be known, what should be cultivated I have cultivated, what should be abandoned I have let go, hence, brahmin, I am Buddha, the Awakened One. I am, brahmin, a Perfectly Enlightened One, an incomparable doctor. The manifestation of one like myself into this world is extremely rare. (Sutta Nipata 560) Monks, there is one person whose birth into the world is for the welfare of many folk, for the happiness of many folk: who is born out of compassion for the world, for the profit, welfare and happiness of devas and mankind. Who is that person? It is a Tathagata who is an Arahant, a fully Enlightened One. This monks, is that one person. Monks, the manifestation of one person is hard to be found in the world. Of what person? Of a Tathagata, Hard to be found in the world. (A.1.15) It is impossible, monks, it cannot come to pass, that in one world-system at one and the same time there should arise two Fully Enlightened Ones (Buddhas). (A.I.26)

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What is to be known is known by me, what is to be cultivated is to be cultivated, what is to be eliminated is eliminated. Therefore, I am a Buddha. (Sutta Nipata 558) Once a certain brahmin named Dona, noticing the characteristic marks on the soles of the Buddhas feet (marks like the spokes of a wheel), approached and asked him. Your reverence will be a deva? (a god) No, indeed, brahmin, I am not a deva. Then you reverence will be a Gandhabba? (another type of heavenly being) No, indeed, I am not a Gandhabba. A Yakkha then? (an ogre, giant) No, I am not a yakkha. Then your reverence will be a human being? No, I am not a human being. Who then, please, is your reverence? I am a Buddha As a lotus, fair and beautiful, by the mud is not soiled, by the world am I not soiled; therefore, brahmin, I am Buddha. (A.2.43) What is a Tathagata? The Buddha occasionally speaks of his transfiguration and through this we may develop insight into what he was and what he was not. Bhikkhus, a bhikkhu who is an inquirer, not knowing how to gauge anothers mind, should investigate the Tathagata with respect to two kinds of states, states cognizable through the eye and through the ear thus: Are there found in the Tathagata or not any defiled states cognizable through the eye or through the ear? When he investigates him, he comes to know: No defiled states. are found in the Tathagata. When he comes to know this, he investigates him further thus: Are there found in the Tathagata or not any mixed states cognizable through the eye or through the ear? When he investigates him, he comes to know: No mixed statesare found in the Tathagata. When he comes to know this, he investigates him further thus: Are there found in the Tathagata or not cleansed states cognizable through the eye or through the ear? when he investigates him, he comes to know: Cleansed states cognizable are found in the Tathagata. When he comes to know this, he investigates him further thus: Has this venerable one attained this wholesome state over a long time or did he attain it recently? he comes to know: This venerable one has attained this wholesome state over a long time, he did not come to it recently. When he comes to know this, he investigates him further thus: Has this venerable one acquired renown and attained fame, so that the dangers connected with renown and fame are found in him? he comes to know: This venerable one has

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acquired renown and attained fame, but the dangers connected with renown and fame are not found in him. When he comes to know this, he investigates further thus: Is this venerable one restrained without fear, not restrained by fear, and does he avoid indulging in sensual pleasures because he is without lust through the destruction of lust? he comes to know: This venerable one is restrained without fear, not restrained by fear, and he avoids indulging in sensual pleasures because he is without lust through the destruction of lust. (M.415) So too, monks, a Tathagata appears in the world, an arahant, fully enlightened, perfect in true knowledge and conduct, fortunate, knower of the worlds, incomparable leader of persons to be tamed, teacher of gods and men, enlightened, blessed. He teaches Dhamma thus: Such is form, such is its origin, such is its passing away; such is feelingsuch is perceptionsuch are volitional formationssuch is consciousness (M.913) When the Buddha, through direct knowledge, Sets in motion the wheel of Dhamma, The peerless Teacher in this world with its devas (makes this known): The cessation of identity And the origin of identity, Also the Noble Eightfold Path That leads to sufferings appeasement. Then those devas with long life spans, Beautiful, ablaze with glory, Are struck with fear, filled with terror, Like beasts that hear the lions roar. Weve not transcended identity; It seems, sir, were impermanent, So they say, having heard the utterance Of the arahant, the Released One. (M.914) The Tathagata is liberated from reckoning in terms of consciousness. Moreover, the vision of knowledge arose in me: Freedom of mind is for me unshakable, this is my last birth, there is no more re-becoming. (V.4.17) I, monks, am freed from all snares, both of gods and men. (V.4.28) Sir, does the Exalted One live happily? Yes, Hatthaka, I live happily. I am one of those who live happily in the world. But, sir, the winter nights are cold, the dark half of the month is the time of snowfall. Hard is the ground trampled by the hooves of cattle, thin the carpet of fallen leaves, sparse are the leaves of the tree, cold are the saffron robes and cold the gale of wind that blows.

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Still, Hatthaka, I live happily. Of those who live happy in the world I am one. (A.1.120) Now, Anuradha, do you regard a Tathagatas body as the Tathagata? Surely not, Lord. Do you regard him as feelingsperceptionsthought formationsor consciousness apart from these? Surely not Lord. What do you think, Anurudha, do you regard the Tathagata as one who is without form, without feeling, without, perception, without volitional formations, without consciousness? No, venerable sir. But, Anurudha, when the Tathagata is not apprehended by you as real and actual here in this very life, is it fitting for you to declare: Friends, when a Tathagata is describing a Tathagata, the highest type of person, the supreme person, the attainer of the supreme attainment, he describes him apart from these four cases: The Tathagata exists after death, or The Tathagata does not exist after death. Or The Tathagata both exists and does not exist after death. Or The Tathagata neither exists nor does not exist after death. (S.1.936) Enough, Vakkali, what is there to see in this vile body? He who sees the Dhamma, sees me, he who sees me, sees the Dhamma (Nidanavagga /22/87) Bhaggava, I know the beginning of things and I know not only that but what surpasses it as well. And I am not under the sway of what I knowthe Tathagata cannot fall into wrong leading. (D.381) Cunda, whatever in this world with its devas, maras, brahmas, with its recluses and brahmins, its princes and people, the heard, the sensed, the cognized, whatever was ever achieved, sought after or mentally pondered upon, all that has been fully understood by the Tathagatawhatever he proclaims, says or explains is just so and not otherwise, that is why I am called Tathagata. (D.436) Monks, the body of the Tathagata stands with the link that bound it to becoming cut. As long as the body subsists, gods and humans will see him. But at the breaking up of this body and exhaustion of the life-span, gods and humans will see him no more. (D.90) As regards past times the recluse Gotama displays boundless knowledge and insight but not about the future as to what will be and how it will be. That would be to suppose that knowledge and insight about one thing are to be produced by knowledge and insight about another thing, as fools imagineAs for the future, this knowledge, born of enlightenment, arises in him, this is the last birth, there will be no more becoming. (D.436) The Buddha never made claims to omnipotence; his knowledge was of the mind and body and the destruction of the defilements of ignorance, greed, hatred and delusion within.

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If I were to say: I know whatsoever in the world is seen, heard, and so forth, it would be a falsehood in me Thus, monks, a Tathagata is a seer of what is seen, but he has no conceit as to what is seen, he has no conceit of what has not been seen, he has no conceit as to what is seen and no conceit as to the seer. Hearing what is to be heard, he has no conceit about what has been heard or not heard, or is to be heard, he has no conceit about the hearer. So also sensing what is to be sensed..cognizing the cognizable thus, monks, the Tathagata, being such a one in things seen, heard, sensed, cognized, is such. This, monks, the Tathagata understands; these viewpoints thus grasped and adhered to will lead to such and such a distinction in another world. This the Tathagata knows, and more, but he is not attached to that knowledgehaving truly understood the arising and passing of bodyfeelingsperceptionsthought constructions consciousness he is liberated without remainder. (D Sutta 1) Here, student, I am one who speaks after making an analysis. I do not speak onesidedly. (M.811) Now, brahmin, it might be that you think: Perhaps the recluse Gotama is not free from greed, hate and delusion today, which is why he still resorts to remote jungle thicket resting places in the forest. But you should not think thus. It is because I see two benefits that I still resort to remote jungle thickets resting places in the forest: I see a pleasant abiding for myself here and now, and I have compassion for future generations. (M.107) (An old Brahmin rudely accuses the Buddha) The reverend Gotama is without the quality of taste. There is indeed, brahmin, a way in which one speaking truly of me could say: The recluse Gotama is without the quality of taste. For brahmin, tastes for forms, tastes for sounds, tastes for scents, tastes for savors, tastes for tangible objects these have been destroyed by the Tathagata, cut off at the root like a palm tree, they are so utterly done away with that they are not able to come into future existence The reverend Gotama is without enjoyment. There is indeed, brahmin, a way in which one speaking truly of me could say: The recluse Gotama is without enjoyment. For, brahmin, enjoyments of forms, enjoyment of scents, enjoyment of savors, enjoyments of tangible objects these have been destroyed by the Tathagata they are so utterly done away with that they are not able to come into The reverend Gotama is one who practices austerities. There is indeed, brahmin, a way in which one speaking truly of me could say: The recluse Gotama is one who practices austerities. For I, brahmin, speak of evil wrong states that are searing, of offenses by body, speech and mind. He who, brahmin, has destroyed the searing, evil wrong states, having cut them off at the root like a palm tree, who has done away with them so utterly that they can come to no future existence The reverend Gotama is not destined to another (kind of) becoming.

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There is indeed, brahmin, a way in which one speaking truly of me could say: The recluse Gotama is one who is not destined to another (kind of) becoming. Indeed, brahmin, he whose future conception in a womb. Whose rebirth future existence The reverend Gotama professes the doctrine of non-action. There is indeed, brahmin, a way in which one speaking truly of me could say: The recluse Gotama professes the doctrine of non-action. For I, brahmin, teach the nondoing of manifold evil and wrong states The reverend Gotama professes the doctrine of annihilation. There is indeed, brahmin, a way in which one speaking truly of me could say: The recluse Gotama professes the doctrine of annihilation. For I, brahmin, speak of the annihilation of greed, of hatred, and of delusion. I speak of the annihilation of manifold evil and wrong states. The reverend Gotama is one who detests. There is indeed, brahmin, a way in which one speaking truly of me could say: The recluse Gotama is one who detests. For I, brahmin, detest offenses of body, speech and thought, and the coming into manifold evil and wrong states The reverend Gotama is restrained. There is indeed, brahmin, a way in which one speaking truly of me could say: The recluse Gotama is restrained. For I, brahmin, teach dhamma for the restraint of greed, hatred and delusion. I teach dhamma for the restraint of manifold evil and wrong statesin a future becoming are destroyed and cut off like a palm tree at the root, are so utterly done away with that they can come to no future existence him I call one not destined to another becoming. The Tathagatas future conception in a womb, his rebirth in a new becoming, are destroyed and cut off (V.1.5) Monks, these four need not be hidden by the Tathagata What four need not be hidden? Monks, in bodily act the Tathagata is wholly pure in verbal acts the Tathagata is wholly pure in act of thought the Tathagata is wholly pure in mode of living the Tathagata is wholly pure (A.4.48) What do you think, monks, which are more numerous, just this mere handful of leaves I have in my hand or those in the grove overheadJust so, monks, much more are the number of things I have found out but not revealed, very few are the things I have revealed. And why is that? Because those things are not concerned with Nibbana. (S.5. 370) So, too, prince, such speech as the Tathagata knows to be untrue, incorrect, and unbeneficial and what is unwelcome and disagreeable to others, such speech the Tathagata does not utter. Such speech as the Tathagata knows to be true and correct but unbeneficial and which is unwelcome and disagreeable to others, such speech the Tathagata does not utter. Such speech as the Tathagata knows to be true, correct and beneficial, which is unwelcome and disagreeable to others, the Tathagata knows the time to utter such speech.. Such speech that the Tathagata knows to be untrue, incorrect and unbeneficial which is welcome and agreeable to others the Tathagata does not utter.

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Such speech as the Tathagata knows to be true, correct but unbeneficial and which is welcome and agreeable to others, such speech the Tathagata does not utter. Such speech as the Tathagata knows to be true correct and beneficial and is welcome and agreeable to others the Tathagata knows the time to use such speech. (M.500) But, friend, I can abide without moving my body or uttering a word, experiencing the highest pleasure for one day and nightfor two, three, four, five, six, seven days and nights. (M.189) Aggivessana, I recall teaching Dhamma to an assembly of many hundreds. Perhaps each person thinks: The recluse Gotama is teaching Dhamma especially for me. But it should not be so regarded; the Tathagata teaches Dhamma to others only to give them knowledge. (M.342) The Buddha continued for the remainder of his life to wander and live in the forests of India. He was noted for his solitary ways and simple living. I wish, monks, to go into solitary retreat for a half month; I do not wish anyone to come up to me except the one who brings my alms-food. (V.1.116) Now, Ananda, it is the custom for the Tathagatas not to go wandering in the country without having first taken leave of those by whom they have been invited to spend the (three months of the) rains. (V.1.20) For the Exalted One, sir, is one who is set on the profit, on the happiness of the many, he is one who establishes many in the Noble Path, that is, in accordance with what is lovely and goodThen again, sir, the Exalted One is virtuous, he has the Buddhavirtues, the Noble, the goodly virtues, he is possessed of perfect virtuesAgain, sir, the Exalted One has for many days been a forest-dweller, a haunter of forest solitude, resorting to the solitary lodging of the forestYet again, sir, the Exalted One is perfectly content with whatsoever offerings of robes and alms-food, lodging and bed, supply of medicines and requisites in sickness he may receiveAnd he is worthy of honor, worthy of offerings, of salutations with clasped hands, he is a field of merit unsurpassed for the worldYet again, sir, as regards to talk that is serious, fit for opening up the heart, that is to say, talk of wanting little, of contentment, about solitude, avoiding society, putting forth effort, talk about virtue, concentration, wisdom, release, knowledge and insight or releaseThen again, sir, the Exalted One attains with ease, without pain or effort, the four jhanaAgain, sir, the Exalted One can recall to mind manifold past livesAgain, sir, the Exalted One with deva-like vision purified and surpassing that of men, sees beings dying and rising againYet again, sir, by the destruction of the defilements the Exalted One in this same visible state attained the hearts release, the insight of release himself, acquiring it by his own knowledge and he dwells in that release (A.5.46) Monks, these are the four confidences of a Tathagata, possessed of which a Tathagata know his place as chief amongst others, utters his lions roar in the companies

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and sets rolling the righteous-wheel. What are the four? As to the charge made: You who claim to be perfectly enlightened are not perfectly enlightened in these thingsyou who claim to have destroyed the defilements have not destroyed these defilementsthe things declared by you to be hindrances have no power to hinder him that practices themthe dhamma taught by you fails in its aim. It does not lead him who acts in accordance with it to the perfect destruction of sufferingI see no grounds, monks, to show that any recluse or brahmin, that any Deva or Mara or Brahmin, that anyone in the whole world can with justice make this charge. Since I see no grounds for such a charge, I abide in the attainment of peace, of fearlessness, of confidence. (A.2.9) Master Gotama, I am one who stays around monastic parks and frequents assemblies. After the meal, when I have finished my breakfast, it is my custom to roam and wander from park to park, from garden to garden. There I see some ascetics and Brahmins engaged in discussion for the benefits of rescuing their own theses in debate and condemning the theses of others. But what is the benefit that Master Gotama lives for? Kundaliya, the Tathagata lives for the benefit and fruit of true knowledge and liberation. (M.1575) At Savatthi; Then a certain bhikkhu approached the Blessed One, paid homage to him, sat down on one side, and said to him: venerable sir, in such and such a dwelling there is a certain newly ordained bhikkhu, not well known, who is sick, afflicted, gravely ill. It would be good, venerable sir, if the Blessed One would approach that bhikkhu out of compassion. Then, when the Blessed One heard the words newly ordained and sick, and understood that he was not a well-known bhikkhu, he went to him. That bhikkhu saw the Blessed One coming in the distance and stirred on his bed. The Blessed One said to him: Enough, bhikkhu, do not stir on your bed. There are seats ready, I will sit down there. The Blessed One then sat down on the appointed seat and said to that bhikkhu: I hope you are bearing up, bhikkhu, I hope you are getting better. I hope that your painful feelings are subsiding and not increasing, and that their subsiding, not their increase, is to be discerned. (S.2.1157) Just as an elephant endures the battlefield, endures the arrows that are shot at him, so will I endure the abuse and unfriendly expressions of others. (Dh, The elephant) Sariputta, the Tathagata has these ten Tathagatas powers, possessing which he claims the herd-leaders place, roars his lions roar in the assemblies, and sets rolling the Wheel of Brahma. What ten? Here, the Tathagata understands as it actually is the possible as possible and the impossible as the impossible Again, the Tathagata understands as it actually is the results of actions undertaken. Past, future and present, with possibilities and with causes

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Again, the Tathagata understands as it actually is the way leading to all destinations Again, the Tathagata understands as it actually is the world with its many and different elements Again, the Tathagata understands as it actually is how beings have different inclinations Again, the Tathagata understands as it actually is the disposition of the faculties of other beings, other persons Again, the Tathagata understands as it actually is the defilement, the cleansing, and the emergence in regard to the jhanas, liberation, concentrations, and attainments Again, the Tathagata recollects his manifold past lives Again, with divine eye, which is purified and surpasses the human, the Tathagata sees beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate Again, by realizing for himself with direct knowledge, the Tathagata here and now enters upon and abides in the deliverance of mind and deliverance by wisdom that are taintless with the destruction of the taints(M.166) Did we not tell you, brahmin: There is no single bhikkhu, brahmin, who possesses in each and every way all those qualities that were possessed by the Blessed One, accomplished and fully enlightened. For the Blessed One was the arouser of the unarisen path, the producer of the unproduced path, the declarer of the undeclared path; he was the knower of the path, the finder of the path, the one skilled in the path. But his disciples now abide following that path and become possessed of it afterwards. (Ananda, M.886) Monks, on the manifestation of a Tathagata, an Arahant, a Fully Enlightened One, four wonderful and marvelous things are manifested. What four? People generally find pleasure in attachments, take delight in attachments and enjoy attachments. But when the Dhamma of non-attachment is taught by the Tathagata, people wish to listen to it, give ear and try to understand it. This is the first wonderful and marvelous thing that appears on the manifestation of a Tathagata, an Arahant, a Fully Enlightened One. People generally find pleasure in conceit, take delight in conceit and enjoy conceit. But when the Dhamma is taught by the Tathagata for the abolition of conceit, people wish to listen to it, give ear and try to understand it. This is the second wonderful and marvelous thing that appears on the manifestation of a Tathagata, an Arahant, a Fully Enlightened One.

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People general find pleasure in a life of excitement, take delight in excitement and enjoy excitement. But when the peaceful Dhamma is taught by the Tathagata, people wish to listen to it, give ear and try to understand it. This is the third wonderful and marvelous thing that appears on the manifestation of a Tathagata, an Arahant, a Fully Enlightened One. People generally live in ignorance, are blinded by ignorance and fettered by ignorance. But when the Dhamma is taught by the Tathagata for the abolition of ignorance, people wish to listen to it, give ear and try to understand it. This is the fourth wonderful and marvelous thing that appears on the manifestation of a Tathagata, an Arahant, a Fully Enlightened One. (A.2.135)

Summary: What is a Tathagata? What is a Buddha? This question must be divided into two parts. There are ultimate and conventional answers, as befits Buddhism. In the conventional sense the Buddha himself said that the Tathagatas are only teachers, we ourselves must do the work. But to say that the Buddha was just a person like the rest of us is to misrepresent him. From the above reading we can see that he was anything but like the rest of us even before his enlightenment.
It may be worthwhile here to define the words, Bodhisatta, Arahant, Pacceka Buddha and Buddha. Bodhisatta does not mean, as is sometimes reported, an enlightened being. A Bodhisatta means a being to be enlightened. The Buddha refers to himself as Bodhisatta before his enlightenment with the words, While I was yet an unenlightened Bodhisatta We can further state that it refers to a being who is to become a future Buddha, not a being to become an arahant, an enlightened person. Arahant is in reference to one who reaches enlightenment following the teaching of a Buddha. The enlightened Arahants are never referred to as Bodhisatta. A Pacceka Buddha is one who achieves enlightenment by their own efforts but does not teach the Dhamma to others. A Buddha is one who becomes enlightened through their own efforts, without the Dhamma already proclaimed as a guide. A Buddha is one who rediscovers Dhamma after it has been completely lost and teaches it to the world. Buddhas are singular: It is impossible, monks, it cannot come to pass, that in one world-system at one and the same time there should arise two Fully Enlightened Ones (Buddhas). (A.I.26) The conventional sense of the words Tathagata (thus gone) and Buddha refers to the teacher of the Dhamma. We see this teacher concerned for others, tireless in his instruction, subject to illness and sometimes declaring preferences and wants. We see him administrating and delegating. He ages and finally dies. This remains true only until the final passing away. Monks, the body of the Tathagata stands with the link that bound it to becoming cut. As long as the body subsists, gods and humans will see him. But at the breaking up of this body and exhaustion of the life-span, gods and humans will see him no more. (D.90) The Buddha we see as the discoverer and announcer of the Dhamma. We see that he is neither a human nor a god.

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It is interesting to note that a Buddha or Tathagata is described much in the same way as the attainment of Nibbana: Friends, when a Tathagata is describing a Tathagata, the highest type of person, the supreme person, the attainer of the supreme attainment, he describes him apart from these four cases: The Tathagata exists after death, or The Tathagata does not exist after death. Or The Tathagata both exists and does not exist after death. Or The Tathagata neither exists nor does not exist after death. (S.1.936) Perhaps insight to the above question can be found in the quote: Enough, Vakkali, what is there to see in this vile body? He who sees the Dhamma, sees me, he who sees me, sees the Dhamma (Nidanavagga s/22/87)

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Chapter II
He teaches Dhamma
Freed am I, monks, from all bonds, whether divine or human. You, too, monks, are freed form all bonds, whether divine or human. Go forth, monks, for the good of the many, for the happiness of the many, out of compassion for the world, for the good, benefit, and happiness of gods and men. Let not two go by the same way. Teach, monks, the Dhamma, excellent in the beginning, excellent in the middle, and excellent in the end, both in the spirit and in the letter. Proclaim the holy life, perfect and pure. There are beings with little dust in their eyes, who, not hearing the Dhamma, are wasting away but if they learn Dhamma they will grow. (V.IV.28) These three things, O monks, are conducted in secrecy, not openly. What three? Affairs with women, the hymns of the brahmins and wrong view. But these three things, O monks, shine openly, not in secrecy. What three? The disc of the moon, the disc of the sun, and Dhamma and Discipline proclaimed by the Tathagata. (A.1.261) Subdue your doubts about me, have confidence in me, brahmin, for it is difficult to meet a Buddha. (Sutta Nipata 559) So too, brahmin, here a Tathagata appears in the world, accomplished, fully enlightened, perfect in true knowledge and conduct, sublime, knower of worlds, incomparable leader of persons to be tamed, teacher of gods and humans, enlightened, blessed. He declares this world with its gods, its Maras, and its Brahmas, this generation with its recluses and brahmins, its princes and its people, which he has himself realized with direct knowledge. He teaches the Dhamma good in the beginning, good in the middle and good in the end, with the right meaning and phrasing, and he reveals a holy life that is utterly perfect and pure. (M.272) For the next forty-five years the Buddha taught the Dhamma until his final passing between two Sal trees in Kusinara at the age of eighty. I considered: This Dhamma that I have attained is profound, hard to see and hard to understand, peaceful and sublime, unattainable by mere reasoning, subtle, to be experienced by the wise. But this generation delights in worldliness, takes delight in worldliness, and rejoices in worldliness. It is hard for such a generation to see this truth, namely, specific conditionality, dependent origination. And it is hard to see this truth, namely, the stilling of all formations, the relinquishing of all attachments, the destruction of craving, dispassion, cessation, Nibbana. If I were to teach the Dhamma, others would not understand me, and that would be wearying and troublesome for me. The Buddha was at first disinclined to teach because he thought it too difficult for most people to understand and his Dhamma went against the world-view. He reflected on this and saw that there were some that would understand his teaching and for their sake he proclaimed the Dhamma.

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As in the case of a blue, red or white lotus pond, some lotuses are born in the water, grow in the water, remain immersed in the water, and thrive under the water; some are born in the water, grow in the water and remain just below the surface of the water; some others are born in the water, grow in the water and emerge out of the water, unstained by water. Even so, as the Exalted One surveyed the world with his awakened vision, he saw beings with little and much dust in their eyes, with keen and dull intellect, with good and bad characteristics, beings who are easy and difficult to be taught, and a few others, with fear, evil view and a life beyond. (M.262) Let the doors to Deathlessness be opened to all who are able to hear. Bhikkhus, the Dhamma well proclaimed by me thus is clear, open, evident, and free of patchwork. (M.235) But I do not say that one can make an end to suffering without having reached the end of the world. And I further proclaim, friend, that it is in this fathom-long body with its perceptions and thoughts that there is the world, the origin of the world, the cessation of the world, and the path leading to the cessation of the world. (A.2.57) By folks with lust and hate consumed, this Dhamma is not understood. Leading on against the stream, deep, subtle, difficult to see, delicate, unseen will be by passions slaves, cloaked in the murk of ignorance. (TD 52) In the same way, Lohicca, if anyone should say: Suppose an ascetic or Brahmin were to discover some good doctrine and thought he ought not to declare it to anyone else, for what can one man do for another? He would be a source of danger to those young men of good family who, following the Dhamma and discipline taught by the Tathagata, attain to such excellent distinction as to realize the fruit of Stream-Entry, of Once-Returner, of Non-Returner, and of Arahantship and to all who ripen the seeds of rebirth in the deva-world. Being a source of danger to them, he is uncompassionate, and his heart is grounded in hostility, and that constitutes wrong view, which leads to hells or an animal rebirth. (D.183) You, yourselves must make the effort, the Tathagatas are only teachers. Bhikkhus, there are these two kinds of search: the noble search and the ignoble search. And what is the ignoble search? Here someone being himself subject to birth seeks what is also subject to birth; being himself subject to ageing, seeks what is also subject to aging; being himself subject to sickness, seeks what is also subject to sickness; being himself subject to death, he seeks what is also subject to death; being himself subject to sorrow, he seeks what is also subject to sorrow: being himself subject to defilement, he seeks what is also subject to defilement.

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And what may be said to be subject to birthagingsicknessdeath? Wife, and childrenmen and women slaves, goats and sheep, fowl and pigs, elephants, cattle, horses, and mares, gold and silver are subject to And what is the noble search? Here someone being himself subject to birthageingsicknessdeathhaving understood the danger in what is subject to birthseeks the unborn supreme security from bondage aging sickness death sorrowseeks the supreme security from bondage, Nibbana (M.254) Monks, these two misrepresent the Tathagata. What two? He who proclaims, as utterances of the Tathagata, what he never said or uttered, and he who denies what was said or uttered by the Tathagata. These are the two. (A.1.54) But if one were to use that expression properly: He sees, but does not see, it would be like this. What he sees is a holy way of life, which is fully successful and perfect, with nothing lacking and nothing superfluous, well proclaimed in the perfection of its purity. If he were to deduct anything from it, thinking: In this way it will be purer, he does not see it. And if he were to add anything to it, thinking: In this way it will be more complete, then he does not see it. That is the meaning of the saying: He sees, but does not see. Therefore Cunda, if anyone were to refer to any holy way of life as being fully successful and perfect,it is this holy life that they would describe. (D.431) Those things which proceed from a cause, of these the Tathagata has told the cause. And that which is their ceasing the great recluse has such a doctrine. (V.4.54) A lion, monks, that is a name for the Tathagata, an arahant, fully enlightened. Truly, monks, when the Tathagata teaches Dhamma in assembly, that is his lions roar; and if he teaches Dhamma to the monks, he teaches with care, not without care; if he teaches Dhamma to the nunsto laymento lay women, disciplesif the Tathagata teaches Dhamma to the common folk, be they but fowlers who go about with grain (to catch birds), he teaches with care, not without care. And why? Filled with respect for Dhamma is the Tathagata, monks, filled with reverence for Dhamma. (A.3.95) Now whatever animals hear the lions roar are for the most part gripped by fear, excitement and terror So much power, O monks, has the lion, the king of beasts, over the animals, so mighty is his influence and majesty. Just so, monks, the Tathagata arises in the world, an arahant, fully enlightened, accomplished in true knowledge and conduct, sublime knower of the worlds, unsurpassed leader of persons to be tamed, teacher of gods and humans, the Enlightened One, the Blessed One. He teaches the Dhamma thus: Such is personality, such is the origin of personality, such is the cessation of personality, such is the path leading to the cessation of personality. Then, monks, whatever gods there be, long-lived, full of happiness, living for a long time in their lofty celestial abodes, they too, when hearing the Tathagatas teaching of the Dhamma, are for the most part gripped by fear, excitement and terror, and exclaim,

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Oh, we who thought ourselves to be permanent are really impermanent. We who thought ourselves to be secure are really insecure. We who thought ourselves to be eternal are really non-eternal. So indeed we are impermanent, insecure and non-eternal, and are within the sphere of personality. So much power, O monks, has the Tathagata over the world with its gods, so mighty is his influence and majesty. (A.2.36) Now Tathagatas sometimes ask knowing, and knowing sometimes do not ask, they ask knowing the right time to ask, and they ask knowing the right time when to ask. Tathagatas ask about what belongs to the goal, not about what does not belong to the goal; the Tathagatas break the bridge and connection to what does not belong to the goal. The Enlightened ones, the Lords, question the monks concerning two matters, either: Shall we teach dhamma? or Shall we declare the course of training for the disciples? (V.1.12) Friend, I assert and proclaim such a teaching that does not quarrel with anyone in the worldsuch a teaching that perceptions no more underlie that brahmin who abides detached from sensual pleasures, without perplexity, shorn of anxiety, free from craving for any kind of being. (M.201) Monks, on the appearance of a Tathagata four wonderful, marvelous things are manifested. What four? Monks, people take pleasure in the habitual delight in the sensual pleasures, are excited thereby. But when Dhamma contrary to such is taught by a Tathagata, people are ready to hear it, they listen, they apply their minds to it Monks, people take pleasure in pride, delight in pride, and are excited by pride. But when Dhamma to the contrary for controlling pride is taught by a Tathagata, people are ready to hear it, they lend an ear, they apply their minds to it. Monks, people take pleasure in excitement, delight in it, and are excited by it. But when a Tathagata teaches Dhamma that allays excitement, people are ready to hear it Monks, people are ignorant, are blinded, overcast by ignorance. But when Dhamma controlling ignorance is taught by a Tathagata, they are ready to hear it, they lend an ear, they apply their minds to it. (A.2.135) Monks, suppose a man in the course of a journey saw a great expanse of water, whose near shore was dangerous and fearful and whose further shore was safe and free from fear, but there was no ferryboat or bridge going to the far shore. Then he thought there is this great expanse of watersuppose I collect grass, twigs, branches, and leaves and bind them together making a raft then when he had got across and had arrived at the far shore, he might think thus: This raft has been very helpful to me, since supported by it and making an effort with my hands and feet, I got safely across to the far shore. Suppose I were to hoist it on my head or load it on my shoulder, and then go wherever I want. Now monks, what do you think? By doing so would that man be doing what should be done with that raft? No venerable sir. Monks, when you know the Dhamma to be similar to a raft, you should abandon even good states, how much more so bad states. (M.229)

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Morality, concentration, wisdom and final release, these glorious things Gotama came to know. The Dhamma he discerned he taught his monks, he whose vision ended woeThen the Lord while staying at Benares, delivered a comprehensive discourse: this is morality, this is concentration, this is wisdom. (M.254) What is the world that the Buddha talked of? I declare that there is no other making an end of suffering without reaching the worlds end. In this very body, a fathom long, along with its perceptions and thoughts, I proclaim the world to be, the origin of the world, the making of the worlds end and the Way. (A.2.57) He gave a progressive talk, that is, a talk on generosity, on virtue, on heavens; he made known the danger, degradation and corruption of sense desires and the benefits in renouncing them. Then, the Lord, comprehending the minds of everyone in that gathering with his own mind, considered: Who here is capable of understanding Dhamma? Then the Lord saw Suppabuddha the leper sitting amongst that group of people and seeing him he thought: This one here is capable of understanding the Dhamma. For the sake of Suppabuddha the leper he then gave a progressive talkwhen the Lord knew the mind of Suppabuddha was readyhe made known the Dhamma special to the Buddhas: Dukkha, its origin, its cessation, the Way its cessation (Udana 70) Now I may teach Dhamma in brief and again I may teach Dhamma in detail and I may teach in both brief and detail. The difficulty is finding someone to understand. (A.1.116) Monks, these two misrepresent the Tathagata. What two? The wicked one who is full of malice and the believer by his wrong view he who proclaims as utterances of the Tathagata what he never said or uttered, and he who denies what was said or uttered by the Tathagata he who proclaims as already explained a discourse which needs explanation and he who proclaims as needing explanation a discourse already explained (A.I.54) But, Nigrodha, I tell you this: Let an intelligent man come to me who is sincere, honest and straightforward, and I will instruct him, I will teach him Dhamma. If he practices what he is taught, then within seven years he will attain in this life to that unequaled holy life and goal, for the sake of which young men of good family go forth from the household life into homelessness, by his own knowledge and realization, and he will abide therein Nigrodha, you may think: The ascetic Gotama says this in order to get disciples. But you should not regard it like that. Let him who is your teacher remain your teacher. Or you may think: He wants us to abandon our rules. But you should not regard it like that. Let your rules remain as they are. Or you may think: He wants us to abandon our way of life. But you should not regard it like that. Let your way of life remain as it was. Or you may think: He wants us to establish us in the doing of things that according

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to our teaching is wrong, and are so considered among us. But you should not regard it like that. Let those things you consider wrong continue to be so considered. Or you may think: He wants to draw us away from things that according to our teachings are good, and are so considered among us. But you should not regard it like that. Let whatever you consider right continue to be so considered. Nigrodha, I do not speak for any of these reasons. There are, Nigrodha, unwholesome things that have not been abandoned, tainted, conductive to rebirth, fearful, productive of painful results in the future, associated with birth, decay and death. It is for the abandonment of these things that I teach Dhamma (D.393) Whatever things, Ananda, conduce to realizing the truth of this or that statement of doctrine, confidently do I claim, after thorough comprehension of it, to teach Dhamma about them is in such a way that, if intelligent, a man shall know of the real, it is real, of the unreal, it is not real; of the low, it is low, of the superior, it is superior; of that which has something beyond it, that it has something beyond it; of that which is unsurpassed, that it is unsurpassed. For there is the possibility of his knowing or seeing or realizing that which can be known, seen or realized. This, Ananda, is knowledge unsurpassable, the knowledge of this or that thing as it really is. Than this knowledge, Ananda, there is no other knowledge surpassing it or more excellent, this I declare. (A.5.26) So this holy life, brahmin, does not have gain, honor, and renown for its benefit, or attainment of virtue for its benefit, or attainment of concentration for its benefit, or knowledge and vision for its benefit. But it is this unshakable deliverance of mind that is the goal of this holy life, its heartwood and its end. (M.297) Cunda, I do not teach you Dhamma for restraining the corruptions that arise in the present life alone. I do not teach Dhamma merely for their destruction in the future lives, but for the restraining both in this life and in future lives as well. (D.433) Venerable sir, doesnt the Blessed One dwell compassionate towards al living beings? Yes, headman, the Tathagata dwells compassionate towards all living beings. Then why is it, venerable sir, that the Blessed One teaches the Dhamma thoroughly to some yet not so thoroughly to others? Well then, headman, I will question you about this. Answer as you see fit. What do you think headman? Suppose a farmer here had three fields, one excellent, one of middling quality, and one inferior -- rough, salty, with bad ground. What do you think headman? If that farmer wishes to sow seed, where do you think he would sow first: in the excellent field, in the field of middling quality, or in the field that was inferior, the one that was rough, salty, with bad ground? If, venerable sir, that farmer wishes to sow seed, he would sow it in the excellent field. Having sown seed there, he would next sow seed in the field of middling quality. Having sown seed there, he might or might not sow seed in the field that was inferior

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Headman, just like the field that is excellent are the bhikkhus and bhikkhunis to meThen, headman, just like the field of middling quality are the male and female lay followers Then, headman, just like that field that is inferiorare the ascetics, brahmins, and wanderers of other sects to me (S.2.1338) Monks, there are these four seasons which, if rightly developed, rightly revolved, gradually bring about the destruction of the taints. What Four? Hearing Dhamma in due season, discussion of Dhamma in due season, tranquillity in due season, wisdom in due season. These are the four. (A.2.143) Monks, I proclaim Dhamma with full comprehension, not without full comprehension. I proclaim Dhamma with causal connections, not without causal connections. I proclaim Dhamma with wonders, not without wonders. Since I do there is good reason why I should admonish, there is good reason why I should instruct. (A.1.254) Bhikkhus, both formerly and now what I teach is dukkha and the cessation of dukkha. (M.234) So, bhikkhus, the safe and good path that leads to happiness has been reopened by me. The wrong path has been closed off, the decoy removed, the dummy destroyed. What should be done for his disciples out of compassion by a teacher who seeks their welfare and has compassion for them, that I have done for you, bhikkhus. There are these roots of trees, these empty huts. Meditate, bhikkhus do not delay or else you will regret it later. This is our instruction to you. (M.210) For I, brahmin, teach the non-doing of offenses of body, speech and mind. I teach the non-doing of manifold evil and wrong states I speak of the annihilation of greed, of hatred and of delusion. I speak of the annihilation of manifold evil and wrong states I teach the Dhamma for the restraint of greed, of hatred, and of delusion. I teach the Dhamma for the restraint of manifold evil and wrong states (V.1.6) Foolish man, have I not uttered Dhamma in many ways for the stilling of passionfor the sake of being devoid of fettersfor the sake of being without graspingfor the subduing of conceitfor the restraint of thirstfor the elimination of attachmentsfor the cutting through of the round of becomingsfor the destruction of craving (V.1.195) Monks, if anyone should speak in disparagement of me, of the Dhamma or the Sangha, you should not be angry, resentful or upset on that account. If you were to be angry or displeased at such disparagement, that would only be a hindrance to you. For if others disparage me, the Dhamma or the Sangha, and you are angry or displeased, can you recognize whether what they say is right or not? 'No Lord.' If others disparage me, the Dhamma or the Sangha, then you must explain what is incorrect as being incorrect, saying: That is incorrect, that is false, that is not our way, that is not found among us. (TD 81 D.I.3)

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Monks, those monks who point out what is not Dhamma as Dhamma, -- such conduct of theirs is to the loss of many folk, to the misery of many folk, to the loss, injury, the misery of devas and humans. Moreover, such beget great demerit and cause the disappearance of this true Dhamma. (A.1.13) And how, monks, does there come to be neither extolling nor disparaging but teaching Dhamma only? When one does not say All those in pursuit of enjoyment have entered upon the wrong way, but says instead, The pursuit of enjoyment is beset by sufferingand it is the wrong way. When one does not say, All those who have disengaged from the pursuit of enjoymenthave entered upon the right way, but says instead, Disengagement from the pursuit of enjoyment is a state without sufferingand it is the right way. (M.1083) At the end of the Buddhas life, when the Buddha had reached the age of eighty Ananda asked him what instructions he had before his passing away. The Buddha replied: What, Ananda, does the order expect of me? I have taught the dhamma making no distinction between exoteric and esoteric doctrine. In respect of the truth the Tathagata has no closed fist of a teacher. It may occur to anyone: it is I who will lead the order of monks, The Tathagata, Ananda, thinks not that it is he who should lead the order of monks or that the order is dependent upon him. Why then should he leave instructions in any matter concerning the order? I, too, Ananda, am now decrepit, aged, old, advanced in years, and I have reached my end. Just as a worn out cart is made to move only with the aid of thongs and bindings, even so the body of the Tathagata is moved with the aid of strapping up. Whenever, Ananda, the Tathagata lives dwelling in a state of nonperception and mental one-pointedness, by the cessation of certain feelings and unaware of objects then only is the body of the Tathagata at ease. Therefore, Ananda, be islands unto yourselves. Be a refuge unto yourselves. Seek no other refuge. Live with the Dhamma as your island, the Dhamma as your refuge. Do not take an external refuge.(D.245) Again a monk may say thus: In such a monastery dwell many elders and monks of great learning, versed in the teachings, proficient in the Dhamma and discipline. From the mouth of those elders have I heard, have I received thus: this is the dhamma, this is the Vinaya, this is the teaching of the Master. His words should neither be accepted nor rejected. Without either accepting or rejecting such words, study thoroughly every word and syllable and then put them beside the Suttas and compare them with the Vinaya rules. If, when so compared, they do not harmonize with the suttas and do not agree with the Vinaya rules, then you may come to the conclusion: Certainly this is not the word of the Master, this has been wrongly understood by the monks. (D.255) What do you think about me, monks? That the recluse Gotama teaches the Dhamma for the sake of robes? Or that the recluse Gotama teaches Dhamma for the sake of alms-food? Or that the recluse Gotama teaches Dhamma for the sake of a restingplace? Or that the recluse Gotama teaches Dhamma for the sake of some better state of

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being? We do not think that about the Blessed OneVenerable Sir, we think thus about the Blessed One: The Blessed One is compassionate and seeks our welfare; he teaches Dhamma out of compassion. (M.847) When the Dhamma has thus been shown by me in different presentations, it may be expected of those who will not concede, allow and accept what is well stated and well spoken by others that they will take to quarreling, brawling and disputing stabbing each other with verbal daggers. But it may be expected of those who concede, allow and accept what is well stated and well spoken by others that they will live in concord And the Lord said to Ananda: Ananda, it may be that you think: The teachers instruction has ceased, now we have no teacher. It should not be seen like this, Ananda, for what I have taught and explained to you as Dhamma and discipline will, at my passing, be your teacher. (D.269) And the Lord said: Enough, Ananda, do not weep and wail! Have I not already told you that all things that are pleasant and delightful are changeable, subject to separation and becoming other? So how could it be, Ananda, -- since whatever is born, become compounded is subject to decay how could it be that it should not pass away? (D.265) As the Buddha lay dying between two Sal trees, many came offering flowers to him. He spoke to Ananda: It is not thus that the Tathagata is respected, reverenced, venerated, honored and revered. Whatever monk, layman or laywoman lives in accordance with the Dhamma, conducts themselves dutifully, and acts righteously, it is they who respect, reverence, venerate, honor, and revere the Tathagata with the highest homage. My age was twenty-nine when I went forth as a seeker after what was good. Now one and fifty years are gone since I was ordained. Outside of this Dhamma here I see not a single ascetic who acts even partly in accordance with this realizable doctrine. Sariputta, there are certain recluses and brahmins whose doctrine and view is this: As long as this good mans still young, a black-haired young man endowed with the blessing of youth, in the prime of life, so long is he perfect in his lucid wisdom. But when this good man is oldthen the lucidity of his wisdom is lost. But it should not be regarded so. I am now old, aged, burdened with years, advanced in life, and come to the last stage: my years have turned eighty. Now suppose that I had four disciples with a hundred years life span, perfect in mindfulness, retentiveness, memory, and lucidity of wisdom. Just as a skilled archer, trained, practiced, and tested, could easily shoot an arrow across the shadow of a palm tree, suppose that they were even to that extent perfect in mindfulness, retentiveness, memory, and lucidity of wisdom, suppose that they continuously asked me about the four foundations of mindfulness and that I answered them when asked and that they remembered each answer of mine and never asked a subsidiary question or paused except to eat, drink, consume food, taste, urinate, defecate, and rest in order to remove sleepiness and tiredness. Still the Tathagatas exposition of

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the Dhamma, his explanations of the factors of Dhamma, and his replies to questions would not yet come to an end, but meanwhile those four disciples of mine with their hundred years life span would have died at the end of those hundred years. Sariputta, even if you have to carry me about on a bed, still there will be no change in the lucidity of the Tathagatas wisdom. (M.177) The Buddhas last words: If, monks, there be any doubt as to the Buddha, Dhamma or Sangha, the path or the method, question me, do not be sorry later thinking: we were face to face with the Master, yet were not able to question the Exalted One. For a second and a third time the Buddha asked the same question, then he said: Perhaps it may be out of respect for the Teacher that you do not question me. Let a friend whisper the question to another for you. Still they were all silent. Listen, monks, I say to you, subject to change are all compounded things. Strive on with diligence. (D.270)

Summary: It need only be mentioned here in brief that the Dhamma was to be the
teacher after the Buddhas final passing. The Dhamma had then, and has now, nothing secret in it, neither initiations nor special, secret instructions and was given completely with neither too much nor too little.

Hearing Dhamma and the arising of conviction (The benefits of Conviction, faith)
Conviction or faith (Saddha) is the doorway to the practice of Dhamma and is emphasized as an important factor in the beginning of practice. Listening to Dhamma and remembering it is of great importance to conviction and eventually, with further training, it leads to wisdom. A householder or householders son or one born in some other clan hears that Dhamma. On hearing the Dhamma he acquires faith in the Tathagata. (M.272) This Dhamma is for one who wants little, not for one who wants much. This Dhamma is for the contented, not for the discontented. This Dhamma is for the secluded, not for one who is fond of society. This Dhamma is or the energetic, not for the lazy. This Dhamma is for the mindful, not for the confused. This Dhamma is for one who is composed, not for one who is flustered. This Dhamma is for one who is wise, not for one who is deluded. This Dhamma is for one who is precise and the one who delights in exactness, not for the diffused or the one who delights in diffuseness. (TD 62) When, bhikkhus, a noble disciple listens to the Dhamma with eager ears, attending to it as a matter of vital concern, directing his whole mind to it, on that occasion the five hindrances are not present in him; on that occasion the seven factors of enlightenment go to fulfillment by development. (S.2.1592)

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Magnificent Master Gotama! Magnificent Master Gotama! Master Gotama has made the Dhamma clear in many ways, as though he were turning upright what had been overthrown, revealing what was hidden, showing the way to one who was lost, or holding up a lamp in the dark for those with eyesight to see forms. (M.107) Monks, there are these five advantages for a believing clansman. What five? Monks, the good and wise in this world out of compassion towards the believer, never thus to the unbeliever; when visiting, they first approach the believer when receiving they first accept alms from the believer when teaching Dhamma they first teach the believer the believer, on the breaking up of the body after death, arises in the happy heaven-worlds. (A.3.34) And, Pokkharasati, having seen, attained, experienced, and penetrated the Dhamma, having passed beyond doubt, transcended uncertainty, having gained perfect confidence in the Teachers doctrine without relying on others And while he has been speakingthe pure spotless Dhamma eye arose, and he knew..." (The benefits of listening with the whole heart.) How many conditions are there for the arising of Right view? There are these twothe voice of another and wise attention. This is the way, student, that leads to wisdom, namely, one visits a recluse and asks questions. It is enough to cause you bewilderment, Vaccha, enough to cause you confusion, for Dhamma is profound, hard to see and understandunattainable by mere reasoning. (M 593) (Learning the Dhamma by heart is a step in the right direction but does not constitute insight.) Then, Dhammadinna, thus must you train yourselves. As to the discourses uttered by the Tathagata, deep in meaning, transcendental and concerned with the void, from time to time we will spend our days learning them. (S.5.348) When the Lord knew that the mind was ready, malleable, free from hindrances, elated and purified, he then made known the Dhamma special to the Buddhas (U 70) Monks, to the faithless, talk on faith is suffering. To the virtueless, talk on virtue is suffering. To the unlearned, talk on learning is suffering. To the selfish, talk on generosity is suffering. To the stupid, talk on wisdom is sufferingthey are roused, angered, upset, made obstinate, show temper, ill will, sulkiness and why? They perceive no faithvirtuelearninggenerositywisdom in themselves. (A.3.135) Venerable sir, for one who has faith in regard to wholesome states, a sense of shame, fear of wrong doing, energy, and wisdom, whether day or night only growth is to be expected in regard to wholesome states, not decline. (S.I.669)

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Bhikkhus, the Dhamma well proclaimed by me thus, is clear, open, evident, and free of patchwork. I have confidence in Master Gotama thus: Master Gotama is capable of teaching me the Dhamma in such a way that I might rise up from this seat cured of my blindness. Then, Magandiya, associate with true men. When you associate with true men, you will hear the true Dhamma. When you hear the true Dhamma, you will practice in accordance with the true Dhamma. When you practice in accordance with the true Dhamma, you will know and see for yourself thus: These are diseases, tumors, and darts; but here these diseases, tumors and darts cease without remainder. (M.616) Monks, anyones faith whose faith has been planted, rooted, and established in the Tathagata through reason, and doctrine, his faith is supported by reason, rooted in wisdom, firm Herein, monks, a monk practices the faculty of faith, which is founded on singleness of heart, founded on dispassion, on cessation, which leads to giving up. Whoever has faith and wisdom, these two states forever yoked together lead him on. He who has faith and confidence in the Dhamma is called: Walker in faith one who enters on assurance of perfection, one who enters on a state of the worthy, one who has escaped the state of the many folk, one incapable of doing a deed by which he would be reborn in the womb of an animal or in a hell or in the realm of ghost, one incapable of dying without realizing the fruit of stream winner. (S.2.26) So I came once to the Blessed One to listen to Dhamma. And the Blessed Lord taught me Dhamma most excellent and perfectly, contrasting the dark with the light. And as he did so, I gained insight into the Dhamma, and from among the various things I established one in particular, which was serene confidence in the Teacher, that the Blessed Lord is a fully-enlightened Buddha, that the Dhamma is well taught by the Blessed Lord, and that the order of monks is well-trainedalso, lord, the Blessed Lords way of teaching Dhamma in regard to the wholesome factors is unsurpassed in regard to the elucidation of the sense-spheresin regard to the modes of birth in four ways in regard to the telling of thoughts in regard to the attainment of vision in regard to the designation of individuals in regard to the modes of progress in regard to proper conduct and speech involving lyingin regard to a persons proper ethical conductin regard to modes of receptivity to instruction in regard to the knowledge of the liberation of othersin regard to the doctrine of eternalismin regard to past livesin regard to knowledge of the death and rebirth of beingsin regard to the supernormal powers (D .417-425) Herein, monks, in whatsoever company the monks listen not to those discourses made by poets, tricked out with beautiful sounding phrases, discourses external to

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Dhamma uttered by their followers, -- but to those uttered by the Tathagata and having mastered that teaching question each other about it, open up discussion thus: What is this? What is the meaning of this? when such open up the unrevealed, explain the unexplained and dispel doubts on various doubtful points of doctrine, -- such a company is called trained in inquiry, not bluster. (A.1.69) And what is the cause of joy? Faith is the answer, I say that faith is causally associated with joy. And what is the cause of faith? Dukkha is the answer, I say that dukkha is causally associated with faith. (S.2.26) The nutriment of faith is listening to true Dhamma. Bhikkhus, is doubt abandoned in one who sees as it actually is with proper wisdom thus: This has come to be? Yes, venerable sir. Bhikkhus, is doubt abandoned in one who sees as it actually is with proper wisdom thus: Its origin occurs with what as nutriment? Yes, venerable sir. Bhikkhus, is doubt abandoned in one who sees as it actually is with proper wisdom thus: With the cessation of that nutriment, what has come to be is subject to cessation? Yes, venerable sir. (Dependent Origination formula) (M.352) Sir, certain recluses and brahmins come to Kesaputta. As to their own view, they proclaim and expound it in full: but as to the view of others, they abuse it, revile it, depreciate it and cripple it. Moreover, sir, other recluses and brahmins, on coming to Kesaputta, do likewise. When we listen to them, sir, we have doubt and wavering as to which of these worthies is speaking truth and which speaks falsehood. Yes, Kalamas, you may well doubt, you may well waver. In a doubtful matter wavering does arise. Come Kalamas, do not be led by report or by tradition or by hearsay or by scriptures claims, or knowledge and truth that are based on any type of reasoning or speculation or on the basis of the reliability of the person or by respect for your teacher. Rather, kalamas, when you know for yourselves: these things are unprofitable, blameworthy, censured by the intelligent, and conduce to loss and sorrow, then indeed you should reject them and when you know for yourselves that certain things are profitable. Blameless and conduce to profit and happiness, then indeed you should accept them and abide by them. (A.I.172) Bharadvaja, first you took your stand on faith, now you speak of oral tradition. There are five things, Bharadvaja, that may turn out in two different ways here and now. What five? Faith, approval, oral tradition, reasoned cognition, and reflective acceptance of a view. These five things may turn out in two different ways here and now. Now something may be fully accepted out of faith, yet may be empty, hollow, and false; but something else may not be fully accepted out of faith, yet it may be factual, true, and unmistaken. Again something may be fully approvedmay be well cogitatedmay be well reflected upon, yet it may be empty, hollow, and false; but something else may not

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be well reflected upon, yet it may be factual, true, and unmistaken. Under these conditions it is not proper for a wise man who preserves the truth to come to the definite conclusion: Only this is true, anything else is wrong. If a person has faith, Bharadvaja, he preserves truth when he says: My faith is this; but he does not yet come to the definite conclusion: Only this is true, anything else is wrong. In this way, Bharadvaja, there is the preservation of truth; in this way he preserves truth; in this way we describe the preservation of truth. But as yet there is no discovery of truth. If a person approves somethingif he receives an oral traditionif he reaches a conclusion based on reasoned cogitationif he gains a reflective acceptance of a view, he preserves truth when he says: My reflective acceptance of a view is thus; but he does not yet come to the definite conclusion: Only this is true, anything else is wrong. In this way too, Bharadvaja, there is the preservation of truth; in this way he preserves truth; in this way we describe the preservation of truth. But as yet there is no discovery of truth. Here, Bharadvaja, a bhikkhu may be living in dependence on some village or town. Then a householder or a householders son goes to him and investigates him in regard to three kinds of states: in regard to states based on greed, in regard to states based on hate, and in regard to states based on delusion: 'Are there in this venerable one any states based on greed such that, with his mind obsessed by those states, while not knowing he might say, I know, or while not seeing he might say, I see, or he might urge others to act in a way that would lead to their harm and suffering for a long time? as he investigates him he comes to know: There are no such states When he has investigated him and has seen that he is purified from states based on greed, he next investigates him in regard to states based on hate: Are there in this venerable one any states based on hate such that, with his mind obsessed by those stateshe might urge others to act in a way that would lead to their harm and suffering for a long time? When he has investigated him and has seen that he is purified from states based on hate, he next investigates him in regard to states based on delusion: Are there in this venerable one any states based on delusion such that, with his mind obsessed by those stateshe might urge others to act in a way that would lead to their harm and suffering for a long time? When he has investigated him and has seen that he is purified from states based on delusion, then he places faith in him; filled with faith he visits him and pays respect to him; having paid respect to him, he gives ear; when he gives ear, he hears the Dhamma; having heard Dhamma, he memorizes it and examines the meaning of the teachings he has memorized; when he examines their meaning, he gains a reflective acceptance of those teachings; when he has gained a reflective acceptance of those teachings, zeal springs up; when zeal springs up, he applies his will; having applied his will, he scrutinizes; having scrutinized, he strives; resolutely striving, he realizes with the body

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the ultimate truth and sees it by penetrating it with wisdom. In this way, Bharadvaja, there is the discovery of truth; in this way one discovers truth; in this way we describe the discovery of truth. But as yet there is no final arrival at truth. The final arrival at truth, Bharadvaja, lies in the repetition, development, and cultivation of those same things. In this way, Bharadvaja, there is the final arrival at truth; in this way one finally arrives at truth; in this way we describe the final arrival at truth. (M.780)

Summary: One of many epitaphs of the Buddha is the Completely Awakened OneTeacher of gods and mankind. From the Buddhist point of view the Buddha was the perfect teacher. He was indeed enlightened and without biases, unmoved by greed, hatred or delusion. This is an important thing to consider. He taught without hope of gain but out of compassion for the plight of all beings. The Dhamma was truly experienced by him, and not just theory. He did not quote a God, prophet or other source. The Dhamma came from no other place than his own enlightenment. He offered a way that was tailored to those who listened, and with a guarantee of achievement for those who followed. The achievements are to be experienced in the here and now and not in the future. Though the Dhamma is always true, it is not always seen or understood. The Dhamma is a message that is against the stream, against the nature of beings to see and accept and a view that is difficult to grasp, hard to see and cloaked in ignorance. The Buddha said he taught what is true and not otherwise it is the difficulty in finding those who understand it, that is the problem. The Buddha taught the seeing of things as they really are. This view and the truths he taught without holding back, straightforward and open, without secrets and given in full details. His teaching is laid out based on the threefold training of virtue, concentration and wisdom. His teaching is not concerned with those things that are not of the path, he taught the world, which is simply this body and mind. He offered his teaching with a guarantee that there would be personal achievement, seen and experienced by the practitioner. The goal is the total delivery of the mind from ignorance and the highest happiness to be experienced in the here and now. He established the dhamma in such detail and in such clearness that it still serves as the teacher long after his passing. The importance of understanding the Buddha as truly enlightened and perfected is central to Buddhists as it then removes the doubts that are a hindrance to the path. Doubts block conviction which paralyzes resolve to move foreword. The path starts with listening to Dhamma, if this is not done correctly then there is no further progress. The removal of doubts comes from practice as well as from the word of the Buddha, these two circle round each other. Practice removes doubts because the results are immediate and experienced, there is no need to wait until next life to have convictions confirmed. Dhamma is, in practice, not something to just intellectually analyze, argue and ponder over looking for mistakes without any action being taken. In any intellectual analysis, without practice, there is greed, hatred and delusion involved, we are, after all, a product of ignorance.
The quote from the Kalama Sutta (above) should be mentioned here for special consideration because it is misunderstood and misinterpreted so often by beginners in the study of Dhamma. Indeed if one were to follow the general misunderstanding of this sutta

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that is popularly quoted, one would likely never find Dhamma at all i.e. dont believe anything, go your own way. The Kalamas wished to know what criteria they should use to distinguish the true from the false. The Buddha then calls into question most (but not all) of the authority that religious leaders used to support their claims to the truth. His comments were aimed at the teachers of the day and specifically the traditionalists. Looking at this discourse in a shallow way it appears that the Buddha is saying reject all authority. He was, in fact, merely saying that one should know and see for oneself. The Buddha states further in the discourse that one who has greed, hatred, and delusion cannot know a thing. The Buddha was referring to teachers who themselves are not enlightened but teach a blind doctrine not based on experience. This is the blind leading the blind. This did not apply to an enlightened teacher who came by the truth through personal experience and knowledge. The end of the sutta has the Kalamas totally accepting the Dhamma of the Buddha and taking refuge in him. Now this would be odd if they had just agreed and taken on what he had but a moment before advised against doing. The meaning of the sutta is that unenlightened teachers are not reliable, the Buddha was enlightened and his Dhamma was irreproachable. One could, with utter safety and conviction, follow that Dhamma. Now being a Buddhist means taking refuge in the Buddha, Dhamma, and Sangha, it is all the more surprising to hear this sutta used inappropriately by Buddhists. It is like valuing the cool wrapping of a gift and throwing away the gift itself.

Going forth and renunciation

Possessing that faith, he considers thus, 'household life is crowded and dusty, life gone forth is wide open. It is not easy while living in a house to lead the holy life utterly perfect and pure as a polished shell. Suppose I shave off my hair and beard, put on the yellow robes and go forth from the home life to the homelessness. On a later occasion, abandoning a small or large fortune, abandoning a small or large circle of relatives, he shaves off his hair and beard, puts on the yellow robes, and goes forth from home to homelessness. (M.272) In just the same way, monks, at the time the noble disciple decides to go forth from home into the homeless life, the noble disciple is withered in leaf, like the celestial coral tree of the devas of the thirty. What time the noble disciple has his hair and beard shaved off and donned the yellow robe and gone forth from home into the homeless life is his fall of leaf, like the celestial coral tree(later to develop and bloom) (A.4.79) Bhikkhus, whatever clansmen in the past rightly went forth from the household life into homelessness, all did so in order to make the breakthrough to the Four Noble Truths as they really are. Whatever clansmen in the future will rightly go forth from the household life into homelessness, all will do so in order to make the breakthrough to the Four Noble Truths as they really are. Whatever clansmen at presently have rightly gone forth from the household life into homelessness, all have done so in order to make the breakthrough to the Four Noble Truths as they really are. (S.2.1839)

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We householders, reverend Ananda, are pleasure-seekers, fond of pleasure, addicted to pleasure, pleasure-mad and, being so, it seems a real frightening thing to us, this giving up of all; yet Ive heard, reverend sir, that in this Dhamma-discipline the heart of every young monk leaps up at this giving up, becomes calm, steadfast and inclined thereto, seeing it is the peace. And just there reverend sir, is the difference in this Dhamma-discipline between monk and the lay people, I mean in this giving up. It is truly so, Ananda, it is truly so! When I was but a Bodhisatta, Ananda, and not wholly awakened, before there was full awakening, I thought thus: Good is the giving up of all; good it is solitude but my mind did not leap at this, become calm, steadfast, nor inclined to this giving up though I saw It is peace. And I thought: Now what is the cause, the reason? Then I thought: the peril of pleasures is not seen by me, is not made much of by me; the advantage of this giving up is not won, is not enjoyed by me (A.4,293-294) Again, I have seen certain learned recluses who are clever, knowledgeable, about the doctrines of others, as sharp as hair splitting marksmenthey do not get so far as to even ask him (the Buddha) questions, so how can they come to refute his doctrine? In actual fact, they end up asking the recluse Gotama to allow them to ordain. Bhikkhus, there are these three searches. What three? The search for sensual pleasures, the search for existence, the search for the holy life. These are the three searches. The Noble Eightfold path is to be developed for direct knowledge of these three searches. (S.2.1559) Therefore, bhikkhus, you should train yourselves thus: We will use our gains without being tied to them, uninfatuated with them, not blindly absorbed in them, seeing the danger in them and understanding the escape. Thus should you train yourselves. (S.1.711) Monks, these three spheres of becoming must be given up; and there must be training in these three spheres. What three spheres must be given up? The sphere of sensual pleasures, the sphere of form, the sphere of the formless. These three spheres must be given up. And in what three spheres must there be training. In higher virtue, higher concentration and higher wisdom. (A.3.309) Bhikkhus, there are these two kinds of search: the noble search and the ignoble search. And what is the ignoble search? Here someone being himself subject to birth he seeks what is also subject to birth; being himself subject to ageing, he seeks what is also subject to ageing; being himself subject to sickness, seeks what is also subject to sickness; being himself subject to death, he seeks what is also subject to death; being himself subject to sorrow, he seeks what is also subject to sorrow; being himself subject to defilements he seeks what is also subject to defilement And what is the noble search? Here someone being himself subject to birth, having understood the danger in what is subject to birth, seeks the unborn supreme security from bondage, Nibbana; being subject to ageing to sickness death sorrow defilement, having understood the

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danger in what is subject to defilement, he seeks the undefiled supreme security from bondage, Nibbana. This is the noble search. (M.255) So too, brahmin, here some clansman goes forth out of faith from the home life to homelessness, considering: I am a victim of birth, ageing, and death, of sorrow, lamentation, pain, grief, and despair; I am a victim of suffering, a prey to suffering. Surely an ending of this whole mass of suffering can be known. So this holy life, Brahmin, does not have gain, honor, and renown for its benefit, or the attainment of virtue for its benefit, or the attainment of concentration for its benefit, or knowledge and vision for its benefit. But it is this unshakable deliverance of mind that is the goal of this holy life, its heartwood, and its end. (M.291-297) Bhikkhus, one might look on equanimously at ones blazing clothes or head, paying no attention to them, but so long as one has not made the breakthrough to the Four Noble Truths as they really are, in order to make the breakthrough one should arouse extraordinary desire, make an extraordinary effort, stir up zeal and enthusiasm, be unremitting, and exercise mindfulness and clear comprehension (S.2.1859) Monks, these ten conditions must be repeatedly contemplated by one who has gone forth. What ten? He must repeatedly contemplate the fact, I am now come to the state of being an outcaste. My very life is dependent on others. I must now behave myself differently. Does the self upbraid me for lack of virtue or not? In all things dear and delightful to me there is change and separation. I myself am the owner of my kamma. I am the heir to my kamma. I am born of my kamma. I am related to my kamma. I am supported by my kamma. Whatever deed I shall do, be it good or bad, of that I shall fall heir. The nights and days flit by me, what have I become? Do I take delight in my empty dwelling? Have I attained any superior state, any excellence of truly noble knowledge and insight? (A.5.62) When a brahmin came to complain about his own very busy life and his burden of always unfinished work the Buddha chided him: For me, brahmin, there certainly are not six days today since fourteen oxen have been lost to viewthere certainly are not grain crops gone bad, one leaf, two leaves, a stalk of sesamum. There certainly is not an empty barn, rats dancing rampantly around. There certainly are not seven months an unwashed sleeping couch covered with vermin. There certainly are not seven daughters, all widows with a child, maybe two. There certainly is not a tawny speckled one to wake the weary slumber with her foot.

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There certainly never come at dawn men chiding me with debts: Come pay, Come pay! Therefore, brahmin, a happy man am I. (S.1.215) Monks there are these four persons he who learns by taking hints, he who learns by full details, he who has to be led, he who has just the word at most (A.2.138) Householder, there are these eight things in the Noble Ones Discipline that lead to the cutting off of affairs. What are the eight? With the support of the non-killing of living beings, the killing of living beings is to be abandoned. With the support of taking only what is given, the taking of what is not given is to be abandoned. With the support of truthful speech, false speech is to be abandoned. With the support of unmalicious speech, malicious speech is to be abandoned. With the support of refraining from rapacious greed, rapacious greed is to be abandoned. With the support of refraining from spiteful scolding, spiteful scolding is to be abandoned. With the support of refraining from angry despair, angry despair is to be abandoned. With the support of non-arrogance, arrogance is to be abandoned. These are the eight things, stated in brief without being expounded in detail, that lead to the cutting off of affairs in the Noble Ones Discipline. Venerable sir, it would be good if, out of compassion, the Blessed One would expound to me in detail these eight things that lead to the cutting off of affairs in the Noble Ones Discipline, which have been stated in brief by the Blessed One without being expounded in detail. Then listen, householder, and attend closely to what I shall say. Yes, venerable sir, Potaliya the householder replied. The Blessed One said this: With the support of the non-killing of living beings, the killing of living beings is to be abandoned. So it was said. And with reference to what was this said? Here a noble disciple considers thus: I am practicing the way to the abandoning and cutting off of those fetters because of which I might kill living beings. If I were to kill living beings, I would blame myself for doing so; the wise, having investigated, would censure me for doing so; and on the dissolution of the body, after death, because of killing living beings an unhappy destination would be expected. But this killing of living beings is itself a fetter and a hindrance. And while taints, vexation, and fever might arise through the killing of living beings, there are not taints, vexation, and fevers in one who abstains from killing living beings. So it is with reference to this that it was said: With the support of the non-killing of living beings, the killing of living beings is to be abandoned. With the support of taking only what is givenof truthful speech of unmalicious speechof refraining from rapacious greed of refraining from spiteful scolding of refraining from angry despairWith the support of non-arrogance, arrogance is to be abandoned. So it was said. And with reference to what was this said? Here a noble disciple considers thus: I am practicing the way to the abandoning and cutting off of those fetters because of which I might be arrogant. If I were to be arrogant,

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I would blame myself for this; the wise, having investigated, would censure me for this; and on the dissolution of the body, after death, because of being arrogant an unhappy destination would be expected. But thus arrogance is itself a fetter and a hindrance. And while taints, vexation, and fever might arise through arrogance there are not taints, vexation, and fever for one who is not arrogant. So it is with reference to this that it was said: With the support of non-arrogance, arrogance is to be abandoned. (M.466)

Summary: Possessing faith (conviction) is an important message. Conviction is one of the five faculties and one of the five strengths. Conviction is one of the qualities of a stream winner, unwavering conviction in the Buddha, Dhamma and Sangha. It is only the Arahant that no longer needs conviction. Listening to Dhamma and the arising of faith is the beginning of the path. Listening to Dhamma is important but it does not necessarily mean that what is heard will be understood. Since there is greed, hatred, and delusion present there must be a certain amount of conviction before there can be any practice. The beginning of this conviction comes from the basic understanding of the Four Noble truths. This understanding leads one to the path and to know what is or is not the correct search for the cure to dukkha. This is part of right view. Right view must come first in order to correctly begin the way. The conviction in Dhamma means that one sees or has faith that the Dhamma of the Buddha is indeed the way to the ultimate goal of liberation from the cycle of birth and death, from the problem of dukkha. There are other teachings that may lead to happy states or heavenly realms but none lead to Nibbana. That conviction means that one puts the Dhamma before ones own personal inclinations, before what we personally like or dislike. These likes and dislikes are still rooted in ignorance because we are not enlightened. To pick and choose what one likes out of the Dhamma and ignore the remainder is to have no path. This is the first true renunciation, the renunciation of wrong view. This leads to the second renunciation that of indecision and the taking on of the training. The renunciation of the home life may or may not come later but the path has been found and started down. The Teacher
The selection and apprenticeship under a teacher, then and now, is of the utmost importance. For faith to arise and then continue to develop with wisdom is not possible using a book. A teacher is referred to as a good friend in the suttas. The Buddha said one should dwell with a friend who is ones equal or better; if not, live alone. The truths of the Buddha are not just in books, not just theory and arguments. But they are skills to be mastered and practiced in the heart. The benefits of association with the wise cannot be overemphasized. Even if for a lifetime The fool associates with a wise person, He knows nothing of Dhamma, As a ladle the taste of soup. Even if for a moment The perceptive person associates with a wise person, He knows the taste of Dhamma as the tongue the taste of soup. (Dh)

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There is the case where a monk dwells in dependence on the teacher, or another fellow in the holy life worthy of being a teacher, under whom he becomes firmly established in a strong sense of conscience and concern, love and respect... As he so lives, he periodically approaches his teacher to ask and inquire of him, How, venerable sir, does this happen? What is the meaning of this? to him the teacher reveals what is hidden, clarifies what is obscure, and dispels any doubt he may have in the various things that give him reason to doubt... When he has heard the Dhamma, he accomplishes twofold seclusion: seclusion of body and seclusion of mind (A.4.104) It is possible, Sunakkhatta, that some person here may be intent on worldly material things. When a person is intent on worldly material things, only talk concerning that interests him, and his thinking and pondering are in line with that, and he associates with that kind of person, and he finds satisfaction through him (M.862) Monks, here a monk dwells with a teacher, or some friend in the holy life whom he regards as a teacher, so that he is firmly established in conscienscousness, fear of blame, love and respect. This is the first condition, the first cause conductive to getting wisdom not yet acquired (A.4.104) A friend, O monks, should be followed when he posses seven factors. What seven? He gives what is difficult to give; he does what is difficult to do; he patiently endures what is difficult to endure; he reveals his own secrets; he keeps ones secrets; he does not abandon one in misfortune; he does not despise one because of ones loss. A friend should be followed when he possesses these seven factors. (A.4.18) Half the holy life, Lord, is to have a good friend. Say not so, Ananda, it is the whole of the holy life. Of a monk who is a friend, an associate, an intimate of what is good we may expect that he will develop the noble eightfold path. (S.2.1524) Monks, I know of no other single thing of such power to cause the arising of good states, if not already arisen and the waning of bad states, if they have already arisen, as a good friend. (A.1.10) Then, Magandiya, associate with true men. When you associate with true men, you will hear Dhamma, when you hear Dhamma you will practice in accordance with true Dhamma, you will know and see for yourself thus: These (the kilesas) are diseases, tumors, darts: but here (in this Dhamma) these diseases, tumors, darts cease without remainder. (M.616) Cunda, that one who is himself sinking in the mud should pull out another who is sinking in the mud is impossiblethat one who is untamed, undisciplined, unextinguished should tame, discipline and extinguish another is impossible. (M.130) Moggallana, there are these five kinds of teachers found in the world. What five? Take the case of some teacher, whose ways are impure but thinks, I am pure. But his

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disciples know: "This teacher is impure but thinks otherwiseif we tell the householders, he will not like it; and how can we do what he doesnt like? And he is honored by gifts. What the self shall do, even by that shall the self be known. Take the casemode of livelihood is impureDhamma teaching is impure exposition is impure knowledge and insight are impure. (the disciples know) The disciples protect such a teacherand such a teacher expects protection. (A.3.96) One should know what it is to extol and what it is to disparage, and knowing both, one should neither extol nor disparage but should just teach Dhamma.(M.1081) Monks, suppose a monk has doubts and is perplexed about the Teacher, is not certain nor sure of him: Monks, whoever thus doubtshis heart does not incline to striving, devotion, perseverance, and exertion. When the heart does not so incline, it is the first form of mental barrenness. (A.3.182) Therefore, Ananda, behave towards me with friendliness, not with hostility. That will lead to your welfare and happiness for a long time. And how do disciples behave towards the teacher with hostility, not with friendliness? Here, Ananda, compassionate and seeking their welfare, the teacher teaches the Dhamma to the disciples out of compassion: This is for your welfare, this is for your happiness. His disciples do not want to hear or give ear or exert their minds to understand; they err and turn aside from the teachers dispensation. Thus do disciples behave towards the teacher with hostility, not with friendliness. (M.977) What do you think, Ananda? What good does a disciple see that he should seek a teachers company even if he is told to go away? Such talk as deals with effacement, as favors the minds release and leads to complete disenchantment, dispassion, cessation, peace, direct knowledge, enlightenment and Nibbana. That is, talk on wanting little, contentment, seclusion, wisdom, deliverance, knowledge and wisdom of deliverance. For the sake of such talk a disciple should seek a teachers company even if told to go away. (M.975) Now, monks, the words of that monk are neither to be welcomed or scorned, but without welcoming or scorning themare closely scrutinized, laid beside the suttas and Vinaya, if they agree with the Sutta and Vinaya, then to this conclusion can you come: surely this is the word of the Buddha, and was rightly grasped by that elder monk. (A.2.177) Here, monks, a monk lives in dependence upon a certain person. While he is living there his unestablished mindfulness does not become established; his unconcentrated mind does not become concentrated; his undestroyed taints do not come to destruction. He does not attain That monk should depart from that person without taking leave, he should not continue following him. Monks, it is living with them that a persons integrity is to be understood, and that too, after a long time, not casually. (A.2.196)

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Indeed, Ananda, it is not easy teaching Dhamma to others. In teaching Dhamma to others make five bases within you, then teach others Dhamma. What five? Teach others Dhamma thinking: I will talk on the gradual training I will talk with the Way in mind I will talk out of kindness I will talk not as a means of gain I will talk not to my own harm or to others. (A.3.136) One who wishes to exhort another, let him make five things stand within him. What five? I will speak timely, not untimely. I will speak about the matter, not another matter. I will speak with gentleness, not harshly. I will speak about the goal, not about what is not the goal I will be moved by loving kindness. (A.3.145) Go forth, monks, for the good of the many, for the happiness of the many, out of compassion for the world, for the good, benefit, and happiness of the gods and men. Let not two go by one way: Teach, monks, the Dhamma, excellent in the beginning, excellent in the middle, excellent in the end, both in the spirit and in the letterThere are beings with little dust in their eyes, who, not hearing the Dhamma, will fall away. There will be those who understand Dhamma. (V.4.28) Monks, those monks who point out what is not Dhamma as Dhamma, such conduct of theirs is to the loss of the many folk, to the misery of the many folk, to the loss, the injury, the misery of devas and mankind. Those monks who point to Dhamma as not Dhamma not discipline as discipline point out things not uttered and proclaimed by the Tathagata as having been uttered and proclaimed by himwho point out what was uttered and proclaimed by him as not having been so uttered and proclaimed something not practiced by the Tathagata as having been practiced by him and the reverse what was not ordained by the Tathagata as having been ordained by him and the reverse such monks conduct is to the loss of the many folk, to the misery of the Yet if the person to be trained does not submit to the training by mildness, by harshness, or by both together, then the Tathagata thinks it not worth while to admonish that person, nor do his wise followers in the holly life this, Kesi, is the destruction for a person in the discipline of the noble (A.2.117) Thus, monks, not following a teacher leads to not listening to Dhamma, not listening to Dhamma leads to lack of faith, lack of faith leads to lack of investigation, lack of investigation leads to lack of mindfulness and clear comprehension, lack of mindfulness and clear comprehension leads to non restraint, non-restraint leads to the three wrong ways of practice, the three wrong ways of practice lead to the five hindrances, the five hindrances lead to ignorance, and such is its fulfillment. Regard him as one who points out treasure, The wise one who, seeing your faults, rebukes you. Stay with this sort of sage For the one who stays with a sage of this sort Things get better not worse.

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Furthermore, bhikkhus compassionate and seeking their welfare, the Teacher teaches the Dhamma to the disciples out of compassion: This is for your welfare; this is for your happiness. Some of his disciples will not hear or give ear or exert their minds to understand; they err and turn aside from the Teachers Dispensation. Some of his disciples will hear and give ear and exert their minds to understand; they do not err and turn aside from the Teachers Dispensation. With that the Tathagata is not satisfied and feels no satisfaction, and he is not dissatisfied and feels no dissatisfaction; remaining free from both satisfaction and dissatisfaction; remaining free from both satisfaction and dissatisfaction, he dwells in equanimity, mindful, and fully aware. (M.1071) Bhikkhus, for a faithful disciple who is intent on fathoming the teachers dispensation, it is proper that he conduct himself thus: The Blessed One is the Teacher, I am a disciple; the Blessed One knows, I do not know. For a faithful disciple who is intent on fathoming the Teachers dispensation, the Teachers dispensation is nourishing and refreshing. For a faithful disciple who is intent on fathoming the Teachers dispensation, it is proper that he conduct himself thus: Willingly, let only my skin, sinews, and bones remain, and let the flesh and blood dry up on my body, but my energy shall not be relaxed so long as I have not attained what can be attained by manly strength, manly energy, and manly persistence. For a faithful disciple who is intent on fathoming the Teachers dispensation, one of two fruits may be expected: either final knowledge here and now or, if there is a trace of clinging left, non-return. (M.583) That is so, Ananda, that is so! When one person, owing to another, has gone for refuge to the Buddha, the Dhamma, and the Sangha, I say that it is not easy for the former to repay the latter by paying homage to him, rising up for him, according him reverential salutation and polite services, and by providing robes, almsfood, resting places and medicinal requisites When one person, owing to another, has come to abstain from killing living beings, from taking what is not given, from misconduct in sensual pleasures, from false speech, and from wine, liquor, and intoxicants, which are the basis of negligencehas come to possess perfect confidence in the Buddha, Dhamma, and Sangha, and to possess the virtues loved by the noble oneshas become free from doubt about suffering, about the origin of suffering, about the cessation of suffering, and about the way to the cessation of suffering, I say it is not easy for the former to repay the latter by paying homage to himand medicinal requisites. (M.1103) Lohicca, these three kinds of teachers in the world are blameworthy, and if anyone blames such teachers, his blame is proper, true, in accordance with reality and faultless. Which three? Here, Lohicca, is a teacher who has gone forth from the household life into homelessness, but who has not gained the goal of asceticism. And without having gained this goal, he teachers his disciples a doctrine (any doctrine), saying: This is for your good, this is for your happiness. But his pupils dont wish to hear; they dont listen, they dont arouse the thought of enlightenment, and the teachers instructions are flouted. He should be blamed, saying: This venerable one has gone forth, his instructions are flouted. It is just as if a man were to persist in making advances to a woman who rejected him, and to embrace her though she turned away.

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This I declare to be an evil doctrine based on attachment, for what can one man do for another? This is the first teacher who is blameworthy Again, there is a teacher who has gone forthbut who has not gained the goal of asceticism. Without having gained this goal, he teaches his disciples a doctrine, saying: This is for your good His disciples wish to hear, they listen, they rouse the thought of enlightenment, and the teachers instructions are not flouted. He should be blamed, saying: This venerable one has gone forth, It is as if, leaving his own field, he should think anothers field in need of weeding. I declare this to be an evil doctrine rooted in attachment This is the second teacher who is blameworthy Again, there is a teacher who has gone forthand who has gained the goal of asceticism. Having gone forth, he teaches But his pupils dont wish to hear him, his instructions are flouted. He too should be blamedJust as if, having cut through an old fetter, one were to make a new one, I declare that this is an evil doctrine rooted in attachment, for what can one man do for another? This is the third teacher who is blameworthy And these are the three kinds of teacher that I spoke of as blameworthy. (D.183) Since this is so, Ananda, a teachers undoing may come about, a pupils undoing may come about, and the undoing of one who lives the holy life may come about. And how does a teachers undoing come about? Here some teacher resorts to a secluded resting place: the forest, the root of a tree, a mountain, a ravine, a hillside cave, a charnel ground, a jungle thicket, an open space, a heap of straw. While he lives thus withdrawn, brahmins and householders from town and country visit him, and as a result he goes astray, becomes filled with desire, succumbs to craving, and reverts to luxury. This teacher is said to be undone by the teachers undoing. He is struck down by evil unwholesome states that defile, bring renewal of being, give trouble, ripen in suffering, and lead to future birth, ageing, and death. This is how the teachers undoing comes about. And how does a pupils undoing come about? A pupil of that teacher, emulating the teachers seclusion, resorts to a secluded resting-place: the foresta heap of straw. While he lives thus withdrawn, brahmins(as above) (M.976) Here, one who has faith (in a teacher) visits him; when he visits him, he pays respect to him; when he pays respect to him, he gives ear; one who gives ear hears the Dhamma; having heard the Dhamma, he memorizes it; he examines the meaning of the teachings he has memorized; when he examines their meaning, he gains a reflective acceptance of those teachings; when he has gained a reflective acceptance of those teachings, zeal springs up in him; when zeal has sprung up, he applies his will; having applied his will, he scrutinizes; having scrutinized, he strives; resolutely striving, he realizes with the body the ultimate truth and sees it by penetrating it with wisdom. (M. 582)

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Summary: Although someone who is a stream winner finds it easy to recognize good friends with which to associate, those who have not attained to this level might not have that ability. This is the reason for the importance of a teacher. The need to associate with a good friend is necessary because we all have greed, hatred, and delusion mixed with the desire to follow the correct path. The person who is a learner yet believes that they do not need a teacher, is one who is not teachable. The advice and the guidance of others is therefore important, especially in the beginning. There are many books on Buddhism and yet the misunderstandings about the teaching and practice have grown rather than lessened. This is because people tend to believe what they read in a book, especially if it by an expert. What cannot be forgotten is that the experts are unlikely to be enlightened, and certainly do not claim to be so. Books are not a substitute for learning under a qualified teacher, it is a living practice not a mental exercise. Though books are not a substitute teachers are rare. The importance in books is in reading what the Buddha himself taught, in his words, and not what others may interpret, think or surmise he taught. The verbal teaching and practices passed down from teacher to teacher is not something that is presented in the books. The last quote above gives a picture of the importance of a teacher and the importance in guidance and a careful beginning.

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Chapter III Four Noble Truths

Although in the gradual training this paragraph belongs after the attainment of concentration they are introduced here so that the basic framework comes into some focus. The four noble truths are what the Buddha discovered and taught by way of virtue, concentration and wisdom. It is necessary to have at least and introduction to these truths before proceeding with the details expressed in the following chapters otherwise someone new to Buddhism would become confused. When his concentrated mind is this purified, bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, he directs it to knowledge of the destruction of the taints. He understands as it actually is: This is sufferingThis is the origin of suffering This is the cessation of suffering This is the way leading to the cessation of suffering These are the taints This is the origin of the taints This is the cessation of the taints This is the way leading to the cessation of the taints. (M.276) 1. 2. 3. 4. Dukkha Samudaya Nirodha Magga Unsatisfactoriness, stress, suffering, pain. Cause Cessation Way

Friends, just as the footprint of any living being that walks can be placed within an elephants footprint, and so the elephants footprint is declared the chief of them because of its great size; so too, all wholesome states can be included in the Four Noble Truths. (M.278) Of these four noble truths, the noble truth of dukkha must be penetrated by full knowledge of dukkha; the noble truth of the origin of dukkha must be penetrated by abandoning craving; the noble truth of the cessation of dukkha must be penetrated by realizing cessation of craving; the noble truth of the way leading to the cessation of dukkha must be penetrated by maintaining the noble eightfold path. These noble truths are real, not unreal, not other than they seem. Friends, the evil herein is greed and hateanger and revenge contempt and a domineering attitude envy and avarice deceit and fraud obstinacy and presumption conceit and arrogance vanity and negligence. There is a middle way for abandoninggiving vision, giving knowledge, which leads to peace, to direct knowledge, to enlightenment, to Nibbana. And what is that middle path? It is just this noble eightfold path (M.100)

Suffering (dukkha): He who sees dukkha, sees the arising of dukkha, the cessation of
dukkha and the way to the cessation of dukkha.
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Mahali, if visible forms, sounds, smells, tastes, and tactile objects are entirely subject to dukkha, beset with dukkha and entirely bereft of pleasure and happiness, beings would not take delight in these sense objects; but, Mahali, because there is pleasure and happiness in these sense objects, beings take delight in them and cling to them; because of this they defile themselves. Birth is dukkha, decay is dukkha, disease is dukkha, death is dukkha, to be united with the unpleasant is dukkha, to be separated from the pleasant is dukkha, not to get what one desires is dukkha, in brief the five aggregates of attachment are dukkha. Bhikkhus, I will teach you the things that can be clung to and the clinging, listen to thatAnd what, bhikkhus, are the things that can be clung to; and what is the clinging? Form, bhikkhus, is a thing that can be clung to; the desire and lust for it is the clinging there. Feelingperceptionvolitional formationsconsciousness is a thing that can be clung to; the desire and lust for it is the clinging there. These are called the things that can be clung to, and this the clinging. (S.1.970) There are three kinds of dukkha: Dukkha-dukkhata: obvious mental and physical suffering and pain. Sankhara-dukkhata: unsatisfactoriness of conditioned states. All things subject to cause and effect. Especially the body/mind aggregates. Viparinama-dukkhata: dukkha caused by change. This includes all states that are subject to change including the jhanas, etc. What is the noble truth of dukkha? Birth is dukkha, ageing is dukkha, sickness is dukkha, death is dukkha, sorrow, lamentation, pain, grief, despair, are dukkha. Association with the unloved is dukkha, disassociation with the loved is dukkha, not to get what one wants is dukkha, in short, the five aggregates of clinging are dukkha.

Cause (samudaya):
Dependent on conditioning from ignorance (avijja) arise volitional formations (sankhara -kamma), dependent on conditioning from volitional formations, consciousness (vinnana) comes to be, dependent on conditioning from consciousness name and form (Nama/Rupa) come to be, dependent on conditioning from name and form the six senses (salayatana) come to be, dependent on conditioning from the six senses contact (phassa) comes to be, dependent on conditioning from contact feeling (vedana) comes to be, dependent on conditioning from feeling craving (tanha) comes to be, dependent on conditioning from craving clinging (upadana) comes to be, dependent on conditioning from clinging becoming (bhava) comes to be, dependent on conditioning from becoming birth (jati) comes to be, dependent on conditioning from birth old age, and death (jara-maranam) come to be. That is the origin of this whole mass of dukkha.

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What is the noble truth of the cause of dukkha? It is craving, which renews being, and is accompanied by desire and lust, desire for this and that, in other words, craving for sensual pleasures, craving to be, craving not to be. So, too, Megandiya, if I were to teach you the Dhamma thus: This is that health, this is that Nibbana. You might know health and see Nibbana. Together with the arising of your vision, your desire and lust for the five aggregates affected by clinging might be abandoned. Then perhaps you might think: Indeed, I have long been tricked, cheated, and defrauded by this mind. For when clinging, I have been clinging just to material form. For when clinging, I have been clinging just to feelingperceptionvolitional formationsconsciousness. With my clinging as condition, being comes to be; with being as condition, birth; with birth as condition, ageing and death, sorrow, lamentation, pain, grief, and despair come to be. Such is the origin of this whole mass of suffering. (M.616) The three cravings are: Kamatanha; craving for sensual pleasures and objects. Bhavatanha: craving to become something other. Vibhavatanha: craving not to be what is or halting what is. Rushing headlong, missing what is worthwhile, bringing on one new bond after another, like insects falling into a flame, some are intent only on what is seen and heard. Suppose a dog, overcome with weakness and hunger, were to come to a slaughterhouse, and there a skilled butcher or a butchers apprentice were to fling him a chain of bones, thoroughly scraped, without any flesh, smeared with blood. What do you think; would the dog, gnawing on the chain of bones, thoroughly scraped, without any flesh, smeared with blood, appease his weakness and hunger? In the same way, householder, a noble disciple considers this point: The Blessed One has compared sensuality to a chain of bones, of much dukkha, of much despair and greater drawbacks. Not even if it rained gold coins would we have our fill of pleasures. Monks, I shall teach you nine things rooted in craving. Listen and attend carefully, I shall speak. What are the nine things rooted in craving? Because of craving there is pursuit; because of pursuit there is acquisition; because of acquisition there is decision; because of decision there is desire and lust; because of desire and lust there is selfish tenacity; because of selfish tenacity there is possessiveness; because of possessiveness there is avarice; because of avarice there is concern for protection; and for the sake of protection there is the seizing of cudgels and weapons, and various evil, unwholesome things such as quarrels, strife, dissension and offensive talk, slander and lies. These are the nine things rooted in craving. (A.4.269)

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Cessation (Nirodha) What is the noble truth of the cessation of dukkha? It is the
remainderless fading and cessation of that same craving, the rejecting, abandoning, leaving and renouncing of it.

The Way, the Eightfold Path (Magga) What is the noble truth of the way to the
cessation of dukkha? It is this noble eightfold path. Once the Blessed One was staying at Kosambi in the Simsapa tree grove. Then picking up a few Simsapa leaves with his hand, he asked the monks, How do you construe this, monks: Which are more numerous, the few Simsapa leaves in my hand or those over head in the Simsapa grove? The leaves in the hand of the Blessed One are few in number, Lord, those overhead in the grove are far more numerous. In the same way, monks, those things that I have known with direct knowledge but have not taught are far more numerous. And why havent I taught them? Because they are not connected with the goal, do not relate to the rudiments of the holy life, and do not lead to disenchantment, to dispassion, to cessation, to calm, to direct knowledge, to self-awakening, to unbinding. That is why I have not taught them. And what have I taught? This is dukkha this is the origination of dukkha this is the cessation of dukkha this is the path of practice leading to the cessation of dukkha (S.6.31)

Summary: The first Noble Truth is often called pessimistic. If a doctor told a
patient that the patient suffered from a normally fatal disease but with a certain medicine this disease could be to cured, would one say the doctor was pessimistic or truthful? The Four Noble truths make up the core teachings of the Buddha. Understanding the Truths is the goal, first mundane and then supramundane, of the Dhamma. This understanding or penetration of the truths is aimed at dukkha. The whole of the training contained in all the teachings and methods are for the purpose of understanding this first noble truth. The process is one in which one view of phenomena is radically changed. This is true because once the problem of dukkha is solved there are no other problems left. The Four Noble Truths are a flow chart of the methods to achieve this enlightenment. As a doctor the Buddha states in the four noble truths simply that; this is the disease, this is the cause, there is a treatment, and this is the treatment.

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Chapter IV The Eightfold Path

The holy life, monks, is just this eightfold path

Right View: Sammaditthi (see view)

Right view comes first. How? One understands wrong view as wrong view and one understands right view as right view. What is wrong view? The view that there is nothing given, offered or sacrificed, no fruit or ripening of good and bad action, no this world, no other world, no mother, no father, no spirit beings, no good and virtuous monks and brahmans who have for themselves realized by direct knowledge and declare this world and the other worlds: this is wrong view. And what is right view? There are two kinds of right view: there is that affected by taints, which brings merit and ripens in the essentials of existence; and there is the noble ones right view without taints, which is supramundane and a factor of the path. What is right view affected by taints? The view that there is what is given, offered and sacrificed, and that there are results and ripening of good and bad actions. And that there is this world and other worlds and mother and father and spirit beings and good and virtuous monks and brahmans who have themselves realized by direct knowledge and declare this world and the other worlds; this is right view affected by taints which brings merit and ripens in the essentials of existence. And what is the noble ones right view? Any understanding, understanding faculty, understanding power, investigations of phenomena enlightenment factors, right view as a path factor, in one whose mind is ennobled and taintless, who possesses the path, and who maintains it in being: this is the noble ones right view without taints, which is supreme and a factor of the path. And what, friends, is right view? Knowledge of dukkha, knowledge of the origin of dukkha, knowledge of the cessation of dukkha and knowledge of the way to the cessation of dukkha. One makes an effort to abandon wrong view and enter upon right view; this is ones right effort. Mindfully one abandons wrong view, mindfully one enters upon right view; this is ones right mindfulness. Thus these three states run and circle around right view, that is, right view, right effort and right mindfulness.

Right intention: Sammasankappa

And what, monks, is right intention? Therein, monks, right view comes first. And how does right view come first? One understands wrong intention as wrong intention and right intention as right intention. This is ones right view. And what, monks, is wrong intention? The intentions with sensual desires, the intentions with ill will, and the intentions with cruelty. This is wrong intention. And what,

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monks, is right intention that is still affected by taints, partaking of merit, ripening on the side of attachment? The intentions of renunciation, the intentions of non- ill-will, and the intention of non-cruelty. And what, monks, is the right intention that is Noble and taintless, supramundane, a factor of the path? The thinking, thoughts, intentions, mental absorptions, mental attention, directing the mind and verbal formations in one whose mind is noble

Right speech: Sammavaca

Therein, monks, right view comes first. And how does right view come first? One understands wrong speech as wrong speech and one understand right speech as right speech, that is ones right view. And what, monks, is wrong speech? False speech, malicious speech, harsh speech, and gossip, this is wrong speech. And what, monks, is right speech still affected by taints, partaking of merit and ripening on the side of attachment? Abstinence from false speech, malicious speech, harsh speech, gossip And what, monks, is right speech that is Noble, taintless, supramundane and a factor of the path? The desisting from the four kinds of verbal misconduct, the abstaining, refraining, abstinence from these in one whose mind is Noble Venerable sir, would a Tathagata utter such speech as would be unwelcome and disagreeable to others? There is no one-sided answer to that, princeWhat do you think, prince? If, while you or your nurse were not attending to him, this child were to put a stick or a pebble in his mouth what would you do for him? Venerable sir, I would take it out. If I could not take it out at once, I would take his head in my left hand, and crooking my finger of my right hand, I would take it out even if it meant drawing blood. Why is that? Because I have compassion for the child. So too, prince, such speech as the Tathagata knows to be true correct and beneficial, but which is unwelcome and disagreeable to others, the Tathagata knows the time to use such speech (M.500) Monks, there are these five courses of speech that others may use when they address you: their speech may be timely or untimely, true or untrue, gentle or harsh, connected with the good or with harm, spoken with a mind of loving-kindness or with inner hate. Herein, monks, you should train thus: Our minds will remain unaffected, and we shall utter no evil words; we shall abide compassionate for their welfare, with a mind of loving-kindness, without inner hate. We shall abide pervading that person with a mind imbued with loving-kindness, and starting with them, we shall abide pervading the all-encompassing world with a mind imbued with loving-kindness, abundant, exalted, immeasurable, without hostility and without ill will. That is how you should train, monks. (M.221) Good, bhikkhus. It is fitting for you clansmen who have gone forth out of faith from the home life into homelessness to sit together to discuss the Dhamma. When you gather together, bhikkhus, you should do either of two things: hold discussion on the

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Dhamma or maintain noble silence. (Second jhana and ones basic meditation subject are both called noble silence. Those who cannot attain the second jhana are advised to maintain noble silence by attending to their basic meditation subject) (M.254)

Right action: Sammakammanta

Therein, monks, right view comes first. And how does right view come first? One understands wrong action as wrong action and right action as right action, this is ones right view. And what, monks, is wrong action? Killing living beings, taking what is not given, and misconduct in sensual pleasures, this is wrong action. And what, monks, is right action that is affected by taints, partaking of merit and ripening on the side of attachment? Abstinence from killing living beings, from taking what is not given, from misconduct in sensual pleasures. And what, monks, is right action that is Noble and taintless, supramundane, a factor of the path? The desisting from the three kinds of bodily misconduct, the abstaining, refraining, abstinence from them in one whose mind is Noble

Right livelihood: Sammaajiva

Therein, monks, right view comes first. And how does right view come first? One understands wrong livelihood as wrong livelihood and right livelihood as right livelihood, this is ones right view. And what, monks, is wrong livelihood? Scheming, taking, hinting, belittling, pursuing gain with gain, that is wrong livelihood. There are five trades that a lay follower should not ply. What five? They are: trading in weapons, living beings, meat, liquor and poisons.

Right effort: Sammavayama

(See the four right efforts.) The effort to prevent unwholesome states, not yet arisen, to (Samvarappadhana). The effort to abandon unwholesome states already (Pahanappadhana). The effort to develop wholesome states that have not yet (Bhavanappadhana). The effort to protect wholesome states already (Anurakkhanappadhana). arise arisen arisen arisen

Right mindfulness: Sammasati

(See the four foundations of mindfulness.) Mindfulness of body (Kayanupassana). Mindfulness of feelings (Vedananupassana). Mindfulness of mental states (Cittanupassana). Mindfulness of mental qualities (Dhammanupassana).

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Right concentration: Sammasamadhi

(See the four jhanas) The first jhana is characterized by initial and sustained thought, rapture, happiness and one-pointedness. The second jhana is characterized by rapture, happiness and one-pointedness. The third jhana is characterized by happiness and one-pointedness. The fourth jhana is characterized by one-pointedness and equality. The Eightfold Path can be divided into the three sections: Sila (virtue): speech, action, livelihood, precepts, guarding the senses, wise use of belongings. Samadhi (concentration): Effort, mindfulness, concentration. Panna (wisdom):Views, kamma, the three characteristics, Four Noble Truths, dependent origination, intentions, abandoning, benevolence, non-harming.

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Part II Virtue Chapter V

Training in Virtue
(sikkhapada) Having thus gone forth and possessing the bhikkhus training and way of life, abandoning the killing of living beings, he abstains from killing living beings; with rod and weapon laid aside, gentle and kindly, he abides compassionate to all living beings. Abandoning the taking of what is not given, he abstains from taking what is not given; taking only what is given, expecting only what is given, by not stealing he abides in purity. Abandoning incelibacy, he observes celibacy, living apart, abstaining from the vulgar practice of sexual intercourse. (M.272) When a wise person established in virtue develops mind and understanding then as bhikkhu ardent and wise he disentangles this tangle. (S.I.13) Dare anyone a limit place on benefits that virtue brings, Without which virtue clansmen find no footing in the Dhamma? No Ganges, and no Yamuna, no Sarabhu, Sassati, Or flowing Aciravati, or noble river of Mahi, is able to wash out the stain In things that breathe here in the world. For only virtues water can wash out the stain in living things, No breezes that come bringing rain, no balm of yellow sandalwood, No necklace beside, or gems or soft effulgence of moonbeams, Can avail to calm and soothe fever in this world; whereas This noble, this supremely cool, well guarded virtue quells the flame, Where is there found the scent That can with virtues scent compare, and that is borne against the wind As easily as with it? Where can such another stair be found? That climbs, as virtue does to heavens or yet another door that gives Onto the city of Nibbana? Shine as they may, there are no rulers adorned with jewelry and pearls That shine as does one restrained adorned with virtues ornament. Virtue entirely does away with dread of self-blame and the like; Their virtue to the virtuous gives gladness always by its fame. From this brief sketch it may be known how virtue brings reward, and how This root of all good qualities robs of its power every fault. Abandon wrong. It can be done. If it were impossible to do, I would not urge you to do so. But since it can be done, I say too you: abandon wrong. If abandoning wrong brought loss and sorrow, I would not urge you to do so. But since it conduces to benefit and happiness, I urge you. Cultivate the good. It can be done. If it can be done, I say to you: cultivate the good. If cultivating the good brought loss and sorrow, I would not urge you to do so. But since it conduces to benefit and happiness, I urge you. (TD 89 A.I.58)

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Easy to do are things that are bad and not beneficial to self. But very, very hard to do indeed is that which is beneficial and good. (TD 90 Dh.163)

The Five Precepts:

1. 2. 3. 4. 5. To abstain from killing living beings. To abstain from stealing. To abstain from wrong sex. To abstain from wrong speech. To abstain from intoxicants.

The first has five factors: 1. The presence of a living being (Pano) 2. One knows that it is a living being. (Panasannita) 3. The intention to kill. (Vadhacittam) 4. The effort to kill. (Upakkamo) 5. The resulting death of that being. (Tena maranam) Pray, does the worthy Gotama praise sacrifice? No, brahmin, I do not praise every sacrifice. Yet I would not withhold praise from every sacrifice. In whatever sacrifice, brahmin, cows are slaughtered, goats and sheep are slaughtered, poultry and pigs are slaughtered and divers living creatures come to destruction, -- such a sacrifice, brahmin, which involves butchery I do not praise. To such a sacrifice, brahmin, involving butchery neither the noble ones nor those who have entered on the noble way attend. But in whatever sacrifice, brahmin, cows are not slaughteredand living creatures come not to destruction, such a sacrifice not involving butchery I do praise; such as, for instance, a long-established charity, an oblation for the welfare of the family. (A.2.49) The second precept has five factors: 1. There are items with a concerned owner. (Parapatiggahitam) 2. One knows there is a concerned owner. (Parapariggahitasannita) 3. The intention to steal. (Theyyacittam) 4. The effort to steal. (Upakkamo) 5. The articles are stolen through that effort. (Tena haranam) The third precept has free adult (not just consenting) as a factor for both partners. It is against the precepts to engage in the sex act with any of the following: (Nowadays one would suppose this to include against men as well). 1. 2. 3. 4. 5. A woman who is protected by her mother. (Maturakkhita) A woman who is protected by her father. (Piturakkhita) A woman who is protected by both parents. (Matapiturakkhita) A woman who is protected by an older sibling. (Bhaturabhaginirakkhita) A woman who is protected by relatives. (Natirakkhita)

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6. 7. 8. 9. 10. 11.

A woman who is protected by her clansmen. (Gottarakkhita) A woman who is protected by the Dhamma. (Dhammarakkhita) A woman who is protected by her husband. (Sarakkha) A woman who is who protected by a law under what is an illegal act of that country. (Saparidanda literally protected by the stick) A woman protected by engagement. A woman protected by a common law husband.(living together as man and wife called. chandavasini)

There is that person present, one knows they are protected, one intends anyway and succeeds. It doesnt matter if the other is willing or not. The fourth precept has four factors: 1. A falsehood (Atatham vatthu). 2. The intent to speak a falsehood. (Visamvadanacittam) 3. The effort is made. (Tajjo vayamo) 4. Others understand what was said. (Parassa tadatthavijananam) The fifth precept has four factors: 1. Intoxicants. (Madaniyam) 2. The desire to indulge. (Patukamyatacittam) 3. The effort is made. (Tajjo vayamo) 4. The intoxicants pass into the system. (Pitappavesanam)

The householders virtue and way of life

Below is the advice given in the Sigalaka Sutta. This is the Buddhas advice to lay people and a guide for living. It was given to a young man who the Buddha saw early in the morning giving homage to the six directions as taught to him by his father. The young man was not at all sure what the ritual that he performed daily meant saying, Lord my father when he was dying told me to do so The Buddha told him, But, householders son, that is not the right way to pay homage to the six directions The young man asked the Buddha how then should it be done? The Buddhas reply is the cornerstone of a lay persons practice. It is just as wise and meaningful nowadays, as it was over 2,500 years ago. Then listen carefully, pay attention, and I will speak. Young householder, it is by abandoning the four defilements of action, by not doing evil from the four causes, by not following the six ways of wasting ones substance through avoiding these fourteen evil ways that the noble disciple covers the six directions, and by such practice becomes a conqueror of both worlds, so that all will go well with him in this world and the next, and at the breaking up of the body after death he will go to a good destiny, a heavenly world.

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What are the four defilements of action that are abandoned? Taking life is one, taking what is not given is one, sexual misconduct is one, lying speech is one. These are the four defilements of action that he abandons. What are the four causes of evil from which one refrains? Evil action springs from attachment, it springs from ill will, it springs from folly, and it springs from fear. If the noble disciple does not act out of attachment, ill-will, folly or fear, they will not do evil from any one of the four causes. And which are the six ways of wasting ones substance that one does not follow? Addiction to strong drink and sloth producing drugs is one way of wasting ones substance, haunting the streets at unfitting times is one, attending fairs is one, being addicted to gambling is one, keeping bad company is one, habitual idleness is one. There are these six dangers attached to addiction to strong drink and slothproducing drugs: present waste of money, increased quarreling, liability to sickness, loss of good name, indecent exposure of ones person, and weakening of the intellect. There are these six dangers attached to haunting the streets at unfitting times: one is defenseless and without protection and so are ones wife and children, and so is ones property, one is suspected of crimes, and false reports are pinned to one, and one encounters all sorts of unpleasantness. There are these six dangers attached to frequenting fairs: One is always thinking; Where is the dancing? Where is the singing? Where are they playing music? Where are they reciting? Where are they hand-clapping? Where are the drums? There are these six dangers attached to gambling: The winner makes enemies, the loser bewails their loss, one wastes ones present wealth, ones word is not trusted in assembly, one is despised by ones friends and companions, one is not in demand for marriage because a gambler cannot properly maintain a family. There are these six dangers attached to keeping bad company: any gambler, any glutton, any drunkard, any cheat, any trickster, any bully, is their friend and companion. There are these six dangers attached to idleness: Thinking: Its too cold, too hot, too early, too late, too hungry, too full, one does not work. Householders son, there are these four types who can be seen as enemies in friendly guise: the person who is all take is one, the great talker is one, the flatterer is one, the fellow spendthrift is one. The one who is all take can be seen to be a false friend for four reasons: they take everything, they want a lot for very little, what they must do they do out of fear, and they seek their own ends.

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The great talker can be seen to be a false friend for four reasons: they talk of favors in the past, and in the future (they let out secrets and are indiscreet), they mouth empty phrases of goodwill, and when something needs to be done in the present, they plead inability owing to some disaster. The flatterer can be seen to be a false friend for four reasons: they agree to bad actions, they disagree with good actions, they praise you to your face, and they gossip about you behind your back. The fellow spendthrift can be seen as a false friend for four reasons: they are a companion when you indulge in strong drink, when you haunt the streets at unfitting times, when you frequent fairs, and when you indulge in gambling. Householders son, there are these four types who can be seen to be loyal friends: the friend who is a helper is one, the friend who is the same in happy and unhappy times is one, the friend who points out what is good for you is one, and the friend who is sympathetic to you is one. The helpful friend can be seen as to be a loyal friend in four ways: they look after you when you are inattentive, they look after your possessions when you are inattentive, they are a refuge when you are afraid, and when some business is to be done they let you have twice what you ask. The friend who is the same in happy and unhappy times can be seen as a loyal friend in four ways: they tell you their secrets, they guard your secrets, they do not let you down in misfortune, and they would even sacrifice their life for you. The friend who points out what is good for you can be seen as a loyal friend in four ways: they keep you from wrongdoing, they support you in doing good, they inform you of what you did not know, and they point out the path to heaven. The sympathetic friend can be seen as a loyal friend in four ways: they do not rejoice at your misfortune, they rejoice at your good fortune, they stop others who speak against you, and they commend others who speak in praise of you. And how, householders son, does the noble disciple protect the six directions? These six things are to be regarded as the six directions. The east denotes mother and father. The south denotes teachers. The west denotes spouse and children. The north denotes friends and companions. The nadir denotes servants, workers and helpers. The zenith denotes ascetics and brahmins. There are five ways in which a child should administer to his mother and father as the eastern direction. Having been supported by them, I will support them. I will perform their duties for them. I will keep up the family tradition. I will be worthy of my heritage. After my parents deaths I will distribute gifts on their behalf. And there are five ways in which the parents, so ministered to by their child as the eastern direction, will

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reciprocate: they will restrain them from evil, support them in doing good, teach them skills, find them a suitable spouse, and, in due time, hand over their inheritance to them. In this way the eastern direction is covered, making it at peace and free from fear. There are five ways in which pupils should minister to their teachers as the southern direction: by rising to greet them, by waiting on them, by being attentive, by serving them, by mastering the skills they teach. And there are five ways in which their teachers, thus ministered to by their pupils as the southern direction, will reciprocate: they will give thorough instruction, make sure they have grasped what they should have duly grasped, give them a thorough grounding in all skills, recommend them to their friends and colleagues, and provide them with security in all directions. In this way the southern direction is covered, making it at peace and free from fear. There are five ways in which a husband should minister to his wife as the western direction: by honoring her, by not disparaging her, by not being unfaithful to her, by giving authority to her, by providing her with adornments. And there are five ways in which a wife, thus ministered by her husband as the western direction, will reciprocate: by properly organizing her work, by being kind to the servants, by not being unfaithful, by protecting valuables, and by being skillful and diligent in all she has to do. In this way the western direction is covered, making it at peace and free from fear. There are five ways in which a person should minister to their friends and companions as the northern direction: by gifts, by kindly words, by looking after their welfare, by treating them as they would their self, and by keeping his word. And there are five ways in which friends and companions, thus ministered by them as the northern direction, reciprocate; by looking after them when they are inattentive, by looking after their property when they are inattentive, by being a refuge when they are afraid, by not deserting them when they are in trouble, and by showing concern for their children. In this way the northern direction is covered making it at peace and free from fear. There are five ways an employer should minister to their servants and workpeople as the nadir: by arranging their work according to their strength, by supplying them with food and wages, by looking after them when they are ill, by sharing delicacies with them, and by letting them off work at the right time. And there are five ways in which servants and workpeople, thus ministered to by the employer as the nadir, will reciprocate: they will get up before them, go to bed after them, take only what they are given, do their work properly, and be bearers of their employers praise and good repute. In this way the nadir is covered, making it at peace and free from fear. There are five ways in which a person should minister to ascetics and Brahmins as the zenith: by kindness in bodily deed, speech and thought, by keeping open house for them, by supplying their bodily needs. And the ascetics and Brahmins thus ministered to by them as the zenith, will reciprocate in six ways: they will restrain them from evil, encourage them to do good, be benevolently compassionate towards them, teach them what they had not heard and point out to them the way to heaven. In this way the zenith is covered, making it at peace and free from fear thus the Lord spoke. (D.461)

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Householders, there are three kinds of bodily conduct not in accordance with the Dhammathere are four kinds of verbal conduct there are three kinds of mental conduct not in accordance with the Dhamma, unrighteous conduct. And how, householders, are there three kinds of bodily conduct not in accordance with the Dhamma, unrighteuos conduct? Here someone kills living beings; he is murderous, bloody handed, given to blows and violence, merciless to living beings. He takes what is not given he misconducts himself in sensual pleasures And how, householders, are there four kinds of verbal conduct not in accordance with the Dhamma, unrighteous conduct? Here someone speaks falsehood speaks maliciously harshly gossip And how, householders, are there three kinds of mental conduct not in accordance with the Dhamma, unrighteous conduct? Here someone is covetous ill will wrong view (M.380) Monks, the taking of life is threefold, I declare. It is due to greed, hatred and delusion. Taking what is not given wrong sexual conduct lying spiteful speech harsh speech idle babble coveting ill-will wrong view is threefold, I declare. It is due to greed, hatred and delusion. (A.5.174) Well then, Bahiya, purify the very starting point of wholesome states. And what is the starting point of wholesome states? Virtue that is well purified and view that is straight. (S.2.1645) Householder, there are these four kinds of bliss to be won by the householder who occasionally enjoys sense pleasures when occasion offers. What four? The bliss of ownership, the bliss of wealth, the bliss of being without debt, the bliss of blamelessness. And what, householder is the bliss of ownership? In this case a person has wealth acquired by energetic striving, amassed by strength of arm, won by hard work, lawful and lawfully gained. At the thought satisfaction comes to them. And what is the bliss of wealth? In this case, householder, a person by means of wealth acquired by energetic striving both enjoys his wealth and does meritorious deeds with it. At the thought satisfaction comes to them. And what is the bliss of debtlessness? In this case a person owes no debt great or small to anyone. At the thought satisfaction comes to him. And what is the bliss of blamelessness? In this case, householder, the noble disciple is blessed with blameless action of body, blameless action by speech, blameless action of mind. At the thought satisfaction comes to him. (A.2.77) Once the Blessed One addressed the householder Anathapindika thus: There are, O householder, five things that are wished for, loved and agreeable yet rarely gained in the world. What five? Long life, beauty, happiness, fame and rebirth in a heaven. But of those five things, householder, I do not teach that they are to be obtained by prayer or by vows. If one could obtain them by prayer or vows, who would not obtain them?

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For a noble disciple, householder, who wishes to have long life, it is not befitting that he should pray for long life or take delight in so doing. He should rather follow a path of life that is conductive to longevity. By following such a path he will obtain long life, be it divine or human. For a noble disciple, householder, who wishes to have beauty, happiness, fame and rebirth in a heaven, it is not befitting that he should pray for them or take delight in doing so. He should rather follow a path of life that is conductive to beauty, happiness, fame and rebirth in a heaven. By following such a path he will obtain beauty, happiness, fame and rebirth in a heaven (A.3.39) Now, householder, that same noble disciple, with the wealth acquired by energetic striving, amassed by strength of arm, won by sweat, lawful and lawfully gotten, is the doer of four deeds. What four? Here, householder, with the wealth acquired by energetic striving the noble disciple makes himself happy and cheerful, he is a contriver of perfect happiness, and makes his mother and father, his children and wife, his servants and workmen, his friends and comrades cheerful and happy, he is a contriver of perfect happiness. This, householder, is the first opportunity seized by him, turned to merit and fittingly made use of. Then again, householder, the noble disciple with the wealth acquired by energetic striving, amassed by strength of arm, won by sweat, lawful and lawfully gotten, -- with that wealth he makes himself secure against all misfortunes whatsoever, such as may happen by way of fire, water, the raja (government), a robber, an ill-disposed person or an expectant heir. He takes steps for his defense, he makes himself secure. This, householder, is the second opportunity seized by him, turned to merit and fittingly made use of. Again, householder, with the wealth acquired by energetic strivingthe noble disciple is a maker of the fivefold offering, namely: to relatives, to guests, to the departed (in their name), to the raja (government), and to the spirits. This is the third opportunity seized by him, turned to merit and fittingly made use of. Then again, householder, with the wealth acquired by energetic striving, amassedthe noble disciple offers gifts to all such recluses and brahmins as abstain from sloth and negligence, who are bent on loving-kindness and compassion, who tame the self, calm the self, cool the self, -- heavenly, resulting in happiness and leading to a heavenly birth. This is the fourth opportunity seized by him, turned to merit and fittingly made use of. (A.2.75) Monks, there are these three conditions. What three? Doing ill in deed, word and thought. Verily, monks, these are the three. And to get rid of these three. Cultivate three. What three? To get rid of doing ill in deed, cultivate doing good in deed; to get rid of doing ill in word, cultivate doing good in word; to get rid of doing ill in thought, cultivate good thoughts. (A.3.311)

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Just as, monks, the dawn is the forerunner, the harbinger of the rising sun, even so possession of virtue is the forerunner, the harbinger of the Eightfold path. (S.5.21) What are unskilled habits? They are unskilled bodily actions, verbal actions, and evil livelihood. And where do those unskilled habits originate? from the mind. What mind? Though the mind may be multiple, varied and of different aspects, there is the mind affected by lust, hate and delusion, unskilled habits originate from this (M.650) Threefold, Cunda, is defilement by body; fourfold is defilement by speech; threefold is defilement by thought. And how is defilement by body threefold? Here, Cunda, a certain one takes life, they are a hunter, bloody-handed, given to killing and slaying, void of compassion for all living creatures. A certain one steals; they take with thievish intent things not given to them, the property of another person, situated in jungle or in town. In sexual desires they are a wrong-doer; they have intercourse with girls under the care of mother or father, brother, sister or relative (or clan); with girls not allowable by the law, already betrothed to a husband and protected by the rod, even girls who are engaged. Thus, Cunda, threefold is defilement by body. And how, Cunda, is defilement by speech fourfold? Here, Cunda, a certain one is a liar Thus for his own sake or that of others or to get some profit or other he deliberately lies. Also he is a slanderer. Hearing something at one place he proclaims it somewhere else to bring about a quarrel between parties Thus he breaks up harmony, forments strife between those discordant; discord is his delight... Also harsh speech. Whatsoever speech is rough, cutting, bitter about others, abusive of others, provoking anger and conducive to disharmonysuch speech he does not utter. He is given to idle babble, he speaks out of turn, speaks in un-realities; he speaks of things unprofitable, what is not-dhamma and not-virtue; he utters speech not worth remembering, unreasonable and not worth listening to, undiscriminating and not concerned with profit. Thus, Cunda, defilement of speech is fourfold. And how is defilement by mind threefold? Here, Cunda, a certain one is covetous, he is one who covets the property of another he is malevolent of heart, the thoughts of his heart are corrupt Also he is one of wrong view, he is perverse in outlook Thus, Cunda, defilement of mind is threefold. One characterized by those ten ways of wrong action may rise up early (and perform many rituals to cleanse themselves) yet he is still impure (A.5.176) Householder, when five fearful animosities have subsided in a noble disciple, and he possesses the four factors of stream-entry, and he has clearly seen and thoroughly penetrated with wisdom the noble method, if he wishes he could himself declare of himself: I am finished with hell, finished with the animal realm, finished with the domain of ghosts, finished with the plane of misery, the bad destinations, the nether world. I am a stream-enterer, no longer bound to the nether world, fixed in destiny, with enlightenment as my destination. What are the five fearful animosities that have subsided? Householder, one who destroys life, engenders, on account of such behavior, fearful animosity pertaining to the present life and fearful animosity pertaining to the

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future life and he experiences mental pain and displeasure. Thus for one who abstains from destroying life, this fearful animosity has subsided. One who takes what is not given who engages in sexual misconduct who speaks falsely who indulges in wine, liquor, and intoxicants (including drugs) that are a basis for negligence engenders, on account of such behavior, fearful animosity pertaining to the present life and fearful animosity pertaining to the future life, and he experiences mental pain and displeasure this fearful animosity has subsided. These are the five fearful animosities that have subsided. What are the four factors of stream-entry that he possesses? Here, householder, the noble disciple possesses confirmed confidence in the Buddhain the Dhamma in the Sangha He possesses the virtues dear to the noble onesunbroken, untorn, unblemished, unmottled, freeing, praised by the wise, ungrapsed, leading to concentration. And what is the noble method that he has clearly seen and thoroughly penetrated with wisdom? Here, householder, the noble disciple attends closely and carefully to dependent origination This is the noble method that he has clearly seen and thoroughly penetrated with wisdom. (S.I.578) Monks, there are these four fears. What four? Fear of self-reproach, fear of others reproach, fear of punishment and fear of the way of woe. And what is self-reproach? Here, monks, a certain one thus reflects: were I to practice evil conduct of body, speech and mind, would not I reproach myself as to my inner virtue? And what, monks, is fear of others reproach? Here, monks, a certain one thus reflects: Were I to practice evil conduct in body, speech and mind, would not others reproach me as to my inner virtues? And what, monks, is fear of punishment? In this case a certain one (sees the punishment meted out to others for wrong deeds) then he thinks thus: If I were to do such deeds as thosethey would surely treat me in like manner And what, monks, is the fear of the way of woe? In this case a certain one thus reflects: For one who practices evil conduct by body, speech and mind there is a result in the life to come (A.2.125) Monks, there are these five disadvantages to one wanting in morals, failing in morals. What five? Consider, monks, the person without morals, failing in morals they come to suffer much loss in wealth through neglect Or an evil rumor spreads about them Or whatever group they approach, whether nobles or Brahmins, householders or recluses, he does so without confidence and confused Or they die muddled Or on the breaking up of the body after death they arise in the wayward way, the ill way, the abyss, hell (A.3.185) And of what sort, monks, is an unworthy person? Here a certain person is one who takes life, steals. Is a wrongdoer in sense desires, is a liar, is given to the use of liquor fermented and distilled, causing negligence. This one is called unworthy person. And of what sort, monks, is the still more unworthy person? Here a certain person is one who takes life and further encourages another to do the same (A.2.231)

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Suppavasa, the noble woman disciple who offers food gives four things to the receiver. What four? She gives life, she gives beauty, she gives happiness, and she gives strength. Moreover, giving life she is a partaker of life, be it a deva or human: giving beauty she is a partaker of beauty, be it deva or human: giving happiness she is a partaker of happiness, be it a deva or human: giving strength she is a partaker of strength, be it as deva or human. (A.3.71) How, Lord, is one a lay follower? If, Mahanama, one has gone for refuge to the Buddha, the Dhamma and the Sangha, one is a lay follower. But how, Lord, is a lay follower virtuous? If, Mahanama, a lay follower abstains from the destruction of life, from taking what is not given, from sexual misconduct, from false speech and from wines, liquor and intoxicants which are he basis for negligence, the lay follower is virtuous. And how, Lord, does a lay follower live for his own welfare but not for the welfare of others? If, Mahanama, a lay follower has faith, virtue and generosity himself, but does not encourage others in gaining faith, virtue and generosity; if he himself likes to visit monks and listen to the good Dhamma, but does not encourage others to do so; if he himself retains in mind the teachings heard and carefully examines the meaning of those teaching, but does not encourage others to do so; if, having understood both the letter and the meaning, he himself lives in conformity with the Dhamma, but does not encourage others to do so -- in such a case, Mahanama, a lay follower lives for this own welfare but not the welfare of others. And how, Lord, does a lay follower live for the welfare of both himself and others? (As above but with the added phrase also encourages others) (A.4.149) But this is what I really do declare, Vaccha: -- If one should throw away potleavings or the rinsing of cups into a pool or cesspool, even with the idea of feeding the creatures that live therein, I declare it would be a source of merit to him; to say nothing of his feeding beings that are human. (A.1.144) Householder, there are these four ways of living together. What four? An evil man lives together with an evil woman; an evil man lives together with an angelic woman; an angelic man lives together with an evil woman; an angelic man lives together with an angelic woman. And in what way Householder, does an evil man live together with an evil woman? In this case, householder, a husband is one who takes life, steals, is wrong doing in sense desires, a liar, one given to the use of liquor and alcohol which causes heedlessness; he is a wicked man, an evil doer, he lives at home with a heart soiled by the taint of stinginess, he abuses and reviles recluses and brahmins. His wife is also one who takes lifeThus it is, householder, that an evil man lives with an evil woman.

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And how, Householder, does an evil man live with an angelic woman? In this case the husband is one who takes life, stealsBut the wife is one who abstains from (all these things); she is moral, of lovely nature, she lives at home with a heart freed from the taint of stinginess And how does and angelic husband live with an evil wife? In this case the husband is one who abstains from taking life, stealing (and so forth)but the wife is one who does not abstainthus does an angelic man live with an evil woman. And how does an angelic man live with an angelic woman? In this case both the husband and the wife are abstainers from taking life, stealing (and so forth)thus it is, householder (A.2.67) Monks, for one who is virtuous, in full possession of virtue, there is no need for the purposeful thought: may freedom from remorse arise in me. This, monks, is in accordance with naturethat for one who is virtuous, in full possession of virtue, freedom from remorse arises. (A.5.3) Monks, taking life, when pursued, practiced, increased, brings one to hell, to an animals womb, to the Peta realm; the very least result of taking life is the shortening of a mans life. Monks, stealing, when pursued brings one to hell the very least result is a mans loss of wealth. Monks, wrong sex, when pursuedbrings one to hell at the very least is a mans rivalry and hatred. Monks, lying, when pursued brings one to hell at the very least, when pursued is the slandering and false-speaking of a person. Monks, backbiting, when pursued brings one to hell the very least result is the breaking up of ones friendships. Monks, harsh speech, when pursued brings one to hell at the very least result is an unpleasant noise for a person. Monks, frivolous talk, when pursued brings one to hell at the very least it results in unacceptable speech for a person. Monks, drinking strong drink, when pursued, practiced, increased, brings one to hell, to an animals womb, to the Peta realm; what is the very least result of drinking strong drink is madness in a person. (A.4.169) When talk is barred by anger, bias, pride, people follow a way that is ignoble and seek for one anothers faults, rejoice to hear a word ill spoken, a slip of the tongue each delighting in the others confusion and defeat. That way of talk the Noble follows not. If he must speak, the wise person, since they know the correct time and the way of speech, the Noble use, the proper practice for expounding Dhamma, that sage will use such talk that is not barred by wrath, unbiased, with tranquil mind; without spite, without arbitrarymindedness, without detracting; but speaking in full knowledge they speak well, pleased with right speech, not gleeful at a slip, not looking for censure, not catching at faults: reviles not, crushes not, nor speaks at random. Good mens words alike instruct and

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please thus Noble talk. Such is Noble speech. And knowing this the wise will humbly speak. (A.1.180) When cows are crossing (a river), if the old bull swerves, they all go swerving, following his lead. So among people, if he who is reckoned best lives wrongly, much more do others. If the raja (leaders) be unrighteous, the whole country dwells in woe. (A.2.85) What think you, Rahula? What is a mirror for? To reflect sir. In just the same way you must reflect again and again before doing every act, in speaking every word and in thinking every thought. When you want to do anything you must reflect whether it would conduce to your or anothers harm or both, and if so it is a wrong act, productive of woe and ripening unto woe. If reflection tell you this is the nature of that contemplated fact, assuredly you should not do it. But if reflection assures you there is no harm but good in it, then you may do it. (TD 90 M.I.415) Morality consists of performance and avoidance, that is, the performance of those moral rules which the Blessed One has ordained to be followed, ad the avoidance of those things that the Blessed One has rejected as not to be followed. (TD 93, Vism.11) Monks, there are these three roots of demerit. What three? Greed, hatred, and delusion. Greed is demerit. Howsoever the greedy one acts by body, speech and mind, that is unskillful. What the greedy one, overwhelmed by greed, whose mind is uncontrolled, does to another by unjustly causing them suffering through punishment, imprisonment, loss of wealth, abuse, banishment, on the grounds that might is right, that also is unskilled. Thus these evil, demeritorious conditions born of greed, conjoined with greed, arising from greed, resulting from greed, are assembled in them hatred, monks, is demerit delusion, monks, is demerit (A.1.183) Now, Cunda, here effacement should be practiced by you: Others will be cruel; we shall not be cruel hereothers will kill living beings; we shall abstain from killing living beingsothers will take what is not given; we shall abstain from taking what is not givenothers will be uncelibate (or in the case of a lay-person, indulge in wrong sex); we shall be celibateothers will speak falsehood; we shall abstain from false speech others will speak maliciously; we shall abstain from malicious speechothers will speak harshly; we shall abstain from harsh speechothers will gossip; we shall abstain from gossipothers shall be covetous; we shall be uncovetousothers shall have ill will; we shall be without ill willothers will be of wrong view; we shall be of right view here others will be of wrong intention; we shall be of right intentionothers will be of wrong speech; we shall be of right speechothers will be of wrong action; we shall be of right actionothers will be of wrong livelihood; we shall be of right livelihood others will be of wrong effort; we shall be of right effortothers will be of wrong mindfulness; we shall be of right mindfulnessothers will be of wrong concentration; we shall be of right concentration others will be of wrong knowledge; we shall be of right knowledgeothers will be of wrong deliverance; we shall be of right deliverance others will be overcome by sloth and torpor; we shall be free from sloth and torpor

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others will be restless; we shall not be restlessothers will be doubters; we shall go beyond doubtothers will be angry; we shall not be angryothers will be revengeful; we shall not be revengefulothers will be contemptuous; we shall not be contemptuousothers will be domineering; we shall not be domineeringothers will be envious; we shall not be envious others will be avaricious; we shall not be avaricious others will be fraudulent; we shall not be fraudulentothers will be deceitful; we shall not be deceitfulothers will be obstinate; we shall not be obstinateothers will be arrogant; we shall not be arrogantothers will be difficult to correct; we shall not be difficult to correctothers will have bad friends; we shall have good friendsothers will be negligent; we shall be diligentothers will be faithless; we shall be faithfulothers will be shameless; we shall be shamefulothers will have no fear of wrong doing; we shall have fear of wrong doingothers will be of little learning; we shall be of great learningothers will be lazy; we shall be energeticothers will be unmindful; we shall be mindfulothers will lack wisdom; we shall possess wisdomothers will adhere to their own views, hold on to them tenaciously, and relinquish them with difficulty; we shall not adhere to our own views or hold on to them tenaciously, but shall relinquish them easily: effacement should be practiced thus. (M.125) Bhikkhus, there are these three characteristics of a fool, signs of a fool, attributes of a fool. What three? Here a fool is one who thinks bad thoughts, speaks bad words, and does bad deeds. If a fool were not so, how would the wise know him thus: This person is a fool, an untrue man? But because a fool is one who thinks bad thoughts, speaks bad words, and does bad deeds, the wise know him thus: This person is a fool, an untrue man. A fool feels pain and grief here and now in three ways. If a fool is seated in an assembly or along a street or in a square and people there are discussing certain pertinent and relevant matters, then, if the fool is one who kills living beings, takes what is not given, misconducts himself in sensual pleasures, speaks falsehood, and indulges in wine and liquor, and intoxicants, which are the basis of negligence, he thinks: These people are discussing certain pertinent and relevant matters; these things are found in me, and I am seen engaging in those things. This is the first kind of pain and grief that a fool feels here and now. Again, when a robber culprit is caught, a fool sees kings having many kinds of torture inflicted on himThen the fool thinks thus: Because of such evil actions as those, when a robber culprit is caught, kings have many kinds of torture inflicted on him; Those things are found in me, and I am seen engaging in those things. This is the second kind of pain and grief that a fool feels here and now. Again, when a fool is on his chair or on his bed or resting on the ground, then the evil actions that he did in the past his bodily, verbal, and mental misconduct cover him, overspread him, and envelop him Then the fool thinks: I have not done what is good, I have not done what is wholesome, I have not made myself a shelter from anguish. I have done what is evil, I have done what is cruel, I have done what is wicked. When I pass away, I shall go to the destination of those who have not done what is good who

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have done what is wicked. He sorrows, grieves, and laments; he weeps beating his breast and becomes distraught. This is the third kind of pain and grief that a fools feels here and now. (M.1016) Those families, O monks, dwell with Brahma where at home the parents are respected by their children. Those families dwell with the ancient teachers where at home the parents are respected by their children. Those families dwell with ancient deities where at home the parents are respected by the children. Those families dwell with those worthy of worship where at home the parents are respected by their children Brahma, monks, is a term for father and mother. The early teachers is a term for father and mother. The early deities is a word for father and mother. Those worthy of worship is a term for father and mother. And why? Parents are of great help to their children, they bring them up, feed them and show them the world. (A.2.79) To four matters, O monks, diligence should be applied. What four? You should give up bad conduct in deeds and cultivate good conduct in deeds. Do not be negligent in that. You should give up bad conduct in speech and cultivate good conduct in speech. Do not be negligent in that. You should give up bad conduct in thought and cultivate good conduct in thought. Do not be negligent in that. You should give up wrong view and cultivate right view. Do not be negligent in that. If a monk has given up bad conduct in deeds, speech and thought, and has cultivated good conduct in deeds, speech and thought; if he has given up wrong view and cultivated right view, he need not fear death in a future existence. (A.2.123) There are, O monks, five ways of getting rid of a grudge, by means of which a monk can remove all grudges that have arisen in him. What five? If a grudge arises towards any person, then one should cultivate loving-kindness towards himor compassionor equanimity. In that way one can remove the grudge towards that person. Or one should pay no attention to him and give no thought of him. In that way one can remove the grudge. Or one may apply to that person the factors of ownership of kamma: This worthy person is the owner of his actions, heirs of his actions; his actions are the womb (from which he sprung), his relations and his protection. Whatever he does, good or bad, he will be heir to that. (A.3.137) Householders, you attend upon the Sangha of monks with robes, almsfood, lodgings and medical requisites for use in time of sickness. But you should not remain satisfied merely with this, rather, householders, you should train yourselves thus: How can we enter and dwell form time to time in the rapture of seclusion? thus should you train yourselves. (A.3.152)

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If speech has five marks, O monks, it is well spoken, not badly spoken, blameless and above reproach by the wise. What are these five marks? It is speech that is timely, true, gentle, purposeful and spoken with a mind of loving-kindness. (A.3.178)

Higher virtue
Patimokkha (rules of training), Abhisamcara (higher rules of conduct), Carana (Conduct) After the first wrongdoing committed by a monk the Buddha announced; On account of this, monks, I will make known the course of training for monks, founded on ten reasons: for the excellence of the order, for the comfort of the order, for the restraint of evil minded men, for the ease of well behaved monks, for the restraint of the cankers belonging to the here and now, for the combating of the cankers belonging to other worlds, for the benefit of non-believes, for the increase in the number of believers, for establishing of true dhamma, for following the rules of restraint. Thus, monks, this course of training should be set forth (V.1.37) (The Buddhas concern for monks not following the 227 training rules) Six monks complained On account of what are these lesser and minor rules of training recited? They only tend to remorse, to annoyance, to perplexity. The Buddhas comment; Is it true, as is said, that you, monks, disparaged discipline How can you, foolish men, disparage discipline (V.3.41) He abstains from injuring seeds and plants. He practices eating only in one part of the day, abstaining from eating at night and outside the proper time. He abstains from dancing, singing, music, and theatrical shows. He abstains from wearing garlands, smartening himself with scent, and embellishing himself with unguents. He abstains from high and large couches. He abstains from accepting gold and silver. He abstains from accepting raw grain. He abstains from accepting raw meat. He abstains from accepting women and girls. He abstains from accepting men and women slaves. He abstains from accepting goats and sheep. He abstains from accepting fowl and pigs. He abstains from accepting elephants, cattle, horses, and mares. He abstains from accepting fields and land. He abstains from going on errands and running messages. He abstains from buying and selling. He abstains from false weights, false metals, and false measures. He abstains from cheating, deceiving, defrauding, and trickery. He abstains from wounding, murdering, binding, brigandage, plunder, and violence. (M.273) Let the Blessed One teach me the Dhamma in brief! Let the Fortunate One teach me the Dhamma in brief! Perhaps I may understand the meaning of the Blessed Ones statement; perhaps I may become an heir of the Blessed Ones statement. Well then, bhikkhu, purify the very starting point of wholesome states. And what is the starting point of wholesome states? Virtue that is well purified and view that is straight. (S.2.1629) In that case, bhikkhu, purify the very beginning of wholesome states. And what is the beginning of wholesome states? Here, bhikkhu, having abandoned bodily

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misconduct, you should develop good bodily conduct. Having abandoned verbal misconduct, you should develop good verbal conduct. Having abandoned mental misconduct, you should develop good mental conduct. (S.2.1663) So when the Tathagata obtains a person to be trained he first disciplines them thus; Come, monk, be virtuous, restrained, with the restraint of the Patimokkha, be perfect in conduct and resort and seeing fear in the slightest fault, train by undertaking the training rules. (M.874)

Virtue (Sila), by definition, means: nature, character, habits, customs, practice, conduct, moral practice, piety, and morality. To start the way of practice, sila is needed to rid oneself of the grosser aspects of personality and to contain the outgoing flow of the kilesas. Sila opposes behavior and actions that are unwholesome and prepares the way for samadhi and panna. Sila gives the practitioner a firm base in profitable things concerned with goodness. Vinaya means putting away completely. This means putting away evil,
unwholesome states, that is, the faults in oneself by way of body, speech and mind. All virtues can be traced to the first four of the five precepts; these four are merely refined to create the many and various precepts and moral guides found in Buddhism. Good actions by way of body (kayakamma), verbal actions (vacikamma) and mental actions (manokamma) cover all courses of action possible. The Buddha did not start out with the training rules but formulated them as a behavior came up that called for a rule. In the beginning all the monks were devoted to the path, but later as there were more and more there were monks who did not go forth for the right reasons and were foolish and corrupt; it was then that the Buddha began to formulate the training rules. On account of this, monks (the first offense committed by a monk), I shall make known the course of training for monks, founded on ten reasons: For the welfare of the Sangha, for the comfort of the Sangha, for the control of unsteady men, for the comfort of well behaved monks, for the restraint of taints in this present life, for the guarding against taints liable to arise in the future, for the pleasing of those not yet pleased, for the increase of those pleased, for the establishment of true Dhamma, for the benefit of the discipline. (V.1.37) Just as, monks, all deeds requiring strength are done, all of them are due to dependence on the earth, with earth as their support, even so monks depending on virtue, supported by virtue cultivate the Noble Eightfold path. (S.5.36) Monks, dwell possessed of virtue, possessed of the Patimokkha, restrained with the restraint of the Patimokkha, perfect in conduct and resort, and seeing fear in the slightest fault, train by undertaking the training precepts. (M.115)

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If a monk should wish: May I, by realizing for myself with direct knowledge, here and now enter upon and abide in the deliverance of mind and deliverance by wisdom that are taintless with the destruction of the taints, let him fulfill the precepts, be devoted to internal serenity of mind, not neglect concentration, be possessed of wisdom and dwell in empty huts. (M.117) So seated the venerable Ananda said to him, What is the object, what are the benefits of good conduct? Freedom from remorse, Ananda, is the object, freedom from remorse is the benefit of good conduct. What is freedom from remorse? Joy. What isjoy? Rapture. What is rapture? Calm. What iscalm? Happiness. What ishappiness? Concentration. What is concentration? Knowledge and seeing things as they really are. What isknowledge and seeing things as they really are? Revulsion and fading of interest. What isrevulsion and fading of interest? Release by knowing and seeing. (A.5.1) Here, Udayin, my disciples esteem me for the higher virtues thus: The recluse Gotama is virtuous, he possesses the supreme aggregate of virtue. (M.6635) And where do wholesome habits cease without remainder? Their cessation is stated: here a monk is virtuous, but he does not identify with his virtue, and he understands, as it actually is that deliverance. (M.651) Here, monks, some clansman goes forth being diligent, he achieves the attainment of virtue. He is pleased with that attainment or virtue and his intention is fulfilled. On account of it he lauds himself and disparages othershe becomes intoxicated with that attainment of virtue, grows negligent and being negligent, he lives in suffering. (M.287) When a noble disciple is possessed of virtue, that is his practice. When he guards the doors of his senses, that is his practice. When he is moderate in eating, that is his practice. When he is devoted to wakefulness, that is his practice. When he is possessed of seven good qualities (faith, shame, fear of wrong doing, learning, energy, mindfulness and is wise), that is his practice. When he obtains at will the meditative states, that is his practice. I considered thus: Whatever recluses or brahmins, not pure in bodily verbal mental conduct, resort to a remote jungle thicket resting place, in the forest, then owing to that defect evoke unskilled fear and dread. (M.102)

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But master Gotama, what conditions if cultivated and made much of, compliment the four foundations of mindfulness? The three virtuous habits (good actions by way of body, speech and mind) (S.5.61) Dependent on virtue, supported by virtue, a monk cultivates the seven factors of enlightenment (mindfulness, investigation, energy, rapture, tranquillity, concentration, equanimity). (S.5.65) Monks, that a disrespectful and unruly monk, not dwelling in harmony with his fellows in the holy life, will keep the conduct, such a thing is impossible; That he will keep the learners training without keeping the conduct, such a thing is impossible; That he will keep the virtues without the learners training, such a thing is impossible; That he will have right view without the virtues, such a thing is impossible; That he will have right concentration without right view, such a thing is impossible. (A.5.14) If a monk should wish; May I become one who, at will, without trouble or difficulty, attain the four Jhana that constitute the higher mind and provide a pleasant abiding here and now, let him fulfill the precepts. (M.115) So it is, brahmin, wisdom is purified by virtue and virtue is purified by wisdom; where there is one, there is the other. So too, Udayin, there are certain misguided men here who, told by me, Abandon this say: what, such a trifle, such a little thing as this? This recluse is much too exacting. And they do not abandon that and show discourtesy towards me as well as towards those monks desirous of training. For them, that thing becomes a strong, stout, tough, unrotting tether and a thick yoke. (M.555) (parable of the quail) With what object in view was the training enjoined on the disciples of the Tathagata and the obligations pronounced? It was done with ten objects in view, Upali, what ten? For the excellence of the order, for the well being of the order, for the control of ill behaved monks, and the comfort of well behaved monks, for the restraint of the defilements in the present life and in the future, to give confidence to those of little faith, for the betterment of the faithful, to establish true Dhamma and discipline. He who is possessed of constant virtue Has understanding, and is concentrated, Is strenuous and diligent as well, Will cross the flood so difficult to cross. But, monks, in the virtuous person complete in virtue their freedom from remorse is fully based. With freedom from remorse, the joy of a person who is complete in virtue is fully based. With joy, the rapture of a person who is complete in joy is fully based. With rapture the calm in a person who is complete in rapture is fully based. With calm the happiness of a person complete in rapture is fully based. With happiness the right concentration of one who is complete in happiness is fully based. With

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concentration the knowing and seeing things as they really are of a person who is complete in right concentrations is fully based. With knowing and seeing things as they really are the revulsion and fading of interest of a person who has knowing and seeing things as they really are is complete. With revulsion and fading of interest, the release by knowing and seeing of a person who is complete in revulsion and fading of interest is fully based. (A.5.5) As long as the monks hold regular and frequent assemblies they may be expected to prosper and not to decline. As long as they meet in harmony, break up in harmony, and carry on their business in harmony as long as they do not authorize that has not been authorized already, and do not abolish what has been authorized, but proceed according to what has been authorized by the rules of training as long as they honor, respect, revere and salute the elders of long standing who are long ordained, fathers and elders of the order as long as they do not fall prey to desires which arise in them and lead to rebirthas long as they are devoted to forest-lodgings; as long as they preserve their personal mindfulness, so that in future the good among their companions will come to them, and those who have already come will feel at ease with them; as long as monks do not rejoice, delight and become absorbed in works, in chatting, in sleeping, in company, in evil desires, in mixing and associating with evil friends, do not rest content with partial achievements; as long as monks continue in faith, with modesty, with far of wrong doing, with learning, with aroused vigor, with established mindfulness and wisdom; as long as monks develop the enlightenment-factors of mindfulness, of investigation of phenomena, of energy, of delight, of tranquillity, of concentration, of equanimity;as long as monks develop the perception of impermanence, of non-self, of impurity, of danger, of overcoming, of dispassion, of cessation; as long as monks both in public and private show loving-kindness to their fellows in acts of body, speech and thought share with their virtuous fellows whatever they receive as a rightful gift, including the contents of their alms-bowls, which they do not keep to themselves; keep consistently, unbroken and unaltered those rules of conduct that are spotless, leading to liberation, praised by the wise, unstained and conducive to concentration, and persist therein with their fellows both in public and in private, continue in that noble view that leads to liberation, to the utter destruction of suffering, remaining in such awareness with their fellows both in public and in private: as long as monks hold to these and are seen to do so, they may be expected to prosper and not decline. (D.233)

Purification of livelihood
My livelihood might well be blamed if I were to consent to eat Honey and the gruel obtained by influence of verbal hints. And even if my bowels obtrude and trail outside, and even though My life is to be jeopardized; I will not blot my livelihood. For I will satisfy my heart by shunning all wrong kinds of work; And never will I undertake the works the Buddhas have condemned. There are five trades that a lay follower should not ply. What five? They are: trading in weapons, living beings, meat, liquor, and poisons. (A.5.177)

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Neither for ones own sake nor for another should one do evil. One should not covet a child, wealth or a kingdom, nor wish to succeed by unjust means. Such a one indeed is virtuous, wise and righteous. Which, householder, are the skilled moral habits? These are skilled deeds of body, speech and mind. And I declare that included in moral habits, is complete purity of livelihood. These are called skilled moral courses. And what is the origin of these courses? It is the heart. Therein, monks, right view comes first. And how does right view come first? One understands wrong livelihood as wrong livelihood and right livelihood as right livelihood. This is ones right view. And what, monks, is wrong livelihood? Scheming, talking, hinting, belittling, pursuing gain with gain. One makes an effort to abandon wrong livelihood and to enter upon right livelihood: this is ones right effort. Mindfully one abandons wrong livelihood, mindfully one enters upon right livelihood: this is ones right mindfulness. Thus these three states run and circle around right livelihood, that is, right view, right effort and right mindfulness. (M.938) How, monks, does a monk practice the proper way to a recluse? When any monk who was covetous had abandoned covetousness, ill will, anger revenge contempt dominance envy avarice deceit evil wishes wrong view, then he practices the way proper to a recluse. Dire, monks, are gains, favors, and flatterers, a bitter harsh obstacle like a baited hook like a dung beetle bragging about dung like a mangy jackal (S.2.153) I understand full well how many rites, aimed at the overthrow of death, belong to matters useless for our good. Nothing good they bring along with them, like an oar and rudder in a ship aground. But discipline, concentration and wisdom, the path to enlightenment, these were my task. (S1.129) Having gone forth and possessing the bhikkhus training and way of life, abandoning the killing of living beings, he abstains from killing living beings; with rod and weapon laid aside, gentle and kindly, he abides compassionate to all living beings. Abandoning the taking of what is not given, he abstains from taking what is not given; taking only what is given, expecting only what is given, by not stealing he abides in purity. Abandoning incelebecy, he observes celibacy, living apart, abstaining from the vulgar practice of sexual intercourse. Abandoning false speech, he abstains from false speech; he speaks truth, adheres to truth, is trustworthy and reliable, one who is no deceiver of the world. Abandoning malicious speech, he abstains from malicious speech; he does not repeat elsewhere what he has heard here in order to divide those people from these, nor does he repeat to these people what he has heard elsewhere in order to divide these people from those; thus he is

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one who reunites those who are divided, a promoter of friendship, who enjoys concord, rejoices in concord, delights in concord, a speaker of words that promote concord. Abandoning harsh speech, he abstains from harsh speech; he speaks such words as are gentle, pleasing to the ear, and lovable, as go to the heart, are courteous, desired by many and agreeable to many. Abandoning gossip, he abstains from gossip; he speaks at the right time, speaks what is fact, speaks on what is good, speaks on the Dhamma and the Discipline; at the right time he speaks such words as are worth recording, reasonable, moderate, and beneficial. (M.272) What kind of person, bhikkhus, torments others and pursues the practice of torturing others? Here a certain person is a butcher of sheep, a butcher of pigs, a fowler, a trapper of wild beasts, a hunter, a fisherman, a thief, an executioner, a prison warden, or one who follows any other such bloody occupation. (M.447)

Contentment
(Sandosa, Santutthita) Contentment that accords with ones gains (yathalabhasantosa) Contentment that accords with ones ability (yathabalasantosa) Contentment that accords with suitability (yathasaruppasantosa) He becomes content with robes to protect his body and the alms food to maintain his stomach, and wherever he goes, he sets out taking only these with him, just as a bird, wherever it goes, flies with its wings as its only burden. (M.274) They make no lamentation over the past, they yearn not after that which is not come; they satisfy themselves by depending on what they receive, hence comes it that they look serene of hue. (TD 82 SN.71) Here, friend Sariputta, a monk is a forest dweller and speaks in praise of forest dwelling. He is an alms food eater himself and speaks in praise of eating alms food. He is a rag robe wearer and speaks in praise or rag robes. He is a three robes wearer and speaks in praise of three robes. He has fewness of wishes himself and speaks in praise of fewness of wishes. He has contentment and speaks in praise of contentment. (M.309) This Dhamma is for one who wants little, not for one who wants much Those things which you know thus; those things lead to passion not to dispassion, to bondage not release, to piling up not dispersion, to wanting much not little, to discontent not contentment this is not Dhamma, this is not Vinaya, this is not the word of the teacher. (A.4.187) Blissful indeed is it to own nothing, when one is learned and has mastered Dhamma. See how people who own things are afflicted, bound to others by their obligations. (Udana 26)

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Under right livelihood is included fewness of wishes and contentment. Bhikkhus, this Kassapa is content with any kind of robe, and he speaks in praise of contentment with any kind of robe, and he does not engage in a wrong speech, in what is improper, for the sake of a robe. If he does not get a robe he is not agitated, and if he does get one he uses it without being tied to it, uninfatuated with it, not blindly absorbed in it, seeing the danger in it, understanding the escape with any kind of almsfoodwith any kind of lodgingwith any kind of medicine We will be content with any kind of almsfood with any kind of lodging with any kind of medicinal requisites and if we get them we will use them without being tied to them, uninfatuated with them, not blindly absorbed in them, seeing the danger in them, understanding the escape. Thus should you train yourselves. (S.I.663) Bhikkhus, you should approach families like the moon drawing back the body and mind, always acting like newcomers, without impudence towards families. Just as a man looking down an old well, a precipice, or a steep riverbank would draw back the body and mind, so too, bhikkhus, should you approach families Then the Blessed One waved his hand in space and said: Bhikkhus, just as this hand does not get caught in space, is not held fast by it, is not bound by it, so when a bhikkhu approaches families his mind does not get caught, held fast, and bound amidst families, thinking: May those desiring gains acquire gains, may those desiring merits make merits! He is as elated and happy over the gains of others as he is over his own gains. Such a bhikkhu is worthy to approach families. A bhikkhu teaches the Dhamma to others with the thought: Oh, may they listen to the Dhamma from me! Having listened, may they gain confidence in the Dhamma! Being confident, may they show their confidence to me! Such a bhikkhus teaching of the Dhamma is impure But a bhikkhu teaches the Dhamma to others with the thought: The Dhamma is well expounded by the Blessed One, directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise. Oh, may they listen to the Dhamma from me! Having listened, may they understand the Dhamma! Having understood, may they practice accordingly! Thus he teaches the Dhamma to others because of the intrinsic excellence of the Dhamma; he teaches the Dhamma to others from compassion and sympathy, out of tender concern. Such a bhikkhus teaching of the Dhamma is pure Bhikkhus, a bhikkhu might approach families with the thought: May they give to me, not hold back! May they give me much, not little! May they give me fine things, not shabby things! May they give me promptly, not slowly! May they give me considerately, not casually! When a bhikkhu approaches families with such a thought, if they do not give, he thereby becomes hurt; on that account he experiences pain and displeasure. If they give little rather than much If they give shabby things rather than

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fine things If they give slowly rather than promptly If they give casually rather than considerately, he thereby becomes hurt Such a bhikkhu is not worthy to be a visitor of families (S.1.664) Monks, there are these three conditions. What three? Discontent, harming others and practice without Dhamma. Verily, monks, these are the three. And to get rid of these three, cultivate three. What three? To get rid of discontent, cultivate satisfaction of heart; to get rid of harming others, cultivate harmlessness; to get rid of practice without Dhamma, practice with Dhamma (A.3.312) Monks, there are these three things. What three? Being dissatisfied, lacking selfpossession and wanting much. Verily, monks, these are the three. And to get rid of these three cultivate three. What three? Cultivate satisfaction; cultivate self-possession; cultivate wanting little. (A.3.312) Monks, it is because I observe these two results that I am given to dwelling in lonely spots, in solitary lodging in the forest. What two? Observing my own pleasant way of living in this very life and feeling compassion for future generations (as an example). These are the two results. (A.1.55) Monks, these four things are trifling, easily gotten and blameless. What four? Among robes, monks, rag-robes are a trifling thing, easily gotten and blameless. Of food, monks, alms-food of scraps is a trifling thingof lodging, monks, the root of a tree is a trifling thingof medicines, monks, cows urine is a trifling thing, easily gotten and blameless too. Indeed, monks, when a monk is content with trifles that are easily gotten declare this to be one of the factors a recluse. Contented with what brings no blame, a trifling, easily gotten thing, his mind untroubled by the thought of lodging, robes, or food and drink, he is not worried where to go. And this the things declared to suit the life of the recluse are won by that contented, earnest monk. (A.2.29) Monks, these four noble lineages, reckoned as ancient, as of long standing, as traditional, primeval, pure and unadulterated now as then, are not confounded, nor shall they be, are not despised by discerning recluses and brahmins. What are the four? Here, monks, a monk is content with any sort of robeThen again, a monk is content with any sort of alms-foodThen again, a monk is content with any sort of lodgingThen again, monks, a monk delights in abandoning. So delighting he delights in concentration (A.2.30)

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Restraint through the use of belongings

(Paccayasannisitasila) A monk considers his four requisites of robes, food, medicine and dwelling as necessary things to be used wisely and not for pleasures. This investigation is usually taught to monks alone, but there may be some good in lay people thinking about simplifying their lives and the danger of collecting and attaching to their belongings. The Buddha laid down many rules to keep monks from collecting belongings and instructed them to wisely use what they were allowed. The quote below is meant to warn practitioners that the means is not the end. One should be careful not to cling to the path in neglect of the goal. Note that the practices below are mentioned by the Buddha as his own early practice before his enlightenment, saying how foolish he was in his practice. Monks, the wanderers holding other views enjoin these three forms of aloofness. What three? Aloofness from robes, from alms-food, from lodging. Now in the matter of aloofness from robes the wanderers holding other views enjoin the wearing of coarse, hemp clothes, clothes of different fibers, discarded corpse-cloths, rags from a rubbishheap, tree-bark fiber, antelope skins, strips of antelope skins, clothes make of kusa-grass, made of wood-shavings. They wear blankets made of human hair, made of horsehair, and made of owls wings. That is the practice they enjoin as regard robes. Then in the matter of aloofness as regards alms-food: they feed on vegetables, millet, raw rice, wild rice, water plants, rice powder, burnt scum of rice, flour of oilseeds, on grass and cow dung. They keep themselves alive by eating forest roots and fruits, and fruits that have fallen. Such is their practice as regards aloofness from almsfood. Then again, monks, the wanderers holding other views enjoin in respect of aloofness from lodging: dwelling in a forest at the root of a tree, in a cemetery, in a lonely jungle glade, in the open air, on a heap of straw, in a thatched shelter. Such ways of dwelling do they enjoin. There are these three injunctions of the wanderers holding other views. Now, monks, there are these three forms of aloofness for a monk under this Dhamma-discipline. What three? Here a monk is moral, he has abandoned immorality, from that he is aloof. He has right view, he has abandoned wrong view, from that he is aloof. He has destroyed the defilements, the defilements have been abandoned by him, from them he is aloof. (A.I.220) Sariputta, robes are of two kinds, I say: to be cultivated and not to be cultivated. Almsfood is of two kinds, I say: to be cultivated and not to be cultivated. Resting-places are of two kinds, I say: to be cultivated and not to be cultivatedVenerable sir, such robes as cause unwholesome states to increase and wholesome states to diminish in one who cultivates them should not be cultivated. But such robes as cause unwholesome

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states to diminish and unwholesome states to increase in one who cultivates them should be cultivated. So it was with reference to this that it was said by the Blessed One(same for almsfood, resting-places...) (M.923) And what kind of mental conduct causes unwholesome states to diminish and wholesome states to increase in one who cultivates it? Here someone is not covetous; he does not covet the wealth and property of others thus; Oh, may what belongs to another be mine! His mind is without ill will and he has intentions free from hate thus: May these beings be free from enmity, affliction, and anxiety! May they live happily! Such mental conduct causes unwholesome states to diminish and wholesome states to increase in one who cultivates it. (M.917) Whereas some ascetics and brahmins remain addicted to high and wide beds and long chairs, couches adorned with animal figures, fleecy or variegated coverlets with hair on both sides or one side, silk coverlets, embroidered with gems or without, elephant-, horse or chariot rugs, choice spreads of antelope hide, couches with awnings, or with red cushions at both ends, the ascetic Gotama refrains from such high and wide beds. Whereas some ascetics and brahmins remain addicted to such forms of self adornment and embellishment as rubbing the body with perfumes, massaging, bathing in scented water, shampooing, using mirrors, ointments, garlands, scents, cosmetics, bracelets, headbands, fancy sticks, bottles, swords, sunshades, decorated sandals, turbans, gems, yak-tail fans, long fringed white robes, the ascetic Gotama refrains from such self adornment. (D.70) Then again, a monk is content with any sort of alms-food and speaks in praise of such contentment. For the sake of getting alms-food he resorts not to what is unseemly and unbecoming. If he does not get alms-food he is not dismayed with this: and if he does get it he is free from the bond of selfishness, of greed, of craving for it. Seeing the danger in this and skilled in the escape therefrom, he makes use of it. Yet he does not exalt himself because of his contentment with any sort of alms-food, nor does he disparage others (who are not content). Whoever, monks, is skilled in thisthis monk is one who stands firm in the primeval, ancient noble tradition. Then again. a monk is content with any sort of lodgingWhoever is skilled in thisstands firmin the noble lineageAgain, monks, a monk delights in abandoning (A.2.31) For a lay person the same reflections may be done. Reducing attachment and therefore dukkha at being separated from our belongings, one reflects what the actual uses of objects are and what is their bare purpose. We may simplify our lives this way.

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Restraint of the senses

(Indriyasamvara) On seeing a form with the eye, he does not grasp at its signs or features since, if he left the eye faculty unguarded, evil unskilled states of covetousness and grief might invade him, he practices the way of restraint, he guards the eye faculty, he undertakes the restraint of the eye faculty. On hearing a sound with the ear On smelling an odor with the nose On tasting a flavor with the tongue on touching with the body on cognizing a mind-object with the mind possessing this noble restraint of the faculties, he experiences within himself a bliss that is unsullied. (M.450) The preceding steps are internalized to develop concentration. This is right livelihood internalized. The external six senses and their objects are natural and neutral without consciousness. Mindfulness as the concentration factor is what is developed in this practice and wisdom is the product. Even failure to catch the stream of phenomena arising is instructive when investigated. This train of dhammas (phenomena) is: Eye + form + consciousness = contact = feeling = perception = thought formations = proliferation of thought (ideating) = craving and clinging. With the sense doors unguarded things are fed to the mind and are colored by greed, hatred and delusion. It is a two-way door in that whatever goes in, spills out again by way of the body, speech and mind. The Buddha speaks of contact as the point in the caused phenomena of the mind as the condition for feeling, perception and thought formations. This painful feeling born of eye contact has arisen in me. This is dependent, not independent, dependent on what? Dependent on contact(same for the remaining senses) (M.279) Contact is the cause, the condition for the manifestation of the feeling aggregate. Contact is the cause and condition for the manifestation of the perception aggregate. Contact is the cause and condition for the manifestation of the thought formation aggregate (M.888) The six classes of senses should be guarded (with mindfulness) These are, eye, ear, nose, tongue, body and mind. (M.1111) Contacted one feels, contacted one perceives, contacted one intends... (S.4.68) Contact is the cause and condition of feeling and the sequence that leads to craving, clinging, suffering, and self. It is through the six senses, tainted by greed, hatred and delusion, that our world is created and continued through our perceptual experiences and our collection of views about our perceived self in relation to the external world. These distorted perceptions and thoughts (Viparitasanna) condition our actions by body, speech and mind. The distortion does not come from the faculty of the

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eye or form (or the other senses and their objects) but from the defilements. Restraint of the senses prepares the way, not allowing habitual and shallow conclusions to be made, develops mindfulness and weakens ignorance (avijja) and the defilements that are endemic to the mind, allowing wisdom to arise to see things as they really are. When, Sunakkhatta, a monk practices restraint in the six sense bases of contact, and having understood that attachment is the root of suffering and is without attachment, (he is) liberated (M.86) What taints, monks, should be abandoned by restraining? Here a monk, reflecting wisely, abides the eye faculty restrained. While taints, vexation and fever might arise in one who abides with the eye faculty unrestrained, there are no taints, vexations or fevers in one who abides with the eye faculty restrained.. ear nosetongue body mind (M.93) Whoever, monks, takes delight in the eye (ear, nose, tongue, body, mind) takes delight in dukkha. (S.4.7) I will teach you, monks, (what is) restraint and (what is) non-restraint take heed. And how, monks, is one restrained? There are, monks, objects cognizable by the eye, objects desirable, pleasant, delightful, and dear, passion fraught, inciting lust. If a monk is enamored of them, if he welcomes them, if he persists in clinging to them, this should be understood by him: I am falling back in profitable states (S.4.47) (etc. for all senses) One is called a worldling for such reasons as that they generate a multitude of things, because they is immersed in the herd and because they are an individual distinct. Those streams which flow in the world, Ajita, mindfulness serves to curb them, this I call the restraint of the stream. But only wisdom cuts them off. In relation to the four foundations of mindfulness: Again, monks, a monk abides contemplating mind objects as mind objects in respect to the six internal and external sense bases. How does he do so? Here a monk knows the eye, knows sight objects, and he knows whatever fetter arises dependent on the two. And he knows how an unarisen fetter arises, and he knows how the non-arising of the abandoned fetter in the future will come about. He knows the ear and knows soundsetc. (D.242) Five sensuous faculties are manifest among living beings, and the sixth is mind. On these do you no longer set desire. Thus may you be free from every ill. (S.4.15) In him who knows and sees the eye as impermanent, (as dukkha as not self) monks, ignorance vanishes and knowledge arises. (repeated for all senses) (S.4.15) How now, friend, is the eye the bond of objects, or are objects the bond of eye? Not so, friend Kotthika, the eye is not the bond of objects nor are the objects the

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bond of eye, but that desire and craving that arise owing to the two, that is the bond. (S.4.101) Here, friends, a monk, seeing an object with the eye, is not attached to objects that charm, nor averse to objects that displease. He abides with attention to body, calm, and his thoughts are boundless. He realizes in its true nature that liberation of heart, that liberation of wisdom, wherein those evil unprofitable states that have arisen come to cease without remainder. Moreover, friends, so dwelling, a monk conquers objects, objects do not conquer him. He conquers sounds, scents, tastes, tangibles, mind-states, they do not conquer him. He conquers those evil unprofitable states, passion- fraught, including craving, leading to rebirth, states unhappy, whose fruit is pain, rebirth, decay and death. Thus friends is one free from craving. (S.4.119) The great importance of sense restraint is to be understood from the following: I will teach you the arising and ceasing of dukkha the world.. And what is that? Owing to the eye and objects arises eye consciousness. The coming together of the three is contact. Dependent on contact, feeling. Dependent on feeling is craving (repeated for all senses) (S.4.53) Bhikkhus, I will teach you about one who dwells negligently, and about one who dwells diligently. Listen to that And how, bhikkhus, does one dwell negligently? If one dwells without restraint over the eye faculty, the mind is soiled among forms cognizable by the eye, if the mind is soiled, there is no gladness. When there is no gladness, there is no rapture. When there is no rapture, there is no tranquillity. When there is no tranquillity, one dwells in suffering. The mind of one who suffers does not become concentrated. When the mind does not become concentrated, phenomena do not become manifest. Because phenomena do not become manifest, one is reckoned as one who dwells negligently. If one dwells without restraint over the ear faculty nose tongue body. mind one is reckoned as one who dwells negligently. And how, bhikkhus, does one dwell diligently? If one dwells with restraint (S.2.1179) If, bhikkhu, while one dwells contemplating rise and fall in the eye eartongue body mind faculty, one experiences revulsion towards the eye etc. faculty, then experiencing revulsion, one becomes dispassionate (S.2.1216) Bhikkhus, I will teach you retraint and nonrestraint. Listen to that And how, bhikkhus, is there non-restraint? There are, bhikkhus, forms cognizable by the eye that are desirable, lovely, agreeable, pleasing, sensually enticing, tantalizing. If a bhikkhu seeks delight in them, welcomes them, and remains holding to them, he should understand this thus: I am declining away from wholesome states. For this has been called decline by the Blessed One. There are, bhikkhus, sounds cognizable by the earsmells cognizable by the nose tastes cognizable by the tongue touches cognizable by the body mental

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phenomena cognizable by the mind that are desirabletantalizing (as above) Such, bhikkhus, is non-restraint. And how, bhikkhus, is there restraint? There are, bhikkhus, forms cognizable by the eye ear nose tongue body mindIf a bhikkhu does not seek delight in them, does not welcome them, and does not remain holding to them, he should understand this thus: I am not declining away from wholesome states. For this has been called nondecline by the Blessed One. (S.2.1180) If there is no sense control, O monks, then the basis for virtue is destroyed for one who lacks sense control. If there is no virtue, then the basis for right concentration is destroyed for one who lacks virtue. If there is no right concentration, then the basis for knowledge and vision of things as they really are is destroyed for one who lacks right concentration. If there is no knowledge and vision of things as they really are, then the basis for revulsion and dispassion is destroyed for one who lacks such knowledge and vision. If there is no revulsion and dispassion, then the basis for the knowledge and vision of liberation is destroyed for one who lacks revulsion and dispassion. (A.6.50)

Summary: Virtue is the first stage of the religious life and the first practice to be
undertaken. Mundane virtue (the five precepts) refers to the moral practices followed by those that still have defilements and are still within the cycle of samsara. One who perfects the mundane virtues does more than just the minimum. The five precepts define, guide, and protect, both internally and externally, those who follow them. It is a protection because the one who takes them on, even if they have greed, hatred, and delusion, are restrained from inflicting suffering on both themselves and those around them. This protection is also for the development of concentration, not just for the protection of oneself and others. Virtue also protects what concentration has been developed from weakening. Mundane virtues are a prerequisite for the higher virtues. Such things as contentment, detachment from material goods, loving-kindness and compassion, self-discipline and tolerance are all based on mundane virtue. Virtue enhances responsibility for duties that must be done. The five precepts are the foundation for these duties. These duties include such things as: care of ones parents and family, success in marriage, right friends, good relations with others (such as teachers, employers and employees) and the basis for skilled actions. The five precepts are almost a guarantee that one will at least be reborn as a human being who is healthy and fit, not in a bad state. Virtues are the basis for the Four Right Efforts: the effort to prevent the arising of unskilled states that have not yet arisen, the protection from ridding oneself of unskilled states already arisen, the development of skilled states not yet arisen, and the protection of skilled states that have already been developed. The virtue of sense restraint is the way we should relate to our environment. Virtue develops mindfulness and full awareness of the external world we live and work in, and the internal world of the intentional activities we perform in relation to that world. Without virtue there is no concentration, without concentration there can be no wisdom, without wisdom there can be no seeing things as they are.

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Chapter VI
The Six Sense Bases, the Five Strands (Salayatana)
1. 2. 3. 4. 5. 6. (internal and external) Cakkhayatana the eye base Sotayatana the ear base Ghanayatana the nose base Jivhayatana the tongue base Kayayatana the body base Manayatana the mind base

Monks, everything is aflame, and what, monks, is that everything that is aflame? The eye, monks, is aflame, material shapes are aflame, eye consciousness is aflame, contact with the eye is aflame, in other words the feelings which arise from contact on the eye, pleasant, painful or neutral, that too is aflame. With what is it burning? It is burning with the fires of birth, aging, dying, grief, sorrow, dukkha, lamentation, and despair. (same for ear etc.) In just the same way, Vasettha, in the Noble discipline there are these five strands of sense desire called bonds and fetters. Which five? Forms seen by the eye sounds heard by the ear smells smelled by the nose tastes tasted by the tongue touches touched by the body. (D.191) The six internal bases should be understood. The six external bases should be understood. The six types of consciousness should be understood. The six classes of contact six classes of feeling six classes of craving should be understood. (M. 1129) Dependent on eye and form, eye consciousness arises. The meeting of the three is contact. With contact as condition there is feeling. What one feels one perceives. What one perceives that one thinks about. What one thinks about, that one mentally proliferates besets a man with regard to past, future and present forms cognizable through the eye ear etc. (M.203) Master Gotama, these five faculties have different domains, different resorts; they do not experience each others resort and domain. What five? The eye faculty, the ear faculty, the nose faculty, the tongue faculty, the body faculty. Now, Master Gotama, as these five faculties have different domains, different resorts, and do not experience each others resort and domain, what is it that they take recourse (anchored in or supported by) in? And what is it that experiences their resort and domain? Brahmin, these five faculties have different domainsthey take recourse in the mind, and the mind experiences their resort and domain. (Mind-consciousness having access to the data from each) But, Master Gotama, what is it that the mind takes recourse in? The mind, Brahmin, takes recourse in mindfulness. But, Master Gotama, what does

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mindfulness take recourse in? Mindfulness, Brahmin, takes recourse in liberation. But, Master Gotama, what does liberation take recourse in? Liberation, Brahmin, takes recourse in Nibbana.(S.2.1687) How knowing, how seeing, is ignorance (avijja) abandoned and knowledge (vijja) produced? By knowing and seeing the impermanence of eye, visual objects, eye consciousness, eye contact, and whatever arises conditioned by contact be it pleasant, painful or neutral (Same for other senses) Suppose a man catches six animals of different types and abodes and ties them together with a stout rope now when these six animals grow weary they will follow after the one who is the strongest, they would conform to that one, they would become subject to him. Even so, eye struggles earetc. (S.4.105) Monks, when one knows and sees the eye, etc. as it actually is The view of a person such as this is right view, right intention (the eightfold path). Thus the enlightenment path comes to be fulfilled in him (M.1137) Herein, friends, a monk, seeing an object with the eye, is not attached to objects that charm, nor averse to objects that displease. He abides with attention to body settled, and his thoughts are boundless. He realizes in its true nature that emancipation of mind, that emancipation of wisdom, wherein those evil, unprofitable states that have arisen come to cease without remainder. Moreover, friends, so dwelling a monk conquers objects, objects do not conquer him. He conquers sounds, scents, tastes, tangibles, mindstates. They do not conquer him He conquers those evil unprofitable states, passion fraught, inciting desires, leading to rebirth, states unhappy, whose fruit is dukkha, rebirth, decay and death. Thus, friends, is one free from desires. Monks, the strands of sense desires (kamaguna)are five: Forms cognizable by the eye, luring, longed for, loved, enticing, desirous, impassioning: sounds smells tastes touches though these are not sense desires, monks, in the Noble discipline they are called the strands of sense desires and what is the tie (connecting) source of sense desires? Contact, monks Sights, sounds, tastes, smells and tangibles, all impressions and ideas thereof: these are the direful bait that draws the world; herein the world lies infatuated. (S.1.142) What, monks, is the arising of dukkha? Because of sight and visible objects, visual consciousness arises, contact is the connecting of the three: feeling is conditioned by contact, craving by feeling, this monks, is the arising of dukkha (repeated for other senses) Monks, I will teach you The All, listen. And what, monks, is The All? It is eye and visual object, ear and sound, nose and smells, tongue and tastes, body and tangibles, mind and mind states. That monks is called The All. (S.4.8)

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Is there, Lord, an eye... (the other senses)...mind by which one could recognize and proclaim the past Buddhas, those who have passed away, who have broken down the hindrances There is no such eye mind, Phagguna as to be capable of these things. (S.4.23) Contacted, monks, one feels, contacted, one is conscious, contacted one perceives. Thus those states also are mobile and transitory, impermanent and changing.. (S.4.39) Six being given, the world comes to pass. Six being given, it communicates. On six depending does it hold power Because of six it is sore oppressed. (S.1.57) Monks, as to the source through which perceptions and notions tinged by mental proliferation beset a person: if nothing is found there to delight in, welcome and cling to, this is the end of the underlying tendency to lust aversion views doubt conceit desire to become ignorance; this is the end to resorting to weapons, of quarrels, brawls, disputes, recriminations, malice, false speech; here these evil unwholesome states cease without remainder. (M.202) As to those recluses and brahmins who are tied to these five cords of sensual pleasure, infatuated with them and utterly committed to them, and who use them without seeing the danger in them or understanding the escape from them, it may be understood of them: They have met with calamity, met with disaster, the Evil One may do with them as he likes. (M.266) Householder, suppose a man borrowed goods on loan a fancy carriage and fine-jeweled earrings and preceded and surrounded by those borrowed goods he went to the marketplace. Then people, seeing him, would say: Sirs, that is a rich man! That is how the rich enjoy their wealth! Then the owners, whenever they saw him, would take back their things. What do you think householder? Would that be enough for that man to become dejected?So, too, householder, a noble disciple considers thus: Sensual pleasures have been compared to borrowed goods by the Blessed One; they provide much suffering and much despair, while the danger in them is great. Having seen this as it actually is with proper wisdom clinging to material things of the world utterly ceases without remainder. (M.471) The importance of the six sense bases (Salayatana) having been stated we might now go on to see their interaction and co-dependence with the khandha. That which receives knowledge of the world are the sense doors (Davara), i.e., eye, ear, nose, tongue, body and mind. Their objects are forms, sounds, smells, tastes, tangibles and mental objects. Actions performed in the world are the three paths of body, speech and mind by way of action, speech and thought. These things belong to the fourth khandha, mental formations (sankhara).

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There are many mental formations within the third khandha, which may be wholesome, unwholesome or neutral. They have intention as their cause and leader by way of the three paths of body, speech and mind and with resulting intentional acts create kamma. These sankhara are named and do their work according to the sense base they use. These are called bodily formations (Kayasankhara), speech formations (vacisankhara) and mental formations (manosankhara). Or may be called according to their leader, intention by way of body (kayasancetana), intention by way of speech (vacisancetana), intention by way of mind (manosancetana). Or according to the action itself, bodily action (kayakamma), verbal action (vacikamma), and mental action (manokamma). Kayasankhara Bodily formations kayasancetana bodily intentions kayadavara by door of the body kayakamma bodily action

The sankhara formations construct and qualify the mind. The "Ayatana" means; origin, cause, and haunt, this refers to the sense doors and means the origin/cause of the arising of knowledge, the paths of knowledge by way of eye, ear, nose, tongue, body and mind from the world outside to the mind inside, compounding and constructing this inside, private and personal world. The objects of knowledge are the external ayatana, i.e., form sounds, etc. These are called the objects (Arammana) and these are the things the mind attaches to or collects. This works as follows for all the senses: Cakkhu + Rupa Cakkhuvinnana + Phassa The eye + Form Eye-consciosness + Contact = seeing =(vedana) = seeing =(feeling)

These may take two paths, one skillful and one unskillful. I Delusion Hatred 6 senses + Greed 6 objects + = feelings = perceptions = thought (intention) = 6 consciousness pleasant memory 5 precepts painful instinct Mindfulness neutral labels Wisdom bias

Ignorance Clinging Dukkha proliferation Happiness Abondoning Freedom

There must be mindfulness (awareness) present for the scheme to work skillfully. The objects (arammana) are the thoughts or forms being fed to the mind through the senses. Receiving these is necessary for beings to function in the world. In this train of causes, feeling is an important part as the thing which calls special attention to what is dangerous, to be avoided or useful or the things which are pleasurable and make us happy. Feeling (vedana) causes the train of dhammas to go further and helps to expand

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knowledge. But the worldlings feelings do not just do that alone; they show the individual that the world gives rewards for being involved in it and the results are the different tastes of experience. When we have feelings of happiness, need, security, fulfillment, etc., we must have craving (tanha) and are taken in with attachment (upadana). The formula works thus: Senses + object + consciousness = contact = feeling = craving = clinging (addiction) Ayatana + arammana + vinnana = phassa = vedana = tanha = upadana Perception (sanna) is in two stages. First there is the perception which perceives the objects as in the usual process. Secondly, perception as proliferating perception or obsessing (Papanca sanna). This is coupled with volitional formations (sankhara), which build thoughts, ideation, and concepts because the volitional formations expand and add. The whole train can be seen in two stages. From the senses to feeling, all is neutral and is just cause and effect; there is no being involved. But after feeling comes the revolving in the realm of being (sansaravattha); it is feeling that is this beginning point of differentiation. The process could at the point of feeling go to the absence of revolving existence(vivattha), a letting go or abandoning rather than collecting hence no further entanglement. But it could also go the way of entanglement by involving the I or the self or ego. This entangles the thinker with perception and then on to volitional formations. It is now easy to see why dependent origination (to be discussed below) is the complete train of this realm of being. It should be remembered here that consciousness, contact, feeling, perception of this train all arrive simultaneously, here separated below to make things clearer: Sansaravattha = (*) Senses + object + consciousness = contact = feeling =< Vivattha (**) (no further) * Sansaravattha = (leading to the cycle of rebirth and becoming) initial and sustained thought = proliferating perceptions = mental formations = craving = clinging. ** Vivattha = leading to cessation of becoming and the cycle of rebirth.

The internal/ external:

The internal senses, of which there are six, are spoken of usually as the act that is happening or taking place in the present, and the senses are used to describe the mechanics or characteristics. The external senses are sometimes called Gocara, which means sphere, area, realm and sometimes Visaya meaning entanglements or that which binds. The objects are sometimes called Kamaguna meaning the five Ayatana (senses, excepting mind) in the world of the senses or sensual pleasures. If, friends, internally the eye (ear, etc.) is intact but no external forms (sounds, etc.) come into its range, and there is no corresponding engagement with consciousness, then there is no manifestation of the corresponding class of consciousness (classed according to the faculty of eye, ear, nose, tongue, body and mind). If internally the eye

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(ear etc.) is intact and external forms (sounds etc.) come into its range, but there is no corresponding engagement with consciousness, then there is no manifestation of the corresponding class of consciousness. But when internally the eye, (ear, etc.) is intact and external forms (sounds etc.) come into its range and there is the corresponding engagement with consciousness, then there is the manifestation of the corresponding class of consciousness. (M.283) Mindfulness is used to catch the meanings at the doors of the senses and it then is able to care for the mind, keeping it attached to a principle; this is control of the senses (Indriyasamvara). Wise attention (Yonisomanasikhara) is used when the object has already arisen, and steady and clear investigation with mindfulness equal to that state of mind and seeing the benefits or faults of it.

Summary: the Buddha called the senses the everything, the All. This
is because consciousness arises through the doors of the senses and is named after these senses. If any of these faculties, their objects or awareness were not functioning then there would not be a consciousness of the appropriate object. Types of consciousness would not arise. This is why it is the internal and external world, like someone living in a house with six windows, who could never leave but knew the world outside only from those views. The mental factor of attention must always be present, this attention is consciousness. The senses are the fifth component in the doctrine of dependent arising, conditioned by body/mind and conditioning contact. Bonds and fetters in relation to the senses are not the senses themselves or their objects that are the bonds and fetters but the craving and clinging that lies in the mind. The senses are to be understood internally and externally. The exact nature of the faculties and their objects and to see within them the three characteristics of dukkha, impermanence and no-self. This is done to abandon the infatuation with these senses. The senses are an integral part of the chain that makes up contact; contact is the basis for feelings, perceptions , thought constructions and consciousness. Any fault in these senses means a fault in perceptions of what is experienced. These are called the doors of the mind. These senses are the doors through which information comes in to construct the mind, visible forms, sounds, odors, tastes, tangibles and mind objects. They are so important that the Buddha claimed understanding them and their connection to the five khandhas is a way to the abandonment of ignorance.

Moderation in eating
(Bhojjanematannuta) What more is to be done? Monks, you should train yourselves thus: We will be moderate in eating. Reflecting wisely, we will take food neither for amusement, nor for intoxication, nor for the sake of physical beauty and attractiveness but only for the endurance and continuance of this body, for the ending of discomfort and for assisting the holy life. Monks, I eat at a single session. By doing so I am free from illness and affliction and enjoy health, strength and a comfortable abiding. (M.542)

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Sariputta, there are certain recluses and brahmins whose doctrine and view is this: Purification comes about through the use of food Now I recall having eaten a single grain of rice a day yet, Sariputta, by such conduct, by such practice, by such performance of austerities I did not attain (M.176) To those who ever mindful live, measuring and observing the food they take, increased becomes the power of the senses, softly old age steals on, their days are prolonged (S.1.188) The monk Devadatta, who was the Buddhas cousin, had a plan to cause a schism: Now we, venerable, having approached the recluse Gotama, will beg him for five items thus: Lord, the Lord in many ways speaks in praise of desiring little, of being contented, of abandoning evil, of being heedful, of what is gracious, of decreasing the defilements, of striving. Lord, these five items are conducive in many ways to (these things) It were good, Lord, if the monks for as long as life lasted, should be forest dwellers; beggars for alms; wearers of rag robes, wearers of robes taken from the dust heap; live at the foot of a tree; let them not eat fish and flesh.. The recluse Gotama will not allow these things. Then we will win over the people by means of these five items. It is possible, venerable, with these five requests, to cause a schism in the order of the recluse Gotama, a breaking of the concord. Because, venerable, people esteem austerity. Then Devadatta together with his friends went up to the Lord, and having gone up and greeted the Lord, he sat down to one side(and made the five requests) Enough, Devadatta, whoever wishes, let him be a forest-dweller; whoever wishes let him dwell in the neighborhood of a village; whoever wishes let him be a beggar for alms; whoever wishes let him accept an invitation; whoever wishes, let him wear rag robes; whoever wishes let him accept a householder's gift of a robe; For eight months, Devadatta, lodging at the foot of a tree is allowed by me; Fish and meat are pure in respect to three points: if they are not seen, heard, or suspected to have been killed for him. Then, Devadatta, thinking: The Lord does not allow these five things, was joyful and delighted (and proceeded with the schism). Monks, one should not knowingly make use of meat killed purposely for one. Whoever should do so there is an offense of wrongdoing. I allow you, monks, fish and meat that are pure in three respects: if they are not seen, heard or suspected to have been killed on purpose for the monk (V.4.325) Venerable sir, I have heard this: They slaughter living beings for the recluse Gotama; the recluse Gotama knowingly eats meat prepared for him from animals killed for his sake. Venerable sir, do those who speak thus say what has been said by the Blessed One, and not misrepresent him with what is contrary to fact? Do they explain in

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accordance with the Dhamma in such a way that nothing which provides a ground for censure can be legitimately deduced from their assertions? Jivaka, I say that there are three instances in which meat should not be eaten: when it is seen, heard, or suspected that the living being was killed for the monk. I say that meat should not be eaten in these three instances. I say that there are three instances in which meat may be eaten: when it is not seen, heard, or suspected that the living being has been killed for the monk. I say that meat may be eaten in these three instances. If anyone kills a living being for the Tathagata or his disciple, he lays up much demerit in five instances. When he commands: Go and fetch that living being, When the living being experiences pain and fear being led along with a neck-halter When he says: Go and slaughter the living being. When that living being experiences pain and fear at being slaughtered. .. When he offers this food that is not permissible, this is the fifth instance in which he lays up much demerit. (M.476) Now it occurs to him: A good thing for me to be thus served by a householders son! Then he thinks: I should indeed be glad to have this housefather or housefathers son serve me in like manner in the future. He then enjoys that almsgiving and is attracted by it, infatuated with it, attached to it. He does not see the danger in this. He is blind to the escape therefrom. The result is that his train of thought is sensual, malevolent and harmful to others. Now, monk, I declare that what is given to such a monk has no great fruit. Why so? Because the monk lives amiss. (A.1.252)

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Chapter VII
Mindfulness and clear comprehension
(Sati-Sampajanna) He becomes one who acts in full awareness when going forward and returning; who acts in full awareness when looking ahead and looking away; who acts in full awareness when flexing and extending his limbs; who acts in full awareness when wearing his robes and carrying his outer robe and bowl; who acts in full awareness when eating, drinking, consuming food, and tasting; who acts in full awareness when defecating and urinating; who acts in full awareness when walking, standing, sitting, falling asleep, waking up, talking, and keeping silent. (M.274) In restraint of the senses mindfulness and full awareness are also needed, but here they are emphasized as a major shift in practice to internalize in preparation for concentration.

Mindfulness (Sati) is sometimes translated as memory. There is an example of this when Ananda was being praised for his memory. Sati has the duty of calling
attention to an object to the mind (citta), and anchoring the object fast, whether the object is past, present or future. So that sati is noting and attention. Sati can originate from within using the power of consciousness even without an object being present. It can determine the object and therefore belongs to the aggregate of mental formations (Sankhara).

Clear Comprehension (Sampajanna) has the characteristic of sharpness and

focus. Its function is clear awareness. It is manifested as scrutiny. This has sometimes been translated as appropriate attention, wise reflection, the proper approach, and systematic attention. And how is a monk mindful? Here, a monk abides contemplating the body as body, earnestly, clearly aware, mindful and having put away all hankering and fretting for the world, and likewise with regard for feelings, mind and mind-objects. That is how a monk is mindful (the four foundations of mindfulness).

The duties and benefits of sati: Keeping the mind in a state we desire.
Choosing what exactly is wanted and abandoning the unwanted mental states. Stopping the flow of thoughts in order to attain concentration. When the mind is in a state of concentration, mindfulness can be used to present what is to be investigated, holding it firmly before the mind (citta); investigation then is developed by way of various skills. Mindfulness guards all actions by body, speech and mind and combines with clear comprehension in having all these actions performed wisely.

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Why is sati in the present the principle for the arising of wisdom? The most important thing in our personal life is receiving objects of attention through the six senses. When we receive this information we feel either happiness (sukha), suffering (dukkha) or equanimity (upekkha). With the arising of feeling comes reflection in the mind (Sanna-Sankhara). This stimulus causes thought formations, which bounce back through body, speech and mind. This is normal but when added to the defilements of greed, hatred and delusion with clinging and craving it then becomes merely subjective truth. When the mind is allowed to follow the defilements, without interference, likes and dislikes arise, self arises. What follows is craving for sensual pleasures (Kamatanha), craving for becoming (Bhava-tanha) and craving for non-becoming (Vibhavatanha). This prevents the mind from seeing the reality of things due to bias following past, present and future. The mind is under the influence of these impulses. It also keeps the mind from finding or wanting to find alternatives. These thought formations using perception will also build up more perceptions for the future feelings and views and further chaos in thought. This is not only true of conscious events but for the subconscious events as well. Mindfulness in the present prevents like and dislike from arising without being challenged (or at least one is aware of the process). It prevents unskilled perception and unguided thought, which influence the mind, and prevents reinforcement of unskilled habits. When mindfulness is equal to this process one knows and sees the movements of the mind. All things are in a state of change due to their very nature. One who is led by this is led by time and has no chance to see the truth. Although mindfulness is not wisdom it is necessary for wisdom to do its work. Without satisampajanna, whatever is done is habitual, guided by the defilements. (Ven Payuth Payuttho) On one occasion the Blessed One was at dwelling a Vesali in the Great Wood in the Hall with the Peaked Roof. Then, in the evening, the Blessed One emerged from seclusion and went to the sick ward, where he sat down in the appointed seat and addressed the bhikkhus thus: Bhikkhus, a bhikkhu should await his time mindful and clearly comprehending. This is our instruction to you. And how, bhikkhus, is a bhikkhu mindful? Here, bhikkhus, a bhikkhu dwells contemplating the body in the body, ardent, clearly comprehending, mindful, having put away covetousness and displeasure in regard to the world. He dwells contemplating feelings in feelings mind in mind phenomena in phenomena, ardent, clearly comprehending, mindful, having put away covetousness and displeasure in regard to the world. It is such a way that a bhikkhu is mindful. And how, bhikkhus, does a bhikkhu exercise clear comprehension? Here, bhikkhus, a bhikkhu is one who acts with clear comprehension when going forward and returning; when looking ahead and looking aside; when drawing in and extending the limbs; when wearing his robes and carrying his outer robe and bowl; when eating, drinking, chewing his food, and tasting; when defecating and urinating; when waking,

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standing, sitting, falling asleep. Waking up, speaking, and keeping silent. It is in such a way that a bhikkhu exercise clear comprehension. (S.2.1266) And how, bhikkhus, does a bhikkhu exercise clear comprehension? Here, bhikkhus, for bhikkhu feelings are understood as they arise, understood as they remain present, understood as they pass away. Thoughts are understood as they arise, understood as they remain present, understood as they pass away. Perceptions are understood as they arise, understood as they remain present, understood as they pass away. It is in this way, bhikkhus, that a bhikkhu exercises clear comprehension. (S.2.1657) I am established in mindfulness seeing in myself this purity, I found great solace in dwelling in the jungle. He has mindfulness, he possesses the highest mindfulness and skill, he remembers what was done and spoken long ago. Here, Udayin, some persons practice the way of abandonment of attachment, to the relinquishment of attachment. When practicing the way, memories and intentions associated with attachment beset them now and then through lapses in mindfulness. Their mindfulness may be slow to arise, but with its arising he quickly abandons them (M. 556) Monks, on whatever occasion a monk abides contemplating body as a body, ardent, fully aware and mindful on that occasion unremitting mindfulness is established in him. On whatever occasion unremitting mindfulness is established in a monk, on that occasion the mindfulness enlightenment factor is aroused (M.946) There are these three foundations of mindfulness that the noble ones cultivate Here, monks, compassionate and seeking their welfare the teacher teaches Dhamma his pupils do not want to hear they err and turn aside yet (that teacher) dwells unmoved, mindful and fully aware Some pupil will hear and give ear (the teacher) remaining free from satisfaction and dissatisfaction, he dwells in equanimity, mindful and fully aware His pupils all give ear (the teacher) feels satisfaction yet dwells unmoved, mindful and fully aware (M.1071) Wisdom gives radiance to all the world, mindfulness is the watcher, fostering. They who have gotten hold of mindfulness, they are perfected in self mastery. There are these five sense faculties of different scope and different range, and they do not mutually share each others scope and range. Well, mind is their common ground or resort. It is mind that profits by their scope and range. But master Gotama, what is the resort of mind? Mindfulness, brahmin, is the resort of mind. Then, master Gotama, what is the resort of mindfulness? Liberation, brahmin, is the resort of mindfulness (S.5.193)

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Monks, on four occasions should striving, mindfulness and guarding ones thoughts be exerted by you. On what four occasions? With the thought: Let not my mind run riot amid things passionate, by ones self should striving, mindfulness and the guarding of ones thoughts be exerted. With the thoughts: Let not my mind be hateful among those who hate Let not my mind be full of greed amongst the greedy Let not my mind be deluded amongst those deluded When a monks mind, by abandoning passion does not run riot amid things passionateetc., then he fears not, trembles not, is not shaken. All things are rooted in desire (chanda); they have their origin in attention; contact gives rise to them; their union is feeling; their chief state is concentration; mindfulness is their master state; wisdom their higher state; and of all things liberation is the most precious. (A.4.222) And what, bhikkhus, is the nutriment for the arising of the unarisen enlightenment factor of mindfulness and for the fulfillment by development of the arisen enlightenment factor of mindfulness? There are, bhikkhus, things that are the basis for the enlightenment factor of mindfulness: frequently giving careful attention to them is the nutriment for the arising of the unarisen enlightenment factor of mindfulness and for the fulfillment by development of the arisen enlightenment factor of mindfulness. (S.2.1569)

Seclusion
Possessing this aggregate of noble virtue, and this noble restraint of the faculties, and possessing this noble mindfulness and full awareness, he resorts to a secluded resting place: the forest, the root of a tree, a mountain, a ravine, a hillside cave, a charnel ground, a jungle thicket, an open space, a heap of straw. (M.274) When a monk possesses mindfulness and full awareness, then the Tathagata disciplines him further: Come monk, resort to a secluded resting-place Friend Visakkha, when a monk has emerged from the attainment of the cessation of perception and feeling, his mind inclines to seclusion, leans to seclusion, tends to seclusion. Ananda, a monk does not shine by delighting in company, by taking delight in company, by devoting himself to delight in company, by delighting in society Ananda, it is not possible that a monk who delights in company will ever obtain at will, without trouble or difficulty, the bliss of renunciation, the bliss of seclusion, the bliss of peace, the bliss of enlightenment..." (M.971) This Dhamma is for one who wants little. This Dhamma is not for one who wants much. This Dhamma is for one contented, not for the discontented. This Dhamma is for the secluded, not for the one fond of society. (A.4.155)

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I have naught to do with homage, Nagita, nor has homage naught to do with me. Friend Ananda, the Exalted One has set his own bed in order, taken his bowl and robes, and without calling his attendant or giving notice, alone and unattended, has gone forth wandering at such a time the Exalted One wishes to dwell alone. At such a time is not to be followed by anyone. But when I am walking down the road and I see nothing whatever in front or behind me, it suits me

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Part III Concentration

Suppose, monks, there was a pool of water, turbid, stirred up and muddied. Then one with good eyesight stood upon the bank. They could not see the snails and the shells, the pebbles and the gravel as they lie, or the schools of fish that dart about. Why not? Because of the turbid state of the water. Just so it is impossible for that monk of whom I speak to understand with his turbid mind either his own profit or that of others: impossible for him to understand both his own profit and that of others, or to realize states surpassing those of ordinary persons, the excellence of truly noble knowledge and insight. What is the cause of that? It is the turbid nature of his mind, monks. There are, Ananda, these roots of trees, these empty places. Meditate, Ananda, do not delay. Less you regret it later. This is our instruction to you. But suppose, monks, there was a pool of water, placid, tranquil and unstirred. Then one with good eyesight who standing upon the bank. could see the snails, and the shells, the pebbles and the gravel as they lie, and the schools of fish that dart about. Why so? Because of the untroubled nature of the water, monks. Just so it is possible for that monk of whom I speak with his untroubled mind to understand either his own profit or that of others, both his own profit and that of others; it is possible for him to realize states surpassing those of ordinary persons, the excellence of truly noble knowledge and insight. What is the cause of this? The untroubled nature of his mind, monks This mind, monks, is luminous, but it is defiled by taints that come from without; that mind, monks, is luminous, but is cleansed of taints that come from without. (A.1.7) Monks, the mind that is tame, controlled, guarded and restrained conduces to great profit. No concentration is there for the unwise, no wisdom in one who lacks concentration; in whom there is concentration and wisdom, he truly is in Nibbanas neighborhood. (TD 107 Dh.372) Lady, (Dhammadinna, a famous Arahant nun at the time of the Buddha) what is concentration? What is the basis for concentration? What is the equipment of concentration? What is the development of concentration? Unification of the mind, friend Visakha, is concentration. The four foundations of mindfulness are the basis for concentration. The four right efforts are the equipment for concentration. The repetition, development, and cultivation of these states is the development of concentration (M.399)

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The purpose of concentration is to enable one to consciously develop mindfulness and wisdom so as to master and understand the mind and become one who is fully understanding of Dhamma. Concentration has been said to be of benefit in the following ways: A pleasant abiding in the here and now. The attainment of knowledge and vision. Mindfulness and alertness. The end of ignorance and dukkha. I declare that there is no other making an end of suffering without reaching the worlds end. In this very body, a fathom long, along with its perceptions and thoughts, I proclaim the world to be, the origin of the world and the making of the worlds end and the way. (A.257) But, Udayin, what is that practical way to realize an entirely pleasant world? Here, venerable sir, abandoning the killing of living beings, someone abstains from killing living beings; abandoning the taking of what is not given, he abstains from taking what is not given; abandoning misconduct in sensual pleasures, he abstains from misconduct in sensual pleasures; abandoning false speech, he abstains from false speech; or else he understands and practices some kind of asceticism. This is the practical way to realize an entirely pleasant world. What do you think, Udayin? On an occasion when he abandons the killing of living beings and abstains from killing living beings, does his self then feel only pleasure or both pleasure and pain? Both pleasure and pain, venerable sir. What do you think, Udayin? On an occasion when he abandons the taking of what is not given and abstains from talking what is not givenwhen he abandons misconduct in sensual pleasures and abstains from misconduct in sensual pleasureswhen he abandons false speech and abstains from false speech, does his self feel only pleasure or both pleasure and pain? Both pleasure and pain, venerable sir. What do you think, Udayin? On an occasion when he undertakes and practices some kind of asceticism, does his self then feel only pleasure or both pleasure and pain? Both pleasure and pain, venerable sir. What do you think, Udayin? Does the realization of an entirely pleasant world come about by following a way of mixed pleasure and pain?

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The Blessed One has terminated the discussion; the Sublime One has terminated the discussion. But, Udayin, why do you say that? Venerable sir, it is taught in our own teachers doctrine: There is an entirely pleasant world; there is a practical way to realize an entirely pleasant world. But on being pressed and questioned and cross-questioned about our own teachers doctrine by the Blessed One, we are found empty, hollow, and mistaken. But how is it, venerable sir, is there an entirely pleasant world? Is there a practical way to realize an entirely pleasant world? There is an entirely pleasant world, Udayin; there is a practical way to realize an entirely pleasant world. Venerable sir, what is that practical way to realize an entirely pleasant world? Here, Udayin, quite secluded from sensual pleasures, secluded from unwholesome states, a bhikkhu enters upon and abides in the first jhanaWith the stilling of applied and sustained thought, he enters upon and abides in the second jhanain the third jhanain the fourth jhana, which has neither pain nor pleasure and purity of mind due to equanimity. He dwells with deities who have arisen in an entirely pleasant world and he talks to them and enters into conversation with them. It is at this point that an entirely pleasant world has been realized. (M.658) (But It is not for the sake of entirely pleasant world that bhikkhus lead the holy life under me.) Faring far, wandering alone, bodies, lying in a cave is mind. Those who subdue it are delivered from the bond of death. (TD 106 Dh. 37)

Summary: Concentration is defined as singleness of mind. It is Right Concentration only when it is one of the Jhana. Concentration (samadhi) may be of all strengths and levels but if it does not fulfill the Jhana factors it is not the right concentration (Sammasamadhi) of the eightfold path, yet it may be called samadhi. Samadhi is characterized by the absence of mental wandering and agitation. It is clear and tranquil. It is said that concentration can be addicting due to its pleasantness, yet it was the Buddhas realization that there was nothing blameworthy in the jhanas that made him return to them before his enlightenment. Pleasure of Jhana is important because it is more pleasurable than any received from the senses and therefore keeps one steady internally and helps one abandon the outside pleasures more easily. It is not so much the worry of addiction to samadhi but whether one will attain them at all that should be foremost in the mind. There are many levels of samadhi that are not jhana. These levels are part of the true taming of the mind. There must be repeated practice and effort to attain a jhana state. The mind is not tamed and that is the cause of a lot of the chaos in our lives. Samadhi as well as full jhana can be a pleasant abiding in the here and now but the defilements will return without the use of wisdom. The real purpose is to see things as they really are. Concentration is for the development of wisdom. Virtue is necessary to

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the practice of concentration and there can be no attainment without it. Anyone who studies or practices concentration or meditation just for its own sake, without virtue and without attempting to develop wisdom, will be developing wrong concentration.

Chapter VIII The five hindrances

(Panca Nivarana) On returning from almsround, after his meal he sits down, folding his legs crosswise, setting his body erect, and establishing mindfulness before him. Abandoning covetousness for the world he abides with a mind free from covetousness; he purifies his mind from covetousness. Abandoning ill will and hatred, he abides with a mind free from ill will, compassionate for the welfare of all living beings; he purifies his mind from ill will and hatred. Abandoning sloth and torpor, he abides free from sloth and torpor, percipient of light, mindful and fully aware; he purifies his mind from sloth and torpor. Abandoning restlessness and remorse, he abides unagitated with a mind inwardly peaceful; he purifies his mind from restlessness and remorse. Abandoning doubt, he abides having gone beyond doubt, unperplexed about wholesome states; he purifies his mind from doubt. (M.274) On an occasion, prince, when one dwells with a mind obsessed by sensual lust, overwhelmed by sensual lust, and one neither knows nor sees as it really is the escape from arisen sensual lust: this is the cause and condition for lack of knowledge and vision; it is in this way that lack of knowledge and vision is with cause and condition. Again, prince, on an occasion when one dwells with a mind obsessed by ill will obsessed by sloth and torpor obsessed by restlessness and remorse obsessed by doubt, overwhelmed by doubt, and one neither knows nor sees as it really is the escape from arisen doubt: this too is a cause and condition for lack of knowledge and vision; it is in this way too that lack of knowledge and vision is with cause and condition. (S.2.1616) Bhikkhus, if one were to say of anything a heap of the unwholesome, it is about the five hindrances that one could rightly say this. For this is a complete heap of the unwholesome, that is, the five hindrances. What five? The hindrance of sensual desire, the hindrance of ill will, the hindrance of sloth and torpor, the hindrance of restlessness and remorse, the hindrance of doubt. If one were to say of anything a heap of the unwholesome, it is about these five hindrances that one could rightly say this. For this is a complete heap of the unwholesome, that is, the five hindrances. (S.2.1631) Bhikkhus, there are these five corruptions of gold, corrupted by which gold is neither malleable nor wieldy nor radiant but brittle and not properly fit for work. What five? Ironcopper, tinleadsilver So too, bhikkhus, there are these five corruptions of the mind, corrupted by which the mind is neither malleable nor wieldy nor radiant but brittle and not rightly concentrated for the destruction of the taints. What five? Sensual desire is a corruption of the mind, corrupted by which the mind is neither malleable nor wieldy nor radiant but brittle and not rightly concentrated for the destruction of the taints.

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Ill willsloth and torporrestlessness and remorsedoubt These are the five corruptions of the mind, corrupted by which the mind is neither malleable nor wieldy nor radiant but brittle and not rightly concentrated for the destruction of the taints. (S.2.1590)

Sensual desire (Kamacchanda): The five strands of sense desires (forms, sounds, smells, tastes, and tangibles). The desirable, lovely, agreeable, pleasing, sensuous, stimulating. Based on greed (Lobha). Ill-will (Byapada): Aversion directed towards disagreeable persons or things.
Based on hatred (Dosa) There are five ways of subduing hatred by which, when hatred arises in a monk, he should wipe it out completely. Which five? When one gives birth to hatred for an individual, one should develop lovingkindness (compassion, equanimity -- pay them no mind, pay them no attention -- direct ones thoughts to the fact that such a person is the product of their kamma) for that individual. Thus hatred for that individual should be subdued. He insulted me, hit me, beat me, robbed me. For those who brood on this, hostility isnt stilled. For those who dont brood on this, hostility is stilled. Hostilities arent stilled by hostility, hostilities are stilled through non-hostility; this an unending truth. (Dhp)

Sloth and Torpor (Thinamiddha): Sloth, monks, is a hindrance; torpor, monks, is a hindrance. Thus the hindrance sloth and torpor that comes down in the summary by this method becomes twofold.
Are you nodding, Moggallana? Are you nodding? Yes Lord. Well then, Moggallana, whatever perception you have in mind when drowsiness descends on you, dont attend to that perception, dont pursue it. Its possible that by doing this you will shake off your drowsiness. But if by doing this you dont shake off your drowsiness, then recall to your awareness the Dhamma as you heard and memorized it, re-examine it and ponder it over in your mind. Its possible that by doing this you will shake off your drowsiness. But if by doing this you dont shake off your drowsiness, then repeat aloud in detail the Dhamma as you heard and memorized it. Its possible that by doing this you will shake off your drowsiness. But if by doing this you dont shake off your drowsiness, then pull both your earlobes and rub your limbs with your hands. Its possible that by doing this you will shake off your drowsiness. But if by doing this you dont shake off your drowsiness, then get up from your seat and wash your face and look around in all directions and upward to the major stars and constellations. Its possible that by doing this you may shake off your drowsiness.

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But if by doing this you dont shake off your drowsiness, then attend to the perception of light, resolve in the perception of daylightdevelop a brightened mind. Its possible that by doing this you may shake off your drowsiness. But if by doing this you dont shake off your drowsiness, then be percipient of what lies in front and behind, set a distance to walk back and forth, your senses inwardly immersed, your mind not straying outwards. Its possible that by doing this you may shake off your drowsiness. "But if by doing this you dont shake off your drowsiness, then reclining on your right side, take up the lions posture, one foot atop the other, mindful and alert, with mind set on getting up. As soon as you wake up, get up quickly, with the thought, I wont stay indulging in the pleasures of lying down, the pleasure of reclining, the pleasures of drowsiness.

Restlessness and Anxiety (Uddhaccakukkucca): Now imagine a bowl of water ruffled by the wind, disturbed and covered with waves, such that a man with good eyesight examining the reflection of his face in it would not be able to know or see his face as it actually is. In the same way, when one remains with awareness possessed by restlessness and anxiety, overcome with these, one neither knows nor sees the escape, as it is actually present, from restlessness and anxiety once it has arisen. And one neither knows nor sees what is for ones own benefit, or for the benefit of others, or the benefit of both Doubt (Vicikiccha): Uncertainty, Doubts as to the Buddha, Dhamma, Sangha
and the training. On returning from his alms round, after his meal he sits down, folding his legs cross wise, setting his body erect, and establishing mindfulness before him. Abandoning covetousness for the world, he abides free of covetousness: he purifies his mind from covetousness. Abandoning ill will and hatred, he abides with a mind free from ill will, compassionate for the welfare of all living beings, he purifies his mind from ill will and hatred. Abandoning sloth and torpor, he abides free from sloth and torpor, percipient of light, mindful and fully aware, he purifies his mind from sloth and torpor. Abandoning remorse and anxiety, he abides with mind un-agitated, with a mind inwardly peaceful, he purifies his mind from remorse and anxiety. Abandoning doubt, he abides having gone beyond doubt, unperplexed about unwholesome states, he purifies his mind from doubt. (M.366) There are many discourses in the suttas that say that the way to concentration is by the abandonment of the hindrances. Concentration here is meant as Jhana. Abandonment here means the suppression of the hindrances, not their destruction, which is the duty of wisdom. All the factors that have been covered must be brought to bear to abandon the hindrances. Now there are these five hindrances, student, the brahmin Pokkharasati, is obstructed, hindered. Blocked, and enveloped by these five hindrances. That he could know or see or realize a superhuman state, a distinction in knowledge and vision worthy of the noble ones, this is impossible. (M.913)

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In like manner, monks, there are these five corruptions of the heart, tainted by which the heart neither is soft, nor pliable, nor gleaming, nor easily broken up, nor perfectly composed for the destruction of the taints (S.5.77) These five, bhikkhus, are obstructions, hindrances, encirclers of the mind, weakeners of wisdom. What five? Sensual desire is an obstruction, a hindrance encircling the mind, a weakener of wisdom. Ill will sloth and torpor restlessness and remorsedoubt These are the five obstructions, hindrances, encirclers of the mind, weakeners of wisdom. (S.2.1593) Will the whole world escape, or half of it or a third of it? This is not a matter of importance to the Tathagata. What he says is this: Whoever have escaped, are escaping, or will escape from the world, all of them have done so by abandoning the five hindrances, these defilements of the heart which cause the weakening of insight (A.5.134) Monks, that a monk without abandoning those five hindrances which overspread the mind, which weaken wisdom, without strength and weak in wisdom, that he should know his own good, or the good of another, or for both, or should realize knowledge and vision of the noble disciple that is impossible. Here a bhikkhu, gone to the forest or to the root of a tree or to an empty hut, considers thus: Is there any obsession unabandoned in myself that might so obsess my mind that I cannot know or see things as they actually are? If a bhikkhu is obsessed by sensual lust, then his mind is obsessed. If he is obsessed by ill will, then his mind is obsessed. If he is obsessed by sloth and torpor, then his mind is obsessed. If he is obsessed by restlessness and remorse, then his mind is obsessed. If he is obsessed by doubt, then his mind is obsessed. If a bhikkhu is absorbed in speculation about the world, then his mind is obsessed. If a bhikkhu is absorbed about the other world, then his mind is obsessed. If a bhikkhu takes to quarreling and brawling and is deep in disputes, stabbing others with verbal daggers, then his mind is obsessed. (M.421)

Cause of the hindrances:

Ignorance, monks, has a nutriment I say, it is not without nutriment. And what is the nutriment of ignorance? The five hindrances should be the reply. The five hindrances, monks, have their nutriment I say, they are not without nutriment. And what is the nutriment for the five hindrances? The three types of unwholesome conduct (by way of body, speech and mind) should be the reply. The three types of misconduct also have their nutrimentnon-restraint of the senses. Non-restraint of the senses also has its nutrimentlack of mindfulness and clear comprehension. Lack of mindfulness and clear comprehension also has its nutriment unwise attention (Ayoniso manasikara). Unwise attention also has its nutrimentlack of faith. Lack of faith also has its nutriment not listening to Dhamma. Not listening to Dhamma also has its nutriment not associating with the wise (A.5)

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And what, bhikkhus, is the nutriment for the arising of unarisen sensual desire and increase and expansion of sensual desire already arisen? There is, bhikkhus, the sign of the beautiful: frequently giving unwise attention to it is the nutriment for the arising of unarisen sensual desire, and for the increase and expansion of arisen sensual desire. And what, bhikkhus, is the nutriment .. of ill-will? There is, bhikkhus, the sign of the repulsive... And what, bhikkhus, is the nutriment for the arising of unarisen sloth and torpor and the increase and expansion of arisen sloth and torpor? There are, bhikkhus discontent, lethargy, laziness, drowsiness after meals, sluggishness of mind "And what, bhikkhus, is the nutriment for the arising of unarisen restlessness and remorse and the increase and expansion of arisen restlessness and remorse? There is, bhikkhus, unsettledness of mind And what, bhikkhus, is the nutriment for the arising of unarisen doubt and for the increase and expansion of arisen doubt? There are, bhikkhus, things that are a basis for doubt: frequently giving careless attention to them is the nutriment for the arising of unarisen doubt and for the increase and expansion of arisen doubt. (S.2.1598)

The cessation of the Hindrances:

(Mindfulness, Clear Comprehension and Wise attention) And what, bhikkhus, is the denourishment that prevents unarisen sensual desire from arising and arisen sensual desire from increasing and expanding? There is, bhikkhus, the sign of foulness: frequently giving careful attention to it is the denourishment that prevents unarisen sensual desire from arising and arisen sensual desire from increasing and expanding. And what, bhikkhus, is the denourishment that prevents unarisen ill will from arising and arisen ill will from increasing and expanding? There is, bhikkhus, the liberation of mind through loving-kindness: frequently giving careful attention to it is the denourishment that prevents unarisen ill will from arising and arisen ill will from increasing and expanding. And what, bhikkhus, is the denourishment that prevents unarisen sloth and torpor from arising and arisen sloth and torpor from increasing and expanding? There are, bhikkhus, the elements of arousal, the element of endeavor, the element of exertion: frequently giving careful attention to them is the denourishment that prevents unarisen sloth and torpor from arising and arisen sloth and torpor from increasing and expanding. And what, bhikkhus, is the denourishment that prevents unarisen restlessness and remorse from arising and arisen restlessness and remorse from increasing and expanding? There is, bhikkhus, peacefulness of mind: frequently giving careful attention to it is the

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denourishment that prevents unarisen restlessness and remorse from arising and arisen restlessness and remorse from increasing and expanding. And what, bhikkhus, is the denourishment that prevents unarisen doubt from arising and arisen doubt from increasing and expanding? There are, bhikkhus, wholesome and unwholesome states, blamable and blameless states, inferior and superior states, dark and bright states with their counterparts: frequently giving careful attention to them is the denourishment that prevents unarisen doubt from arising and arisen doubt from increasing and expanding. (S.2.1599)

The way to the cessation of the hindrances:

There are two cessations spoken of, absence, as in samadhi-Jhana and the total destruction as in their destruction in final attainment. The entire Eightfold Path is the Way. Again, Sariputta, a monk should consider thus: Are the five hindrances abandoned by me? If, by reviewing, he knows thus: The five hindrances are not abandoned by me, then he should make an effort to abandon Monks, in he who practices wise attention desire ill-will sloth and torpor remorse and anxiety doubtsif arisen is abandoned, if not already arisen does not arise Sensual desires Ill-will Sloth and torpor Remorse and anxiety Doubts Moderation in eating, attention to foulness, wise attention. Loving kindness (Four Divine Abidings) Energy and striving, awareness of light Virtue, tranquillity Wise attention, study, investigation, listening to Dhamma

Hindrance
Sensual desires Ill-will Sloth and torpor Remorse and anxiety Doubt

That which it obstructs

Unity of mind Rapture (Piti) Thought, initial (Vitaka) Happiness (sukha) Thought, sustained (Vicara)

Symptoms
Disunity Interruptions Unwieldy/heavy Unquiet/turmoil Failure to begin

Monks, there are these five hindrances which cause blindness, loss of sight and ignorance: which obstruct wisdom, consort with dukkha and do not conduce to Nibbana these seven factors of enlightenment, monks, cause sight, knowledge, growth of wisdom, they do not consort with dukkha and conduce to Nibbana... (S.5.81) And what, bhikkhus, is the method of exposition by means of which the five hindrances become ten?

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Whatever sensual desire there is for the internal is a hindrance; whatever sensual desire there is for the external is also a hindrance. Thus what is spoken of concisely as the hindrance of sensual desire becomes, by this method of exposition, twofold. Whatever ill will there is towards the internal is a hindrance; whatever ill will there is towards the external is also a hindrance. Thus what is spoken of concisely as the hindrance of ill will becomes, by this method of exposition, twofold. Whatever sloth there is, is a hindrance; whatever torpor there is, is also a hindrance. Thus what is spoken of concisely as the hindrance of sloth and torpor becomes, by this method of exposition, twofold. Whatever restlessness there is, is a hindrance; whatever remorse there is, is also a hindrance. Thus what is spoken of concisely as the hindrance of restlessness and remorse becomes, by this method of exposition, twofold. Whatever doubt there is about the internal is a hindrance; whatever doubt there is about the external is also a hindrance. Thus what is spoken of concisely as the hindrance of doubt becomes, by this method of exposition, twofold. (S.2.1603) What, monks, are the five shackles of the heart? craving for sensual pleasures craving for body craving for form sleeping and drowsing aspiring to be a god (M.196) It can be seen in the two approaches to eradicate the hindrances by way of concentration and wisdom that the process depends on the gradual training as a whole and not any one section of it. The hindrances are important as they are the roots of all the other hindrances but they, in turn, are based on greed, hatred and delusion, which is based on ignorance. This can be seen in the list below of Upakilesa or defilements of the mind. These are further definitions of the hindrances and hence the kilesas, stemming from ignorance as their ultimate cause. Covetousness Hate Anger Irritability Deprecation of others Arrogance Jealousy Selfishness Deception, trickery Boastfulness Stubbornness Oppression of others Conceit, pride Looking down on others Abhijjhavisamalobha Dosa Kodha Upanaha Makkha Palasa Issa Macchatiya Maya Satheyya Thambha Sarambha Mana Atimana

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Intoxication with self Carelessness, negligence

Mada Pamada

Below are five methods for getting rid of unskillful thoughts that block calm and preparation for the abandoning of the hindrances. When a monk is intent on the heightened mind, there are five themes he should attend to at the appropriate times. Which five? There is the case where evil, unskilled thoughts, connected with desire, aversion, or delusion, arise in a monk while he is referring to and attending to a particular theme. He should attend to another theme, apart from the one, connected with what is skillful. When he is attending to this other themethose evil, unskilled thoughts are abandoned and subside. With their abandoning he steadies his mind right within, settles it, unifies it, and concentrates it. Just as a skilled carpenter or his apprentice would use a small peg to knock out, drive out, and pull out a large one, in the same way... He steadies his mind right within, settles, unifies it and concentrates it. If evil, unskillful thoughts, connected with desire, aversion or delusion, still arise in the monk while he is attending to this other theme, connected to what is skillful, he should scrutinize the drawbacks of those thoughts Just as a young woman, or man, fond of adornment, would be horrified, humiliated and disgusted if the carcass of a snake or a dog or a human being were hung from their neck If evil, unskilled thoughts, connected with desire, aversion or delusion, still arise in the monk while he is scrutinizing the drawbacks of those thoughts, he should pay no mind and paying no attention to those thoughts. Just as a man with good eyes, not wanting to see forms that had come into range, should close his eyes or look away If evil, unskilled thoughts, connected with desire, aversion or delusion, still arise in the monk while he is paying no mind and paying no attention to those thoughts, he should attend to relaxing of thought formations with regard to those thoughts just as the thought would occur to a man walking quickly, Why am I walking quickly? Why dont I walk slowly? If, evil, unskilled thoughts, connected with desires, aversion or delusion, still arise in the monk while he is attending to the relaxing of thought formations with regard to those thoughts, then, with his teeth clenched and his tongue pressed against the roof of his mouth, he should beat down, constrain and crush his mind with awareness... Just as a strong man, seizing a weaker man by the head or the throat or the shoulders, would beat him down, constrain and crush him (M.20) Monks, I know not of any other single thing of such power to prevent the arising of sensual desire, if not already arisen, or if arisen to cause its abandonment, as the feature of foulness. In him who gives wise attention to the features of foulness, sensual lust if not already arisen does not arise and if already arisen is abandoned. to prevent

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the arising of ill-will as the hearts release through loving-kindness (metta) to prevent the arising of sloth and torpor as the element of putting forth effort and striving to prevent the arising of remorse and anxiety as tranquillity of mind to prevent the arising of doubt as wise attention (A.1.3-4)

The Defilements (Kilesas Asava)

Kilesa (defilements): Greed (lobho), hatred (doso), delusion (moho), conceit (mano), views (ditthi), doubt (vicikiccha), sloth (thinam), pride (uddhaccam), shamelessness (ahirika), hardness of heart (anottappam). Asava (effluents, taints): sensual pleasures (kamasavo), desire for becoming (bhavasavo), ignorance (ajjivasavo) and sometimes views (dittasavo). Friends, the evil herein is greed and hate anger and revenge contempt and domineering attitude envy and avarice deceit and fraud obstinacy and presumption conceit and arrogance vanity and negligence. There is a middle way for the abandoning of greed giving vision, giving knowledge, which leads to peace, to direct knowledge, to enlightenment, to Nibbana. And what is that Middle Way? It is just this Noble Eightfold Path (M.100) I considered thus: Whenever recluses or Brahmins unpurified in verbal conductunpurified in mental conductunpurified in livelihoodwho are covetous and full of lustwith a mind of ill will and intentions of hateovercome by sloth and torporovercome with restlessness and unpeaceful minduncertain and doubtinggiven to self-praise and disparagement of otherssubject to alarm and terrordesirous of gain, honor, and renownlazy and wanting in energyunmindful and not fully awareunconcentrated and with straying mindsdevoid of wisdom, drivellers resort to remote jungle-thicket resting places in the forestthey evoke unwholesome fear and dread. (M.103) What, bhikkhus, are the imperfections that defile the mind? Covetousness and unrighteous greedill willangerrevengecontempta domineering attitudeenvyavaricedeceitfraudobstinacypresumptionconceitarrogance vanitynegligence is an imperfection that defiles the mind. (M.118) Bhikkhus, there are these four kinds of clinging. What four? Clinging to sensual pleasures, clinging to views, clinging to rules and observances, clinging to a doctrine of self. (M.161) Bhikkhus, that any bhikkhu who has not abandoned five wildernesses in the heart and not severed five shackles in the heart should come to growth, increase, and fulfillment in the Dhamma and Discipline that is impossible.

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Again, a bhikkhu is doubtful, uncertain, undecided, and unconfident about the Teacher Dhamma Sangha Training As his mind does not incline to ardor, devotion, perseverance, and striving Again, a bhikkhu is angry and displeased with his companions in the holy life, resentful and callous towards them, and thus his mind does not incline to ardor What, bhikkhus, are the five shackles in the heart that he has not severed? Here a bhikkhu is not free from lust, desire, affection, thirst, fever, and craving for sensual pleasures Again, a bhikkhu is not free from lust, desire, affection, thirst, fever, and craving for the body Again, a bhikkhu is not free from lust, desire, affection, thirst, fever, and craving for form Again, a bhikkhu eats as much as he likes until his belly is full and indulges in the pleasures of sleeping, lolling, and drowsing Again, a bhikkhu lives the holy life aspiring to some order of gods (M.194) Bhikkhus, I say that the destruction of the taints is for one who knows and sees, not for one who does not know and see. Who knows and sees what? Wise attention and unwise attention. When one attends unwisely, unarisen taints arise and arisen taints increase. When one attends wisely, unarisen taints do not arise and arisen taints are abandoned. Bhikkhus, there are taints that should be abandoned by seeing. There are taints that should be abandoned by restraining. There are taints that should be abandoned by using. There are taints that should be abandoned by enduring. There are taints that should be abandoned by avoiding. There are taints that should be abandoned by removing. There are taints that should be abandoned by developing. What taints, bhikkhus, should be abandoned by seeing? Here, bhikkhus, an untaught ordinary person, who has no regard for noble ones and is unskilled and undisciplined in their Dhamma, who has no regard for true men and is unskilled and undisciplined in their Dhamma, does not understand what things are fit for attention and what things are not for attention. Since that is so, he attends to those things unfit for attention, and he does not attend to those things fit for attention. What are the things unfit for attention that he attends to? They are things such that when he attends to them, the unarisen taint of sensual desire arises in him and the arisen taint of sensual desire increases, the unarisen taint of being arises in him and the arisen taint of being increases, the unarisen taint of ignorance arises in him and the arisen taint of ignorance increases. What taints, bhikkhus, should be abandoned by restraining? Here a bhikkhu, reflecting wisely, abides with the eye (ear, nose, tongue, body, and mind) faculty restrained What taints, bhikkhus, should be abandoned by using? Here a bhikkhu, reflecting wisely uses the robe almsfood resting-place medicines

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What taints, bhikkhus, should be abandoned by enduring? Here bhikkhus, reflecting wisely, bears cold and heat, hunger and thirst, and contact with gadflies, mosquitoes, wind, sun, and creeping things; he endures ill spoken, unwelcome words and arisen bodily feelings that are painful, racking, sharp, piercing, disagreeable, distressing, and menacing to life What taints, bhikkhus, should be abandoned by avoiding? Here a bhikkhu, reflecting wisely, avoids a wild elephant, a wild horse, a wild bull, a wild dog, a snake, a stump, a bramble patch, a chasm, a cliff, a cesspit, a sewer. Reflecting wisely, he avoids sitting on unsuitable seats, wandering to unsuitable resorts, and associating with bad friends, since if he were to do so wise companions in the holy life might suspect him of evil conduct What taints, bhikkhus, should be avoided by removing? Here a bhikkhu, reflecting wisely, does not tolerate an arisen thought of sensual desire; he abandons it, removes it, does away with it, and annihilates it. He does not tolerate an arisen thought of ill will cruelty He does not tolerate arisen evil unwholesome states What taints, bhikkhus, should be abandoned by developing? Here a bhikkhu, reflecting wisely, develops the mindfulness enlightenment factor, which is supported by seclusion, dispassion, and cessation, and ripens in relinquishment. He develops the investigation-of-states enlightenment factor the energy enlightenment factor the rapture enlightenment factor tranquillity enlightenment factor concentration enlightenment factor the equanimity enlightenment factor (M.91) Bhikkhus, as to the source through which perceptions and notions tinged by mental proliferation beset a man: if nothing is found there to delight in, welcome and hold to, this is the end of the underlying tendency to lust, of the underlying tendency to aversion, of the underlying tendency to views, of the underlying tendency to conceit, of the underlying tendency to desire for being, of the underlying tendency to ignorance; this is the end of resorting to rods and weapons, of quarrels, brawls, disputes, recrimination, malice, and false speech; here these evil unwholesome states cease without remainder. (M.202)

Summary: Simply put, it is a matter of knowing the enemy. Ignorance is the

mother of all defilements. The hindrances are specific defilements to concentration. These five hindrances are, in fact, sometimes referred to as cittakilesa, kilesa of the heart. Kilesa are those unwholesome qualities present that effect the mind and prevent the arising of wisdom. What is true or not true cannot be seen for what it is with the presence of the kilesa clouding the mind. Actions (kamma) may be regarded as wholesome or unwholesome in relation to the amount and strength of the kilesa present. The kilesa are tied up inseparably with kamma. These are the conditioners, through the conditioning of intention, that qualify the mind as good or bad. Defilements are suffering, no matter how little or how much.

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Chapter IX Samadhi Vipassana - Bhavana

Having thus abandoned these five hindrances, imperfections of the mind that weaken wisdom, quite secluded from sensual pleasures, secluded from unwholesome states, he enters upon and abides in the first Jhana (M.275) The term Samadhi is usually translated as calm or tranquillity. The term in the eightfold path under right samadhi means jhana. The term Jhana is usually translated as absorption and means absorption entirely within the object of contemplation. The term Vipassana is translated as insight but literally means clear seeing. Bhavana means development (of Samatha-Vipassana). Samadhi means calm, serenity, concentration, one-pointedness. Jhana means absorption in the object of meditation. Vipassana means insight, clear seeing. It is clear from the suttas that it is necessary to develop Samma-Samadhi (right concentration) for success in attaining the goal. In the Eightfold path Samma-Samadhi is clearly defined as the attainment of the four Jhanas. It is true that only panna (wisdom) that destroys the kilesas but vipassana does not arise unsupported by samadhi. As has been seen from the very beginning there is a gradual training with liberation as the goal. True penetration of knowledge occurs not abruptly step by step, and not in the manner of a jumping frog, does a person progress on the noble path. Having fulfilled virtue first, then concentration, and after wisdom, does one attain full purity in the Buddhas doctrine. This is why there are three aggregates to the training; Sila, Samadhi, and Panna, and this is why there is always an order to them. And what, friends, is Right Concentration? Here, quite secluded from sensual pleasures, secluded from unwholesome states, a bhikkhu enters upon and abides in the first jhanathe second jhanathe third jhana the fourth jhana This is called right concentration. (M.1101) The basic reason for the development of concentration is to rid the mind of the hindrances and kilesas that prevent wisdom from seeing. To see without this concentration, and therefore with the hindrances in place, is seeing through the eyes of the kilesas, no matter what intellectual perceptions or feelings are involved; these are not wisdom in the sense of cutting the kilesas, just mundane knowledge. It is not necessary to be able to enter all eight jhana stages to attain enlightenment but it is necessary to at least be fluent in the first jhana. I tell you, the ending of the defilements depends on the first jhana the second the third the fourth the sphere of infinite space the sphere of infinite consciousness he sphere of nothingness the sphere of neither perception nor nonperception. I tell you, the ending of the defilements depends on the first jhana. Thus

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it has been said. In reference to what was it said? Suppose that an archer or an archers apprentice were to practice on a straw man or mound of clay, so that after a while he would become a long shot, rapid shot, piercer of great thicknesses (an expert). Even so, monks, the monk who, aloof from sensual pleasures enters and abides in the first jhana and sees he regards whatever phenomena that are connected with form, feeling, perceptions, thought formations, and consciousness, as impermanent, dukkha, a disease, a cancer, an arrow, painful, an affliction, alien, a disintegration, a void, not self. And having done so he turns his mind away from those phenomena, and having done so, inclines his mind to the property of deathlessness: This is peace, this is the highest the resolution of all fabrications; the relinquishment of all acquisitions; the ending of craving; dispassion; cessation; liberation. Steadfast in this, he reaches the ending of the defilements. Or, if not, then, through passion and delight for this very property and from the total destruction of the first of the five fetters he will be reborn in the pure abodes, there to be totally liberated, never again to return from that world. (A.4.284) The above is repeated separately for each of the eight jhana stages. What should be done, Anuruddha, by a clansman who has gone forth thus? While he still does not attain to the rapture and pleasure that are secluded from sensual pleasures and secluded from unwholesome states, or to something more peaceful than that, covetousness invades his mind and remains, ill will invades his mind and remains, sloth and torpor invade his mind and remain, restlessness and remorse invade his mind and remain, doubt invades his mind and remains, discontent invades his mind and remains. That is so while he still does not attain to the rapture and pleasure that are secluded from sensual pleasures and secluded from unwholesome states, or to something more peaceful than that. When he attains to the rapture and pleasure that are secludedcovetousness does not invade his mind and remain, ill will sloth and torporrestlessness and remorsedoubtdiscontentweariness does not invade his mind and remain. (M.567) Knowledge of the ending of the defilements, as it is actually present, occurs to one who is concentrated, I tell you, and not to one who is unconcentrated. So concentration is the path, monks. Non-concentration is no path at all.(A.4.64) Surely, monks, that a monk without abandoning these five obstructions and hindrances which grow in and up over the mind and weaken wisdom would, thus enfeebled, and weakened in wisdom, know his own welfare, anothers welfare, or the welfare of both, and realize the excellence of knowledge and vision befitting the noble ones, transcending the human state; this is not possible (A.3.63) Verily, monks, that a monk, without the peace of concentration to a high degree, without attaining calm, without winning one-pointedness, shall have part in the many psychic powers that cannot be shall enter and abide in mind emancipation, insight emancipation, canker free that cannot be. (A.4.23)

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It must be remembered that the Buddhas own enlightenment (while sitting under the Bodhi tree) followed the path he was later to teach, i.e. the development and attainment of the jhanas which then condition the arising of wisdom.

Samadhi Jhana
And where is it that Mara (personification of all evil) and his following cannot go? Here, quite secluded from sensual pleasures, secluded from unwholesome states, he enters upon and abides in the first Jhana, which is accompanied by initial and sustained thought, with rapture and happiness born of seclusion. This is said to have blindfolded Mara, to have become invisible to the Evil One by depriving Maras eye of its opportunity. Again, with the stilling of applied and sustained thought, he enters upon and abides in the second Jhana, which has self-confidence and singleness of mind, without applied and sustained thought, with rapture and happiness born of concentration Again with the fading away as well of rapture, he abides in equanimity and mindful, fully aware, still feeling pleasure with the body, he enters and abides in the third Jhana, on account of which the noble ones say, He has a pleasant abiding who has equanimity and is mindful Again, with the abandoning of pleasure and pain, and the previous disappearance of joy and grief, he enters into and abides in the fourth Jhana, which is neither pain nor pleasure and has purity of mind due to equanimity Again, with the complete surmounting of perceptions of form, with the disappearance of perceptions of sensory impact, with non-attention to perceptions of diversity, aware that space is infinite, a bhikkhu enters upon and abides in the base of infinite space Again, by completely surmounting the base of infinite space, aware that consciousness is infinite, a bhikkhu enters upon and abides in the base of infinite consciousness Again, by completely surmounting the base of infinite consciousness, aware that there is nothing, a bhikkhu enters upon and abides in the base of nothingness Again, by completely surmounting the base of nothingness, a bhikkhu enters upon and abides in the base of neither-perception-nor-non-perception, a bhikkhu enters upon and abides in the cessation of perception and feeling. And his taints are destroyed by seeing with wisdom. This bhikkhu is said to have blindfolded Mara, to have become invisible to the Evil One by depriving Maras eye of its opportunity, and to have crossed beyond attachment to the world. (M.250)

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Each higher Jhana is based on the elimination of the coarser theme of the previous Jhana. The heart lets go of the grosser aspects as it continues to become more and more refined in its states. Beyond the fourth Jhana there are the immaterial jhanas (Arupa).

The five factors of the first Jhana are:

1. Vitakka: initial thought or applied thought. In the jhanas it represents the initial taking up of the theme of meditation. Vitakka brings the mind to the object. Vitakka focuses the mind on the object. Vitakka deepens concentration by repeatedly bringing the mind back to the object. Vicara: sustained thought is the continuation on the theme of meditation. Vicara fixes and anchors the object. Vicara examines and inspects what is focused on. Vicara sustains concentration by keeping the mind anchored on the object. Piti: joy or rapture. Belongs to the aggregate of mental formations. Sukha: happiness. Sukha belongs to the aggregate of feelings. Ekaggata: one-pointedness (always present in all levels of Jhana)

2.

3. 4. 5.

Here must be repeated the five hindrances, as their presence means that there is no jhana present and the factors of jhana cannot be fulfilled with them present. Each hindrance suppresses and is in turn suppressed by a jhana factor. Kamacchanda (sensual pleasures) Byapada (ill will) Thinamiddha (sloth and torpor) Uddhaccakukkucca (restlessness and anxiety) Vicikiccha (doubts) vs. vs. vs. vs. vs. One pointedness Rapture Initial thought Happiness Sustained thought

The first four form Jhanas and their factor (Rupa Jhana).
First Jhana: Second Jhana: Third Jhana: Fourth Jhana: Vitakka-Vicara-Piti-Sukha-Ekaggata Initial and sustained thought, joy, happiness and one-pointedness. Piti-Sukha-Ekaggata Joy, happiness and one-pointedness. Sukha-Ekaggata Happiness and one-pointedness. Upekkha-Ekaggata Equanimity and one-pointedness

The four formless Jhana (Arupa Jhana) are:

Fifth Jhana: Sixth Jhana: Seventh Jhana: Eighth Jhana: Base of boundless space (Akasanancayatana) Base of boundless consciousness (Vinnanancayatana) Base of nothingness (Akincannayatana) Base of neither perception nor non-perception (Nevasannanasannayatana)

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As can be seen each higher Jhana is reduced in its numbers of factors. The mind lets go of the grosser factors one by one until achieving equanimity. The jhanas then become more and more refined. The four Arupa Jhana (formless) are modifications of the fourth Jhana based on one-pointedness and equanimity. The factors of Jhana remain constant but the object or base changes (in the first four jhanas the object remains constant but the factors change). The object in the Arupa Jhana become progressively more subtle. The objects are all inseparably related to the attainment. There is also a state called Nirodhasamapatti, the attainment of cessation or Sannavedayitanirodha the cessation of perception and feeling. This is attainable only by Anagami (non-returner) or Arahants, here bodily, verbal, mental formations cease. Nimitta: There are two types of signs called the learning sign (Uggahanimitta) and the counter sign (Patibhaganimitta). These two terms are rarely used in the forest tradition and the only nimitta are visions appearing in shallow absorption. When they are spoken of, it is simply that the Uggahanimitta is not as clear as the Patibhaganimitta, and doesnt last as long, whereas the Patibhaganimitta is clear, sharp and long lasting. Forest tradition speaks of internal and external signs. Signs that are internal are perceptions of the mind (Manosanna) or imagination, mind made visions. Signs that are external come from outside the mind and are perceived internally. Dreams are also referred to as Nimitta. Monks, possessed of five things a monk cannot enter and abide in concentration a monk cannot endure sights, sounds, smells, tastes, touches.. (A.3.106) Monks, there are these four ways of concentration development. What four? There is, monks, development of concentration, when developed and made much of, conduces to a pleasant abiding in this very life conduces to winning knowledge and insight conduces to mindfulness and full awareness conduces to the destruction of the kilesas. (A.2.51) The results of samadhi/jhana, whether high or low are still worldly (Lokiya) knowledge and therefore of the world and liable to regress. This is because the Jhanas in themselves are not the goal and do not destroy the kilesas. The main goal of Samatha is to build for wisdom.

Summary: After the establishment of virtue, the practice of samadhi can begin.
If virtue is spotty or unimportant to oneself, then so will ones meditation be uneven and fail to become important. This is a very important and necessary principle to understand. The taking of the lives of living beings and the use of drugs in particular has relevance nowadays. The jhana are developed through skill and method, not just popping up out of nowhere without cause. Like all professions or skills, concentration is no different. To make it mystical is to not understand it. Practice without a method is no practice at all. Other important factors in the practice of jhana (as opposed to samadhi in general) are the place of meditation, quiet and undisturbed, suitable for calm. Having family and friends who are helpful and understanding and not associating with immoral or foolish people. A good friend in Buddhism usually means a teacher. The motivation for attaining

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concentration must be right. Not being motivated for super powers or to gain animal knowledge unworthy of the practice or fame. The purpose of concentration is ultimately the development of insight or wisdom. Various projects and duties should be put aside. If one is ill then that should be attended to as best as one is able. One should choose a suitable subject for the meditation object, or be given one by someone who knows. In short, bothersome things should be put aside for the meditation period. The word meditation is commonly used in the West. Meditation is such a broad term that one must always ask as to what meditation a person means to make sure there is no misunderstanding. The reason for practicing any form of meditation is equally varied. Many people practice to attain some calm and for no other reason than to find some peace, no matter how short lived. The word Samadhi means calm or tranquillity. In Buddhism samadhi can mean any form or degree of calm. But the samadhi in the eightfold path is Jhana. Jhana, concentration or absorption is distinct and has certain factors that must be present and certain factors that must be absent. The absence of the hindrances and the possession of jhana factors are important to the development of wisdom. Jhana is developed with specific methods and for specific reasons, that is, the development of wisdom. To stop at just the attainment of samadhi or jhana means that after meditation the hindrances and the defilements will simply flow back in again as before. Right samadhi must have the factors of jhana present and the hindrances absent. From the above it can be seen that with the hindrances present the jhana factors are kept from arising, on the other hand, the jhana factors expel the hindrances when they are brought to strength. Jhana is important to Buddhism as it distinguishes it from various forms of samadhi or concentration as taught in other doctrines.

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Chapter X
Samadhi, its factors of support and impediments
Learning: Learning the Dhamma so that wisdom can arise as a result. Learning the discipline (five precepts and morality) so that there would be a solid base for samadhi and to keep it wholesome. Learning the meditation subject as given and explained by the teacher or chosen by oneself. Learning the Dhamma so that wisdom has objects to investigate. Questioning: questions concerning the Dhamma, Sila and mediation subject or experiences, clarifying points of doubt. Establishing: doing the practice as required. Absorption: attaining to actual meditative states. Reviewing: as to how and what caused the success, noting all details that supported it such as food, time, place, etc. Monks, if introspection be cultivated, what profit does it attain? Wisdom is cultivated. If wisdom is cultivated, what profit does it attain? All ignorance is abandoned. (A.1.55)

Walking meditation
(Cankama, place for walking back and forth) There are these five rewards for one who practices walking meditation. What five? He can endure traveling by foot; he can endure exertion; he becomes free from disease; whatever he has eaten and drunk, chewed or savored, becomes well-digested; the concentration he wins while doing walking meditation lasts for a long time. According to the tradition in the suttas for walking meditation and the tradition of the forest teachers in Thailand, walking meditation is done at a normal pace (even though it may slow down on its own). The walking path is usually 25 to 35 paces in length. Walking at a normal pace, and keeping the eyes focused a few yards ahead, one keeps the theme of meditation. The reason for the normal pace is so that the mindfulness developed works at a pace that is equal to ones normal mental and physical pace. When doing normal paced walking meditation this can be developed so that meditation can be a part of normal walking outside the structure of the meditation path. Walking meditation is also very good for investigation such as on the theme of the three characteristics or the body. Because of his great output of energy in pacing up and down his feet split, the place for pacing up and down became stained with blood (V.4.239)

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Now at that time the Lord was pacing up and down without sandals in the open air. Monks who were elders, thinking: The teacher is pacing up and down without sandals, also paced up and down without sandals. Now at that time the Lord was pacing up and down in the open air, having got up in the night towards dawn. Then the Lord saw the householder Anathapindika coming in the distance; seeing him, having stepped down from the place for pacing up and down, he sat down on the appointed seat (V.5.219) If he is pacing up and down in the same place for pacing up and down with a senior, he should turn when the senior turns, but should not touch the senior even with his robe (spinning too fast at the turn) (V.5.308)

Austerities: These two dead ends, monks, should not be followed by one who has gone forth. What two? That which is among the sense pleasures and that which is addiction to self torment.
Those who say the Tathagata disapproves of all austerities misrepresent him and slander him with lies If in practicing austerities unprofitable states wane and profitable states wax, such austerities should be practiced. (A.5.132) There is indeed, brahmin, a way in which one speaking truly of me could say: The recluse Gotama is one who practices austerities. For I, brahmin, speak of evil, wrong states, which are searing, of offenses of body, speech and mind. He who, brahmin, has destroyed the searing, evil, wrong states, having cut them off at the root like a palm-tree, who had done away with them so utterly that they can come to no future existence him I call one who practices austerities. (V.1.5) So they say in the world, Kassapa: It is hard to be an ascetic, it is hard to be a Brahmin. If a naked ascetic were to do all these things (all kinds of austerities) and if this were the measure and practice of the difficulty, the great difficulty, of being an ascetic or Brahmin, it would not be right to say: It is hard to be an ascetic, it is hard to be a Brahmin, because any householder or householders son even the slave-girl who draws water could do this saying: Well, I will go naked But, Kassapa, because there is a very different kind of asceticism beside this, therefore it is right to say: It is hard to be an ascetic, it is hard to be a Brahmin. But, Kassapa, when a monk develops non-enmity, non-ill will and a heart full of loving-kindness and, abandoning the corruptions, realizes and dwells in the uncorrupted deliverance of mind, the deliverance through wisdom, having realized it in this very life by his own insight, then, Kassapa, that monk is termed an ascetic and a Brahmin. (D.153)

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Impediments:
1. 2. 3. 4. 5. 6. 7. 8. 9. 10. Dwelling Family Gain, fame Class Building, work Travel Relatives Illness Study, books Wishing for powers concern for the dwelling relatives, friends privileges, social status

including teachers and pupils

Removal of distracting thoughts

In the same way (as the impurities contained in gold) there are these gross impurities (of mind) in a monk intent on higher states of mind: misconduct in body, speech and mind. These, a monk aware and able by nature, abandons and destroys, dispels, wipes out of existence. When he is rid of them there remains in him the moderate impurities: thoughts of sensuality, ill will, and harmfulness. These he... wipes out of existence. When he is rid of them there remain in him the fine impurities: thoughts of his caste, thoughts of his home district, thoughts related to not wanting to be disliked. These he wipes out of existence. Anuruddha: It happened that, as we were remaining heedful, ardent, and resolute, we perceived light and vision of forms. But soon after that the light disappeared, together with the vision of forms, and we cant become attuned to that theme. The Buddha: you should become attuned to that theme. Before my awakening, while I was only an unawakened Bodhisatta, I too perceived light and the vision of forms, and soon after that the light disappeared, together with the vision of forms. The thought occurred to me; What is the cause, what the reason, why the light disappeared together with the vision of forms? Then it occurred to me; Uncertainty arose in me, and because of uncertainty my concentration fell away; when my concentration fell away, the light disappeared together with the vision of forms. I will act in such a way that uncertainty will not arise in me again. As I was remaining heedful, ardent and resolute, I perceived light and the vision of forms. But soon after that the light disappeared, together with the vision of forms. . Then it occurred to me, inattention sloth and torpor drowsiness fear elation inertia excessive effort sluggish effort longing dualityexcessive absorption on formsarose in me and because of these my concentration fell away. When I knew, Uncertainty is a defilement of the mind. I abandoned the uncertainty that was a defilement of the mind (same for the others). Here, monks, when a monk is giving attention to some sign, and owing to that sign there arise in him evil unwholesome thoughts connected with desire, with hate, and with delusion, then he should give attention to some other sign connected with what is wholesome. If, while he is giving attention to some other sign connected with what is

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wholesome, there still arise in him evilthen he should examine the danger in those thoughts thus: These thoughts are unwholesomethey result in suffering. If while he is examining the danger in those thoughts there still arise in him evil he should not give attention to them tries to forget them. If while he is trying to forget those thoughts and is not giving attention to them, there still arise evilthen he should give attention to stilling the thought-formations of those thoughts (themselves). If, while he is giving attention to stilling the thought-formation of those thoughts, there still arise evil then, with his teeth clenched and his tongue pressed against the roof of his mouth, he should beat down, constrain, and crush mind with mind. (M.213) There are some who understand jhana as only pure states but there is evidence that this is not always the case and that there are states of jhana which are adulterated. It might then be said that actual practice is not always in accordance with the perfect schematics of the books. Venerable sir, as we abode here diligent, ardent, and resolute we perceived both light and vision of forms. Soon afterwards the light and vision of forms disappears but we have not discerned the cause of this. (The Buddha)You should discover the cause of that (here the Buddha enumerates the various possible causes of these imperfections: doubt, inattention, sloth and torpor, fear, elation, inertia, excess energy, not enough energy, longing, perception of diversity, excessive meditation on forms, imperfections of the mind (Upakilesa). (M.1012) Now I, friends, entered into and remained in the second Jhana. But when I had remained there, perception and work of mind in applying thought still went on (S.2.184) Now, friends, aloof from sensual pleasures I entered into the first Jhana and abided. But when I had remained in this meditation, perceptions and work of mind connected with sensuality still continued (S.4.179) Practicing Jhana with (some underlying) hindrances is as a lamp wick not clean is like that lamp wick which burns darkly or not darkly (M.1015) The Venerable Maha Moggallana addressed the monks saying, Now I, your reverences, having entered upon steadfast concentration on the bans of the river Sappinika, heard the noise of elephants plunging, crossing over and trumpeting. The monks became annoyed, vexed and angry (they did not believe one could hear in such a state) and they told this matter to the Lord. He said, Monks, that concentration was not wholly purified (V.1.189) Mahali, in one case a monk goes into one-sided samadhi and sees heavenly sights, pleasant, delightful, enticing but hears no heavenly sounds Why is this? Because this type of samadhi only leads to seeing heavenly sights. (D.145)

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On the occasion when concentration is limited (by imperfections) my vision is limited, and with limited vision I perceived limited light and limited forms (M.1015) But a true man considers thus; non-identification (the jhana states are without self) even with the attainment of the first Jhana as has been declared by the Blessed One, for in whatever way they conceive it, the fact is ever other than that (M.911) Truly, monks, I say the destruction of the taints depends on the first JhanaConsider the monk, aloof from the senses enters and abides in the first Jhana. Whatever occurs there of form, feeling, perceptions, thought formations, or consciousness, he sees wholly as impermanent, as dukkha, as a disease, a fetter, a sting, a hurt, an affliction, as something alien, a gimmick, empty, not self. He turns his mind away from such phenomena and, having done so, brings his mind to the deathless element with the thought. This is the peace, this is the highest, just this, the stilling of all mind activity. The abandoning of all bonds, the destruction of craving, passionless, ending, the cool. And steadfast therein he wins to the destruction of the taints verily, monks, I have said that the destruction of the cankers depends on the first Jhana and it is for this reason that it was said. (The same is repeated for the other three jhanas) (A.4.285) Develop concentration, for one who has concentration understands things as they really are. Ananda: It was not that the Blessed One praised all sorts of Jhana, nor did he criticize all sorts of Jhana. And what sort of Jhana did he not praise? There is the case where a certain person dwells with his awareness overcome by sensual passion, obsessed with sensual passion. He does not discern the escape, as it actually is present, from sensual passion once it has arisen. Making that sensual passion the focal point, he absorbs himself in it, besorbs, resorbs, and supersorbs himself in it. (Same for the remaining hindrances). Making that uncertainty the focal point, he absorbs himself with it, This sort of Jhana the Blessed One did not praise

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Chapter XI
Factors of Practice
At this point we must go outside the classic Sutta or the Gradual Training framework, to include other suttas for factors of practice. Some have already been covered such as, mindfulness, clear comprehension and conviction. But the following are many times given together in various suttas as a formula:

The forty-four mental inclinations: Mind should be inclined thus:

1. Others will be cruel; we shall not be cruel 2. Others will kill living beings; we shall not kill living beings 3. Others will take what is not given; we shall not take what is not given 4. Others will be uncelibate (unfaithful); we shall be celibate (faithful) 5. Others will speak falsehoods; we shall abstain from false speech 6. Others will speak maliciously; we shall abstain from malicious speech 7. Others will speak harshly; we shall abstain from harsh speech 8. Others will gossip; we shall abstain from gossip 9. Others will be covetous; we shall not be covetous 10. Others will have ill will; we shall be without ill will 11. Others will be of wrong view; we shall have right view 12. Others will be of wrong intention; we shall be of right intention 13. Others will be of wrong speech; we shall be of right speech 14. Others will be of wrong action; we shall be of right action 15. Others will be of wrong livelihood; we shall be of right livelihood 16. Others will be of wrong effort; we shall be of right effort 17. Others will be of wrong mindfulness; we shall be of right mindfulness 18. Others will be of wrong concentration; we will be of right concentration 19. Others will be of wrong knowledge; we will be of right knowledge 20. Others will be of wrong deliverance; we shall be of right deliverance 21. Others will be overcome by sloth and torpor; we shall be free from sloth and torpor 22. Others will be restless; we shall not be restless 23. Others will be doubters; we shall go beyond doubts 24. Others will be angry; we shall not be angry 25. Others will be revengeful; we shall not be revengeful 26. Others will be contemptuous; we shall not be contemptuous 27. Others will be domineering; we shall not be domineering 28. Others will be envious; we shall not be envious 29. Others will be avaricious; we shall not be avaricious 30. Others will be fraudulent; we shall not be fraudulent 31. Others will be deceitful; we shall not be deceitful 32. Others will be obstinate; we shall not be obstinate 33. Others will be arrogant; we shall not be arrogant 34. Others will be difficult to correct; we shall not be difficult to correct

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35. Others will be bad friends; we shall not be bad friends 36. Others will be negligent; we shall not be negligent 37. Others will be faithless; we shall not be faithless 38. Others will be shameless; we shall not be shameless 39. Others will have no fear of wrong doing; we shall have a fear of wrong doing 40. Others will be of little learning; we shall be of great learning 41. Others will be lazy; we shall be energetic 42. Others will be unmindful; we shall be mindful 43. Others will lack wisdom; we shall possess wisdom 44. Others will adhere to their own views, hold to them tenaciously and relinquish them with difficulty; we shall not adhere to our own views or hold on to them tenaciously, but shall relinquish them easily. (M.127) I considered thus: Whatever recluses or brahmins unpurified in bodily conduct resort to remote jungle-thicket resting places in the forest, then owing to that defect of their unpurified bodily conduct these good recluses and brahmins evoke unwholesome fear and dread.seeing in myself this purity of bodily conduct, I found great solace in dwelling in the forest (and without fear due to the following developed qualities). unpurified verbal conductI am purified in verbal conduct unpurified mental conduct I am purified of mental conduct unpurified livelihoodI am purified in livelihood covetous and full of lustI am not covetous mind of ill will and intentions of hateI have a mind of loving-kindness overcome by sloth and torpor I am without sloth and torpor overcome with restlessness and unpeaceful mind I have a peaceful mind uncertain and doubting I have gone beyond doubt given to self-praise and disparaging others I am not given to self-praise and disparaging others subject to alarm and terror I am free of trepidation desirous of gains, honor, and renown I have few wishes lazy and wanting in energy I am energetic unconcentrated and with straying minds I am possessed of concentration devoid of wisdom, drivellers I am possessed of wisdom (M.103) So, monks, these things that I have taught you after directly knowing them, that is, the four foundations of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, the Noble eightfold path, these things you should all train in concord, with mutual appreciation, without disputing. (M.847)

The five factors of striving: (Padhana)

So too, Prince, there are these five factors of striving. What five? Here a bhikkhu has faith, he places his faith in the Tathagatas enlightenment thus: The Blessed One is accomplished, fully enlightened, perfect in true knowledge and conduct, sublime,

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knower of worlds, incomparable leader of persons to be tamed, teacher of gods and humans, enlightened, blessed. Then he is free from illness and affliction, possessing a good digestion that is neither too cool not too warm but medium and able to bear the strain of striving. Then he is honest and sincere, and shows himself as he actually is to the Teacher and his companions in the holy life. Then he is energetic in abandoning unwholesome states and in undertaking wholesome states, steadfast, launching his effort with firmness and persevering in cultivating wholesome states. Then he is wise; possesses wisdom regarding rise and disappearance (dependent origination) that is noble and penetrative and leads to the complete destruction of suffering (M.707) There are these four castes, venerable sir: the nobles, the brahmins, the merchants and the workers. Now if they possessed these five factors of striving, and if their striving was right, would there be any difference among them in that respect? Here, great king, in this respect I say that among them there is no difference, that is, between the deliverance of one and the deliverance of the others. Suppose a man took dry Sala wood, lit a fire, and produced heat; and then another man took dry mango wood, lit a fire and produced heat; and then another man took dry fig wood, lit a fire, and produced heat. What do you think great king? Would there be a difference among these fires lit with different kinds of wood, that is, between the flame of one and the flames of the others, or between the color one and the colors of the others, or between the radiance of one and the radiance of the others? No, venerable sir. So too, great king, I say, no difference, that is, between the deliverance of one and the deliverance of the others. (M.737)

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Chapter XII
The 37 Dhammas Associated with Enlightenment
(The 37 Bodhipakkhiyadhamma) The Four Foundations of Mindfulness (Cattaro Satipatthana) The Four Right Efforts (Cattaro Sammappadhana) The Four Bases for Spiritual Power (Cattaro Iddhipada) The Five Faculties (Pancindriya) The Five Powers (Panca Balani) The Seven Factors of Enlightenment (Satta Bojjhanga) The Noble Eightfold Path (Ariya Attangikamagga) These altogether constitute what is called the thirty-seven Factors of Enlightenment (Sattatimsa-Bodhi-Pakkhiyadhamma). Of these we will leave the Four Foundations of Mindfulness and the Eightfold Path for later chapters. But it should be noted that these are very often addressed all together in 37 constituents in the Suttas.

The Four Right Efforts

(Cattaro Padhana, these also constitute Right Effort in the Eightfold Path) 1. Samvarappadhana: The effort to prevent the arising of unwholesome states not yet arisen. 2. Phanapadhana: The effort to rid oneself of unwholesome states that have already arisen. 3. Bhavanappadhana: The effort to cause the arising of wholesome states that have not yet arisen. 4. Anurakkhanappadhana: The effort to guard wholesome states already arisen. The seven ways in which unskillful qualities can be abandoned: There are things abandoned by seeing restraining using tolerating avoiding destroying developing And what are the things that are abandoned by seeing? There is the case where an uninstructed, run-of-the-mill person does not discern what ideas are fit for attention, or what ideas are unfit for attention. This being so, he does not attend to ideas fit for attention, and he attends to ideas unfit for attention. And what are the ideas unfit for attention that he attends to? Whatever ideas such that when he attends to them the unarisen defilements increase Was I in the past? Was I not in the past? What was I in the past? How was I in the past? Having been what, what was I in the past? Shall I be in the future? Shall I not be in the future? What shall I be in the future? How shall I be in the future? Having been what, what shall I be in the future? Or else they are inwardly perplexed about the immediate present: Am I? Am I not? What am I? How am I? Where has this being come from? Where is he bound? As one attends inappropriately

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this way, one of six kinds of view arises in them, the view I have a self arises in them as true and established, or the view I have no self or the view (all the variations on self-view). And what are the ideas fit for attention that he attends to? This is dukkha, this is the cause, this is the cessation, and this is the way. As he attends appropriately in this way, three fetters are abandoned in him: identity view, doubt, and grasping at rites and rituals. These are called the things abandoned by seeing. And what are the things abandoned by restraining? There is the case where a monk, reflecting appropriately, dwells restrained with the restraint of the eye-faculty. The defilements, vexation, or fever that would arise if he were to dwell unrestrained towards the eye-faculty do not arise for him (similarly for the ear, nose, tongue, body and mind) these are called the things that are abandoned by restraint. And what are the things that are to be abandoned by using? There is the case where a monk, reflects appropriately, uses the robe (reflects appropriately, uses alms, lodging and medicines) the defilements, vexation, or fever that would arise if he were not to use these things appropriately do not arise for himThese are called the things that are to be abandoned by using. And what are the things that are to be abandoned by tolerating? Cold, heat, hunger, thirst, the touch of mosquitoes, flies, wind, sun, reptiles and creeping things; illspoken, unwelcome words and bodily feelings that are painful, racking, sharp These are the things that are to be abandoned by tolerating. And what are the things that are to be abandoned by avoiding? wild elephantsbrambleschasmsreflecting appropriately he avoids sitting in inappropriate places, wandering to the sorts of unsuitable habitats, and associating with the sorts of bad friends that would make his knowledgeable friends suspect him of evil conduct...These are called the things to be abandoned by avoiding. And what are the things to be abandoned by destroying? There is the case where a monk, reflecting appropriately, does not tolerate an arisen thought of sensuality. He abandons it, destroys it, dispels it, and wipes it out of existence (similarly with thoughts of ill-will, cruelty or evil, unskillful mental qualities). The defilements, vexation, or fever that would arise if he were not to destroy them do not arise for him when he destroys them. These are called the things that are to be abandoned by destroying. And what are the things that are to be abandoned by developing? There is the case where a monk, reflecting appropriately, develops mindfulness as a factor of awakening, dependent on seclusion analysis of dhammas persistence rapture serenity concentration equanimity The defilements, vexation and fevers that would have arisen These are called the things that are to be abandoned by developing.

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Again, Udayin, I have proclaimed to my disciples the way to develop the four right kinds of striving. Here a monk awakens zeal for the non-arising of unarisen evil, unwholesome states, and he makes effort, arouses energy, exerts his mind and striveshe awakens zeal for abandoning of arisen evil, unwholesome states He awakens zeal for the arising of good, wholesome states that have not yet arisen he awakens zeal for the continuance, non disappearance, strengthening, increase and fulfillment by development of arisen wholesome states and thereby many of my disciples abide having reached the consummation and perfection of direct knowledge. (M 636) Striving is most helpful for the arrival of truth, Bharadvaja, If one does not strive, one will not finally arrive at the truth (M.783) And where, monks, is the power of energy to be seen? In the four right efforts (A.1.8) Restraint, abandoning, developing, preserving, these are the four efforts taught by him, the kinsman or the sun. Monks, there are these four right efforts, what four? The effort to restrain, the effort to abandon, the effort to develop, the effort to guard. And of what sort, monks, is the effort to restrain? Herein a monk seeing an object with the eye, is not entranced by its general features or by its details. Inasmuch as coveting and rejecting, evil, unprofitable states might flow in upon one who dwells with the eye faculty unrestrained, he applies himself to such control, sets guard over the eye faculty, and wins restraint thereof (same repeated for the other senses). This, monks, is called the right effort to restrain. And what, monks, is the right effort to abandon? Herein a monk does not admit? Sensual thought that has arisen, but he abandons it, expels it, makes an end of it, and drives it out of renewed existence. So also with regard to hateful and cruel thoughts that have arisen. He does not admit evil, unprofitable states that arise from time to time This is called the effort to abandon. And of what sort, monks, is the effort to develop? Herein a monk develops the factor of enlightenment that is mindfulness, that is based on seclusion, on dispassion, on ending, that ends in self-surrender. (He continues on to give all remaining six factors of enlightenment using the same phrasing). This, monks, is called the effort to develop. And of what sort, monks, is the effort to guard? Herein a monk watches over the favorable concentration signs (samadhi nimitta), (the meditation themes). This is called the effort to guard. (A.2.16) And how is striving fruitful? There is the case where a monk, when not loaded down with dukkha, does not load himself down with dukkha, nor does he reject pleasure that accords with the Dhamma, although he is not infatuated with that pleasure. He

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knows that When I exert a mental formation against this cause of dukkha, then from the formation of exertion there is dispassion. When I look with equanimity at that cause of dukkha then from the development of equanimity there is dispassion. Furthermore, the monk notices this: when I live according to my pleasure, unskilled mental qualities increase in me and skilled mental qualities decrease in me. When I exert myself with dukkha and pain, though, unskillful qualities decline in me and skillful qualities increase Then at a later time he would no longer exert himself with dukkha and pain. Why is that? Because he has attained the goal for which he was exerting himself. (M.101)

Summary: The four right efforts explain how effort can be applied to developing the wholesome qualities of the mind. They are called guarding, abandoning, developing and maintaining. These are all part of the path to liberation. It is important that one realize that the effort itself is considered as and taught as a skill. Just as in other skills to solve problems, there are right and wrong ways of doing this. Three of the factors here in right effort are also factors in the bases of power, i.e., desire, effort and attending (where they function as dominant factors in attaining concentration). The strength of the effort is proportionate to the cause. There is the effort in the four foundations of mindfulness and then there may be bare attention, which is enough to rid oneself of an immediate problem. The Four Bases of Spiritual Power (Iddhipada):
Chanda: Viriya: Citta: Vimansa: desire to attain, zeal. diligent effort, energy attending wholeheartedly, purity of mind, consciousness investigation, examining, and inquiry.

Iddhi the Pali word translated as power has no English equivalent. Other suggested words have been success, accomplishment, and prowess. Bhikkhus, these four bases for spiritual power, when fully developed and cultivated, lead to going beyond from the near shore to the far shore (S.2.1718) Bhikkhus, those who have neglected the four bases for spiritual power have neglected the noble path leading to the complete destruction of suffering (S.2.1718) Bhikkhus, these four bases for spiritual power, when developed and cultivated, lead to utter revulsion, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbana. (S.2.1719) Ananda: What, Lord, is power? What is the base of power? What is the development leading to the base of power? And what is the path of practice leading to the base of power?

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The Buddha: there is the case, Ananda, where a monk wields manifold super powers. Having been one he becomes many. Having been many he becomes one. He appears and vanishes. He goes unimpeded through walls, ramparts or mountains he dives through the earth he walks on water he flies through the air divine eye divine ear knows the mind of others recollects his past lives knows the coming and going of othersknows release from defilements And what is the base of power? Whatever path, whatever practice, leads to the attainment of power, the winning of power... And what is the development of power? Endowed with concentration founded on desire and exertion. One develops the base of power endowed with concentration founded on striving founded on attention founded on investigationfounded on effort And what is the path of practice leading to the development of the base of power? Just this eightfold noble path He develops the basis for spiritual power consisting of concentration due to zeal and determined striving; he develops the basis for spiritual power consisting of concentration due to energy and determined striving; he develops the basis for spiritual power consisting of concentration due to (purity of) mind and determined striving; he develops the basis for spiritual power consisting of concentration due to investigation and determined striving. (M.197) Monks, I know not of any other single thing of such power to cause the arising of good states not yet arisen or the waning of bad states already arisen as energetic effort (viryarambho). (S.19) Two things, O monks, I came to know well: not to be content with good states of mind so far achieved, and to be unremitting in the struggle for the goal. Unremitting, indeed, did I struggle, and I resolved: Let only my skin, sinews and bones remain; let the flesh and blood in my body dry up; yet there shall be no ceasing of energy till I have attained whatever can be won by manly strength, manly energy, manly effort. Through diligence have I won enlightenment, through diligence have I won the unsurpassed security from bondage. (A.2.5) Ananda, whoever has developed the four roads to power, practiced them frequently, made them his vehicle, made them his base, established them, become familiar with them and properly undertaken them, could undoubtedly live for a century or the remainder of a century. (D.246) Monks, if, emphasizing desire (chanda), a monk attains onepointedness of mind, this act is called desire-concentration. He generates desire for the non-arising of dukkha, unprofitable states that have not yet arisen. He makes an effort, sets up energy; he lays hold of and exerts his mind. He generates desire for the abandoning of suffering,

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unprofitable states that have arisen. He generates desire for the arising of profitable states not yet arisen He generates desire for the establishing, for non-confusion for development, for increase, cultivation, and fulfillment or profitable states that have arisen. These, monks, are called the co-factors of struggling (samadhi & Padhana). Bhikkhus, before my enlightenment, while I was still a Bodhisatta, not yet fully enlightened, it occurred to me: What now is the case and condition for the development of the bases for spiritual power? It occurred to me: Here, a bhikkhu develops the basis for spiritual power that possesses concentration due to desire and volitional formations of striving, thinking: Thus my desire will be neither too slack nor too tense; and it will be neither constricted internally nor distracted externally He develops the basis for spiritual power that possesses concentration due to energy and volitional formations of striving, He develops the basis for spiritual power that possesses concentration due to mind and volitional formations of striving He develops the basis for spiritual power that possesses concentration due to investigation and volitional formations of striving, thinking: Thus my investigation will be neither too slack nor too tense; and it will be neither too constricted internally nor distracted externally. And he dwells perceiving after and before: As before, so after, as after, so before; as below, so above, as above, so below; as by day, so by night, as by night, so by day. Thus, with a mind that is open and unenveloped, he develops the mind imbued with luminosity When the four bases for spiritual power have been developed and cultivated in this way, a bhikkhu wields the various kinds of spiritual power. Having been one, he becomes many; having been many, he becomes one; he appears and vanishes; he goes unhindered through a wall, through a rampart, through a mountain as though through space; he dives in and out of the earth as through water; he walks on water without sinking as though it were earth; seated, cross-legged, he travels through space like a bird; with his hand he touches and strokes the moon and the sun so powerful and mighty; he exercises mastery with the body as far as the brahma world hears both kinds of sounds, the divine and human understands the minds of other beings and persons recollects his manifold past abodes sees beings passing away and being reborn when the four bases for spiritual power have been developed and cultivated in this way, a bhikkhu, by the destruction of the taints, in this very life enters and dwells in the taintless liberation of mind, liberation by wisdom, realizing it for himself with direct knowledge. (S.2.1726) Bhikkhus, if a bhikkhu gains concentration, gains one-pointedness of mind based upon desire, this is called concentration due to desire. He generates desire for the nonarising of unarisen evil unwholesome states; he makes an effort, arouses energy, applies his mind, and strives. He generates desire for the abandoning of arisen evil unwholesome states for the arising of unarisen wholesome states for the maintenance of arisen wholesome states Thus this desire and this concentration due to desire and these volitional formations of striving (right effort): this is called the basis for spiritual power that possesses concentration due to desire and volitional formations of striving.

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If, Bhikkhus, a bhikkhu gains concentration, gains one-pointedness of mind based on energy, this is called concentration due to energy gains concentration, gains one-pointedness of mind, based on mind (the aspect of mind that attends wholeheartedly), this is called concentration due to mind gains concentration, gains one-pointedness of mind based on investigation, this is called concentration due to investigation Thus this investigation and this concentration due to investigation and these volitional formations of striving (right efforts): this is called the basis for spiritual power that possesses concentration due to investigation and volitional formations of striving. (S.2.1729) And what, bhikkhus, is desire (energy, mind, investigation) that is too slack? It is desire that is accompanied by lassitude, associated with lassitude. This is called desire that is too slack. (Thinamiddha, sloth and torpor, with the root in delusion) And what, bhikkhus, is desire (energy, mind, investigation) that is too tense? It is desire that is accompanied by restlessness, associated with restlessness. This is called desire that is too tense. (Uddhaccakukkucca, restlessness, with the root in delusion) And what, bhikkhus, is desire energy, mind, investigation) that is constricted internally? It is desire that is accompanied by sloth and torpor, associated with sloth and torpor. This is called desire that is constricted. (Thinamiddha) And what, bhikkhus, is desire (energy, mind, investigation) that is disturbed externally? It is desire that is repeatedly distracted externally, repeatedly disturbed, on account of the five cords of sensual pleasures. This is called desire that is distracted externally. (Kamacchanda, sensual pleasures, with the root in greed) And how, bhikkhus, does a bhikkhu dwell perceiving after and before? Here, bhikkhus, the perception of after and before is well grasped by a bhikkhu, well attended to, well considered, well penetrated by wisdom. It is in this way, bhikkhus, that a bhikkhu dwells perceiving after and before And how, bhikkhus, does a bhikkhu dwell as below so above, as above so below? Here, bhikkhus, a bhikkhu reviews this very body upwards from the soles of the feet, downwards from the tips of the hairs And how, bhikkhus, does a bhikkhu dwell as by day, so by night, as by night, so by day? Here, bhikkhus, at night a bhikkhu develops the basis for spiritual power that possesses concentration due to desire and volitional formations of striving by way of the same qualities, the same features, the same aspects, as he develops the bases for spiritual power by day And how, bhikkhus, does a bhikkhu, with a mind that is open and undeveloped, develop to the mind imbued with luminosity? Here, bhikkhus, the perception of light is well grasped by a bhikkhu; the perception of day is well resolved upon(S.2.1737)

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Summary: The word actually refers to the supernormal powers developed through meditation and this development is true with some that are inclined in that way. These powers include such things as levitation, walking on water, clairaudience, clairvoyance, remembering past lives and, being able to read the minds of others. The clincher is, there must be real mastery of concentration first. Many may think these types of powers cool but do not want to do the work to attain it. But, in reality, the powers are only good when used in attending to the task of the destruction of the defilements and this is their real and true use. The supernormal is merely a byproduct. Spending years and years of practice with the goal of levitation, long distance communication, walking on water is rather foolish when one can buy a plane ticket, use mass communication technology and get in a boat. The definition of this power is, whatever practice leads to the attainment of power, the winning of power. This is because these skills are not used on their own but with the skills involved in meditation as well. There could be no development if there were no jhana factors present or no mindfulness and clear comprehension. The factors may be wrongly used as well and actually cause disturbance in concentration such as when desire becomes close to craving or desire for the inappropriate, effort becomes impatience, attending wholeheartedly on that which is inappropriate and, investigation becomes more grounds for doubt. There are the problems of too slack, too tense, too constricted internally and too disturbed externally. Since these are all parts of the raft for crossing over they, like all parts of the path, must be used with wisdom to be of any benefit. The five controlling faculties: (Indriya)
1. Saddhindriya: 2. Viriyindriya: 3. Satindriya: 4. Samadhindriya: 5. Pannindriya: Faith, conviction Energy, diligence, and persistence Mindfulness Calm, one-pointedness Wisdom, knowing

Bhikkhus, there are these five faculties. What five? The faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration, the faculty of wisdom. And what, bhikkhus, is the faculty of faith? Here, bhikkhus, a noble disciple is a person of faith, one who places his faith in the enlightenment of the Tathagata thus: The Blessed One is an arahant, perfectly enlightened, accomplished in knowledge and conduct, fortunate, knower of the world, unsurpassed leader of persons to be tamed, teacher of devas and humans, the Enlightened One, the Blessed One. And what, bhikkhus, is the faculty of energy? Here, bhikkhus, the noble disciple dwells with energy aroused for the abandoning of unwholesome states and the acquisition of wholesome states; he is strong, firm in exertion, not shirking the responsibilities of cultivating wholesome states. He generates desire for the non-arising of unarisen evil unwholesome states; he makes an effort, arouses energy, applies his mind, and strives. He generates desire for the abandoning of arisen evil unwholesome

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stateshe generates energy for the arising of unarisen wholesome stateshe generates desire for the maintenance of arisen wholesome states, for their non-decay, increase, expansion, and fulfillment by developmentThis is called the faculty of energy. (The four right efforts) And what, bhikkhus, is the faculty of mindfulness? Here, bhikkhus, the noble disciple is mindful, possessing supreme mindfulness and discretion, one who remembers and recollects what was done and said long ago. He dwells contemplating the body in the bodyfeelings in feelingsmind in mindphenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. This is called the faculty of mindfulness. (The four foundations of mindfulness) And what, bhikkhus, is the faculty of concentration? Here, bhikkhus, the noble disciple gains concentration, gains one-pointedness of mind, having made release the object. Secluded from sensual pleasureshe enters and dwells in the first jhanasecondthirdfourthThis is the faculty of mindfulness. (Possession of the jhanas) And what, bhikkhus, is the faculty of wisdom? Here, bhikkhus, the noble disciple is wise; he possesses wisdom directed to the arising and passing away, which is noble and penetrative, leading to the complete destruction of suffering. He understands as it really is This is sufferingthis is the cause of sufferingthis is the cessation of sufferingthis is the way to the cessation of sufferingThis is called the faculty of wisdom. (Understanding of the four noble truths) Bhikkhus, there are these five faculties When, bhikkhus, having understood as they really are the origin and the passing away of these five faculties, a bhikkhu is liberated by nonclinging, then he is called a bhikkhu who is an arahant one completely liberated through final knowledge.(S.2.1670) Bhikkhus, there are these five faculties And where, bhikkhus, is the faculty of faith to be seen? The faculty of faith is to be seen here in the four factors of streamentry. And where, bhikkhus, is the faculty of energy to be seen? The faculty of energy is to be seen here in the four right strivings. And where, bhikkhus, is the faculty of mindfulness to be seen? The faculty of mindfulness is to be seen here in the four foundations of mindfulness. And where, bhikkhus, is the faculty of concentration to be seen? The faculty of concentration is to be seen here in the four jhanas. And where, bhikkhus, is the faculty of wisdom to be seen? The faculty of wisdom is to be seen here in the four noble truths (S.1.1670)

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Conviction/Faith
(Saddha) There are the five rewards of conviction in a lay person. What five? When truly good people in the world show compassion, they will first show compassion to people with conviction When visiting, they visit first with people of conviction when accepting gifts, they will first accept these from people with conviction when teaching Dhamma, they will first teach those with conviction A person of conviction, on the breakup of the body, after death, will arise in a good destination, the heavenly world. Monks, there are four best kinds of faith. What four? Monks, among all living beings, be they footless or two footed, with four feet or many feet, with forms or formless, percipient, non-percipient or neither-percipient-nor-non-percipient, the Tathagata, the Arahant, the Fully Enlightened One, is reckoned the best of them all. Those who have faith in the Buddha have faith in the best; and for those who have faith in the best, the best result will be theirs. Monks, among things conditioned, the Noble Eightfold Path is reckoned the best of all. Those who have faith in the Noble Eightfold Path have faith in the best; and for those who have faith in the best, the best results will be theirs. Monks, among things conditioned and unconditioned, dispassion is reckoned the best of them all; crushing of all infatuation, the removal of thirst, the uprooting of attachment, the cutting off of the round (of rebirth), the destruction of craving, dispassion, Nibbana. Those who have faith in the Dhamma of dispassion have faith in the best; and for those who have faith in the best, the best results will be theirs. Monks, amongst all (religious) orders or communities, the Sangha of the Tathagatas disciples is reckoned the best, that is to say, the four pairs of noble persons, the eight noble individuals, this Sangha of the Blessed Ones disciples is worthy of gifts worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world. Those who have faith in the Sangha have faith in the best; and for those who have faith in the best, the best result will be theirs. These, O monks, are the four best kinds of faiths. (A.2.28)

Persistence, energy and diligence

(Viriya) Now what do you think, Sona? Before, when you were a householder were you skilled at playing the lute? Yes, Lord. and when the strings were too taut was your lute in tune and playable? No, Lord. and when the strings of your lute were too loose, was your lute in tune and playable? No, Lord. And when the strings of your lute were neither too taut nor too loose was your lute then in tune and playable? Yes, Lord.

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In the same way, Sona, over-aroused persistence leads to restlessness, overly slack persistence leads to laziness. Thus should you determine the right pitch for your persistence, attune the pitch of the five faculties and there pick up your theme. (A.6.55)

Mindfulness (Sati) (See Mindfulness and Clear Comprehension, also the Four Foundations of Mindfulness) Concentration (Samadhi) (See Concentration and Right Concentration) Wisdom (Panna): The Buddha explained that wisdom is chief of these faculties: Well, monks, by cultivating and making much of a single faculty a person in whom the defilements are destroyed may thus declare knowledge and what is that faculty? Monks, in a noble disciple who has won wisdom, faith is established as a matter of course, diligent effort mindfulness concentration is established as a matter of course. (S.5197)
Just as, monks, the lion, king of beasts, is reckoned chief even so, monks, of the principles that are on the side of wisdom the faculty of wisdom is reckoned chief. (S.5203) When a noble disciple is wise, the conviction that comes from that is firm. The persistence that comes from that is firm. The mindfulness that comes from that is firm. The concentration that comes from that is firm. Monks, as long as noble wisdom has not yet arisen in the disciple, just so long as there is no stability of the other four faculties, there is no abiding steadfastness of the other four faculties.. (S.5.203)

Summary: The factor of conviction or faith that is fully developed is defined as the four factors of stream entry (conviction in the Buddha, Dhamma, Sangha and virtue). It may be a surprise to some but the attitude that all paths lead to the same goal is never stated in Buddhism. In fact, it is the opposite. The confusion comes perhaps between the words tolerance and endorsement. The Buddha is quoted as saying that any other path to enlightenment would be a wrong path. The Buddha said that to try and get awakening out of other paths would be to try and squeeze sesame oil out of gravel and churn butter out of water. He did not deny the virtues of other religions and that practitioners may reach heavenly abodes by using various methods, which is the goal of most other religions, but if one sees those attainments as Nibbana then one holds to wrong view. That is why conviction is at the beginning of the path and important. The conviction that the Buddha was indeed enlightened and self-awakened to the truth, and taught a goal that arose from that enlightenment, is necessarily a part of any action taken

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subsequently. All practices are good or bad depending on those who practice them, each individual will ultimately attain what they themselves create. The Five Faculties include the aggregates of: Conviction: Right Speech, Right Action, Right livelihood, Desire (The Bases of Power). Persistence: Right Effort, Four Right Efforts, Persistence (Bases of Power), persistence (Factors of Enlightenment). Mindfulness: Four Foundations of Mindfulness, Right Mindfulness, Intention (Bases of Power), Mindfulness (Factors of Enlightenment). Concentration: Four bases of power, Right Concentration, Rapture (Factors of Enlightenment), Tranquillity (Factors of Enlightenment), Concentration (Factors of Enlightenment), Equanimity (Factors of Enlightenment). Wisdom: Right View, Right intention, Investigation of Phenomena (Factors of Enlightenment), wisdom (Bases of Power), Equanimity (Factors of Enlightenment).

The five strengths: (Bala)

1. 2. 3. 4. 5. The strength of conviction: (Saddha-Bala) The strength of persistence: (Viriya-Bala) The strength of mindfulness: (Sati-Bala) The strength of concentration; (Samadhi-Bala) The strength of wisdom: (Panna-Bala)

The Bala are the same as the Five Faculties. They are here called strengths when they turn from the five faculties and become established. They cease to be things to be developed and therefore cannot be shaken in confrontation with their opposites.

The Seven Factors of Enlightenment: (Bojjhanga)

1. 2. 3. 4. 5. 6. 7. Sati-sambojjhanga: Dhammavicaya-sambojjhanga: Viriya-sambojjhanga: Piti-sambojjhanga: Passadhi-sambojjhanga: Samadhi-sambojjhanga: Upekkha-sambojjhanga: Mindfulness Investigation of phenomena Energy Rapture Tranquillity Concentration Equanimity

These seven factors of enlightenment, Kassapa, have been rightly expounded by me; when developed and cultivated, they led to direct knowledge, to enlightenment, to Nibbana. (S.2.1581) Sati: Whatever mindfulness there is of things internal is enlightenment factor of mindfulness; whatever mindfulness there is of things external is also the enlightenment factor of mindfulness. (S.2.1604)
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Dhammavicaya: Whenever one discriminates things internally with wisdom, examines them, makes an investigation of them, that is the enlightenment factor of discrimination of states; whenever one discriminates things externally with wisdom, examines them, makes an investigation of them, that is also the enlightenment factor of discrimination of states. (S.2.1604) This is part of Right view. And what, monks, is right view that is noble, taintless, supramundane, a factor of the path? The wisdom, the faculty wisdom, the power of wisdom, the investigation-of-states enlightenment factor (M.935) Just as this body, monks, is supported by material food, and stands in dependence on it, stands not without it, even so, monks, the seven factors of enlightenment are supported by nutriment, stand in dependence on nutriment, stand not without it wise attention (Yoniso Manasikara). (S.5.53) (This wise attention is attention to the truth such as, impermanence as impermanence, dukkha as dukkha etc. It is related to Dhammavicaya) Monks, a monk should examine things in such a way that while he is examining them, his consciousness is not distracted and scattered externally nor stuck internally and by not clinging he does not become agitated. (M.1075) What do you think, Rahula, what is the purpose of a mirror? For the purpose of reflecting, Lord. So too, Rahula, an action by way of the body, speech or mind should be done after much reflection. Rahula, whatever recluse and brahmin in the past purified their bodily action, verbal action, mental action all did so by repeatedly reflecting thus. (M.526) Viriya: Whatever bodily energy there is, is the enlightenment factor of energy; whatever mental energy there is, is also the enlightenment factor of energy. (S.2.1604) He is energetic in abandoning unwholesome states and in undertaking wholesome states; he is steadfast, firm in striving, not remiss in developing wholesome states. : A forest dwelling monk should be energetic. If he is not energetic, there will be those who would say of him: What has this venerable forest dweller gained by his dwelling alone in the forest, doing as he likes, since he is lazy. he should conduct himself thus: Willingly, let only my skin, sinews, and bones remain, and let the flesh and blood dry up on my body, but my energy shall not be relaxed so long as I have not attained As, Anuruddha, I was abiding diligent I considered thus: Excess of energy arose in me, and because of excess of energy my concentration fell away As, Anuruddha, I was abiding diligent I considered thus: Deficiency of energy arose in me and because of deficiency of energy my concentration fell away

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Piti: Whatever rapture there is accompanied by thought and examination is the enlightenment factor of rapture; whatever rapture there is without thought and examination is also the enlightenment factor of rapture. (S.2.1604) It refreshes thus it is rapture. It has the characteristic of endearing. Its function is to refresh the body and the mind. Or its function is to pervade with rapture. It is manifested as elation. This rapture supports and perfects tranquillity. rapture is born in him; in one who is rapturous, the body becomes tranquil Passadhi: Whatever tranquillity of body there is, is the enlightenment factor of tranquillity; whatever tranquillity of mind there is also the enlightenment factor of tranquillity. (S.2.1604) now this happiness, when matured, perfects the twofold tranquillity, that is body and mind. When tranquillity is brought about and matured, it perfects the twofold happiness. Samadhi: Whatever concentration there is accompanied by thought and examination is the enlightenment factor of concentration; whatever concentration there is without thought and examination is also the enlightenment factor of concentration. (S.2.1604) Equanimity: Whatever equanimity there is regarding things internal is the enlightenment factor of equanimity; whatever equanimity there is regarding things external is also the enlightenment factor of equanimity. (S.2.1605) When a monk, dwelling aloof, remembers and turns over in his mind the teaching of Dhamma, it is then that the factor of enlightenment which is mindfulness is established in him... Thus dwelling mindful, with full recognition, he investigates and applies insight to the teaching of the Dhamma and comes to closely scrutinizing it. Now at such times as a monk is dwelling thus mindful, with full recognition investigates and applies insight to the teaching of the Dhamma, then it is that factor of enlightenment which is Dhamma investigation that is established in him as with full recognition he investigates and applies insight to that Dhamma teaching, then unshakable energy is established in him then it is the factor of enlightenment that is energy established in him in him who has energy established there arises satisfaction which is free from sensual taints. Now when satisfaction free from sensual taints arises in a monk who has energy established then to is that the factor of enlightenment which is satisfaction (Piti) is established in him one who is satisfied has body and mind tranquil, then it is that the factor of enlightenment which is tranquillity is established in him. Happy is he whose mind is tranquil, of him who is happy the mind is concentrated. Now when the mind is concentrated, in a monk whose body is tranquil, at such a time the factor of enlightenment, which is concentration, is established in him he is now a thorough overseer of his mind thus calmed. Now when he becomes a careful looker-on of his mind

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thus calmed, then it is the factor of enlightenment which is equanimity is established in that monk (S.5.55) By whomsoever, monks, the seven factors of enlightenment are neglected, by them is neglected the Noble Eightfold Path. (S.5.69) Bhikkhus, based upon the Himalayan, the king of the mountains, the Nagas nurture their bodies and acquire strength. When they have nurtured their bodies and acquired strength, they then enter the pools. From the pools they enter the lakes, the streams, then the rivers, and finally they enter the ocean. There they achieve greatness and expansiveness of body. So too, bhikkhus, based on virtue, established upon virtue, a bhikkhu develops and cultivates the seven factors of enlightenment, and thereby he achieves greatness and expansiveness in wholesome states. (S.2.1567) I behold not, monks, any other single condition which, thus practiced and made much of, is so conductive to abandonment of the conditions that bind as the seven Factors of Enlightenment (S.5.74) On an occasion, bhikkhus, when the mind becomes sluggish, it is untimely to develop the enlightenment factor of tranquillity, the enlightenment factor of concentration, and the enlightenment factor of equanimity. For what reason? Because the mind is sluggish, bhikkhus, and it is difficult to arouse it with those things On an occasion, bhikkhus, when the mind becomes sluggish, it is timely to develop the enlightenment factor of discrimination of states, the enlightenment factor of energy, and the enlightenment factor of rapture. For what reason? Because the mind is sluggish, bhikkhus, and it is easy to arouse it with those things On an occasion, bhikkhus, when the mind becomes excited, it is untimely to develop the enlightenment factor of discrimination of states, the enlightenment factor of energy, and the enlightenment factor of rapture. For what reason? Because the mind is excited, bhikkhus, and it is difficult to calm it down with those things On an occasion, bhikkhus, when the mind becomes excited, it is timely to develop the enlightenment factor of tranquillity, the enlightenment factor of concentration, and the enlightenment factor of equanimity. For what reason? Because the mind is excited, bhikkhus, and it is easy to calm down with those things (S.2.1605)

The nutriment for the enlightenment factors:

And what, bhikkhus, is the nutriment for the arising of the unarisen enlightenment factor of mindfulness and for the fulfillment by development of the arisen enlightenment factor of mindfulness? There are, bhikkhus, things that are the basis for the enlightenment factor of mindfulness: frequently giving careful attention to them is the nutriment for the arising of the unarisen enlightenment factor of mindfulness and for the fulfillment by development of the arisen enlightenment factor of mindfulness (the four

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establishment of mindfulness, the thirty seven aids to enlightenment, and the nine supramundane states). And what, bhikkhus, is the nutriment for the arising of the unarisen enlightenment factor of discrimination of states and for the fulfillment by development of the arisen enlightenment factor of discrimination of states? There are, bhikkhus, wholesome and unwholesome states, blamable and blameless states, inferior and superior states, dark and bright states with their counterparts: frequently giving careful attention to them is the nutriment for the arising of the unarisen enlightenment factors of discrimination of states and for the fulfillment by development of the arisen enlightenment factor of discrimination of states. And what, bhikkhus, is the nutriment for the arising of the unarisen enlightenment factor of energy and for the fulfillment by development of the arisen enlightenment factor of energy? There are, bhikkhus, the element of arousal, the element of endeavor, the element of exertion: frequently giving careful attention to them is the nutriment for the arising of the unarisen enlightenment factor of energy and for the fulfillment by development of the arisen enlightenment factor of energy. And what, bhikkhus, is the nutriment for the arising of the unarisen factor of rapture and for the fulfillment by development of the arisen enlightenment factor of rapture? There are, bhikkhus, things that are the basis for the enlightenment factor of rapture: frequently giving careful attention to them is the nutriment for the arising of the unarisen enlightenment factor of rapture and for the fulfillment by development of the arisen enlightenment factor of rapture. And what, bhikkhus, is the nutriment for the arising of the unarisen enlightenment factor of tranquillity and for the fulfillment by development of the arisen enlightenment factor of tranquillity? There are, bhikkhus, tranquillity of body, tranquillity of mind: frequently giving careful attention to them is the nutriment for the arising of the unarisen enlightenment factor of tranquillity and for the fulfillment by development of the arisen enlightenment factor of tranquillity. And what, bhikkhus, is the nutriment for the arising of the unarisen enlightenment factor of concentration and for the fulfillment by development of the arisen enlightenment factor of concentration? There are, bhikkhus, the sign of serenity, the sign of non-dispersal: frequently giving careful attention to them is the nutriment for the arising of the unarisen enlightenment factor of concentration and for the fulfillment by development of the arisen factor of concentration. And what, bhikkhus, is the nutriment for the arising of the unarisen enlightenment factor of equanimity and for the fulfillment by development of the arisen enlightenment factor of equanimity? There are, bhikkhus, things that are the basis for the enlightenment factor of equanimity: frequently giving careful attention to them is the nutriment for the arising of the unarisen enlightenment factor of equanimity and for the fulfillment by development of the arisen enlightenment factor of equanimity.

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Just as this body, bhikkhus, sustained by nutriment, subsists in dependence on nutriment and does not subsist without nutriment, so too these seven factors of enlightenment, sustained by nutriment, subsist in dependence on nutriment and do not subsist without nutriment. (S.2.1569) (Starving the seven factors of enlightenment are done by unskilled attention and inappropriate themes rather than the above skilled, careful attention to appropriate themes.)

The Four Noble Abidings in relation to the Factors of Enlightenment

And how, bhikkhus, is the liberation of the mind by loving-kindness developed? What does it have as its destination, its culmination, its fruit, and its final goal? Here, bhikkhus, a bhikkhu develops the enlightenment factor of mindfulness accompanied by loving-kindnessthe enlightenment factor of equanimity accompanied by loving- kindness, based upon seclusion, dispassion, and cessation, maturing in release. If he wishes: May I dwell perceiving the repulsive in the unrepulsive, he dwells perceiving the repulsive therein. If he wishes: May I dwell perceiving the unrepulsive in the repulsive, he dwells perceiving the unrepulsive therein. If he wishes: May I dwell perceiving the repulsive in the unrepulsive and in the repulsive, he dwells perceiving the repulsive therein. If he wishes: May I dwell perceiving the unrepulsive in the repulsive and in the unrepulsive, he dwells perceiving the unrepulsive therein. If he wishes: Avoiding both the unrepulsive and the repulsive, may I dwell equanimously, mindful and clearly comprehending. Or else he enters and dwells in the deliverance of the beautiful. Bhikkhus, the liberation of mind by loving-kindness has the beautiful as its culmination, I say, for a wise bhikkhu here who has not penetrated to a superior liberation. And how, bhikkhus, is the liberation of the mind by compassion developed? What does it have as its destination, its culmination, its fruit, and its final goal? Here, bhikkhus, a bhikkhu develops the enlightenment factor of mindfulness accompanied by compassionthe enlightenment factor of equanimity accompanied by compassion, based upon seclusion, dispassion, and cessation, maturing in release. If he wishes: May I dwell perceiving the repulsive in the unrepulsive, he dwells perceiving the repulsive therein If he wishes: Avoiding both the unrepulsive and repulsive, may I dwell equanimously, mindful and clearly comprehending, then he dwells therein equanimously, mindful and clearly comprehending. Or else, with the complete transcending of perceptions of forms, with the passing away of perceptions of sensory impingement, with nonattention to perceptions of diversity, aware that space is infinite, he enters and dwells in the base of the infinity of space. Bhikkhus, the liberation of mind by compassion as the base of infinity of space as its culmination, I say, for a wise bhikkhu here who has not penetrated to a superior liberation. And how, bhikkhus, is the liberation of the mind by sympathetic joy developed? What does it have as its destination, its culmination, its fruits, and its final goal? Here,

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bhikkhus, a bhikkhu develops the enlightenment factor of mindfulness accompanied by sympathetic joy the enlightenment factor of equanimity accompanied by sympathetic joy, based upon seclusion, dispassion, and cessation, maturing in release. If he wishes: May I dwell perceiving the repulsive in the unrepulsive, he dwells perceiving the repulsive thereinIf he wishes: Avoiding both the unrepulsive and the repulsive, may I dwell equanimously, mindful and clearly comprehending. Then he dwells therein equanimously, mindful and clearly comprehending. Or else, by completely transcending the base of the infinity of space, aware that consciousness is infinite, he enters and dwells in the base of the infinity of consciousness. Bhikkhus, the liberation of mind by sympathetic joy has the base of the infinity of consciousness as its culmination, I say, for a wise bhikkhu here who has not penetrated to a superior liberation. And how, bhikkhus, is the liberation of the mind by equanimity developed? What does it have as its destination, its culmination, its fruit, and its goal? Here, bhikkhus, a bhikkhu develops the enlightenment factor of mindfulness accompanied by equanimitythe enlightenment factor of equanimity accompanied by equanimity, based upon seclusion, dispassion, and cessation, maturing in release. If he wishes: May I dwell perceiving the repulsive in the unrepulsive, he dwells perceiving the repulsive therein If he wishes: Avoiding both the unrepulsive and the repulsive, may I dwell equanimously, mindful and clearly comprehending. Then he dwells therein equanimously, mindful and clearly comprehending. Or else, by completely transcending the base of the infinity of consciousness, aware that there is nothing, he enters and dwells in the base of nothingness. Bhikkhus, the liberation of mind by equanimity has the base of nothingness as its culmination, I say, for the wise bhikkhu here who has not penetrated to a superior liberation. (S.2.1610) And what, bhikkhus, is the method of exposition by means of which the seven factors of enlightenment become fourteen? Whatever mindfulness there is of things internal is the enlightenment factor of mindfulness; whatever mindfulness there is of things external is also the enlightenment factor of mindfulness. Thus what is spoken of concisely as the enlightenment factor of mindfulness becomes, by this method of exposition, twofold. Whenever one discriminates things internally with wisdom, examines them, makes an investigation of them, that is the enlightenment factor of discrimination of state; whenever one discriminates things externally with wisdom, examines them, makes an investigation of them, that is also the enlightenment factor of discrimination of states Whatever bodily energy there is, is the enlightenment factor of energy; whatever mental energy there is, is also the enlightenment factor of energy Whatever rapture there is accompanied by thought and examination is the enlightenment factor of rapture; whatever rapture there is without thought and examination is also the enlightenment factor of rapture

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Whatever tranquillity of body there is, is the enlightenment factor of tranquillity; whatever tranquillity of mind there is, is also the enlightenment factor of tranquillity Whatever concentration there is accompanied by thought and examination is the enlightenment factor of concentration; whatever concentration there is without thought and examination is also the enlightenment factor of concentration Whatever equanimity there is regarding things internal is the enlightenment factor of equanimity; whatever equanimity there is regarding things external is also the enlightenment factor of equanimity. Thus what is spoken of concisely as the enlightenment factor of equanimity becomes, by this method of exposition, twofold. (S.2.1604) Bhikkhus, those bhikkhus who are accomplished in virtue, accomplished in concentration, accomplished in wisdom, accomplished in liberation, accomplished in the knowledge and vision of liberation: even the sight of those bhikkhus is helpful, I say; even listening to them even approaching them even attending them even recollecting them even going forth after them is helpful, I say. For what reason? Because when one has heard the Dhamma form such bhikkhus one dwells withdrawn by way of two kinds of withdrawal withdrawal of body and withdrawal of mind. Dwelling thus withdrawn, one recollects that Dhamma and thinks it over. Whenever, bhikkhus, a bhikkhu dwelling thus withdrawn recollects that Dhamma and thinks it over, on that occasion the enlightenment factor of mindfulness is aroused by that bhikkhu; on that occasion the bhikkhu develops the enlightenment factor of mindfulness; on that occasion the enlightenment factor of mindfulness comes to fulfillment by development in the bhikkhu. Dwelling thus mindfully, he discriminates that Dhamma with wisdom, examines it, makes an investigation of it. Whenever, bhikkhus, a bhikkhu dwelling thus mindfully discriminates that Dhamma with wisdom, examines it, makes an investigation of it, on that occasion the enlightenment factor of discrimination of states is aroused by that bhikkhu; on that occasion the bhikkhu develops the enlightenment factor of discrimination of states; on that occasion the enlightenment factor of discrimination of states comes to fulfillment in the bhikkhu. While he discriminates that Dhamma with wisdom, examines it, makes and investigation of it, his energy is aroused without slackening as he discriminates that Dhamma with wisdom, examines it, makes an investigation of it, on that occasion the enlightenment factor of energy is aroused by the bhikkhu; on that occasion the bhikkhu develops the enlightenment factor of energy; on that occasion the enlightenment factor of energy comes to fulfillment by development in the bhikkhu. When his energy is aroused, there arises in him spiritual rapture. Whenever, bhikkhus, spiritual rapture arises in a bhikkhu whose energy is aroused, on that occasion the enlightenment factor of rapture is aroused by that bhikkhu; on that occasion the

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bhikkhu develops the enlightenment factor of rapture; on that occasion the enlightenment factor of rapture comes to fulfillment by the development in the bhikkhu. For one whose mind is uplifted by rapture the body becomes tranquil and the mind becomes tranquil. Whenever, bhikkhus, the body becomes tranquil and the mind becomes tranquil in a bhikkhu whose mind is uplifted by rapture, on that occasion the enlightenment factor of tranquillity is aroused by the bhikkhu; on that occasion the bhikkhu develops the enlightenment factor of tranquillity; on that occasion the enlightenment factor of tranquillity comes to fulfillment by development in the bhikkhu. For one whose body is tranquil and who is happy the mind becomes concentrated. Whenever, bhikkhus, the mind becomes concentrated in a bhikkhu whose body is tranquil and who is happy, on that occasion the enlightenment factor of concentration is aroused by the bhikkhu; on that occasion the bhikkhu develops the enlightenment factor of concentration; on that occasion the enlightenment factor of concentration comes to fulfillment by development in the bhikkhu. He looks closely on with equanimity at the mind thus concentrated. Whenever, bhikkhus, a bhikkhu closely looks on with equanimity at the mind thus concentrated, on that occasion the enlightenment factor of equanimity is aroused by the bhikkhu; on that occasion the enlightenment factor of equanimity is developed by the bhikkhu; on that occasion the enlightenment factor of equanimity comes to fulfillment by the bhikkhu. (S.2.1570) Kundaliya, the Tathagata lives for the benefit and fruit of true knowledge and liberation. But, Master Gotama, what things, when developed and cultivated, fulfill true knowledge and liberation? The seven factors of enlightenment, Kundaliya, when developed and cultivated, fulfill true knowledge and liberation. But, Master Gotama, what things, when developed and cultivated, fulfill the seven factors of enlightenment? The four establishments of mindfulness, Kundaliya, when developed and cultivated, fulfill the seven factors of enlightenment. But, Master Gotama, what things, when developed and cultivated, fulfill the four establishments of mindfulness? The three kinds of good conduct, Kundaliya, when developed and cultivated, fulfill the four establishments of mindfulness. But, Master Gotama, what things, when developed and cultivated, fulfills the three kinds of good conduct? Restraint of the senses faculties, Kundaliya, when developed and cultivated, fulfills the three kinds of good conduct. And how, Kundaliya, is restraint of the sense faculties developed and cultivated so that it fulfills the three kinds of good conduct? Here, Kundaliya, having seen an agreeable form with the eye, a bhikkhu does not long for it, or become excited by it, or generate lust for it. His body is steady and his mind is steady, inwardly well composed

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and well liberated. But having seen a disagreeable form with the eye, he is not dismayed by it, not daunted, not dejected, without ill will. His body is steady and his mind is steady, inwardly well composed and well liberated. Further, Kundaliya, having heard an agreeable sound with the ear having smelt an agreeable odor with the nose having savored an agreeable taste with the tongue... having felt an agreeable tactile object with the body... having cognized an agreeable mental phenomena with the mind, a bhikkhu does not long for it, or become excited by it, or generate lust for it. But having cognized disagreeable mind phenomena with the mind, he is not dismayed by it, not daunted, not dejected, with out ill will. His body is steady and his mind is steady, inwardly well composed and well liberated. When, Kundaliya, after he has seen a form with the eye, a bhikkhus body is steady and his mind is steady, inwardly well composed and will liberated in regard to both agreeable and disagreeable form; when, after he has heard a sound with the ear smelt an odor with the nose savored a taste with the tongue felt a tactile object with the body cognized a mental phenomena with the mind, a bhikkhus body is steady and his mind is steady, inwardly well composed and well liberated in regard to both agreeable and disagreeable mental phenomena, then his restraint of the sense faculties has been developed and cultivated in such a way that it fulfills the three kinds of good conduct. And how, Kundaliya, are the three kinds of good conduct developed and cultivated so that they fulfill the four establishments of mindfulness? Here, Kundaliya, having abandoned bodily misconduct, a bhikkhu develops good bodily conduct; having abandoned verbal misconduct, he develops good verbal conduct; having abandoned mental misconduct, he develops good mental conduct. It is in this way that the three kinds of good conduct are developed and cultivated so that they fulfill the four establishments of mindfulness. And how, Kundaliya, are the four establishments of mindfulness developed and cultivated that they fulfill the seven factors of enlightenment? Here, Kundaliya, a bhikkhu dwells contemplating the body in the body, ardent, clearly comprehending and mindful, having removed covetousness and displeasure in regard to the world. He dwells contemplating feelings in feelings mind in mind phenomena in phenomena, ardent, clearly comprehending and mindful, having removed covetousness and displeasure in regard to the world. It is in this way that the four establishments of mindfulness are developed and cultivated so that they fulfill the seven factors of enlightenment. And how, Kundaliyan, are the seven factors of enlightenment developed and cultivated so that they fulfill true knowledge and liberation? Here, Kundaliya, a bhikkhu develops the enlightenment factor of mindfulness, which is based upon seclusion, dispassion, and cessation, maturing in release He develops the enlightenment factor of equanimity, which is based upon seclusion, dispassion, and cessation, maturing in release. It is in this way that the seven factors of enlightenment are developed and cultivated so that they fulfill true knowledge and liberation. (S.2.1575)

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Summary: The seven factors of enlightenment are fulfilled through the four foundations of mindfulness. If one practices the four foundations of mindfulness, abiding without confusion with mindfulness is the enlightenment factor of mindfulness. Mindfully one investigates dukkha, impermanence, and not-self in all phenomena; this is the enlightenment factor of investigation of states. Investigating so and arousing energy is the enlightenment factor of energy. With this combination of mindfulness, investigation and energy, rapture arises; this is the enlightenment factor of rapture (a mental factor). When the mind is joyful then it becomes calm; this is the enlightenment factor of tranquillity. Due to this tranquillity of body and mind, concentration is developed; this is the enlightenment factor of concentration. When concentration comes to be and the hindrances abandoned, equanimity is the result; this is the enlightenment factor of equanimity accompanied by abandonment.
The seven factors of enlightenment are based on virtue. The factor of investigation of phenomena is a part of wisdom. The factors of mindfulness, effort, rapture, tranquillity, one-pointedness and equanimity are part of concentration. These factors can be found throughout the training and are important because they are connected with all stages of the gradual training. Mindfulness and examination of phenomena (dhamma) is developed while listening to the Dhamma. This causes conviction to arise and one then puts forth effort to attain concentration, which in turn produces calm from emotions, and samadhi. With the development of samadhi equanimity arises. These seven factors permeate the whole of the training.

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Chapter XIII
Subjects of meditation
The various subjects of meditation are called the forty Kammatthana. Kammatthana literally means the basis for action. The objects are referred to as the Arammana and these are found scattered throughout the Ti-pitaka. Selecting an object of meditation depends on the circumstances and the goal as well as the character of the individual. We will not cover all of them as many are meant for monks or, if used, one should have a teacher to consult with, such as the meditation subjects on death and the cemetery meditations.

The ten Kasina: (Dasa Kasinayo)

A kasina is a device using a quality to support concentration. The kasina may be man made or natural. It is said that the kasina meditations all lead to the fourth Jhana. All meditators may use them, but the color blue is especially recommended for those of hating temperament. They are external to the meditator. They are considered dangerous by many teachers and not often taught because the mind may go out. The earth kasina (Pathavi), The water kasina (Apo), The fire kasina (Tejo), The air kasina (Vayo), The blue (Nila), The yellow (Pita), The red (Lohita), The white (Odata), The light kasina (Aloka) The limited space kasina (Akasa).

The ten recollections: (Dasa Anussatiyo)

The Buddha Buddhanussati The Buddha is accomplished, worthy, fully enlightened, endowed with clear vision and virtuous conduct, well-gone, knower of the worlds, incomparable leader of people to be tamed, teacher of gods and humans, enlightened and blessed. The Dhamma Dhammanussati The Dhamma is well proclaimed, visible here and now, not delayed, onward leading, directly experiencable by the wise. The Sangha Sanghanussati

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Entering on the good way, within which is found the four pairs of holy people, fit to receive others, fit for offerings, fit for reverence, a field of merit. Virtue Silanussati Liberating and praised by the wise. Generosity Caganussati A gain for oneself, a gain to others, frees one from the fault of selfishness. Deities Devatanussati Gods exist because of what they performed in good deeds. They were formerly those possessed of faith, virtue, learning, generosity, and understanding. Peace Upasamanussati Recollecting the special qualities of Nibbana, the unconditioned, the truth, the other shore, the hard to see, the undecaying, the lasting, the unified, the deathless, the auspicious, the safe, the marvelous, the complete, the unafflicted, the pure, the island, the refuge Cessation and fading away of dukkha. Death Marananussati Death will take place, the end of success, sharing the body with many, the frailty of life, shortness, limited, unpredictable. Body Breathing Kayagatasati (see below) Anapanasati (see below)

The ten kinds of foulness of the body:

(Dasa Asubha) The bloated (Udhumataka), The livid (Vinilaka), The festering (Vipubbaka), The cut up (Vicchiddaka), The gnawed (Vikkhayitaka), The scattered (Vikkhittaka), The hacked (Hata-Vikkhitta), The bleeding (lohitaka), The worm infested (Putavaka) The skeleton (Atthika).

The Four Immaterial States: (Cattaro Aruppa) The base consisting of boundless space (Akasanancayatana) The base consisting of boundless consciousness (Vinnanacayatana) The base consisting of nothingness (Akincannayatana) The base of neither perception nor non-perception (Nevasannanasannayatana)

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Noble Abidings
(Cattaro Brahmavihara)

Loving-kindness (Metta): the feeling of wishing well to all beings. One is

advised to begin by feeling the love for oneself and then extending this in ever-increasing circles until it is boundless. We are cautioned, however, that when developing metta for one of the opposite sex we must be careful it does not turn to lust. One must always be cautious to remove attachment or personal bias in developing loving-kindness. If not, then the practice of metta can be a shallow and rather self-connected feeling, something more akin to romantic than metta. Rahula, develop meditation on loving-kindness; for when you develop meditation on loving-kindness, any ill-will will be abandoned. Monks, eleven advantages are to be looked for from the release of the heart by way of loving-kindness, by making loving-kindness grow, by making much of it, by making loving-kindness a vehicle and basis, by persisting in it, by becoming familiar with it, by establishing it. What are the eleven? One sleeps happy and wakes happy; one sees no evil dreams; one is dear to human beings and non-human beings alike; the devas guard such a person; poison or weapon affect them not; quickly one concentrates their mind; ones complexion is serene; one dies without bewilderment; and if one has penetrated further one reaches (at death) the heavenly worlds (A.5.219) Then, monks, the Noble disciple dwells with his mind pervading with lovingkindness one quarter of the world; like wise the second, third and fourth quarter. And so the whole world, above, below, around, everywhere, he pervades with thoughts of lovingkindness, far reaching, abounding, measureless, free from hatred and ill-will.(A.4.260) Monks, if just for a finger snap a monk practices a thought of loving-kindness, such a one is to be called a monk. Not empty is his concentration. He abides following the Tathagatas instructions What then should I say of one who makes much of such thoughts? (A.1.8) Bhikkhus, even if bandits were to sever you savagely limb by limb with a twohanded saw, he who gave rise to a mind of hate towards them would not be carrying out my teaching. Herein, bhikkhus, you should train thus: Our minds will remain unaffected, and we shall utter no evil words; we shall abide compassionate for their welfare, with a mind of loving-kindness, without inner hate. We shall abide pervading them with a mind imbued with loving-kindness; and starting with them, we shall abide pervading the allencompassing world with a mind imbued with loving-kindness, abundant, exalted, immeasurable, without hostility and without ill will. That is how you should train, bhikkhus. (M.223)

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Then the Blessed One addressed the bhikkhus thus: Bhikkhus, there are these six memorable qualities that create love and respect and conduce to helpfulness, nondispute, concord, and unity. What six? Here a bhikkhu maintains bodily acts of loving-kindness both in public and in private towards his companions in the holy life Again, a bhikkhu maintains verbal acts of loving-kindness both in public and in private towards his companions in the holy life Again, a bhikkhu maintains mental acts of loving kindness both in public and in private towards his companions in the holy life Again, a bhikkhu uses things in common with his virtuous companions in the holy life; without making reservations, he shares with them any gain of a kind that accords with the Dhamma Again, a bhikkhu dwells both in public and in private possessing in common with his companions in the holy life those virtues that are unbroken, untorn, unblotched, unmottled, liberating, commended by the wise, not misapprehended, and conductive to concentration Again, a bhikkhu dwells both in public and in private possessing in common with his companions in the holy life that view that is noble and emancipating, and leads one who practices in accordance with it to the complete destruction of suffering(M.420)

Compassion (Karuna): feeling for all beings compassion due to their life in
dukkha just as we ourselves are caught in the cycle. They, like us, are born and die, they suffer impermanence and are lost in ignorance. It is the desire to remove dukkha and misfortune. Similarly compassion with sadness is false. It is not through becoming sad ourselves that we feel compassion for others. It is the desire for others to be free and being overcome with their misery as well, one cannot as yet help others. Monks, there is one person whose birth into the world is for the welfare of the multitudes, for the happiness of the multitudes, who is born out of compassion for the world; for the benefit, welfare, and happiness of gods and men. Who is that one individual? It is a Tathagata who is an Arahant, the perfectly Enlightened One. Rahula, develop meditation on compassion; for when you develop meditation on compassion any cruelty will be abandoned.

Sympathetic joy (Mudita): altruistic joy, sharing in all the happiness of others.
Happiness when things go well for others, increasing our own happiness, desiring that

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their happy states continue. Sympathetic joy is not merriment or uncontrolled excitement in someone elses happiness. One may lose the balance through over involvement. Rahula, develop meditation on sympathetic joy; for if you develop meditation on sympathetic joy, any discontent will be abandoned.

Equanimity (Upekkha): letting go of bad emotional states, even-mindedness, not getting involved in emotions but having clear and unattached thoughts. Being neutral and unmoved and, when necessary, not being either glad or unhappy about others adversities. It is observing others happiness and dukkha and knowing that the cause is self made.
Rahula, develop meditation on equanimity; for if you develop meditation on equanimity, any aversion will be abandoned. Equanimity is complete uninvolvement of mind in perceiving others states of happiness and suffering. In meditation there are disadvantages to the other three states in that they do not go past the third Jhana. The first three states are also very close to approval and aversion. Equanimity must be guarded as well lest it turn to uncaring and unknowing. All are responsible for their states, past, present and future, and so to oneself. The Brahmavihara are also called the boundless states (Appamanna) by the Buddha. Then it may occur to you, monks, I shall be troubled and the other person hurt, for the other person is given to anger and revenge, and is firmly attached to their views and relinquishes with difficulty and I cannot make that person give up the unwholesome and establish them in the wholesome. One should not underestimate the equanimity factor towards such a person. (M.851) Then, with his heart filled with loving-kindness, he dwells suffusing one quarter, the second, the third, the fourth. Thus he dwells suffusing the whole world, upwards, downwards, across, everywhere, always with a heart filled with loving-kindness, abundant, unbounded, without hate or ill-will. Just as a mighty trumpeter were with little difficulty to make a proclamation to the four corners, so by this meditation, Vasettha, by this liberation of the heart through loving-kindness he leaves nothing untouched, nothing unaffected in the sensuous sphere. (same repeated for Compassion) (Note that metta and karuna correspond to two of the meanings in right intentions. These are goodwill and harmlessness.) Now when a noble disciple is in this way free from covetousness, free from illwill, and undeluded, then, fully aware and mindful, he abides with a heart enbued with loving-kindness extending everywhere and to all as to himself; he abides with a heart enbued with abundant, exalted, measureless loving-kindness, unhostile and unafflicted by ill will, extending to the entire world. (same for all three other divine states). With his heart thus unhostile and unafflicted by ill-will, thus undefiled and unified, a noble disciple here and now acquires these four comforts. He thinks: If there is another world

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and there is fruit and ripening of actions well done and ill done, then it is possible that on the dissolution of the body, after death, I might be reborn in a heavenly world. His is the first comfort acquired. But if there is no other world and there is no fruit and ripening of actions well done and ill done, then here and now in this life I shall be free from hostility, affliction and anxiety, and I shall live happily. This is the second comfort acquired. If evil befalls one who does evil, then since I have no evil thought of anyone, how shall evil deeds bring suffering to me, doing no evil? This is the third comfort acquired. But if no evil befalls one who does evil, then I know myself to be pure in this life on both these counts. This is the fourth comfort acquired. Whatever the apparent cause, Sakka, whereby people come to live together, none of this fits the wise persons case. Compassion is his motive. And, if, with mind thus satisfied, he yet spends his life instructing others, yet because of this he is nowise bound by yoke. (S.1.264)) Monks, if for just the lasting of a finger-snap a monk indulges cultivates gives attention to thoughts of metta, such a one is to be called a monk. Not empty is his concentration. He abides doing the masters bidding What then should I say of those who make much of such a thought? (A.1.8) Again, a bhikkhu abides pervading one quarter with a mind imbued with lovingkindness (compassion, sympathetic joy, equanimity), likewise the second, likewise the third, likewise the fourth; so above, below, around, and everywhere, and to all as to himself, he abides pervading the all-encompassing world with a mind imbued with loving-kindness (compassion, sympathetic joy, equanimity) abundant, exalted, immeasurable, without hostility and without ill will. He considers this and understands it thus: This deliverance of mind through loving-kindness is conditioned and volitionally produced. But whatever is conditionally produced is impermanent, subject to cessation. Standing upon that, he attains the destruction of the taints. But if he does not attain the destruction of the taints(becomes a non-returner) he will be reborn in a heavenly state without ever returning (being born on earth again) from that world. (M.456) What, friend, is the way in which these states are different in meaning and different in name? Here a bhikkhu abides pervading one quarter with a mind imbued with loving-kindness (compassion, sympathetic joy, equanimity), likewise the secondwithout ill will this is called the immeasurable deliverance of mind. (M.394) Out of compassion for you I have thought: How shall my disciples be my heirs in Dhamma, not my heirs in material things? (M.97)

Summary: The Four Noble Abidings or Divine Abidings are a popular subject
of use because they are universally appealing and safe to use. Loving-kindness is of the quality and type of love that parents have for their children and the destruction of hatred is the goal. The benefits of loving-kindness are: one sleeps happily without bad dreams, one wakes refreshed and happy, such people are loved by humans, non-humans, deities protect them, fire, poison, sword, and stick do not come near, ones complexion is

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beautiful, concentration is easily attained, at death one is not bewildered, at death one attains a heavenly abode. Loving-kindness increases patience and decreases anger. In developing loving-kindness one should develop it by thinking in 12 ways: 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. Be generous in order to benefit others, See the merit of others, Feel goodwill towards others as towards oneself, Seeing ones own kamma, Think of canceling a debt to others, Remember we are related to others, Seeing ones own faults, One should not think about ones own suffering, but investigate all suffering, Seeing that being tied to what is not liked and separated from what we like is dukkha, We suffer because of birth and time flies by very quickly (at what point are we angry and hateful? By the time we have that feeling the situation has changed), The khandhas are suffering due to their very nature to contain anger. These are not self, there is no owner, these khandhas are empty, there is no one there to direct hatred at.

Loving-kindness is developed and directed at the problem of all compounded things, birth illness, impermanence and death. The wisdom that arises through this practice is seeing the three characteristics. Compassion, as if parents were seeing the suffering of their own children. Seeing the suffering of others, seeing dukkha. Happiness and harmlessness are the results and the benefits are like that of loving-kindness. Compassion is directed at seeing kamma, seeing that beings have in common suffering from their own actions through ignorance. The wisdom that arises is seeing kamma and its results and seeing dukkha. Sympathetic-joy as if parents were seeing their child achieve some happiness and being delighted in it. It develops gladness, fearlessness and the destruction of dislike. The benefits are the same as loving-kindness. Sympathetic joy removes unhappiness, doesnt arouse lust, and keeps one from telling lies. Sympathetic joy is directed towards the results of sharing and generosity and the destruction of selfishness. The wisdom that arises is the understanding that generosity and sharing have beneficial results for both oneself and society. Equanimity as if parents were neither too attentive nor too inattentive to their children but treated them all equally and maintain an even mind towards them. Equanimity is undisturbed and has non-attachment and equality as its character. The benefits are the same as loving-kindness. Equanimity is aimed at dependent origination. That all things arise from causes and that there are natural laws. These laws are not intelligent or reactive but just are. The wisdom that arises is penetrating into the body/mind pact, liberating one from the bonds of ego. It sees the truth of no-self.

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Finally, compassion seems to be singled out as the center and sometimes, it appears, exclusive practice of choice. This is like wanting to go somewhere with a car that has one wheel. There are four Noble Abidings for a good reason. One who practices will see clearly that this is the case.

Mindfulness of breathing
(Anapanasati)

Bhikkhus, one thing, when developed and cultivated, is of great fruit and benefit.
What one thing? Mindfulness of breathing. And how, bhikkhus, is mindfulness of breathing developed and cultivated so that it is of great fruit and benefit? Here, bhikkhus, a bhikkhu, having gone to the forest, to the foot of a tree, or an empty hut, sits down. Having folded his legs crosswise, straightened his body, and set up mindfulness in front of him, just mindful he breathes in, mindful he breathes out. Breathing in long, he knows: I breathe in long; or breathing out long, he knows: I breathe out long. Breathing in short, he knows: I breath in short; or breathing out short, he knows: I breathe out short. He trains thus: Experiencing the whole body, I will breathe in; he trains thus: Experiencing the whole body, I will breathe out. He trains thus: He trains thus: Tranquilizing the bodily formations, I will breathe in; he trains thus: Tranquilizing the bodily formations, I will breathe out. He trains thus: Experiencing rapture, I will breathe in; he trains thus: Experiencing rapture, I will breathe out. He trains thus: Experiencing happiness, I will breathe in; he trains thus: Experiencing happiness, I will breathe out. He trains thus: Experiencing the mental formation, I will breathe in; he trains thus: Experiencing the mental formation, I will breathe out. He trains thus: Tranquilizing the mental formation, I will breathe in; he trains thus: Tranquilizing the mental formation, I will breathe out. He trains thus: Experiencing the mind, I will breathe in; he trains thus: Experiencing the mind, I will breathe out. He trains thus: Gladdening the mind, I will breathe in; he trains thus: Gladdening the mind, I will breathe out. He trains thus: Concentrating the mind, I will breathe in; he trains thus: Concentrating the mind, I will breathe out. He trains thus: Liberating the mind, I will breathe in; he trains thus: Liberating the mind, I will breathe out. He trains thus: Contemplating impermanence, I will breathe in; he trains thus; Contemplating impermanence, I will breathe out. He trains thus; Contemplating fading away, I will breathe in; he trains thus: Contemplating fading away, I will breathe out. He trains thus: Contemplating cessation, I will breathe in; he trains thus: Contemplating cessation, I will breathe out. He trains thus: Contemplating relinquishment, I will breathe in; he trains thus: Contemplating relinquishment, I will breathe out. (M.943)

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There are, monks, in this Sangha of monks, monks who dwell devoted to the practice of mindfulness of breathing. Mindfulness of breathing, monks, developed and repeatedly practiced is of great fruit, of great benefit. Mindfulness of breathing, monks, developed and repeatedly practiced, perfects the four foundations of mindfulness. The four foundations of mindfulness, developed and repeatedly practiced perfect the seven factors of enlightenment. The seven factors of enlightenment developed and repeatedly practiced perfect clear vision and deliverance Rahula, develop mindfulness of breathing that is like the earth; for when you develop meditation that is like the earth, arisen agreeable and disagreeable contacts will not invade your mind and remain. Just as people throw clean things and dirty things, the earth is not horrified, humiliated and disgusted because of that, so too, Rahula, develop meditation that is like the earthRahula, develop meditation that is like water; for when you develop meditation that is like the waterlike firelike airlike space. Just as space is not established anywhere Rahula, develop meditation on mindfulness of breathing. When mindfulness of breathing is developed and cultivated it is of great fruit and great benefit. (M.529) As one abides thus diligent, striving and resolute, their memories and intentions based on the household life are abandoned; with their abandoning their mind becomes steadfast internally, quieted, brought to peace, to singleness, and concentrated. (M.950) This, monks, is the concentration with mindfulness on in-breathing and outbreathing, which if developed and made much of is good and excellent and is pure and a happy way of living (here and now) and it immediately destroys and allays the evil wrong states which have arisen. It is as if, monks, in the last month of the hot season a big storm, arising out of season, destroys and allays the dust and dirt that have collected even so, monks, concentration with mindfulness on in-breathing and out-breathing if developed and made much of is good and excellent and pure and is a happy way of living, and it immediately destroys and allays evil, wrong states which have arisen. (V.1.121) It is, bhikkhus, when concentration by mindfulness of breathing has been developed and cultivated in this way that no shaking or trembling occurs in the body, and no shaking or trembling occurs in the mind. (S.2.1770) Bhikkhus, concentration by mindfulness of breathing, when developed and cultivated, leads to the abandoning of the fettersleads to the uprooting of the underlying tendenciesleads to full understanding of the courseleads to the destruction of the taints (S.2.1786) I, too, bhikkhus, before my enlightenment, while I was still a bodhisatta, not yet fully enlightened, generally dwelt in this dwelling. While I generally dwelt in this dwelling, neither my body nor my eyes became fatigued and my mind, by not clinging, was liberated from the taints.

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Therefore, bhikkhus, if a bhikkhu wishes: May neither my body nor my eyes become fatigued and may my mind, by not clinging, be liberated from the taints, this same concentration by mindfulness of breathing should be closely attended to. Therefore, bhikkhus, if a bhikkhu wishes: May I dwell perceiving the repulsive in the unrepulsive, this same concentration by mindfulness of breathing should be closely attended to. If a bhikkhu wishes: May I dwell perceiving the unrepulsive in the repulsive, this same concentration by mindfulness of breathing should be closely attended to. If a bhikkhu wishes: May I dwell perceiving the repulsive in the unrepulsive. Perceiving the unrepulsive in the repulsive and the unrepulsive avoiding both the unrepulsive and the repulsive, may I dwell equanimous, mindful and clearly comprehending, Therefore, bhikkhus, if a bhikkhu wishes: May I, secluded from sensual pleasuresdwell in the first jhanaenter and dwell in the second jhanaenter and dwell in the third jhanaenter and dwell in the fourth jhana enter and dwell in the base of the infinity of space enter and dwell in the base of the infinity of consciousness enter and dwell in the base of nothingness enter and dwell in the base of neither-perceptionnor-non-perception enter upon and dwell in the cessation of perception and feeling... When, bhikkhus, the concentration by mindfulness of breathing has been developed and cultivated in this way, if he feels a pleasant feeling, he understands: It is impermanent; he understands: It is not held to; he understands: It is not delighted in. If he feels a neither-painful-nor-pleasant feeling, he understands: It is impermanent; he understands: It is not held to; he understands: It is not delighted in. If he feels a pleasant feeling, he feels it detached; if he feels a painful feeling, he feels it detached; if he feels a neither-painful-nor-pleasant feeling, he feels it detached. When he feels a feeling terminating with the body, he understands: I feel a feeling terminating with the body. When he feels a feeling terminating with life, he understands: I feel a feeling terminating with life. He understands: With the breakup of the body, following the exhaustion of life, all that is felt, not being delighted in, will become cool right here. (S.2.1770) Bhikkhus, this concentration by mindfulness of breathing, when developed and cultivated, is peaceful and sublime, an ambrosial pleasant dwelling, and it disperses and quells right on the spot evil unwholesome states whenever they arise. (S.2.1774) Bhikkhus, if wanderers of other sects ask you: In what dwelling, friends, did the Blessed One generally dwell during the rains retreat? being asked thus, you should answer those wanderers thus: During the rains residence, friends, the Blessed One generally dwelt in the concentration by mindfulness of breathing

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Bhikkhus, those bhikkhus who are trainees, who have not attained their minds ideal, who dwell aspiring for the unsurpassed security from bondage: for them concentration by mindfulness of breathing, when developed and cultivated leads to the destruction of the taints. Those bhikkhus who are Arahants, whose taints are destroyed, who have lived the holy life, done what had to be done, laid down the burden, reached their own goal, utterly destroyed the fetters of existence, those completely liberated through final knowledge: for them concentration by mindfulness of breathing, when developed and cultivated, leads to a pleasant dwelling in this very life and to mindfulness and clear comprehension. If anyone, bhikkhus, speaking rightly could say of anything: It is a noble dwelling, a divine dwelling, the Tathagatas dwelling, it is of concentration by mindfulness of breathing that one could rightly say this. (S.2.1778) When, bhikkhus, mindfulness of breathing has been developed and cultivated in this way, seven fruits and benefits may be expected. What are the seven fruits and benefits? When, bhikkhus, mindfulness of breathing has been developed and cultivated in this way, these seven fruits and benefits may be expected. (S.2.1767)

Mindfulness of breathing in relation to the four foundations of mindfulness

How, Ananda, is concentration by mindfulness of breathing developed and cultivated so that it fulfills the four establishments of mindfulness? Whenever, Ananda, a bhikkhu when breathing in long, knows: I breathe in long when he trains thus: Tranquilizing the bodily formations, I will breathe out on that occasion the bhikkhu dwells contemplating the body in the body, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. For what reason? I call this a certain kind of body, Ananda, that is, breathing in and breathing out Whenever, Ananda, a bhikkhu trains thus: Experiencing rapture, I will breathe in when he trains thus: Tranquilizing the mental formation, I will breathe out on that occasion the bhikkhu dwells contemplating feelings in feelings, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. For what reason? I call this a certain kind of feeling, Ananda, that is, close attention to breathing in and breathing out Whenever, Ananda, a bhikkhu trains thus: Experiencing the mind, I will breathe inwhen he trains thus: Liberating the mind I breathe out on that occasion the bhikkhu dwells contemplating mind in mind, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. For what reason? I

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say, Ananda, that there is no development of concentration by mindfulness of breathing for one who is muddled and who lacks clear comprehension... Whenever, Ananda, a bhikkhu trains thus: Contemplating impermanence, I will breathe in when he trains thus: Contemplating relinquishment, I will breathe out on that occasion the bhikkhu dwells contemplating phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. Having seen with wisdom what is the abandoning of covetousness and displeasure, he is one who looks on closely with equanimity. Therefore, Ananda, on that occasion the bhikkhu dwells contemplating phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. It is, Ananda, when concentration by mindfulness of breathing is developed and cultivated in this way that fulfills the four establishments of mindfulness. (S.2.1781)

Summary: When the Buddha sat under the Bodhi tree that night in May, before his enlightenment, he recalled an event when he was a small child. He was sitting under a rose-apple tree while watching his father perform a plowing ceremony. Under that tree he entered into a state of samadhi. Recalling it again many years later the Buddha repeated this practice and attained enlightenment. That practice was just this method of mindfulness of breathing. The Buddha himself later taught this method to his own son and to the monks. Anapanasati is the most profound meditative practice available. In includes the four foundations of mindfulness and the seven factors of enlightenment. It leads to Nibbana, straight and direct. Four foundations of mindfulness
(Cattaro Satipatthana) Bhikkhus, this is the one path for the purification of beings, for the overcoming of sorrow and lamentation, for the passing away of pain and displeasure, for the achievement of the method, for the realization of Nibbana, that is, the four foundations of mindfulness. What four? Sati means mindfulness and Patthana means foundation, condition or source. The objects for mindfulness are four (mindfulness and clear comprehension): And how, bhikkhus, is a bhikkhu mindful? Here, bhikkhus, a bhikkhu dwells contemplating the body in the body, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. He dwells contemplating feelings in feelings mind in mind phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. It is in this way, bhikkhus, that a bhikkhu is mindful.

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And how, bhikkhus, does a bhikkhu exercise clear comprehension? Here, bhikkhus, a bhikkhu is one who acts with clear comprehension when going forward and returning; when looking ahead and looking aside; when drawing in and extending the limbs; when wearing his robes and carrying his outer robe and bowl; when eating, drinking, chewing his food, and tasting; when defecating and urinating; when walking, standing, sitting, falling asleep, waking up, speaking, and keeping silent. It is in such a way that a bhikkhu exercises clear comprehension. Bhikkhus, a bhikkhu should dwell mindful and clearly comprehending. This is our instruction to you. (S.2.1628) Therefore, Ananda, you should live as islands unto yourselves, being your own refuge, with no one else as your refuge, with Dhamma as an island, with the Dhamma as your refuge, with no other refuge. And how does a monk live as an island unto himself,with no other refuge? Here, Ananda, a monk abides contemplating the body as body, earnestly, clearly aware, mindful and having put away all hankering and fretting for the world, and likewise with regard to feelings, mind and mind-objects. That, Ananda, is how a monk lives as an island unto himself, with no other refuge. And those who now in my time or afterwards live thus, they will become the highest, if they are desirous of learning. (D.245) Kayanupassana: Mindfulness of body. Remaining focused on the body in and of itself, but do not think any thought connected with the body. In scanning the body one remains mindful of the process of scanning, that is the mindfulness. Being alert to the sensations and changes present is clear comprehension. Striving is sticking to the practice. Becoming more and more sensitive is developing. The goal is to attain onepointedness by bringing the mind to stillness. In relation to mindfulness of breathing the Buddha said that the breath is a body amongst other bodies. Mindfulness here means keeping the breath (body) in mind as the theme of meditation. Being sensitive to the passing sensation of breath is clear comprehension. Striving is continuing with the practice. The goal is to attain onepointedness. In this way he remains focused internally on the body in and of itself, or externally on the body in and of itself, or both internally and externally on the body in and of itself. (Externally means insights into other bodies, human or animal, being of the same condition, remembering that breath is a body here) One remains focused on the phenomena of origination with regard to the body, on the phenomena of passing away with regard to body, or the phenomena of origination and passing away as regard to body. In these cases of the arising of events while meditating on the body such as, the breath arising and passing, mental stirrings, feelings or sensations, one merely takes note and lets them pass away. One may investigate if it involves the skill that one is trying to perfect such as, mindfulness and clear

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comprehension. One can then gain skill in attaining one-pointedness by understanding the states used to get there. It is mastering a technique, not just watching it. Or his mindfulness that There is a body (feeling, mind, mental quality) is maintained simply to the extent that there is knowledge and recollection. And he remains independent, unsustained by not clinging to anything in the world. This is the culmination where the practice leads to the state of non-fashioning and non-clinging to awakening and release. Postures: Furthermore, when walking, standing, sitting, lying down, (all positions and acts of body). In this way he remains focused on body in and of itself or focused externallybothunsustained by anything in the world. (internally and externally) Activities of body: Furthermore, when going forward and returning, he makes himself fully alert; when looking toward or away fromwhen bending and extending his limbswhen carrying his outer robeeating, drinking, chewingfalling asleep, waking up, talking or remaining silent... (internally or externally) As parts and components: Furthermore Just as a sack with openings at both ends were full of various kinds of grain wheat, rice, mung beans, kidney beans, sesame seeds, husked rice, -- and a man with good eyesight, pouring it out, were to reflect, This is wheat, this is rice in the same way, monks, a monk reflects on this very body from the soles of the feet on up, from the crown of the head on down, surrounded by skin and filled with various unclean things: In this body there are the hairs of the head, body hairs, nails, teeth, skin (internally and externally) The elements of form: Furthermore just as a skilled butcher or his apprenticethe monk contemplates this very body however it stands, however it is disposed in terms of elements: In this body there is the earth element, the water element, the fire element, the air element... (internally and externally) Cemetery contemplations: Further more(see above cemetery contemplations and body as parts) Even as one, monks, who embraces with his minds eye the mighty ocean includes therein all the rivulets whatsoever that run into the ocean; just so, monks, by whosoever mindfulness relating to the body is practiced in him exist all good states whatsoever that have a part of wisdom. Monks, one thing, if practiced and made much of, conduces to great thrill, great profit, great security after toil, to mindfulness and self possession, to winning of knowledge and insight, to pleasant living in this very life, to the realization of the fruit of release by knowledge. What is that thing? It is mindfulness of the body...body is calmedmind is calmeddiscursive thoughts cease, nay all good

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states that have a part in wisdom reach fullness ignorance is abandoned, knowledge arises, the conceit, I am is abandoned, the tendencies come to be rooted up, the fetters are abandoned there is penetration of various elements, there is discriminating knowledge of countless elements conduces to winning insight, to the growth of insight to insight that is great, far spread, sharp the deathless it is mindfulness centered on body. (A.1.39) Even so, monks, who embraces with their minds eye the mighty ocean includes therein all the rivulets whatsoever that run into the ocean; just so, monks, by whomsoever mindfulness relating to body is practiced, made much of and plunged into, -- in them exist all good states whatsoever that have part in wisdom conduces to great thrill, great profit, great security after toil, to mindfulness and self-possession, to the winning of knowledge and insight, to the pleasant living in this very life, to the realization of the fruit of release by knowledge ill states not yet arisen do not arise, and ill states that have arisen are abandoned good states not yet arisen arise and good states already arisen are increased ignorance is abandoned, knowledge arises, the conceit I is abandoned, the lurking tendencies come to be rooted up, the fetters abandoned conduces to the opening of insight, to the utter passing away without attachment there is penetration of divers (various) elements, there is discriminating knowledge of countless elements conduces to the realization of the fruits of stream-winner, of one-returner, of nonreturner, of Arahantship if practiced and made much of, conduces to winning insight, to the growth of insight, to the full growth of insight: to comprehensive insight, to insight that is great, far spread, abundant, profound, unparalleled, subtle: of abounding insight, swift, buoyant, bright, instant, sharp, and fastidious insight the deathless has been realized by those who have realized mindfulness centered on body. (A.1.41) They do not partake of the Deathless who do not partake of mindfulness directed to the body. They partake of the Deathless who partake of mindfulness directed to the body. The Deathless is lost to those who have lost mindfulness directed to the body. Not lost is the Deathless to those who have not lost mindfulness directed to the body. They will fail to reach the Deathless who fail in mindfulness directed to the body. They will gain the Deathless who gain mindfulness directed to the body. They neglect the quest for the Deathless who neglect mindfulness directed to the body. They do not neglect the quest for the Deathless who do not neglect mindfulness directed to the body. They forget the Deathless who forget mindfulness directed to the body. They do not forget the Deathless who do not forget mindfulness directed to the body. They are undeveloped in the quest for the Deathless who are undeveloped in mindfulness directed to the body. They are developed in the quest for the Deathless who are developed in mindfulness directed to the body. They have not comprehended the Deathless who have not comprehended mindfulness directed to the body. They have comprehended the Deathless who have comprehended mindfulness directed to the body. They have not realized the Deathless who have not realized mindfulness directed to the body. They have realized the Deathless who have realized mindfulness directed to the body. (A.1.40) Vedananupassana: Mindfulness of feelings. The pattern is the same as the above with the three kinds of feeling of pleasant, painful and neutral being involved.

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Cittanupassana: Mindfulness of the consciousness. A mind with passion, aversion, delusion, restricted, scattered, enlarged, concentrated, not concentrated, etc. With the same pattern as above. Dhammanupassana: Mindfulness of specific mental objects and phenomena. This is in reference to the five hindrances. Being aware of a specific presence in the mind of a mind object or quality. Sensual desire etc. Also with reference to the five khandhas such is form, such is the arising of form, such is its disappearance, such is feeling etc. Or with reference to the six senses, both internal and external. Or with reference to the seven factors of enlightenment. Or the four noble truths. Again, monks, a monk abides contemplating mind-objects as mind-objects in terms of the seven factors of enlightenment. And how does a monk Here, there being mindfulness enlightenment factor in him, he understands; There is the mindfulness enlightenment factor in me. Or there being no mindfulness enlightenment factor, he understands; There is no mindfulness enlightenment factor in me. And he also understands how there comes to be the arising of and how the arisen mindfulness enlightenment factor comes to fulfillment by development (etc. for the remainder of the 7 factors) (M.153) Well, friend Bhadda, the virtuous habits spoken of by the exalted one are those which come by practice of the four foundations of mindfulness. Well then, bhikkhu, purify the very starting point of wholesome states. And what is the starting point of wholesome states? Virtue that is well purified and view that is straight. Then, bhikkhu, when your virtue is well purified and your view straight, based upon virtue, established on virtue, you should develop the four foundations of mindfulness (S.2.1629) What four? Here, Ananda, a bhikkhu dwells contemplating the body in the body, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. While he is contemplating the body in the body, there arises in him, based on the body, either a fever in the body or sluggishness of mind, or the mind is distracted outwardly. That bhikkhu should then direct his mind towards some inspiring sign. When he directs his mind towards some inspiring sign, gladness is born. When he is gladdened, rapture is born. When the mind is uplifted by rapture, the body becomes tranquil. One tranquil in body experiences happiness. The mind of one who is happy becomes concentrated. He reflects thus: The purpose for the sake of which I directed my mind has been achieved. Let me now withdraw it. So he withdraws the mind and does not think or examine. He understands: without thought and examination, internally mindful, I am happy. Again, a bhikkhu dwells contemplating feelings in feelings mind in mind phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. While he is contemplating

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phenomena, there arises in him either a fever in the body or sluggishness or mind, or the mind is distracted outwardly. That bhikkhu should then direct his mind towards some inspiring sign. When he directs his mind towards some inspiring sign He understands: Without thought and examination, internally mindful, I am happy. It is in such a way, Ananda, that there is development by direction. And how, Ananda, is there development without direction? Not directing his mind outwardly, a bhikkhu understands: My mind is not directed outwardly. Then he understands: It is unconstricted after and before, liberated, undirected. Then he further understands: I dwell contemplating the body in the body, ardent, clearly comprehending, mindful; I am happy. Not directing his mind outwardly, a bhikkhu understands: My mind is not directed outwardly. Then he understands: It is unconstricted after and before, liberated, undirected. Then he further understands: I dwell contemplating feelings in feelings, ardent, clearly comprehending, mindful; I am happy. Not directing his mind outwardly, a bhikkhu understands: My mind is not directed outwardly. Then he understands: It is unconstricted after and before, liberated, undirected. Then he further understands: I dwell contemplating mind in mind, ardent, clearly comprehending, mindful; I am happy. Not directing his mind outwardly, a bhikkhu understands: My mind is not directed outwardly. Then he understands: It is unconstricted after and before, liberated, undirected. Then he further understands: I dwell contemplating phenomena in phenomena, ardent, clearly comprehending, mindful; I am happy. It is in this way, Ananda, that there is development without direction. Thus, Ananda, I have taught development by direction, I have taught development without direction. Whatever should be done, Ananda, by a compassionate teacher out of compassion for his disciples (S.2.1638) Bhikkhus, I will teach you the origination and the passing away of the four foundations of mindfulness. Listen to that. And what, bhikkhus, is the origin of the body? With the origination of nutriment there is the origination of the body. With the cessation of nutriment there is the passing away of body. With the origination of contact there is the origination of feeling. With the cessation of contact there is the passing away of feeling. With the origination of name-and-form there is the origination of mind. With the cessation of name-and-form there is the passing away of mind.

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With the origination of attention there is the origination of phenomena. With the cessation of attention there is the passing away of phenomena. (S.2.1660) And, Cunda, for the destruction of all such views (various wrong views) about the past and the future, for transcending them, I have taught and laid down the four foundations of mindfulness (D.438) So it is, Ananda, so it is! It may be expected of anyone, Ananda whether bhikkhu or bhikkhuni who dwells with a mind well established in the four establishments of mindfulness, that such a one will perceive successively loftier stages of distinction. I will protect myself, bhikkhus: thus should the establishments of mindfulness be practiced. I will protect others, bhikkhus: thus should the establishments of mindfulness be practiced. Protecting oneself, bhikkhus, one protects others; protecting others, one protects oneself. (S.2.1648) Those virtues spoken of by the Blessed One were spoken of by him for the sake of developing these four establishments of mindfulness. (S.2.1650) Master Gotama, what is the cause and reason why the true Dhamma does not endure long after a Tathagata has attained final Nibbana? And what is the cause and reason why the true Dhamma endures long after a Tathagata has attained final Nibbana? It is, brahmin, because the four establishments of mindfulness are not developed and cultivated that the true Dhamma does not endure long after a Tathagata has attained final Nibbana. And it is because the four establishments of mindfulness are developed and cultivated that the true Dhamma endures long after a Tathagata has attained final Nibbana. (S.21652) Bhikkhus, those who have neglected these four establishments of mindfulness have neglected the noble path leading to the complete destruction of suffering. (S.2.1656) Bhikkhus, there are these four establishments of mindfulness. What four? Here, bhikkhus, a bhikkhu dwells contemplating the body in the body feelings in feelingsmind in mindphenomena in phenomenawhatever desire he has for the bodyfeelingsmindphenomena is abandoned. With the abandoning of craving, the Deathless is realized." (S.2.1658) And what, bhikkhus, is the establishment of mindfulness? Here, bhikkhus, a bhikkhu dwells contemplating the body in the body This is called the establishment of mindfulness. And what, bhikkhus, is the development of the establishment of mindfulness? Here, bhikkhus, a bhikkhu dwells contemplating the nature of the origination in the body;

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he dwells contemplating the nature of vanishing in the body; he dwells contemplating the nature of origination and vanishing in the body ardentHe dwells contemplating the nature of origination in feelingsHe dwells contemplating the nature of origination of mindHe dwells contemplating the origination in phenomena; he dwells contemplating the nature of vanishing phenomena; he dwells contemplating the nature of origination and vanishing in phenomena ardent (S.2.1659) Bhikkhus, those for whom you have compassion and who think you should be heeded whether friends or colleagues, relatives or kinsmen these you should exhort, settle, and establish in the development of the four establishments of mindfulness. (S.2.1664) And how, Ananda, are the four establishments of mindfulness developed and cultivated so that they fulfill the seven factors of enlightenment? Whenever, Ananda, a bhikkhu dwells contemplating the body in the body, on that occasion unmuddled mindfulness is established in that bhikkhu. Whenever, Ananda, unmuddled mindfulness has been established in a bhikkhu, on that occasion the enlightenment factor of mindfulness is aroused by the bhikkhu; on that occasion the bhikkhu develops the enlightenment factor of mindfulness; on that occasion the enlightenment factor of mindfulness goes to fulfillment by development in the bhikkhu. Dwelling mindfully, he discriminates the Dhamma with wisdom, examines it, makes an investigation of it. Whenever, Ananda, a bhikkhu dwelling thus mindfully discriminates that Dhamma with wisdom, examines it, makes an investigation of it, on that occasion the enlightenment factor of discrimination of states is aroused by that bhikkhu... While he discriminates that Dhamma with wisdom, examines it, makes an investigation of it, his energy is aroused without slackening. Whenever, Ananda, a bhikkhus energy is aroused without slackening as he discriminates that Dhamma with wisdom, examines it, makes an investigation of it, on that occasion the enlightenment factor of energy is aroused by the bhikkhu When his energy is aroused, there arises in him spiritual rapture. Whenever, Ananda, spiritual rapture arises in a bhikkhu whose energy is aroused, on that occasion the enlightenment factor of rapture is aroused by that bhikkhu For one whose mind is uplifted by rapture the body becomes tranquil and the mind becomes tranquil. Whenever, Ananda, the body becomes tranquil and the mind becomes tranquil in a bhikkhu whose mind is uplifted by rapture, on that occasion the enlightenment factor of tranquillity is aroused by the bhikkhu For one whose body is tranquil and who is happy, the mind becomes concentrated. Whenever, Ananda, the mind becomes concentrated in a bhikkhu whose

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body is tranquil and who is happy, on that occasion the enlightenment factor of concentration is aroused by the bhikkhu He becomes one who closely looks on with equanimity at the mind this concentrated. Whenever, Ananda, a bhikkhu becomes one who closely looks on with equanimity at the mind thus concentrated, on that occasion the enlightenment factor of equanimity is aroused by the bhikkhu It is, Ananda, when the four establishments of mindfulness are developed and cultivated in this way that they fulfill the seven factors of enlightenment. (S,2,1782) Bahiya: Venerable sir, is would b good if the Blessed One would teach me the Dhamma in brief, so that, having heard the Dhamma form the Blessed One, I might dwell alone, withdrawn, diligent, ardent, and resolute Well then Bahiya, purify the very starting point of wholesome states. And what is the starting point of wholesome states? Virtue that is well purified and view that is straight. Then, Bahiya, when your virtue is well purified and your view is straight, based upon virtue, established upon virtue, you should develop the four establishments of mindfulness. What four? Here, Bahiya, dwell contemplating the body in body, ardent, clearly comprehending, mindful, having removed covetous and displeasure in regard to the world. Dwell contemplating feelings in feelings mind in mind phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. When, Bahiya, based upon virtue, established upon virtue, you develop these four establishments of mindfulness in such a way, then whether night or day comes, you may expect only growth in wholesome states, not decline. (S.2.1645) Summary: The practice and tradition of the Four Foundations of Mindfulness is traditionally one of the most important suttas for the Theravada. The subjects that this sutta includes are body, body postures, mindfulness and clear comprehension, feeling, conscious states as presented and specific mental objects associated with the five hindrances and their abandonment. The four main subjects of body, feelings, conscious states as presented and mind objects are each in their turn, held as the base from which to relate all other experiences of awareness that come into contact with the practitioner. This means, for example, that if one is developing mindfulness in relation to body then feelings, conscious states, and specific mental objects may impinge on that practice but they are seen in relation to body. Besides these subjects of mindfulness there is in the sutta the practice of mindfulness of breathing combined with the four foundations. This practice of the four foundations aims to offer objects that are meaningful for attention and have as the result of their investigation the eventual seeing things as they truly are. It is interesting to note that the first three bases for mindfulness are established as presented. Body and its various aspects of postures, repulsive aspects,

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the material and the corpse reflections as presented. Feelings may be pleasurable, painful or neutral as they arise. The conscious states as lust, hate, ignorance, limited, distracted, developed, inferior and superior as it exists there. The contemplation of mental objects is more active and is sought after objects of contemplation. These include the five hindrances, seven factors of enlightenment, five aggregates, six sense media and the four noble truths. This is the reason that the word phenomena is often used instead of mental objects. These phenomena in the fourth foundation of mindfulness are all concerned with and connected to the five hindrances and aimed at their abandonment. The mind does not necessarily choose what is skillful to investigate when there is the presence of greed, hatred and delusion in whatever amounts. This practice leads one both to calm and tranquillity, to jhana, combining it with insight. The practice then finally completes itself with actual seeing and the result of abandonment of wrong view and equanimity. All of these subjects are within ones own body and mind, and always present.

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Part IV Wisdom
Bhikkhus, whatever fears arise, all arise because of the fool, not because of the wise man; whatever troubles arise, all arise because of the fool, not because of the wise man; whatever calamities arise, all arise because of the fool, not because of the wise man Therefore, bhikkhus, you should train thus: We shall be wise men, we shall be inquirers. (M.92) I considered thus: Whatever recluses or brahmins devoid of wisdom, drivellers, resort to remote jungle-thicket resting places in the forest, then owing to their being devoid of wisdom and drivellers these good recluses and brahmins evoke unwholesome fear and dread. (M.103) A forest dwelling monk should be wise. If he is not wise, there will be those who would say of him: What has this venerable forest-dweller gained by his dwelling alone in the forest, doing as he likes, since he is not wise? Since there would be those who would say this of him, a forest-dwelling monk should be wise. (M.575) And what, bhikkhus, is right view that is noble, taintless, supramundane, a factor of the path? The wisdom, the faculty of wisdom, the power of wisdom, the investigationof-states enlightenment factor, the path factor of right view in one whose mind is noble, whose mind is taintless, who possesses the noble path and is developing the noble path. This is right view that is noble, taintless, supramundane, a factor of the path. (M.935) But here, student, some man or woman visits a recluse or a brahmin and asks: Venerable sir, what is wholesome? What kind of action will lead to my welfare and happiness for a long time? Because of performing and undertaking such action he reappears in a happy state; then wherever he is reborn he is wise. This is the way, student, that leads to wisdom, namely, one visits a recluse or brahmin and asks such questions. (M.1057) Therefore a bhikkhu possessing (this wisdom) possesses the supreme foundation of wisdom. For this, bhikkhu, is the supreme foundation of wisdom. For this, bhikkhu, is the supreme noble wisdom, namely, the knowledge of the destruction of all suffering. (M.1093) Yet, Sariputta, by such conduct, by such practice, by such performance of austerities, I did not attain any superhuman states, any distinction in knowledge and vision worthy of the noble ones. Why was that? Because I did not attain that noble wisdom which when attained is noble and emancipating and leads the one who practices in accordance with it to the complete destruction of suffering. (M.176) Bhikkhus, there are these three characteristics of a wise man, signs of a wise man, attributes of a wise man. What three? Here a wise man is one who thinks good thoughts, speaks good words, and does good deeds. If a wise man were not so, how

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would a wise man know him thus: This person is a wise man, a true man? But because a wise man is one who thinks good thoughts, speaks good words, and does good deeds, the wise know him thus: This person is a wise man, a true man. (M.1021) So it is, Brahmin. Wisdom is purified by morality, and morality is purified by wisdom; where one is, the other is, the moral man has wisdom and the wise man has morality, and the combination of morality and wisdom is called the highest thing in the world. (D.131) It is by discussion with someone, great king, that his wisdom is to be known, and that after a long time, not after a short time; by one who is attentive, not by one who is inattentive; by one who is wise, not by a dullard. (S.1.174) Placing faith in the Dhamma of the Arahants for the attainment of Nibbana, from desire to learn one gains wisdom if one is diligent and astute. (S.1.316) Bhikkhus, these four things, when developed and cultivated, lead to greatness of wisdom. What four? Association with superior persons, hearing the true Dhamma, careful attention, practices in accordance with the Dhamma. These four things, when developed and cultivated, lead to greatness of wisdom. (S.2.1837) Here, Mahanama, a lay follower is wise, he possesses wisdom directed to arising and passing away, which is noble and penetrative, leading to the complete destruction of suffering. In that way a lay follower is accomplished in wisdom. (S.2.1825) Bhikkhus, by having developed and cultivated how many faculties does a bhikkhu, who has destroyed the taints, declare final knowledge thus: I understand: Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being? It is, bhikkhus, because he has developed and cultivated two faculties that a bhikkhu who has destroyed the taints declares final knowledge thus. What two? Noble wisdom and noble liberation. For his noble wisdom is his faculty of wisdom; his noble liberation is his faculty of concentration. (S.2.1691) Bhikkhus, just as, among the trees of Jambudipa (India) the rose-apple tree is declared to be their chief, so too, among the states conductive to enlightenment the faculty of wisdom is declared to be their chief, that is, for the attainment of enlightenment. (S.2.1703)

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Chapter XVII The five Khandha

The mental and the material really do exist But here there is no human being to be found. For it is void and merely fashioned like a doll, Just dukkha piled up like grass and sticks. These, bhikkhus, are the five aggregates affected by clinging; that is, the material form aggregates affected by clinging, the feeling aggregates affected by clinging, the perception aggregates affected by clinging, the formations aggregates affected by clinging, and the consciousness aggregate affected by clinging These five aggregates affected by clinging are rooted in desire Bhikkhu, that clinging is neither the same as these five aggregates affected by clinging, nor is the clinging something apart from the five aggregates affected by clinging. It is the desire and lust in regard to the five aggregates affected by clinging that is the clinging there. (M.887)

Form (Rupa): The four elements of earth, water, fire and air grouped together as body
are called Rupa, the atoms and molecular structure of body, physical body. And what, bhikkhus, is form? The four great elements and the form derived from the four great elements: this is called form. With the arising of nutriment there is the arising of form. With the cessation of nutriment there is the cessation of form. (S.1.895) And why, bhikkhus, do I call it form? It is deformed, bhikkhus, that is why it is called form. Deformed by what? Deformed by cold, deformed by heat, deformed by hunger, deformed by thirst, deformed by contact with flies, mosquitoes, wind, sun, and serpents (S.1.915) What, friends, is the earth element? The earth element may be either internal or external. What is the internal earth element? Whatever internally, belonging to oneself, is solid, solidified, and clung-to; that is, head-hairs, body-hairs, nails, teeth, skin, liver Now both the internal earth element and the external earth element are simply the earth element. And that should be seen as it actually is with proper wisdom thus: This is not mine, this I am not, this is not my self. When one sees it as it actually is with proper wisdom, one becomes disenchanted with the earth element and makes the mind dispassionate toward the earth element. What, friends, is the water element? The water element may be either internal or external. What is the internal water element? Whatever internally, belonging to oneself, is water, watery, and clung-to: that is, bile, phlegm, pus, blood this is called the water

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element. Now both the internal water element and the external water element are simply water element. And that should be seen as it actually is What, friends, is the fire element? The fire element may be either internal or external. What is the internal fire element? Whatever internally, belonging to oneself, is fire, fiery, and clung-to: that is, that by which one is warmed, ages, and is consumed, and that by which what is eaten, drunk, consumed, and tasted gets completely digested, or whatever else internally, belonging to oneself, is fire, fiery, and clung-to: this is called the internal fire element. Now both the internal fire element and the external fire element are simply fire elements. And that should be seen as it actually is with proper wisdom What, friends, is the air element? The air element may be either internal or external. What is the internal air element? Whatever internally, belonging to oneself, is air, and clung-to; that is, up-going winds, down-going winds, winds in the belly, winds in the bowels, in-breath and out-breath or whatever else internally belonging to oneself, is air, airy, and clung-to: this is called the internal air element. Now both the internal air element and the external air element are simply the air element. And that should be seen as it actually is with proper wisdom (M.279)

Feeling (Sensations) (Vedana): feelings towards things that enter consciousness as

pleasurable (sukhavedana), painful (dukkhavedana) or neutral (upekkha). Feeling stimulates the goals and searches for change in connection to what is pleasant or painful or neutral, i.e., towards or away from the stimulus. Feeling is this point, between contact and craving, where the direction of the mind-flow is determined and propelled with influence from the other khandha factors. Up to the point of contact the other factors in the chain are neutral. Now that feeling becomes personal and connected with the I of the person, motivations and intentions arise. These in turn are influenced by greed, hatred and delusion. Feelings arise from sensory impingement on the senses with an object. And what, bhikkhus, is feeling? There are these six classes of feeling: feeling born of eye-contact, feeling born of ear-contact, feeling born of nosecontact, feeling born of tongue-contact, feeling born of body-contact, feeling born of mind-contact. This is called feeling. With the arising of contact there is the arising of feeling. With the cessation of contact there is the cessation of feeling (S.1.896) And why, bhikkhus, do you call it feeling? It feels, bhikkhus, therefore it is called feeling. And what does it feel? It feels pleasure, it feels pain, it feels neitherpleasure-nor-pain (S.1.915)

Perceptions (Sanna): Remembering, storing of information, labels, names, etc.

Perception is one type of knowing, that is perceiving an object such as its characteristics, color, name and various attributes such as green, white, loud, soft, etc. This perceiving is dependent on the coming together or comparisons between memory and a newly seen object. If the new experience is not the same as the old, we take the old memory and compare it to the new (remembering and memory are different).

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There are many different kinds of memory/perceiving. Perceiving is according to what we have been told or we ourselves believe as this and that; this is called perceiving (concepts, recognition). Perceiving may be according to public or common cultural knowledge such as green, following the worlds understanding, society, materials, customsetc. Perceiving according to ones own personal perceptions or bias or thought, for example, this is ugly. Perception is perceiving at two levels, the mundane level of colors, labels and names. etc. and perceptions involving wisdom such as the memory of Dhamma in perceiving impermanence or non-self. Perception is based both on the physical and the psychological (Rupa/Nama). Sanna is memory, attention, and perceptions. Simply speaking, sanna is the process or train of collecting and amassing information that one experiences and the stored materials. Sanna is very important in life but at the same time there are many faults with it because we attach to it and follow it blindly so that it has the nature to be hidden so that one does not see the truth which is deeper. And what, bhikkhus, is perception? There are these six classes of perception: perception of forms, perception of sounds, perception of odors, perception of tastes, perception of tactile objects, perception of mental phenomena. This is called perception. With the arising of contact there is the arising of perception. With the cessation of contact there is the cessation of perception (S.1.896) And why, bhikkhus, do you call it perception? It perceives, bhikkhus, therefore it is called perception. And what does it perceive? It perceives blue, it perceives yellow, it perceives red, it perceives white. It perceives, bhikkhus, therefore it is called perception. (S.1.915)

Volitional formations (Sankhara): Intentional (Cetasika) dhammas, states of the mind,

which may be good, bad, or neutral. Construction of thought, intention, ideas, compounding and forming personality, mixing perceptions to form ideas, concepts, views, creating. Wisdom is a sankhara. Thoughts/mental constructions, the factor that forms the mind and includes intention as its leading characteristic and the various intentions which lead it using these and mixing them in ideas, thoughts, views, concepts in thinking, doing, creating kamma in body, speech and mind. In relation to the five khandha, sankhara is usually spoken of in relation to its duty of constructing thoughts of the mind. Of the things that affect the mind, intention is foremost, intention is always present. Intentions and dependent dhammas (sampayutadhamma) make the mind good or bad or neutral, in thinking, speaking, doing and creating kamma. Mental formations in the five khandha differ from the other mental factors (Nama) in that the others are tied to an object but it is possible for mental formations to exist alone. We can then understand that happiness or sadness can be a feeling (vedana) but the happiness or sadness of mind is a mental formation (sankhara). Perception (sanna) and mindfulness (sati) involve memory but they belong to different khandha because mindfulness and wisdom are both mental formations.

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And what, bhikkhus, are volitional formations? There are these six classes of volition: volition regarding forms, volition regarding sounds, volition regarding odors, volition regarding tastes, volition regarding tactile objects, volition regarding mental phenomena. These are called volitional formations. With the arising of contact comes the arising of volitional formations. With the cessation of contact comes the cessation of volitional formations. (S.1.896) And why, bhikkhus, do you call them volitional formations? They construct the conditioned, bhikkhus, therefore they are called volitional formations. And what is the conditioned that they construct? They construct conditioned form as form; they construct conditioned feeling as feeling; they construct conditioned perception as perception; they construct conditioned volitional formations as volitional formations; they construct conditioned consciousness as conditioned consciousness. They construct the conditioned, bhikkhus, therefore they are called volitional formations. (S.1.915) I consider monks, that there is no phenomena that comes and goes so quickly as mind. It is not easy to find a simile to show how quickly mind comes and goes. (TD 100 A.I.9) The awareness of a sense object at the moment Consciousness (Vinnana): when contacted. Consciousness is divided into six types after the six senses. Consciousness is knowing clearly, that is, knowing the object clearly, knowing purely as awareness. Consciousness in the five khandha is the path for all other psychological (Nama) factors and is connected to them all. It is awareness from first contact knowledge onwards. When hearing or seeing, for example, making one conscious of feeling happy or oppressed (vedana), making one aware of the perception as this or that (sanna), so that one ideates or conceives (sankhara). Knowing following these means knowing the activities of the other khandha, which take up the theme. Consciousness in the khandha is neutral, it is just being aware without judgment, emotion or intentions. Consciousness is aware of the difference between things but it is perception (sanna) that labels them. And what, bhikkhus, is consciousness? There are these six classes of consciousness: eye-consciousness, ear-consciousness, nose-consciousness, tongueconsciousness, body-consciousness, mind-consciousness. This is called consciousness. With the arising of name-and-form there is the arising of consciousness. With the cessation of name-and-form there is the cessation of consciousness. (S.1.897) And why, bhikkhus, do you call it consciousness? It cognizes, bhikkhus, therefore you call it consciousness. And what does it cognize? It cognizes sour, it cognizes bitter, it cognizes pungent, it cognizes sweet, it cognizes sharp, it cognizes mild, it cognizes salty, it cognizes bland. It cognizes, bhikkhus, therefore it is called consciousness. (S.1.915) Now this, bhikkhus, is the noble truth of suffering: birth is suffering, aging is suffering, illness is suffering, death is suffering; separation is suffering, union with what is displeasing is suffering; separation from what is pleasing is suffering; not to get what

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one wants is suffering; in brief, the five aggregates subject to clinging are suffering. (S.2.1844) Bhikkhus, consciousness is reckoned by the particular condition dependent upon which it arises. When consciousness arises dependent on eye and forms, it is reckoned as eye-consciousness; when consciousness arises dependent on the ear and sounds, it is reckoned as ear-consciousness; when consciousness arises dependent on the nose and odors, it is reckoned as nose-consciousness; when consciousness arises dependent on the tongue and tastes, it is reckoned as tongue-consciousness; when consciousness arises dependent on the body and tangibles, it is reckoned as body-consciousness; when consciousness arises dependent on the mind and mind-objects, it is reckoned as mindconsciousness. (M.351) The above five make up the dual construction of Name and Form (Nama/Rupa). The first, body, is called Rupa and the remaining four are called Nama (with intention added sometimes to the formula). Nama = Mind (feelings, perceptions, thought formations, consciousness, intention) Rupa = Form (the four elements) Bhikkhus, form is nonself. For if, bhikkhus, form were self, this form would not lead to affliction, and it would be possible to have it of form: Let my form be thus; let my form not be thus.Feelingperceptionvolitional formationsconsciousness is nonself. For if, bhikkhus, consciousness were self, this consciousness would not lead to a affliction, and it would be possible to have it of consciousness: Let my consciousness be thus; let my consciousness not be thus. (S.1.902) What do you think, bhikkhus, is formfeelingperceptionsvolitional formationsconsciousness permanent or impermanent? Impermanent, venerable sir. Is what is impermanent suffering or happiness? Suffering, venerable sir. Is what is impermanent, suffering, and subject to change fit to be regarded thus: This is mine, this I am, this is my self? No, venerable sir. (S.1.902) [Here it should be noted that Vinnana in the formula Dependent Arising is meant only in the sense of rebirth consciousness. In the same formula Sankhara is meant as Kamma].

Interaction of the khandha

The five khandha are interdependent. Rupa is the body aggregate, Nama consists of the mental aggregates. There must be both to house life. When body and mind coordinate then life is easy. The work of mind must depend on worldly knowledge which arises from objects, that is, form, sound, smells, tastes, touches, entering by way of the senses of eye, ear, nose, mouth, and body. These five bases are of the body and belong to Rupa khandha. The mind is the center of activities. It gives quality and meaning to life. The four Nama khandha closely work together and affect one another and usually in an

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ordered sequence, i.e., because of contact (phassa) there is feeling (vedana), one who feels perceives (sanna) and then ideates (sankhara). In the train of dhammas feeling (vedana) is very important. Whatever object gives rise to happiness, perception is attracted to that object and fixes on it. The more feeling of happiness the more it sets off craving and attachment and it is the power of this impetus that causes ideation and additions in order to increase and strengthen as well as prolong these feelings all the more. Feelings in this train offer the fuel. Sankhara (thought formations) takes the collected information stored by sanna (perceptions) and puts it together, building things out of it. Consciousness is the receiver of these products. Upadana means clinging and the five aggregates affected by clinging is the standard description for the khandha. The khandha are dukkha, the first noble truth, and the clinging in the khandha is the cause of dukkha, the second noble truth. The enlightened being still has the khandha but no more clinging. Therefore, monks, whatever is not yours, abandon it what is not yours? Material form feelings perceptions thought formations consciousness are not yours (M.284) Were a person to declare thus, Apart from body, feelings, perceptions, thought formations, and consciousness I will show the coming and going the ceasing and rebirth to do so would be impossible. (S.2.47) Friend, the five aggregates affected by clinging (khandha) are called personality by the blessed One. (M.36) The material form is the home of consciousness. Now consciousness being lusttied to form is called the home haunter.' Then again feelings is the home of consciousness, perceptions thought formations (S.3.111) Friend Visakka, that clinging is neither the same as these five aggregates affected by clinging nor is clinging something apart from these five. It is the craving and longing in regard to the five aggregates affected by clinging that is the clinging there. By knowing and seeing thus do I declare the destruction of the defilements such is body, the arising of body, the cessation of body such is feeling, perceptions, thought formations, consciousness (S.3.129) He understands thus: This indeed is how there comes to be the inclusion, gathering and massing of things into those five aggregates affected by clinging here a monk understands: such is material from, such its origin, such its disappearance: such is feelingperceptions thought formations consciousness.. (M.152)

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When one abides inflamed by craving, fettered, infatuated, contemplating gratification, then the five aggregates affected by clinging are built up for oneself in the future. (M.1137) And what should be fully understood by direct knowledge? The answer to that is, the five aggregates affected by clinging (M.1139) Indeed I have long been tricked, cheated, and defrauded by this mind. For when clinging, I have been clinging just to material form, I have been clinging just to feeling, I have been clinging just to perceptions, I have been clinging just to thoughts, I have been clinging just to consciousness (M.616) Householder, you should train yourself thus: I will not cling to material form to feelings to perceptions to thoughts to consciousness (M.1111) How, friends, is there stress due to clinging? Here an untaught ordinary person who has no regard for Noble Ones and is unskilled and undisciplined in their Dhamma regards material form as self, or self as possessed of material form, or material form as in self, or self as material form. That material form of his changes and becomes otherwise his consciousness is preoccupied with the change of material form. Agitated mental states born of preoccupation with the change in material form arise together and remain obsessing the mind. Because his mind is obsessed, he is anxious, distressed, and concerned and due to clinging becomes stressed (etc. for the other khandhas). (M.1977) That ease, that pleasure which arises owing to body: that is satisfaction of body. That impermanence, that dukkha that instability which is body, that is the misery of body. That restraint of desire and lust, that abandoning of desire and lust for the body, that is the way to escape from body (etc. for the remainder of the khandhas). (S.3.27) Monks, if there were no satisfaction which comes from body, beings would not lust after body (feeling, etc.) If dukkha did not belong to the body, beings would not be repelled by body if there were no escape from body, beings could not escape from body. (S.3.29) Body, monks, is corruptible (feelings, etc.) Body is in flames feelings are in flames perceptions are in flames thoughts are in flames consciousness is in flames (S.3.62) Whatsoever recluses or brahmins, monks, remember their various former lives, in doing so all of them remember the five aggregates affected by clinging or one or the other of these thus: In such and such a body was I in the past. And so remembering it is body, monks, which he remembers. I felt thus and thus and so remembering it is feeling that he remembers. Thus and thus I perceived. And in so remembering it is perception that he remembers. Thus and thus did I think. And in so remembering it is

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thought formations that he so remembers. Thus and thus consciousness was I. And in so remembering it is consciousness that he remembers. And why, monks, do you say body? One is afflicted, monks, that is why you say body. Afflicted by what? Afflicted by the touch of cold and heat, of hunger and thirst, of gadflies, mosquitoes, wind and sun and creeping things And why, monks, do you say feeling? One feels, monks, that is why the word feeling is used. Feels what? Feels pleasure, pain, or neutral feelings And why, monks, do you say perceptions? One perceives, monks, that is why you say perceptions. And what is perceived? One perceives blue, green, yellow, red and white And why, monks, do you say thought formations? Because they form (compound) a formation. And what do they form (compound)? It is body that they compound into the form of body, it is feeling that they compound into feeling formations, it is perception that they compound into perception formations, the compounding of formations into formed formations. And why, monks, do you say consciousness? One is conscious, monks, and therefore the word consciousness is used. Conscious of what? Of bitter, acrid, sweet, alkaline, salty (S.3.72) Never may the worlds end be won by walking there, nor if you do not win it are you free from dukkha. Therefore in truth, he that is rich in wisdom, who knows the world, he it is who goes to the worlds end, he that above all lives the holy life: The heart serene he understands the worlds end, not for this world nor another does he wish. (S.1.87) (Here he speaks of the khandha as the world) He who takes delight, monks, in any of the four elements, takes delight in dukkha. He who takes delight in dukkha, he, I say, is not set free of dukkha. (S.2.116) Monks, by not thoroughly knowing, by not understanding, by not being detached from, by not letting go of body (feelings, perceptions, thought formations, consciousness) one is unfit for the destruction of dukkha. (S.3.26) That for which a monk has bias, by that is he reckoned. That for which he does not have bias, by that is he not reckoned. (S.3.33) What are the things in which are discerned arising, passing away and otherwiseness while they last? It is body(and all five khandha) (S.3.35) From the arising of mind and body comes the arising of consciousness.(S.3.53) Suppose, friend Ananda, that a woman or a man or a young lad fond of self adornment should gaze at the image of themselves in a mirror that is clean and spotless they would behold it owing to a cause and not otherwise. Even so, through the cause body comes the view I am and not otherwise (and so forth for the other aggregates). (S.3.138) They say, Mara, Mara lord, how far is there Mara, Lord? Where there is body (etc.) there would be Mara or the things of the nature of Mara wherefore, Radha,

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regard the body as Mara (feelings, etc.). They who regard it thus, rightly regard it. (S.3.155) It is here are caused passion of greed and hatred. Repulsion, love, and terror: from this have they being and from this spring thoughts into the mind down sinking. Like a tethered crow pulled by boy captors earthwards. Born of our likes and longings, and from the self its outcome, like a banyons trunk-born runners, they cleave in many ways to things of sense, like a creeper intertwined in the forest. (S.1) Therefore, bhikkhus, whatever is not yours, abandon it; when you have abandoned it, that will lead to your welfare and happiness for a long time. What is it that is not yours? Material form is not yours. Abandon it. When you have abandoned it, that will lead to your welfare and happiness for a long time. Feeling is not yours. Abandon it. When you have abandoned it, that will lead to your welfare and happiness for a long time. Perception is not yours. Abandon it. When you have abandoned it, that will lead to your welfare and happiness for a long time. Thought formations are not yours. Abandon them. When you have abandoned them, that will lead to your welfare and happiness for a long time. Consciousness is not yours. Abandon it. When you have abandoned it, that will lead to your welfare and happiness for a long time. (M.235) Bhikkhus, before my enlightenment, while I was still a Bodhisatta, not yet fully enlightened, it occurred to me: what is the gratification, what the danger, what is the escape, in the case of form? What is the gratification, what the danger, what is the escape in the case of feelingperceptionvolitional formationsconsciousness. Then, bhikkhus, it occurred to me: The pleasure and joy that arise in dependence on form: this is the gratification in form. That form is impermanent, suffering and subject to change: this is the danger in form. The removal and abandonment of desire and lust for form: this is the escape from form. The pleasure and joy that arise in dependence on feelingperception volitional formationsconsciousness: this is the gratification in consciousness. That consciousness is impermanent, suffering and subject to change: this is the danger in consciousness. The removal and abandonment of desire and lust for consciousness: this is the escape from consciousness. (S.1.874) Like a ball of foam this body is, Like a bubble blown, feelings are, Like a mirage insubstantial, perceptions. Pithless banana tree the formations, A ghost is consciousness.

Summary: The five khandha makes up the person pact. This is what the Buddha called the World. this world consists of the past, present, future, ones own or external, gross or subtle, high or low, far or near. Whenever consciousness arises, there arise also body, feeling, and perceptions, thought constructions. The five khandhas are, in

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and of themselves, neutral, it is the craving and clinging involved that is dukkha. This is why they are called the five aggregates effected by clinging. The khandhas are where the work of following the path takes place. The five khandhas are a process within dependent origination, not a true self or soul. Consciousness, vinnana, should never be understood in terms of soul or original self. It is based on these five that there is belief in eternity or annihilation in regards to self. It is the unwise attention given to the five, and the false beliefs and concepts that arise from that, that are to be corrected with virtue, concentration, and wisdom. The five khandha are the target that all the methods of the path are aimed at and the thing that must be understood.

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Chapter XIV Factors of wisdom

Here, bhikkhus, some misguided men learn Dhamma discourses, stanzas, expositions, verses, exclamations, sayings, birth stories, marvels, and answers to questions but having learned the Dhamma, they do not examine the meaning of those teachings with wisdom. Not examining the meaning of those teachings with wisdom, they do not gain a reflective acceptance of them. Instead they learn the Dhamma only for the sake of criticizing others and for winning debates, and they do not experience the good for the sake of which they learned the Dhamma. Those teachings, being wrongly grasped by them, conduce to their harm and suffering for a long time. (M.227) Come, Kalamas, do not accept anything on mere hearsay. Do not accept anything by mere tradition. Do not accept anything on account of rumors. Do not accept anything just because it accords with our scriptures. Do not accept anything by mere supposition. Do not accept anything by mere inference. Do not accept anything by merely considering the appearances. Do not accept anything because it agrees with your preconceived notions. Do not accept anything merely because it seems acceptable. Do not accept anything out of respect for a teacher. But when you know for yourselves As the wise test gold by burning, cutting and rubbing it, so are you to accept my words after examining them and not merely out of regard for me. Malunkyaputta, if there is the view the world is eternal, the holy life cannot be lived; and if there is the view the world is not eternal, the holy life cannot be lived. Whether there is the view the world is eternal, or the view the world is not eternal, there is birth, there is aging, there is death, there are sorrow, lamentation, pain, grief, and despair, the destruction of which I prescribe here and now. If there is the view the world is finite,the world is infinite,the soul is the same as the body,the soul is one thing the body another,after death a Tathagata exists,after death a Tathagata does not exist,the holy life cannot be livedIf there is the view after death a Tathagata both exists and does not exist, the holy life cannot be lived; and if there is the view after death a Tathagata neither exists nor does not exist, the holy life cannot be lived. Whether there is the view after death a Tathagata both exists and does not exist, or the view after death a Tathagata both does not exist and does exist, or the view after death a Tathagata neither exists nor does not exist, there is birthand despair, the destruction of which I prescribe here and now. Therefore, Malunkyaputta, remember what I have left undeclared as undeclared, and remember what I have declared as declared. (The Buddha declared that these subjects were useless, speculative views of no benefit) (M.535)

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Direct knowledge (non-intellectual direct insight)

When the mind is concentrated thus purified, bright, unblemished, rid of imperfections, malleable, wieldy, steady, and attained to imperturbability, he directs it to knowledge of the recollection of past lives, he recollects his manifold past lives, that is, one birth, two births many eons of world contractions, many eons of world expansion... He directs it to knowledge of the passing away and reappearance of beings. With the divine eye, which is purified and surpasses the human, he sees beings passing away and reappearing... inferior and superior he understands how beings pass on according to their kamma He directs it to the knowledge of the destruction of the taints. He understands as it actually is, this is sufferingthis is the origin of suffering this is the cessation of suffering this is the way to the cessation of suffering these are the taints this is the origin of the taints this it the cessation of the taints. When he knows and sees thus, his mind is liberated. The above three knowledges comprise the classic three knowledges or Tevijja. Tevijja: (three knowledges) Pubbenivasanussatinana: recollection of past lives. Cutupapatanana: knowledge of the passing away and rebirth of beings. Asavakkhayanana: knowledge of the destruction of the taints. Whatever truths have been expounded to you by me, study them well, practice, cultivate and develop them so that this holy life may last long and be perpetuated out of compassion for the world, for the good and happiness of the many, for the good and happiness of gods and men. What are those truths? They are: Since bondage springs from ignorance (avijja) liberation is achieved by way of wisdom (panna). This wisdom comes first in all endeavors and comes last as the liberator. Wisdom is of two kinds, mundane (Lokiya) and supramundane (Lokuttara). The knowledge of the preceding 37 factors leading to enlightenment (except the knowledge of the destruction of the taints and knowledge and vision of liberation) are mundane wisdom along with all eight Jhana attainments and various related powers. These are mundane because their knowledge and the attainments of Jhana do not, in themselves, cut the defilements. One can be an intellectual scholar and a Jhana practitioner but remain a worldling. The supramundane is assured when the paths and fruits of the nine Lokuttara Dhamma are attained, i.e., the states of Ariya starting with the stream winner at which point there is no falling back. The mundane are still tied to the phenomena of the world comprising the five aggregates of clinging that makes up a being (pancupadanakkhandha). All of these belong to the world because they are suffering, impermanent and non-self (dukkha, aniccam, anatta).

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As a review of the gradual training and to see the building up to and importance of wisdom we can now take the three steps or divisions of Sila, Samadhi, Panna and further divide them into seven layers according to the Rathavinita Sutta (M.24). 1. Adhisilasikkha: Higher training in virtue. Silavisuddhi: purification of morality. Restraint by way of the precepts, restraint of the senses, purity of livelihood, purity in the use of belongings. Adhicittasikkha: higher training of the mind. Cittavisuddhi: purification of the mind. These are all samadhi/Jhana states. Adhipannasikkha: higher training in wisdom. Ditthivisuddhi: purification of view. This is view or perception of the individual (the five khandha) as void of self. Name and Form (nama/rupa) are dhammas within the conditions of arising and passing. Seeing with the view of dukkha, impermanence and non-self. Kankhavitarana visuddhi: purification overcoming doubt. Seeing kamma and dependent origination at work. Seeing the causes, ignorance, craving, clinging and kamma. Seeing the body and dependent arising of mental formations through the senses, objects, mental factors, and defilements. All based on past, present and projecting into the future. Seeing a non-personal chain of actions and reactions. Magga Nanadassana visuddhi: purification by knowledge and vision of the right and wrong paths. Reviewing and comprehending the three characteristics of all phenomena in whatever object the mind selects, i.e., the five khandha, Jhana, feelings, etc. Seeing all things are subject to destruction (Khayatthena), all are dukkha (Bhayatthena), all are without self (Asaratthena), in short, seeing the rise and fall of the five khandha. The commentaries state that there are imperfections of insight (Vipassanupakkilesa) which might block progress, these are: Bright light (Obhasa) Knowledge (Nana) Rapture (Piti) Tranquillity (Passaddhi) Happiness (Sukha) Confidence (Adhimokkha) Exertion (Paggaha) Mindfulness (Upatthana) Equanimity (Upekkha) Attachment (Nikanti) Patipadananadassana visuddhi: purification by knowledge and vision of the way Having known the path he sees the dangers of all conditioned phenomena.

2.

3.

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Nanadassana visuddhi: purification of the way. Direct knowledge of the four paths of the Noble disciple. In all he perceives or glimpses Nibbana, from Sotapanna up to the attainment of arahant. Another way to look at the steps and very often referred to by the teachers: Pariyatti: which means learning by heart. Scholarship. Patipatti: conduct, performance, actual practice of what has been learned. Pativedha: penetration, comprehension, and attainment. The coming together of the previous two.

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Chapter XIX Dependent Origination

(Paticcasamuppada)
Immediately after the Buddhas enlightenment he was disinclined to teach. I considered: This Dhamma that I have attained is profound, hard to see and hard to understand, peaceful and sublime, unattainable by mere reasoning, subtle, to be experienced by the wise. But this generation delights in worldliness, takes delight in worldliness, and rejoices in worldliness. It is hard for such a generation to see this truth, namely, specific conditionally, dependent origination. And it is hard to see this truth, namely, the stilling of all formations, the relinquishing of al attachments, the destruction of craving, dispassion, cessation, Nibbana (M.260) Then the venerable Assaji uttered this terse expression of Dhamma to the wanderer Sariputta: Those things which proceed from cause, of those the great truthfinder has told the cause, and that which is their stopping, the great recluse has such a Dhamma. When the wanderer Sariputta had heard there arose Dhamma vision Whatever is of the nature to arise, all that is of the nature to cease. (V.4.54) Then, while they were being exhorted, instructed by the Lord with Dhamma talk, Dhamma vision, dustless, stainless arose to the venerable Mahanama and to the venerable Assaji that, Whatsoever is of the nature to arise, all that is of the nature to cease. (V.4.19) Those things which arise from cause of these the Tathagata has told the cause and that which is their cessation, the great teacher has such a Dhamma. (MV.54) The standard formula for Dependent Arising (or origination) is: Avijja paccaya Sankhara Sankhara paccaya Vinnanam Vinnanam paccaya Nama/Rupam Nama/Rupam paccaya Salayatana Salayatana paccaya Phasso Phassa paccaya Vedana Vedana paccaya Tanha Tanha paccaya Upadanam Upadana paccaya Bhava Bhava paccaya Jati Jati paccaya Jaramaranam Ignorance conditions Volition (kamma) Volition conditions Consciousness Consciousness conditions Mind/Body Mind/Body conditions the Six Sense Bases The Six Sense Bases condition Contact Contact conditions Feelings Feelings condition Craving Craving conditions Clinging Clinging conditions Becoming Becoming conditions Birth Birth conditions Aging and Death

.thus is the arising of this whole mass of dukkha. When Ananda declared the doctrine to be as clear as clear, he was chastised by the Buddha: Say not so, Ananda, say not so. Deep indeed is this dependent arising and

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deep does it appear. It is through not understanding, through not penetrating this doctrine that these beings have become entangled like a matted ball of thread It was the difficulty in understanding this doctrine that made the Buddha hesitate to teach after his enlightenment. I considered: 'This Dhamma that I have attained is profound, hard to see and hard to understand unattainable by mere reasoning, subtle, to be experienced by the wise it is hard for this generation to see this truth, namely, specific conditionality, dependent arising. (M.260) The most oft quoted formula of this is the short and succinct saying in the gradual saying: Imasmim sati idam hoti Imasamim asati idam na hoti Imassappada idam upajjati Imassa nirodha idam nirujjati When there is this, this is When this is not, neither is this Because this arises, so does this Because this ceases, so does this

What formerly was, later was not, what formerly was not, later was. What was not will not be and does not now exist. (U.91)

The individual aggregates of the formula Ignorance (Avijja): Not knowing dukkha or ignorance of dukkha. Not knowing the Four
Noble Truths. Not knowing the laws of kamma. Not knowing dependent arising. Belief in an eternal self and the permanence of phenomena (sankhara). Ignorance is tied to the defilements (such as greed, hatred, and delusion) and not understanding causes. Ignorance is the root cause of birth and becoming because we are unable to perform actions that have a principle based on skilled cause and effect. Not understanding wholesome and unwholesome actions, random actions dictated by ignorance. These unskilled, random actions cause more bad than good results. Ignorance means ignorance of the way things really are and being deluded by mundane realities resulting in confused thinking and actions. Acting out of conjecture and imagination, false and blind beliefs, fears and accumulated habitual character traits conditioning our minds. Ignorance feeds the proliferation of unwholesome thoughts. Ignorance is the main cause of birth into the states of woe because the mind in ignorance is unable to distinguish between good and evil, right and wrong, useful and harmful. As a result there is no standard for behavior, actions are random and emotionally based (meaning they are generally guided by greed, hatred and delusion), and bad kamma or unskilled kamma is much more likely to be made under these circumstances than good kamma.

Volition=Kamma (Sankhara): Note that sankhara here is not the sankhara of the five
khandhas (or the broader sense of all conditioned phenomena) but specific to volitional actions and therefore meaning kamma: Volition, intentional actions by body speech and mind. Good, bad and neutral kamma. Mental activities, intent, decision motivation. The organization of the thinking processes in accordance with accumulated habits, abilities,

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preferences, beliefs and intelligence. The conditioning of the mind and thinking as directed by either the defilements or wisdom. The conditioning of consciousness, to see, hear etc., leading consciousness to collect.

Consciousness (Vinnana): it is meant specifically as relinking-consciousness

(Patisandhi vinnana) in dependent arising. Consciousness in terms of the six senses has a meaning particular to them. Consciousness, the awareness related to particular intentions. Shaped by kamma and shaping kamma in turn, the state, climate or quality of the mind from moment to moment. It is this quality of Vinnana that takes rebirth. Ananda, there are these seven stations of consciousness and two bases. What are the seven? There are, Ananda, beings who are diverse in body and diverse in perception, such as humans, some gods and some beings in the lower realms. This is the first station of consciousness. There are beings who are diverse in body but identical in perception, such as the gods of the Brahma-order who are generated through the first Jhana. This is the second station of consciousness. There are beings that are identical in body but diverse in perception, such as the gods of radiance. This is the third station of consciousness. There are beings who are identical in body and identical in perception, such as the gods of refulgent beauty. This is the fourth station of consciousness. There are beings who, through the complete surmounting of perceptions of material form, the passing away of perceptions of impingement, and non-attention to perception of diversity, (contemplating) infinite space, arrive at the base of the infinity of space. This is the fifth station of consciousness. There are beings who, having completely surmounted the base of the infinity of space, (contemplating) consciousness is infinite, arrive at the base of the infinity of consciousness, this is the sixth station of consciousness. There are beings, who, having completely surmounted the base of the infinity of consciousness, (contemplating) there is nothing, arrive at the base of nothingness. This is the seventh station of consciousness. The base of non-percipient beings and, second, the base of neither perception nor non-perception (these are the two bases).

Mind and Body (Nama/Rupa):

Nama = feelings, perceptions, thought formations, consciousness, intention, contact, attention, all mental factors Rupa = body, materiality, the four elements, atoms, molecules etc.

The Six Senses (Salayatana): the six sense bases. Eye, ear, nose, tongue, body and
mind used to communicate and gather information. Giving rise to contact, awareness arises due to internal senses, external senses and consciousness.

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Contact (Phassa): Contact based on the senses; sense + object + consciousness = contact Feelings (Vedana): the three feelings, pleasant, painful and neutral. Craving (Tanha): The six cravings based on the six senses (Kamatanha). Craving for
becoming, to be, (Bhavatanha). Craving based on the desire for non-existence, not to be (Vibhavatanha). Craving reinforces attachment to sense objects (Kama), ideas and beliefs (Ditthi), rites and rituals (Silabbata), belief in a permanent self (Attavada). On the good side craving for being may lead to birth in pleasant states. With it as the motivating force, there is an aspiration for a better station in life. As far as a future existence is concerned, the desire might be for rebirth in a high state. In the present existence the desire may be for wealth, fame or a good reputation. Actions to bring about the desired results follow on from aspirations. If the aspiration is for rebirth in a divine state, then it may involve the development of refined states of concentration; if the desire is for rebirth in a spiritual realm, then there may be maintenance of more precepts and performance of generous actions. If the aspiration is for wealth, there may follow the industriousness required to that end; if the aspiration is for a good reputation, then there will be the performance of good works, compassionetc. All of these actions must be based on a certain amount of self-discipline, heedfulness and diligence. As a result, good actions are more likely to arise than in a life lived under the sole control of ignorance. Although ignorance and craving for being seem to be starting points in the cycle, they are not the prime movers of it; there is no first beginning point.

Clinging (Upadana): clinging to a sense object (Kamupadana) through the six senses.
Clinging to views (Ditthupadana). Clinging to rites and rituals (Silabbatupadana). Clinging to the conceit of self (Attavadupadana). Conditioned patterns of behavior (Kammabhava) and character traits (Upapattibhava). Clinging binds the self-notion and identifies with life as a unique and individual situation.

Becoming (Bhava): becoming in the sensual planes (Kamabhava), becoming in the

material planes (Rupabhava), becoming in the immaterial planes (Arupabhava). Kamabhava are the planes of sensuality (kamavacarabhumi). This is the plane of existence where minds are still dominated by sensual desires. This includes the humans and some of the lower spirit realms. Rupabhava are the planes based on the achievement of the four jhanas (arupavacarabhumi). Rupa here means the meditation object, either contemplation or material. The Arupa realms or planes (arupavacarabhumi) are for those who have achieved the four higher jhanas based on the immaterial object or theme. The rotations of the whole process of behavior, good, bad, and neutral. The reappearance of the five khandhas. Behavior serving craving and clinging. The Is-ness of ones life due to that process. The fermentation of a being becoming.

Birth (Jati): birth, the arising of the khandhas and the sense bases, the arising of
Nama/Rupa.

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Aging and Death (Jaramarana): the breaking up and destruction of the khandhas.
Whether a Tathagata appears or not, this condition exists and is a natural fact, a natural law, that is, the principle of conditionality (Idapaccayata). The Tathagata, enlightened and awakened to the principle, teaches it, clarifies it and points it out saying, See here, conditioned by ignorance are volitional impulses This suchness, monks, this inevitability, that is to say, this law of conditionality, I call the principle of dependent arising. (S.2.25) The formula as given above is the classical formula but there are other ways that the whole is presented in the suttas and some start and end with consciousness, not mentioning kamma or ignorance. This type of formula is called the one lifetime presentation. This consciousness turns back at mind and body, it does not go any further to this extent there is birth and death mind and body conditions consciousness and consciousness conditions mind and body, mind and body conditions the six senses (M.211) In another short formula: If, Ananda, you are asked, Has aging and death a condition for its existence? You should answer, Aging and death are conditioned by birthbecoming conditions birthclinging conditions becomingcraving conditions clingingfeeling conditions craving contact conditions feelingmind and body conditions contactconsciousness conditions mind and bodymind and body conditions consciousness. (Note that the factors of avijja, sankhara and salayatana are not included) Mind and body conditions contactby whatever properties, features, signs and indications the mind factor (Nama) is conceived of, would there, in the absence of such properties be manifested any grasping at the idea of body? No, Lord. Or in the absence of any such properties pertaining to the body factor, would there be any grasping at sensory reaction on the part of the mind factor? No, Lord. By whatever properties the mind factor and body factor are designated, in their absence is there manifested any grasping at the idea, or at sensory reactions? No, Lord. By whatever properties, factors, signs or indications the mind factor is conceived of, in the absence of these is there any contact to be found? No, Lord. Then, Ananda, just this, namely mind and body, is the root, the cause, the origin, the condition for all contact. If consciousness were not to come into the mothers womb, would mind and body develop there? No, Lord. Therefore, Ananda, just this, namely consciousness, is the root, the cause, the origin, the condition for mind and body I have said mind and body conditions consciousness. If consciousness did not find a resting place in mind and body, would there subsequently be an arising and coming to be of birth, aging, death and dukkha? No, Lord. Therefore, Ananda, just this, namely, body and mind is the root, the cause, the origin, the condition of consciousness. Thus far, Ananda, we can trace birth,

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decay and death and falling into states and being reborn, thus far extends the way of designation, of concepts, thus far extends the sphere of understanding, thus far the round goes as far as can be discerned in this life, namely, to mind and body together with consciousness. In these one-lifetime formulas ignorance, volition (kamma) and the six senses are not mentioned by name. But they are included under mind and body. Both ignorance and volition are activities within mind and the six senses are within body. The six senseconsciousness are under mind. The physical senses are under body. This may, in fact, be an older version of the whole formula as it is taught to Ananda. Truly, monks, a Noble disciple who is learned and has understood for himself, without depending on faith in others, that, When there is this, then there is that; with the arising of this then that arises; with the ceasing of this then the ceasing of that. When a Noble disciple sees the arising and cessation of the world as it is, he is said to be endowed with perfect view, with perfect vision; to have attained the true Dhamma, to possess the initiates knowledge and skill, to have entered the stream of Dhamma, to be a noble disciple replete with purifying knowledge, one who is at the very door of the deathless. (S.2.79) No beginning can be found, monks, to ignorance, thus; Before this point there was no ignorance, but then it arose. In this case, it can only be said, Dependent on this, ignorance arises. (A.5.113) Monks, this body, so arising in its entirety, whether for a fool or a wise person, enshrouded in ignorance and bound by craving together with the external physical and mental properties, make two things. The fool or the wise, receiving impingement through one another of the sense bases experiences pleasure and pain. (S.2.) Monks, when there is intentional, fixed and steady (obsessive) deliberation on any theme, that then becomes an object for sustaining consciousness. Where there is an object, consciousness is firmly established and development, birth in a new sphere ensues. When there is arising into a new sphere of existence, birth, old age, death, sorrow, lamentation, pain, grief and despair follow. Thus is there the arising of this whole mass of dukkha. (S.2.65) Like two sheaves of reeds standing, supporting each other, with body and mind as condition there is consciousness; with consciousness as condition there is body and mind. If we remove the first of those sheaves of reeds, the other will fall. If we remove the second of those two sheaves the other will tumble. In the same way, with the cessation of body and mind, consciousness ceases. With the cessation of consciousness body and mind ceases. (S.2.114) In this way, Ananda, conditioned by feeling is craving, conditioned by craving is seeking, conditioned by seeking is gain, conditioned by gain is valuation, conditioned by valuation is fondness, conditioned by fondness is possessiveness, conditioned by

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possessiveness is avarice, conditioned by avarice is guarding, conditioned by guarding and resulting from guarding are the taking up of the stick, the knife, contention, dispute, arguments, abuse, slander and lying. Evil and unskilled actions of many kinds thus appear in profusion. (D.2.58) There are these four nutriments, monks, for the maintenance of beings that have come to birth, for the forwarding of those who seek to become solid food contact intention consciousness if there be passion, monks, if there be delight, if there be craving as to solid food contact intention consciousness it is there that consciousness is firmly placed and varied. There is descent of name and form. Where there is growth of activities (kamma) there in the future is renewed becoming and birth (S.2.71) Whether you come to know it, Sasima, or whether you do not, first comes knowledge of Dependent Arising afterwards comes knowledge of Nibbana. (S.2.88) I have said that dukkha arises through a condition. Because of what? Because of contact. So saying one would be representing my views correctly. And whatever views the recluses and brahmins declare concerning dukkha, that holds true, never, without contact, will they experience dukkha. (S.2.32) Just as when, monks, on some hilltop when rain is falling in thick drops that water, coursing according to the slope, fills the hillside clefts and chasms and gullies, and these being filled up it fills the ponds, and these being filled up, it fills the glades, and these being filled up it fills the lesser rivers and these being filled up, fills the great rivers, and these being filled up, fills the sea, the ocean; even so, monks, there is causal association of kamma with ignorance, of consciousness with kamma, of mind and body with consciousness, of the sixfold sense bases with mind and body, of contact with the sixfold sense bases, of feeling with contact, of craving with feeling, of grasping with craving, of becoming with grasping, of birth with becoming, of sorrow with birth, of faith with sorrow, of joy with faith, of rapture with joy, of serenity with rapture, of happiness with serenity, of concentration with happiness, of knowledge and vision of things as they really are with concentration, of repulsion with knowledge and vision of things as they really are, of passionlessness with repulsion, of liberation with passionlessness, of knowledge of extinction with liberation (S.2.27) The deep-grained attachment to the feeling of self does not arise for one who is endowed with these four conditions (wisdom, integrity, generosity, calm). With no perception of self clouding ones consciousness, one is said to be a wise person, a peaceful one. On what account did I say this? Perceptions such as I am, I am not, I will be, I will not be, monks, are an affliction, an ulcer, a dart. By transcending these perceptions one is a wise person, a peaceful one. Monks, the wise one is not born, does not age, does not die, is not confused, does not yearn. There are no longer any causes for birth in them. Not being born, how can they age? Not aging, how can they die? Not dying, how can they be confused? Not being confused, how can they crave?

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Is dukkha caused by the self? Do not put it that way. Is dukkha caused by external factors? Do not put it that way. Is dukkha caused then by both oneself and external factors? Do not put it that way. Do neither oneself nor external factors then cause dukkha? Do not put it that way. In that case is there no such thing as dukkha? It is not that there is no such thing as dukkha, dukkha does exist. In that case is it that the venerable Gotama does not see or know dukkha? It is not that I do not see and know dukkha. I do indeed see and know it. May the blessed one then please instruct me about dukkha? To say, dukkha is caused by a self is the same as saying the one who acts is the very same one who receives the results. This tends to the eternalist view (Sassataditthi). Saying, Dukkha is caused by external agents, is just like saying one person acts, another suffers. This tends to the annihilationist view (Ucchedaditthi). The Tathagata avoiding these two extremes, proclaims a teaching that is balanced thus, With ignorance as condition there are volitional impulses; with volitional impulses as condition, consciousnessetc. Bhikkhus, there are these four kinds of clinging. What four? Clinging to sensual pleasures, clinging to views, clinging to rites and rituals, clinging to a doctrine of self Now these four kinds of clinging have what as their source, what as their origin, from what are they born and produced? These four kinds of clinging have craving as their source, craving as their origin, they are born and produced from craving. Craving has what as its source? Craving has feeling as its source feeling has what as its source? Feeling has contact as its sourceContact has what as its source? Contact has the sixfold sense base as its source The sixfold sense base has what as its source? The sixfold sense base has mentality-materiality as its source Mentalitymateriality has what as its source? Mentality-materiality has consciousness as its sourceConsciousness has what as its source? Consciousness has formations as its sourceFormations have what as its source? Formations have ignorance as its source, ignorance as its origin, they are born and produced by ignorance. (M.163) Dependent Arising is both cause (Samudaya) of dukkha as presented in the formula starting with ignorance and the cessation (Nirodha) of dukkha as given in reverse order. And what, monks, is the noble truth of the origin of suffering? With ignorance as condition, volitional formations come to be; with the volitional formations as a condition, consciousness; with consciousness as a condition, name and form; with name and form as a condition, the six sense bases; with the six sense bases as a condition, contact with contact as a condition, feeling; with feeling as a condition, craving; with craving as a condition, clinging; with clinging as a condition, the process of becoming; with the

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process of becoming as a condition, birth; with birth as a condition, aging, death, sorrow. Lamentation, pain, grief and despair come to be. Such is the origin of this whole mass of suffering. This, monks, is called the noble truth of the origin of suffering. (A.64)

Summary: Causality is something that is taken for granted throughout our lives.
All of our actions and decisions are part of this causal formula. All the questions we ask as to why are in search of causality. It is the basis for science and everyday living. We do not stop and think about this yet it pervades our existence, we do not challenge this process. If and when the process is challenged, it cannot be seen and understood intellectually except in its mundane form. The other problem with seeing this doctrine is that it is the fact that the character of reality is non-substantial. It therefore goes against our normal sensory experience (which we perceive as permanent self) and against our desires. This going against the grain is the process of dependent origination that cuts away the view that there is a self. The other belief that the teaching of Dependent Causality denies is a first beginning and, by implication, a creator God. Some may try to claim that avijja is a first cause. Avijja has greed, hatred and delusion as part of its conditioning. But the point is that the links in the formula are all interconnected and conditioned in a holistic sense rather than a linear sense. The beliefs in a permanent soul and a creator God are beliefs that continually creep back into Buddhism and have done so down through the ages. The rejection and abandonment of these two beliefs as wrong view is not an easy thing to even conceive of for most people. Dependent Causality is to be seen only through the eightfold path, which includes virtue, concentration and wisdom. If it is not seen in this way then it may be understood as deterministic or purely linear materialist process. It is difficult to understand, not self-evident under conventional circumstances, it is deep, subtle, hard to perceive and requires insight. Dependent Causality underlies dukkha and its cause, its stopping and the way to its stopping. This process is the arising of this heap of dukkha. This last is important, the formula must be applied to the five aggregates most importantly in the present as well as in other time frames.

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Chapter XVI Kamma

When his concentrated mind is thus purified, brighthe directs it to knowledge of the passing away and reappearance of beings. With the divine eye, which is purified and surpasses the human, he sees beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate. He understands how beings pass on according to their actions (M.276) There has never been a fire which intends, Let me burn the fool, but a fool who assaults a fire burns himself by his own doing. (M.438) I will teach you, monks, kamma both new and old, the ceasing of kamma and the way leading to the ceasing of kamma, listen and I will speak. And what, monks, is kamma that is old? The eye, monks, (etc. for all the senses) is old kamma. And what is kamma that is new? The kamma one performs now, monks, by body, speech and mind and what, monks, is the way leading to the ceasing of kamma? It is the noble eightfold path (S.4.85) This body is not yours or another's , but is past action (kamma) determined and chosen that must be experienced to be seen. (TD 80, S.2.63) Student, beings are the owners of their actions, heirs to their actions, born of their actions, bound by their actions and have their actions as their refuge. It is action that distinguishes beings as inferior and superior. (M.1053) Vasettha, it is just as if this River Aciravati were brimful of water and a man should come along wishing to cross over, to get to the other side, to get across, and standing on this bank were to call out: Come here, other bank, come here! what do you think Vasettha, would the other bank of the River Aciravati come over to this side on account of that mans calling, begging, requesting or wheedling? No, Reverend Gotama. Similarly, no amount of prayers will free one from Samsara. (TD D.13) So, then, (according to your idea) owing to previous actions, men will become murderers, thieves, unchaste, liars, slanderers, babbles, covetous, malicious, and of perverse views (all due to their past kamma). Thus for those who fall back on the former deeds as the essential reason, there is neither the desire to do, nor the effort to do, nor necessity to do this deed or abstain from that deed. (A.1.173) (The Buddha refuting pubbekatahetu = the doctrine that all is due to previous kamma) Then I say to them, So then, owing to a Supreme Deity, men will become murderersand perverse in view. Thus for those who fall back on the creation of a supreme deity as the essential reason there is neither desire to do, nor effort to do, nor necessity to do this deed or abstain from that deed. So then, necessity for action or inaction not being found to exist in truth and verity, the term recluse cannot reasonably

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be applied to yourselves, since you live in a state of bewilderment with faculties unguarded. (Refuting the belief that all is dependent on a god) (A.1.173) Then I say to them: So then, owing to no cause or condition at all, men become murderers, thievesand perverse in view. Thus for those who fall back on the uncaused and unconditioned as the essential, there is neither desire to do, nor effort to do, nor necessity to do this deed or to abstain from that deed. So then, the necessity for action or inaction not being found to exist in truth and verity, the term recluse cannot be reasonably applied to yourselves, since you live in a state of bewilderment with faculties unguarded. (Refuting the belief that there is no reason or cause for happiness) (A.1.158) If any one says that a person must reap according to their deeds, in that case there is no holy life nor is an opportunity afforded for the entire extinction of dukkha. But if any one say that what a person reaps accords with their deeds, in that case there is a holy life and an opportunity is afforded for the entire extinction of dukkha. (A.1.249) It is as if a person were to put a lump of salt into a small cup of water. What do you think, monks? Would now that small cup of water become salty and undrinkable? Yes Lord. And why? Because, Lord, there was very little in the cup, and so it became salty and undrinkable by this lump of salt. Suppose a person were to put a lump of salt into the Ganga River. What do you think, monks? Would the Ganga River become salty and undrinkable by the lump of salt? Nay, Lord. And why not? Because, Lord, the mass of water in the river Ganga is great and so it would not become salty and undrinkable. In exactly the same way we may have the case of a person who does some slight evil deed which brings him to a state of misery, or again, we may have the case of another person who does the same trivial misdeed, yet he expiates it in his present life. Not even a small effect manifests itself, not to say a great one. (A.2.249) What is kamma? Kamma is first and foremost the moral law of cause and effect working through intentional acts. Intention, monks, is Kamma. That which we intend to do, and that with which we are occupied, this becomes an object for the persistence of consciousness, the object being there becomes a state of consciousness. Consciousness being based and having grown, there comes an inclination, there being an inclination, there is going to becoming, there being going to becoming, there is birth. And what is the diversity of kamma? There is kamma to be experienced in hell planes, kamma to be experienced in the realm of the common animals, kamma to be experienced in the realm of the hungry ghosts, kamma to be experienced in the human realm, kamma to be experienced in the heavenly planes.

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Monks, when there is right view, bodily kamma, verbal kamma, mental kamma created as a result of that view, as well as intentions, aspirations, wishes, thoughts, are all yielding of results that are desirable, pleasant, agreeable, producing benefit, conductive to happiness. Monks, there are three sects, on being questioned by the wise, that fall back on tradition and stand fast in inaction (Akiriya), they are: the group of ascetics or brahmins which teach and are of the view that all happiness, painful and neutral feelings are entirely the result of kamma done in previous lives (Pubbekatahetu or Pubbekatavada). The groupswhich teach and are of the view that all happiness, painful and neutral feelings are entirely the result of a Supreme Being (Issara-Nimmanahetuvada). The groupswhich teach and are of the view that all happiness, painful and neutral feelings are entirely without cause(Ahetupaccaya or Ahetupaccayavada). (A.1.173) Monks, when there is the body, there arise in oneself pleasure and pain caused by bodily volition. When there is speech, there arise in oneself pleasure and pain caused by verbal volition. When there is mind, there arise in oneself pleasure and pain caused by mental volition. And all this is conditioned by ignorance. Monks, either on ones own accord one generates that bodily volitional formation whereby pleasure and pain arise in oneself; or one does so when induced by others. Either clearly knowing one generates that bodily volitional formation whereby pleasure and pain arise in oneself; or one does so not clearly knowing. Either on ones own accord one generates that verbal volitional formation whereby pleasure and pain arise in oneself; or one does so when induced by others. Either clearly knowing one generates that verbal volitional formation whereby pleasure and pain arise in oneself; or one does so not clearly knowing. Either on ones own accord one generates that mental volitional formation whereby pleasure and pain arise in oneself; or one does so when induced by others. Either clearly knowing one generates that mental volitional formation whereby pleasure and pain arise in oneself; or one does so not clearly knowing. In all these states, monks, ignorance is involved. But with the complete fading away and cessation of ignorance, there is no longer that body, speech or mind conditioned by which pleasure and pain may arise in oneself. There is no longer a field, a site, a base or a foundation conditioned by which pleasure and pain may arise in oneself. (A.2.163) If there is a world beyond, if there be fruit and ripening of deeds well done or ill, when the body breaks up after death, I shall be reborn to a happy lot, in the heaven worlds. This is the first comfort he attains. If, however, there be no world beyond, no fruits and ripening of deeds done well or ill, yet in this very life do I hold myself free from enmity and oppression, sorrows and ill. This is the second comfort he attains. Though, as result of action, ill be done by me, yet do I plan no ill to anyone. And if I do no ill, how can sorrow touch me? This is the third comfort he attains. But if, as a result of action, no ill be done by me, then in both ways do I behold myself utterly pure. This is the fourth comfort he attains.

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Thus, Kalamas, that noble disciple whose heart is free from hatred, free from oppression, untainted and made pure, in this very life attains four comforts." (A.1.175) Master Gotama, what is the cause and condition why some beings here, on the dissolution of the body, after death, reappear in states of depredation, in an unhappy destination, in perdition, even in hell? And what is the cause and condition why some beings here, on the dissolution of the body, after death, reappear in a happy destination, even in the heavenly world? Householders, it is by reason of conduct (kamma) not in accordance with Dhamma, by reason of unrighteous conduct that some beings here reappear in states of depredation (M.379) There are three causes for the origination of actions. Greed is a cause for the origination of actions. Hatred is a cause for the origination of actions. Delusion is a cause for the origination of actions. It is not non-greed, O monks, that arises from greed; it is rather greed that arises again from greed. It is not non-hatred that arises from hatred; it is rather hatred that arises again from hatred. It is not non-delusion that arises from delusion; it is rather delusion that arises again from delusion. It is not through actions born of greed, hatred and delusion that there is the appearance of devas, of humans or of any other creatures belonging to a good destination; it is rather beings of the hells, of the animal realm, of the sphere of ghosts or any other of a bad destination that appear through actions born of greed, hatred and delusion. These are the three causes for the origination of unwholesome actions. (And the opposite is true) (A.3.239) Monks, as a cloth that is stained and dirty would be dyed a bad color a bad realm of existence is to be expected when the mind is stained. (TD 100 M.I.36) What do you think, Rahula? What is the purpose of a mirror? For the purpose of reflection, venerable sir. So too, Rahula, an action with the body should be done after repeated reflection; and action by speech should be done after repeated reflection; and action by mind should be done after repeated reflection. (M.524) Once the Venerable Ananda came to see the Blessed One and spoke to him thus: One speaks, Lord, of becoming, becoming. How does becoming taking place? If, Ananda, there were no kamma ripening in the sense-sphere realm, would there appear any sense-sphere becoming? Surely not, Lord. Therefore, Ananda, kamma is the field, consciousness the seed and craving the moisture for the consciousness of beings hindered by ignorance and fettered by craving to become established in a lower realm. Thus there is re-becoming in the future. the form realm the formless realm It is in this way, Ananda, that there is becoming. (A.1.203)

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The five natural laws only one of which is kamma:

Utuniyama: The laws of physics, changes in natural environment and phenomena, elements, gravity, speed, time, thermodynamics, molecular laws, etc. Bijaniyama: The laws of heredity and genetics. Cittaniyama: The laws of psychology, the working of the mind, the movement of the mind, the processes of consciousness. Kammaniyama: Human intentional acts by body, speech and mind. Dhammaniyama: The interdependence of all things and their following naturally the above laws. The above five laws as given by the Buddha cover all aspects of life, both animate and inanimate. Kamma is not fate. The Buddha advised people not to come to conclusions nor to speculate too much about kamma results, both their own and others. But understanding the mechanism is necessary to right view and right practice. Again, as to those afflictions which originate from bile, phlegm, wind, from the union of bodily humors, from changes of seasons, (physical illnesses) untoward happening (accidents), from personal assaults (influences outside oneself), or from the ripeness of ones own kamma, -- such do not trouble him much. (A.2.97) Monks, just as a stick, when thrown up into the air, falls now on its butt, now on its side, now on its tip, even so, hindered by ignorance, fettered by craving beings run on, wander on, pass on from world to world and thence back again. Listen, Sivaka, some kinds of feeling arise with bile as conditionchanges of weather as condition. Any ascetic or brahmin who is of the view that feeling is entirely caused by previous kamma, I say is mistaken. (S.4.230) These four improbables are not to be speculated about. Whoever speculates about them would go mad or experience vexation. Which four? The Buddha-range of the Buddhas The Jhana range of one absorbed in Jhana the results of kamma speculation about the cosmos (a first cause) is an improbable that is not to be speculated about (A.4.77) Monks, know kamma, know the causes of kamma, know the variations of kamma, know the results of kamma, know the cessation of kamma Intention, I say, is kamma. A person intends before acting in body, speech and mind. What is the cause of kamma? Contact is the cause of kamma. What are the variations of kamma? I teach three kinds of kamma results. They are results in the present, results in the next life, results in future lives. What is the cessation of kamma? The Eightfold Noble Path. Monks, when a

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noble disciple clearly understands kamma, its causes, variations, results, cessation and the way to its cessation he clearly knows the holy life comprising keen wisdom, which is the cessation of this kamma. (A.3.415) One does not become a brahmin simply by birth, but by kamma is one a brahmin, by kamma one is not a brahmin. By kamma is one a farmer, artist, merchant, servant, thief, soldier, priest, or even king The wise person seeing dependent arising, skilled in kamma and results, sees kamma as it is. In this way the world is directed by kamma. Beings are directed by kamma. Monks, whatever a monk frequently thinks about and ponders upon, that will become the inclination of his mind. (M.209) Kamma is also one of the causes of body and mind. Kamma conditions the rebirth seed (Patisanddhivinnana). The term used in the formula of dependent arising is sankhara, meaning in that case kamma. Kamma is one of the cycles Vatta, called Kammavatta. The term cycle means a thing without a beginning or end. What should be clear is that kamma is not predictable as to results. The results of kamma are not a one-to-one formula. Any one act may have an almost infinite variety of results with many things being dependent on it. The importance also lies with the intention of the person committing any act. What is old kamma? The eye, ear, nose, tongue, body and mind should be understood as old kamma, these being formed from conditions, born of variations and the base of feeling... What is new kamma? Actions created through body, speech, and mind in the present. (S.3.132) Monks, the body does not belong to you nor does it belong to another. You should see it as old kamma, formed by conditions, born of volition, a base for feeling. (S.2.68) Monks, there are those who say: Whatever kamma is made by this person, they will receive identical results therefrom. If such were the case, there would be no holy life; no path could be perceived for the successful ending of dukkha. But with the view: When based on a certain kind of feeling results arise in conformity with that feeling, the higher life can be lived and there is a way of ending dukkha. Monks, for some people, only a little bad kamma can lead to a hell state, but for others that small amount of bad kamma will produce results only in the present, and even then, only the most extreme aspects of it will be apparent, not the minor. (A.1.227) All kamma whether good or bad, bears fruit. There is no kamma, no matter how small, which is void of fruit.

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Listen, Tapassi, of these types of kamma (body, speech, and mind) so distinguished by me, I say that mental kamma has the heaviest consequences for the committing of evil deeds. Where there have been actions, Ananda, personal weal and woe arise in consequences of the intention Either we ourselves plan those planned actions conditioned by ignorance or others (under the order of others). Either they are done deliberately or unwittingly, in both ways arise weal and woe in these cases ignorance is followed. (S.2.31) A man or woman cannot just take up this body and go away. This mortal being is but a between thoughts (Cittantaro ayan nacco). They come to know this: Whatever deeds have been done by me, with the body born of kamma, all that must be felt here. (A.5.190) Monks, there are three originating sources of kamma. What three? Freedom from greed, hatred and delusion. An act not performed in greed, not born of greed, not originating in greed, not arising from greed, since greed has vanished, that kamma is abandoned, cut off at the root, made like a palm-tree stump, made unable to come again, of a nature not to arise again in future time. An act not performed in hatred not performed under delusion is cut of at the root of a nature not to arise again in future time from greed or hatred or delusion born, a deed, great or small, performed by fools just here is felt: no other ground is seen for its fulfillment. Wise monks should eschew greed, hatred and delusion for this reason, get knowledge and forsake all ways of woe. (A.I.118-119) What are the wholesome conditions? They are the three roots of skillfulness; non-greed, non-aversion, and non-delusion; feelings, perceptions, thought formations and consciousness which contain those roots of skillfulness are wholesome conditions; bodily kamma, verbal kamma, mental kamma which have their roots in these are wholesome conditions. Listen, Udayin, a monk in this teaching and discipline cultivates the mindfulness enlightenment factor (and so forth for all seven factors of enlightenment) which tend to seclusion, tend to dispassion, and tend to cessation, which are well developed, which are boundless, void of irritation. Having cultivated (these factors) desire is discarded. With the discarding desire, kamma is discarded. With the discarding of kamma, dukkha is discarded. Because of this, with the ending of dukkha comes the ending of kamma, with the ending of kamma comes the ending of dukkha. (S.5.86) That which we intend to do, and that with which we are occupied, this becomes an object for the persistence of consciousness. The object being there becomes a base for consciousness The object, which becomes a base for consciousness includes kamma but also ignorance and all the defilements headed by craving. The seed that holds the blueprint

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for a new set of five khandhas and the new being. It is this that dictates what the material form will take and the quality of its mental aggregates. This can be seen from the formula of dependent origination. The mind factors create kamma and further condition themselves, which, in turn, create body. But although the mind aggregates, specifically thought formations, create kamma, it is in fact the mind that is mixed with ignorance and craving that uses mind aggregates to create. Thought formations are just thought formations, a tool of the citta (mind/heart). The five khandha are just the five khandha, neutral in their real nature. Kamma is the product of a citta mixed and defiled. Monks, when there is wrong view, bodily kamma created as a result of that view (verbal and mental) as well as intentions, aspirations, wishes, and mental proliferations are all productive of results that are undesirable, unpleasant, disagreeable, yielding no benefit, but conductive to suffering it is like a seed of a bitter gourd, planted in moist earth, the soil and water taken in as nourishment are wholly converted into bitter taste (A.1.28) Master Gotama, what is the cause and condition why human beings are seen to be inferior and superior? For people are seen to be short lived and long lived, sickly and healthy, ugly and beautiful, uninfluential and influential, poor and rich, low born and high born, stupid and wise Here, student, some man or woman kills living beings and is murderous, bloody handed, given to blows and violence, merciless to living beings. Because of performing and undertaking such action, on the dissolution of the body, after death, they reappear in a state of deprivation, in an unhappy destination, in perdition or a hell state but if they are again born as humans they will be short lived. Here, student, some man or woman is given to injuring beings with hand, with clod, with stick, or with knife Because of performing and undertaking such actions wherever they are reborn they are short lived. Here, student, some man or woman has an angry and irritable character, even when criticized a little, they are offended, become angry, hostile and resentful, and display anger, hate and bitterness. Because of performing and undertaking such action wherever they are reborn they are born ugly. Here, student, some man or some woman is envious, one who envies, resents, and begrudges the gains, honor, respect, reverence, salutations and veneration received by others. Because of performing and undertaking such actions wherever they are reborn they are uninfluential. Here, student, some man or woman does not give wherever they are reborn they are poor. Here, student, some man or woman is obstinate and arrogant wherever they are reborn they are low-born. Here, student, some man or woman does not visit a recluse and ask about what is wholesome and what is blamable, what is blameless and what should be cultivated and what should not be cultivated. What kind of actions will lead to their welfare and what kinds of actions will lead to suffering Wherever they are born they are stupid. (M 1053) (The opposite is true for the above, causing good rebirths).

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Experiences received are not all due to past actions (kamma). Nor are they due to a god (Paramkatam), nor to a combination of both (Sayamkatam na param katam ca), nor accidental and without cause (Adhicca samuppana). They are causally conditioned (Paticca samuppana). The Four unfounded beliefs in determinism: Natural determinism Svabhava-vada Theism Issarakarana-vada Karmic Pubbekamma-vada Or combinations of the above. Humans are conditioned by: Hereditary laws Bijaniyama Environment Salayatana paccaya phasso Physical laws Utuniyama The mind Cittaniyama Kamma Kammaniyama (These are all combined with free will of intentions (Attakara) and personal effort (Purisa-kasa). What are unwholesome intentions? They are intentions of sensual desire, the intention of ill will, and the intention of cruelty. These are called unwholesome intentions. (M.651) Punna, there are four kinds of action proclaimed by me after realizing them for myself with direct knowledge. What are the four? There is dark action with dark results, there is bright action with bright results; there is dark and bright action with dark and bright results; and there is action that is neither-dark-nor-bright with neither-dark-norbright results, action that leads to the destruction of action. And what, Punna, is dark action with dark results? Here someone generates an afflictive bodily formation, an afflictive verbal formation, an afflictive mental formationhe reappears in an afflictive world And what, Punna, is bright action with bright results? Here someone generates an unafflictive bodily formation, an unafflictive verbal formation, and an unafflictive mental formation he reappears in an unafflictive world And what, Punna, is dark-and-bright action with dark-and-bright results? Here someone generates a bodily formation that is both afflictive and unafflictive, a verbal formation that is both afflictive and unafflictive, a mental formation that is both afflictive and unafflictivehe reappears in a world that is both afflictive and unafflictive... And what, Punna, is action that is neither dark nor bright with neither-dark-norbright results, action that leads to the destruction of action? Therein, the volition in abandoning the kind of action that is bright with bright results, and the volition in abandoning the kind of action that is dark with dark results, and the volition in abandoning the kind of action that is dark and bright with dark-and-bright results: this is called action that is neither dark nor bright with neither-dark-not bright results, action that leads to the destruction of action (M.495)

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Well, brahmin, has all the world authorized the brahmins to prescribe these four levels (castes) of service? No, master Gotama. Suppose brahmin, they were to force a cut of meat upon a poor, penniless destitute man and tell him: Good man, you must eat this meat and pay for it.; so too, without consent of those other recluses and brahmins, the brahmins nevertheless prescribe those four levels of service. I do no say, brahmin, that all are to be served, nor do I say that none are to be served, for if, when serving someone, one becomes worse and not better because of that service, then I say that he should not be served. And if, when serving someone, one becomes better and not worse because of that service, then I say that he should be served. I do not say, brahmin, that one is better because one is from an aristocratic family, nor do I say that one is worse because one is from an aristocratic family. I do not say that one is better because one is of great beauty, nor do I say that one is worse because one is of great beauty. I do not say that one is better because one is of great wealth, nor do I say that one is worse because one is of great wealth. For here, brahmin, one from an aristocratic familyone of great beautyone of great wealthmay kill living beings, take what is not given, misconduct himself in sensual pleasures, speak falsely, speak maliciously, speak harshly, gossip, be covetous, have a mind of ill will, and of wrong view. Therefore I do not say that one is better because one is from an aristocratic family. But also, brahmin, one from an aristocratic family may abstain from killing living beings, from taking what is not given, from misconduct in sensual pleasures, from false speech, from malicious speech, from harsh speech, and he may not be covetous, have a mind without ill will, and hold right view. Therefore I do not say that one is worse because one is from an aristocratic family of great wealthof great beauty. I do not say, brahmin, that all are to be served (according to social and caste systems), nor do I say that none are to be served. For if, when serving someone, ones faith, virtue, learning, generosity, and wisdom increase in his service, then I say that he should be served. I, brahmin, declare the noble supramundane Dhamma as a persons wealth. But recollecting his ancient maternal and paternal family lineage, he is (conventionally) reckoned according to wherever he is born. If he is reborn in a clan of nobles, he is reckoned a nobleas a brahminas a merchantas a worker Just as a fire is reckoned by the particular condition dependent on which it burns (fuel) If, brahmin, anyone from a clan of nobles brahmins merchants workers goes forth from the home life into homelessnesshe abstains from killing(They are all equally those who are) accomplishing the true way, the Dhamma that is wholesome. (M. 786)

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For name and clan are assigned as mere designations in the world; originating in conventions, they are assigned here and there. For those who do not know that fact, wrong views have long underlain their habits; not knowing they declare to us: One is a brahmin by birth. One is not a brahmin by birth, nor by birth a non-brahmin. By action (kamma) is one a brahmin, by action is one a non-brahmin. For men are farmers by their acts, and by their acts craftsmen too. And men are merchants by their acts, and by their acts are servants too. And men are robbers by their acts, and by their acts are soldiers too. And men are chaplains by their acts, and by their acts are rulers too. So that is how the truly wise see action, as it really is, seers of dependent origination, skilled in action and its results. Actions make the world go round, actions make this generation turn. Living beings are bound by action like a chariot wheel by the pin. (M.806) Again, bhikkhus, I said to the Niganthas: What do you think, friend Niganthas? When there is intense exertion, intense striving, do you feel painful, racking, piercing feelings due to intense exertion? But when there is not intense exertion, no intense striving, do you feel any painful, racking, piercing, feelings due to intense exertion? -When there is intense exertion, friend Gotama, intense striving, then we feel painful, racking, piercing feelings due to intense exertion. But when there is not intense exertion, no intense striving, then we do not feel painful, racking, piercing feelings due to intense striving.' So it seems, friend Niganthas, that when there is intense exertionyou feel painful racking, piercing feelings due to intense exertion. But when there is no intense exertionyou do not feel any painful, racking, piercing feelings due to intense exertion. That being so, it is not fitting for the venerable Niganthas to declare: Whatever this person feels, whether pleasure or pain or neither pleasure nor pain, all that is caused by what was done in the past. So by annihilating with asceticism past actions and by doing no fresh actions, there will be no consequences in the future. With no consequencesall suffering will be exhausted. But since, friend Naganthas, when there is intenseyou are therefore feeling only the painful, racking, piercing feelings of your self-imposed exertion, and it is through ignorance, unknowing and delusion that you mistakenly hold: Whatever this person feelsall suffering will exhausted. Speaking thus, bhikkhus, I did not see any legitimate defense of their position by the Niganthas. What do you think, friend Niganthas, is it possible that an action whose result is to be experienced here and now can, thorough exertion and striving, become one to be experienced in the next life? No, friend. But is it possible that an action whose result it to be experienced in the next life can, through exertion and striving, become one to be experienced here and now? No, friend. Is it possible that an action whose result is to be experienced as pleasant can, through exertion and striving, be experienced as painful? No, friend. But is it possible that an action whose result is to be experienced as painful can, through exertion and striving, be experienced as pleasant?

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No, friend. Is it possible that an action whose result is to be experienced by a mature personality can, by exertion and striving, be experienced by an immature personality? No, friend. But is it possible an action whose result is to be experienced by an immature personality can, through exertion and striving, be experienced by a mature personality? No, friend. Is it possible that an action whose result is to be much experienced can, through exertion and striving, become one to be little experienced? No, friend. But is it possible that an action whose result is to be little experienced can, through exertion and striving, become one to be much experienced? No, friend. Is it possible that an action whose result is to be experienced can, through exertion and striving, become one not to be experienced? No, friend. But is it possible that an action whose results are not to be experienced can, through exertion and striving, become one to be experienced? No, friend. (M.830) Let not a person revive the past How, bhikkhus, does one revive the past? Thinking, I had such a material form in the past, one delights in that. Thinking, I had such a feeling in the pastI had such perceptions in the pastI had such formations in the past I had such consciousness in the past, one finds delight in that. That is how one revives the past. (M.1039) Monks, these three persons are found existing in the world. What three? Herein, monks, a certain person accumulates acts of body, speech and thought that are discordant. As a result of so doing he is reborn in a world that s discordant. So reborn in such a world, contacts that are discordant affect him. Thus affected by discordant contacts he experiences feeling that is discordant, utterly painful, such as, for instance, dwellers in hells states feel. Herein again, monks, a certain person accumulates acts of body that are harmonious, acts of speech that are harmonious, acts of thought that are harmonious. As a result of this he is reborn in a world that is harmonious. So reborn, harmonious contacts affect him. Thus affected he experiences feeling that is harmonious, utterly blissful, such as the devas of the pure abodes feel. Yet again, monks, a certain person accumulates acts of body, speech and thought that are both discordant and harmonious. So doing he is reborn in a world that is both discordant and harmonious. Thus reborn, contacts both discordant and harmonious affect him. Thus affected he experiences feelings both discordant and harmonious, a mixture of pleasure and pain, such as for instance some human beings, some devas and some dwellers in hells feel. (A.I.105) Whatever action you intend to perform by body, speech or mind, first think: will this action be harmful to myself, or to others, or both? Will this action produce suffering? if it is harmful, avoid doing it. (TD MI 415f) Summary: In the law of Dependent Origination all things are interdependent in their arising and ceasing. Obviously not all laws of cause and effect have a moral or personal basis. There are natural laws beyond the human actions to control or produce. They are under the control of the laws of nature. Kamma must fulfill its role without contradicting these laws, and this, in accordance with truth and reality, is the case. Kamma is not fate, so all that happens to us or to the things around us is not necessarily the result of kamma. To understand kamma as fate would be to deny the holy life and fall

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into wrong view, as did the Naganthaputtas and other groups at the time of the Buddha. With fate as a belief there is no reason to act. This misunderstanding gives rise to some sweeping statements that are not Buddhist at all, statements such as some group of people who happen to suffer a certain fate deserved this fate due to their past actions. The Buddha warned even his senior disciples not to fall into guessing or surmising results as being this or that in cause. But kamma is the primary factor in our lives and determines the direction that we go. It is the mind that determines the moral aspects of actions. It can be said then that kamma results are not only past kamma but influenced by present kamma and conditions as well. Kamma is not to be understood by thinking about the past or wondering about the future, an impossible task at best, but by concentrating on the present as mediation techniques instruct.

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Chapter XVIII The three characteristics

(Ti-Lakkhana)
Whether Tathagatas arise in the world or not, it still remains a fact, a firm and necessary condition of existence, that all formations are impermanent that all formations are subject to suffering that all things are non-self. A Tathagata fully awakens to this fact and penetrates it. Having fully awakened to it and penetrated it, he announces it, teaches it, makes it known, presents it, discloses it, analysis it and explains it: that all formations are impermanent, that all formations are subject to suffering, that all things are non-self. (A.1.264) (formations=sankhara, things=dhamma which includes Nibbana) It is impossible, monks, it cannot come to pass, that a person who is possessed of right view should regard any phenomena as permanent. But, monks, it is quite possible for the uneducated common folk to do so. It is impossible, monks, it cannot come to pass that a person who is possessed of right view should regard any one phenomenon as happiness. But, monks, it is quite possible for the uneducated common folk to do so. It is impossible, monks, it cannot come to pass that a person who is possessed of right view should regard any one phenomenon as self. But, monks, it is quite possible for the uneducated common folk to do so. (S.1.25) Truly, O monks, that a monk who considers any formation as permanent, any formation as pleasant, anything as self, Nibbana as suffering, can have a conviction that conforms to Dhamma, that cannot be; that he should enter into the certainty of rightness, that too cannot be; and that one who has not entered into the certainty of rightness should realize the fruits of stream-entry, once-returning, non-returning or Arahantship, that too cannot be. (A.3.308) Great king, there are these four summaries of Dhamma that I have taught knowing and seeing and hearing them, I went fourth What four? Life in any world is unstable, it is swept away. Life in any world has no shelter and no protector. Life in any world has nothing of its own, one has to leave all and pass on. Life in any world is incomplete, insatiate, the slave of craving. (M.686) Here is a city built of bones and coated with flesh and blood, wherein are deposited decay, death, pride and jealousy. Behold this beautiful image, this heap of accumulated foulness, full of cravings, which has nothing lasting or stable. When, like gourds in autumn these dove gray bones lie scattered all about, what pleasure is there in looking at them? What mirth, what pleasure can there be where all is ever burning? Shrouded in darkness, will you not seek a light? Just as a drop of dew on the tip of a blade of grass.. Like a dewdrop is the life of man just as a bubble appears on the water.. Like a water bubble is the life of man for the born there is no immortality. Just as a line drawn with a stick in water (A.4.91)

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All things conditioned are impermanent. All conditioned things are dukkha. All conditioned or unconditioned things (dhamma) are soulless or selfless. If one discerns these truths by wisdom one becomes detached from dukkha. That is the path, which leads to purity. (TD 83 Dh.277-279)

Dukkha: suffering, unsatisfactoriness, pain, stress...etc. There is dukkha vedana;

this is dukkha in its narrowest sense, the feelings of dukkha. Dukkha-lakkhana, is dukkha of the three characteristics; it is most encompassing in meaning. The very nature of things. Dukkha ariyasacca, (the truth of unsatisfactoriness) and all aspects of dukkha in the three characteristics of existence (unsatisfactoriness, impermanence, no-self). This means the dukkha of the five aggregates consisting of body and mind, the dukkha of our personal experience, the dukkha of kamma. These things are our own personal dukkha. The three types of dukkha most often spoken of in the suttas: Dukkhadukkhata: feelings of dukkha in body and mind, pain. Viparinamadukkha: dukkha from change, inevitable results of change in all compounded things. Sankharadukkha: dukkha due to the nature of the sankharas, the dukkha of the three characteristics. Monks, there are to be seen beings who can admit freedom from suffering from bodily disease for one year, for twofifty years; who can admit to freedom from bodily disease for even a hundred years. But, monks, there are not to be found beings in the world who can admit freedom from mental disease even for one moment, save only those in whom the taints are destroyed. (A.2146)

Anicca: the property of being transient, ephemeral, and impermanent.

So then, if others abuse, revile, scold, and harass a monk, he understands thus: this painful feeling born of ear contact has arisen in me. That is dependent, not independent. Dependent on what? Dependent on contact. Then he sees that contact is impermanent, that feeling is impermanent, that perceptions are impermanent, that thought formations are impermanent, and that consciousness is impermanent. (M.279) Monks, you may well acquire that possession that is permanent, everlasting, eternal, not subject to change, and that might endure as long as eternity. But do you see any such possession, monks? No Lord. Good, monks, I too do not see any possession that is thus permanent (M.231) This first jhana (meditative absorption) is conditioned and volitionally produced. But whatever is conditioned and volitionally produced is impermanent, subject to cessation. (M.455) (As are all the Jhanas)

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Rahula, develop meditation on the perception of impermanence; for when you develop meditation on the perception of impermanence, the conceit I am will be abandoned. (M.531) Again, monks, a noble disciple considers thus: Sensual pleasures here and now and sensual pleasures in lives to come, sensual perceptions here and now and sensual perceptions in lives to come, material forms here and now and material forms in lives to come, perceptions of forms here and now and perceptions of forms in lives to come all alike are impermanent. What is impermanent is not worth delighting in, not worth welcoming, not worth holding on to. When he practices this way and frequently abides thus his mind acquires confidence (M.870) Now, Aggivesana, this body, made of material form, consisting of the four great elements, procreated by a mother and father, built up out of food, and subject to impermanence, to being worn and rubbed away, and subject to dissolution and disintegration. It should be regarded as impermanent, as sufferingas void, as not self. When one regards this body thus, one abandons desire for the body, affection for the body, subservience to the body. (M605) Herein, what are the six kinds of joy based on renunciation? When by knowing the impermanence, change, fading away, and cessation of forms, one sees as it actually is with right wisdom that forms both formerly and now are impermanent, dukkhajoy arises. Such joy as this is based on abandonment. (of sounds, odors, flavors, tangibles, mind objects) (M.1068) The news had just arrived of Sariputtas death; Ananda was sorrowed and the Buddha chided him. Why, Ananda, when Sariputta attained final Nibbana, did he take away your aggregate of virtue, or your aggregate of concentration, or your aggregate of wisdom, or your aggregate of liberation, or your aggregate of the knowledge and vision of liberation? No, he did not, venerable sir. But for me the Venerable Sariputta was an advisor and counselor, one who instructed, exhorted, inspired, and gladdened me. He was unwearying in teaching the Dhamma; he was helpful to his brothers in the holy life. We recollect the nourishment of Dhamma, the wealth of Dhamma, the help of Dhamma given by the Venerable Sariputta. But have I not already declared, Ananda, that we must be parted, separated, and severed from all who are dear and agreeable to us? How, Ananda, is it to be obtained here: May what is born, come to be, conditioned, and subject to disintegration not disintegrate!? That is impossible. It is just as if the largest branch would break off a great tree standing possessed of heartwood: so too, Ananda, in the great Bhikkhu Sangha standing possessed of heartwood, Sariputta has attained final Nibbana. How, Ananda, is it to be obtained here: May what is born, come to be, conditioned, and subject to disintegration not disintegrate? That is impossible. (S.2.1641)

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Anatta: No-self, no-soul. Of all the doctrines that are Buddhist this is the one that most distinguishes Buddhism from other religions and, at the same time, the most difficult to understand and accept by both Buddhists and non-Buddhists. People accept and see impermanence and dukkha but the doctrine of Anatta causes a struggle. It strikes at the very core of the individual and frightens them, going against all traditional customs and beliefs. All logic, translation, theory, innuendo, loophole, nuance or wording is brought forth to save Atta (self or soul).
It is not that there is no self in the common sense of the word. There is personality; if there were not there would be no need to escape from dukkha. This conventional self continues through life and even an Enlightened person has one. But the unenlightened being is attached to and considers this self to be permanent, true self, belonging to them and eternal. Or the unenlightened beings think that the self does not exist and all is destroyed at death. These are the two views that the Buddha avoided. One is eternalism and the other annihilationism. He taught there is a mundane self but that it is under the laws of the three characteristics: impermanent, dukkha and not-self. Our attachment to self is just this train of dhammas in Nama/Rupa through time and space. It is ownerless, its appearance and ceasing dependent on factors of cause and effect. It flows along according to laws, powerless and empty. Why is there such difficulty in seeing this? Long ago Descartes justified the existence of self by saying, Cogito ergo sum. I think, therefore I am. From the Buddhist point of view he almost had it correct but it should be, Cogito ergo cogito sum. I think, therefore I think, I am. What is this thinker? Is this one who is aware separate from the thoughts, the one who intends separate from the actions, the one who feels separate from the feeling, the one who perceives separate from the perceptions? All are within and made up of the five khandha. There is no who. It is merely an activity of khandha, it is understood as self because one is not able to be aware by using the khandha to go beyond the khandha. A thought depends on a process and a preceding cause. When one is in the act of thinking there is no thought of a thinker. When there is awareness of the thinker there is no thought process going on other than that awareness. It is this true void, without self, that the mind tries to fill with objects from external sources so that there may be something there to call a self. Thinking for the unwise is but the workings of ignorance. The name we give to this process is self or I or soul. It lies buried and haunting, and within the laws of nature. It is the attachment to this that causes dukkha. Because it is on the side of ignorance or un-truth, it defensively blocks the truth of its nature. This attachment to self opposes truth. If one is free of this self one can then use it without getting involved in the dukkha attached to it. One can abandon it when the time comes. Ananda: It is said the world is void, the world is void, Lord. In what respect is it said that the world is void?

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The Buddha: Insofar as it is void of self or of anything pertaining to self. Thus it is said that the world is void. And what is void of self or anything pertaining to self? The eye is voidforms visual consciousness visual contact. (The ear, the nose, the tongue, the body) The intellect is void of self or of anything pertaining to self. Ideas, mental consciousness, mental contact is void In what respect, Ananda, does one assume when assuming a self? Assuming feeling to be the self, one assumes that feeling is my self, feeling is not my self, my self is oblivious to feeling, neither is feeling my self nor is feeling oblivious to feeling but rather my self feels, in that my self is subject to feeling. Now, one who says, feeling is my self, should be addressed as follows: there are these three feelings, my friend feeling of pleasure, pain and neutral. Which of these three feelings do you assume to be the self? Now a feeling of pleasure is impermanent, compounded, dependent on conditions, subject to passing away, dissolution, fading and stopping (repeated for other feelings).. Having sensed a feeling of pleasure as my self then with the stopping of that sense one has perished (Same for other senses). Thus one assumes, assuming in the immediate present a self inconsistent, entangled in pleasure and pain, subject to arising and passing... As for the person who says, feeling is not the self; my self is oblivious to feeling. He should be addressed as follows: My friend, where nothing whatsoever is sensed (experienced) at all, would there be the thought, I am? No sir. As for the person who says, neither is feeling my self, nor is my self oblivious to feeling, but rather my self feels, in that my self is subject to feeling. He should be addressed thus: my friend, should feelings altogether and every way stop without remainder, then with feeling completely not existing, owing to the stopping of feeling, would there be the thought, I am? No sir. (argument repeated for other khandhas) Monks, a well-taught noble disciple regards material form thus (feeling, perceptions, thought formations) This is not mine, this I am not, this is not my self. He regards what is seen, heard, sensed, cognized, encountered, sought, mentally pondered thus: 'This is not mine, this I am not, this is not my self, and this standpoint for views, namely, This is self, this is the world; after death I shall be permanent, everlasting, eternal, not subject to change; I shall endure as long as eternity. This too he regards thus: This is not mine, this I am not, this is not my self. Since he regards them thus, he is not agitated about what is non-existent. (M.230) From the cow we get milk, from the milk curds, from the curds, butter, from the butter ghee, from the ghee cream of ghee. And when there is milk we dont speak of curds, of butter, of ghee, of cream of ghee, we speak of milk; when there are curds we dont speak of butter when there is cream of ghee we dont speak of milk. In the same way, whenever the gross acquired self is present, we dont speak of the mind-made or formless acquired self; whenever the mind-made acquired self is present we dont speak of the gross or formless acquired self; whenever the formless acquired self is present we dont speak of the gross acquired self or the mind made acquired self, we speak of the

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acquired self. But, these are merely names, expressions, turns of speech; designations in common use in the world. The theory that phenomena have no substance or that entire existence (dhamma) is no-self is the natural outcome of an understanding of conditionality. How man wrongly conceived a permanent substance is explained thus. (TD 84 D.IX.169) Bhikkhus, there being a self, would there be what belongs to my self? Yes, venerable sir. Or, there being what belongs to a self, would there be my self? Yes, venerable sir. Bhikkhus, since a self and what belongs to a self are not apprehended as true and established, then this standpoint for views, namely, This is self, this the world; after death I shall be permanent, everlasting, eternal, not subject to change; I shall endure as long as eternity would it not be an utterly and completely foolish teaching? (M.232) Bhikkhus, what do you think? Is material formfeelingperceptionthought formationsconsciousness permanent or impermanent? Impermanent, venerable sir. Is what is impermanent suffering or happiness? Suffering, venerable sir. Is what is impermanent, suffering, and subject to change, fit to be regarded thus: This is mine, this I am, this is my self? No, venerable sir. Therefore, bhikkhus, any kind of material form whatever, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all material form should be seen as it actually is with proper wisdom thus: This is not mine, this I am not, this is not my self. Any kind of feeling whateverany kind of perception whateverany kind of thought formationsany kind of consciousness whatever, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all consciousness should be seen as it actually is with proper wisdom thus: This is not mine, this I am not, this is not myself. (M.232) What do you think, Aggivesana? When you say thus: Material form is my self, do you exercise any such power over material form as to say: Let my form be thus, let my form be not thus? __ No Master Gotama. (same for all the khandhas). What do you think, Aggivesana, is material form permanent or impermanent? Impermanent, Master Gotama. Is what is impermanent dukkha or happiness? Dukkha Master Gotama. Is what is impermanent, dukkha and subject to change fit to be regarded thus: This is mine, this I am, this is my self? No Master Gotama (same for other khandhas) (M.326) Here, Ananda, a monk understands: It is impossible, it cannot happen that a person possessing right view could treat any formation as permanent there is no such possibility. And he understands: It is possible that an ordinary person might treat some formations as permanent there is such a possibility. (M.928) Here, bhikkhus, an untaught ordinary person, who has no regard for noble ones and is unskilled and undisciplined in their Dhamma, who has no regard for true men and is unskilled and undisciplined in their Dhamma, perceives earth as earth perceives water as water perceives fire as fire perceives air as air perceives beings as beings perceives gods as gods perceives Pajapati as Pajapati perceives Brahma as Brahma

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perceives the gods of Streaming Radiance as gods of Streaming Radiance perceives the gods of Refulgent Glory as gods of Refulgent Glory perceives the gods of Great Fruit as the gods of Great Fruit perceives the Overlord as the Overlord perceives the base of infinite space as the base of infinite space perceives the base of infinite consciousness as the base of infinite consciousness perceives the base of nothingness as the base of nothingness perceives the base of neither-perception-nor-non-perception as the base of neither-perception-nor-non-perception perceives the seen as the seen perceives the senses as the sensed perceives the cognized as the cognized perceives unity as unity perceives diversity as diversity perceives all as all perceives Nibbana as Nibbana. Having perceived Nibbana as Nibbana, he conceives himself as Nibbana, he conceives himself in Nibbana, he conceives Nibbana to be mine, he delights in Nibbana. Why is that? Because he has not fully understood it, I say. Bhikkhus, a bhikkhu who is an arahant with taints destroyed, who has lived the holy life, done what had to be done, laid down the burden, reached the true goal, destroyed the fetters of being, and is completely liberated through final knowledge, directly knows earth as earth. Having directly known earth as earth, he does not conceive himself as earth, he does not conceive himself in earth, he does not conceive himself apart from earth, he does not conceive earth to be mine, he does not delight in earth. Why is that? Because he has fully understood it, I say. He directly perceives water as water. (M.83) Friends, I have treated the earth element (water, fire, air) as not self, with no self based on the earth element. And with the destruction, fading away, cessation, giving up, and relinquishing of attraction and clinging based on the earth (fire, water, air) element, (fire, water, air) of mental standpoints, adherences, and underlying tendencies based on the earth (fire, water, air) element, I have understood that my mind is liberated. (M.905) Therefore, monks, whatever is not yours abandon it. That will lead to your happiness and welfare for a long time. What is not yours? Material formfeeling perceptions thoughtsconsciousness are not yours, abandon it. For one who has abandoned them utterly, Chains of illusion as to self and soul exist no more, They, rich in wisdom, have escaped beyond the conceits and deeming of an errant mind. They might say thus, I say, they say, its mine. So saying they, expert in usages of convention, aware of the worth of common names, would speak merely conforming to conventions. One and the same person both acts and experiences this, Kassapa, which you called at first suffering self wrought amounts to an eternalist theory. One acts and another experiences this, Kassapa, which to one smitten by feeling occurs as suffering caused by another, amounts to an annihilationist theory The untaught common folk, monks, might well be repelled by this body, child of the four elements, might cease to fancy it and wish to be free of it. Why so? Seen is the growth and decay of this body yet, monks, that thing we call thought that we call

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mind that we call consciousness by this the untaught common folk are not able to be repelled, they are not able to cease fancying it or to be freed from it. Why so? For many a long day, monks, has it been for the uneducated common folk that which they cleave, that which they call mine. (S.2.65) I, monks, is something moved, something wavering. This I am, I shall be. I shall not be, embodied, disembodied, conscious, unconscious, neither conscious nor unconscious, shall I be. These, monks, are things moved, things wavering. What is moved, what wavers, it is craving. Wherefore, monks, let your thoughts be thus: with heart immeasurable and unwavering will I abide. (S.4.134) When a monk sees six advantages, it should be enough for him to establish the perception of impermanence in all formations without exception. What six? All formations will appear to me as transient. My mind will not delight in anything worldly. My mind will emerge from all the world. My mind will incline to Nibbana. The fetters will be discarded by me. And I shall be endowed with the status of a supreme ascetic. When a monk sees six advantages, it should be enough for him to establish the perception of suffering in all formations without exception. What six? A perception of revulsion will be present in me towards all formations, as towards a murderer with raised sword. My mind will emerge from all the world. I shall come to see the peace of Nibbana. The underlying tendencies will come to be uprooted. I shall be one who has completed his task. And I shall have served the master with loving-kindness. When a monk sees six advantages, it should be enough for him to establish the perception of non-self in all things without exception. What six? I shall be aloof from the world. Notions of I will vanish in me. Notions of mine will vanish in me. I shall be endowed with uncommon knowledge. I shall clearly understand causes and the phenomena arisen from causes. (A.3.309) There is the case where an uninstructed, run-ofthe-mill persondoes not discern what ideas are fit for attention, or what ideas are unfit for attention. As this person attends inappropriately in this way, one of six kinds of view arises in him: the view, I have a self, I have no self, It is precisely because of self that I perceive self, It is precisely because of self that I perceive no-self, It is precisely because of no-self that I perceive self. Here, bhikkhu, someone does not have the view: This is selfI shall endure as long as eternity. He hears the Tathagata or a disciple of the Tathagata teaching the Dhamma for the elimination of all standpoints, decisions, obsessions, adherence, and underlying tendencies, for the stilling of all formations, for the relinquishing of all attachments, for the destruction of craving, for dispassion, for cessation, for Nibbana, He does not think thus: So I shall be annihilated! So I shall perish! So I shall be no more! Then he does not sorrow, grieve, and lament, he does not weep beating his breast and become distraught. That is how there is no agitation about what is non-existent internally. (M.231)

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It is impossible, it cannot come to pass, that a person who is possessed of right view should regard any one phenomenon as permanent not dukkhaas self. But, monks, it is quite possible for the uneducated run-of-the-mill folk to do so. (A.1.25) This world is subject to dukkha; Afflicted by contact. It calls a disease self: But however it is conceived it is always other than that. What formerly was, later was not. What formerly was not, later was. What was not, will not be And does not now exist. (Udana 50 & 91) Bhikkhus, you may well cling to that doctrine of self that would not arouse sorrow, lamentation, pain, grief and despair in one who clings to it. But do you see any such doctrine of self, bhikkhus? No, venerable sir. Good, bhikkhus, I too do not see any doctrine of self that would not arouse sorrow, lamentation, pain, grief and despair in one who clings to it. (M.231) Monks, there are these four distortions of perceptions, four distortions of thought, and four distortions of views. What four? To hold that in the impermanent there is permanence: this is a distortion of perception, thought and views. To hold that is suffering there is happiness: this is a distortion of perception, thought, and views. To hold that in what is non-self there is self: this is a distortion of perception, thought and views. To hold that in the foul there is beauty: this is a distortion of perception, thought and views (A.2.60) There are five facts, O monks, which ought to be often contemplated upon by everyone whether man or woman, householder or one gone forth as a monk. What five? I am sure to become old; I cannot avoid aging. I am sure to become ill; I cannot avoid illness. I am sure to die; I cannot avoid death. I must be separated and parted from all that is dear and beloved to me. I am the owner of my actions, heir to my actions, actions are the womb (from which I spring), actions are my relations, actions are my protection. Whatever actions I do, good or bad, of these I shall become heir. (A.3.59)

Summary: The Buddhist view of no-self can be seen to be approached

from several angles. There is the personal and logical awareness that we simply lack control over what we call self. There is the approach that what is impermanent, unsatisfactory and in constant change simply cannot be regarded as a self. There is the approach also that self cannot be separated from experience. Lastly there is the explanation and mechanics of the idea of self offered by the doctrine of dependent arising. All things are associated and interdependent and compounded, which is the very reason that each one is without self and not permanent. It follows its nature to arise, persist for a time and cease. There are two main principles of Dhamma that show the

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three characteristics, the Ti-lakkhana and Dependent Origination. In fact they are the same but are approached from a different point of view. The three characteristics of dukkha, impermanence and non-self, make us see all things as thus. Their compounded dependency or the mechanics is shown in Dependent origination. There the flow is shown as made up of many parts and interdependent, arising and ceasing following their time span and causes. When this is so, there is dukkha and opposition, and because of their arising and ceasing there is no permanent self. It is as if a number of stills photos were run together through time and space as in a film, giving the appearance of continuous stability and a personal entity. A being consists of the five khandhas or aggregates of being only; there is nothing apart from these. When we take apart the khandha all are impermanent, all are dukkha, and all are without self. All are causally arisen, dependent, powerless and ownerless. They are merely haunted by consciousness. There is a well known quote: All sankhara (conditioned things) are impermanent. All sankhara (conditioned things) are dukkha. All dhammas (all phenomena) are without self. Sankhara here is not the sankhara of the five khandha or the five aggregates, which is thought formations. It is the sankhara in the broad sense of all conditioned or all compounded things. Why is it that the third line of the verse replaces sankhara with dhammas? Dhamma with a small d means all things, both compounded and noncompounded. Dhammas may be divided into two types, the Sankhatadhamma meaning all compounded things such as those arising from causes, made of material and mind, both name and form, both mundane and supramundane, good, bad and neutral, all but Nibbana. Asankhatadhamma, is the non-compounded, without cause, i.e., Nibbana. So the term dhamma (small d) covers both types including Nibbana as the non-compounded. Dukkha and anicca are not included in Nibbana but Nibbana does have the description of anatta or no-self. No-self alone is a characteristic of both compounded and noncompounded phenomena. Impermanence and dukkha are the character of compounded but not of the non-compounded Nibbana. What hides the three characteristics from wisdom? It is like a magicians trick, an illusion. Continual flow (Santati) hides impermanence, as in the simile of the moving river. Although there is continuous flow and change it appears to be the same river. Movement (Iriyapatha) changing in position, circumstances, etc. hides impermanence and dukkha. Materiality (Ghana) hides no-self by the appearance of physical stability. Again, because of the speed and smoothness and continuous flow of action, we do not see impermanence, like a fan spinning which appears to be a simple plane or sheet, solid and graspable. Whatever position is uncomfortable we simply move to escape this dukkha, whether physical or mental; we search out some bit of happiness to replace it. All labeling and naming of things leads to the illusion of permanence. If we take things apart they no longer exist. Perception labels things whole; one sees the shirt but not the threads, one sees the threads but not the cotton fibers. The magician is always at work.

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Chapter XV Rebirth
When his concentrated mind is thus purified, bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, he directs it to knowledge of the recollection of past lives. He recollects his manifold past livesmany eons of world -contraction, many eons of world-expansion (M.276) Wrong view, according to the Buddha, was the belief that, There is no gain from making gifts, offerings, sacrifice; there is no fruition, no ripening of good and bad deeds; this world and the other do not exist; there is no benefit from ones duties towards mother and father; there are no beings of spontaneous birth; there are not to be found in the world ascetics and brahmins who, living and practicing rightly, proclaim the existence of both this world and the next, having personally experienced them by superior knowledge. The belief that there are such things is called mundane right view. Where there are found a combination, there life-consciousness is planted. If mother and father come together, but it is not the mothers fertile period and the being to be is not there, then there is no conception. If mother and father come together and it is the mothers fertile period but the being to be is not present, then again there is no conception. If mother and father come together and it is the mothers fertile period and the being to be born is present, then there is conception due to the conjunction of these three. Since there actually is another world, one who holds the view there is another world has right view. Since there actually is another world, one who intends there is another world has right intention. Since there actually is another world, one who makes the statement there is another world has right speech. Since there actually is another world, one who says there is another world is not opposed to those Arahants who know there is another world. Since there actually is another world, one who convinces another there is another world convinces him to accept true Dhamma; and because he convinces another to accept true Dhamma, he does not praise himself and disparage others, thus any corrupt conduct that he formerly has is abandoned and pure virtue is substituted. And this right view, right intention, right speech, non-opposition to noble ones, convincing another to accept true Dhamma, and avoidance of self praise and disparagement of others these several wholesome states thus come into being with right view as their condition. About this a wise man considers thus: If there is another world, then on the dissolution of the body, after death, this good person will reappear in a happy destination, even in the heavenly world. Now whether or not the word of those good recluses and brahmins is true, let me assume that there is no other world: still this good person is here and now praised by the wise as a virtuous person, one with right view who holds the doctrine of affirmation. And on the other hand, if there is another world, then this good person has made a lucky throw on both accounts: since he is praised by the wise here and now, and since on the dissolution of the body, after death, he will reappear in a happy state, even in the heavenly world. He has rightly accepted and undertaken this

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incontrovertible teaching in such a way that it extends to both sides and excludes the unwholesome alternative. (M.511) Bhikkhus, this samsara is without discoverable beginning. A first point is not discerned of beings roaming and wandering on hindered by ignorance and fettered by craving. Suppose, bhikkhus, a man would cut up whatever grass, sticks, branches, and foliage there are in this Jambudipa and collect them together into a single heap. Having done so, he would put them down, saying (for each one): This is my mother, this is my mothers mother. The sequence of that mans mothers and grandmothers would not come to an end, yet the grass, wood, branches, and foliage in this Jambudipa would be used up and exhausted. For what reason? Because, bhikkhus, this samsara is without discoverable beginning. A first point is not discerned of beings roaming and wandering on hindered by ignorance and fettered by craving. For such a long time, bhikkhus, you have experienced suffering, anguish, and disaster, and swelled the cemetery. It is enough to experience revulsion towards all formations, enough to become dispassionate toward them, enough to be liberated from them. (S.1.651) What is born here dies here; having died here it uprises elsewhere; being born there, there it dies; having died there it uprises elsewhere suppose, sire, some man, having eaten a ripe mango, should plant the stone and a large mango tree should grow from it and yield fruit; and that the man, having eaten a ripe mango from that too, should plant the stone and a large mango tree should grow from it and yield fruit. In this way no end to those trees can be seen. Even so, sire, what is born dies here According to Buddhism there are three factors necessary for the rebirth of a being; they are: the female ovum, the male sperm and the consciousness of the being-tobe. It is explained as a dying being sending forth karmic energy like a flash of lightning. This means that a being re-begins at conception. Monks, the conception of an embryo in a womb takes place through the union of three things. Here, there is the union of the mother and father, but it is not the mothers season, and the being to be reborn is not present in this case there is no conception of an embryo in a womb. Here, there is the union of the mother and father, and it is the mothers season, but the being to be reborn is not present in this case too there is no conception of an embryo in a womb. But when there is the union of mother and father and it is the mothers season, and the being-to-be-reborn is present, through the union of these three things the conception of an embryo in her womb takes place. (M.358) At one time a certain woman whose husband was living away from home became pregnant by a lover. She said to a monk who was dependent for alms on her family: Look here master, find me an abortive medicine. All right sister. He said and he gave her an abortive medicine. The child was aborted. He was remorsefulYou, monk, have fallen into an offense involving defeat (murder). (It is an offense of murder for a monk to cause a fetus or unborn child to be aborted)

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Mind and body (Nama/Rupa): this is the process of birth and the process that creates a form, which springs to life ready for action (kamma) and based on action (kamma). The form is born with body (rupa), feelings (vedana), perceptions (sanna), and mental predisposition (sankhara). Understanding rebirth is understanding Dependent Arising. As far as a who being reborn the Buddha said it was not just this consciousness, meaning it is not an unchanged consciousness that is the same individual. When Sati (son of a fisherman) said, as I understand the Dhamma taught by the Blessed One, it is this same consciousness that runs and wanders through the round of rebirths, not another. The Buddha chastised him saying, Misguided man, to whom have you ever known me to teach the Dhamma in that way? Misguided man, in many discourses have I not stated that consciousness to be dependently arisen, since without condition there is no origination of consciousness? Monks, consciousness is reckoned by the particular condition upon which it arises.(M.350) Consciousness is indeed reborn and the vehicle for kamma but it is not the same consciousness as the one who died (nor is it unconnected). Who now is it, Lord, who feeds on consciousness-food? Not a fit question. I am not saying someone feeds. If I were saying so, that question would be a fit one. But I am not saying so. If you were to ask, of what is consciousness the food? This is a fit question. And the fit answer is, consciousness food is the cause of renewed becoming, of rebirth in the future. (S.2.9) Monks, when people set their minds on a task, become absorbed or engrossed in something, that thing becomes an object of the mind in order to make the consciousness of it last. When this mind-object exists, consciousness has a dwelling place. When this consciousness is established and progresses, the process of becoming (bhava) begins anew. Beings are heirs to their kamma, bearers of their kamma, and their kamma is the womb out of which they spring. There is the actual memory of former lives which some attain as part of their enlightenment knowledges. Recalls to mind his various temporary states in days gone by one birth or two or three or four or five, or ten or twenty or forty or fifty or one hundred or a thousand or one hundred thousand births, through many an eon of devolution, many an eon of evolution Sariputta, there are these five destinations. What are the five? Hells, the animal realm, the realm of ghosts, human beings, and gods. (M.169) It may seem strange to think of it but when someone attains Nibbana it is just not that one individual alone but a whole series of will-be-born. Because we are born and die

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again and again, the ceasing of birth means the ceasing for the future births of that consciousness, uncountable personalities of descendent selves. The Worlds or Dimensions The sensual worlds of desire (Kama Loka) 1. The hell states 2. The world of animals 3. The world of spirits 4. The world of Asura 5. The human world 6. The six planes of heavenly states The refined worlds of material form (Rupa Loka) 7. First jhana level with three levels 8. Second jhana with three levels 9. Third jhana with three levels 10. Fourth jhana with three levels 11. The immaterial worlds (Arupa Loka) 12. (Fifth jhana Plane of) infinite space 13. (Sixth jhana Plane of) infinite consciousness 14. (Seventh jhana Plane of) nothingness 15. (Eighth jhana Plane of) neither perception nor non-perception Suppose, monks, a man should throw into the mighty ocean a yoke with a single hole, and there were a blind turtle that popped up to the surface once every hundred years. Now what do you think monks, would that blind turtle push his head through the yoke with one hole whenever he popped up to the surface, once at the end of every hundred years? It might be possible, Lord, now and again, after the lapse of a very long time. Well, monks, sooner I declare would that blind turtle push his head through the yoke with one holethan would a fool who has gone to lower births (animal) become a man again. (S.5.383) Even as, monks, in this land of the Rose-Apple (India) trifling in number are the pleasant parks, the pleasant groves, the pleasant grounds and lakes. Just so few in number are the beings that are born among humans: more numerous are the beings that are born among other than humans Just so few in number are those beings that are wise, quick-witted, not deaf and dumb, competent to judge the meaning of what is spoken well or ill; more numerous are those beings that are foolish, slow witted, drivellers, incompetent Just so few in number are those beings who, dying from the animal realm, are born among men... (A.1.33) Master Gotama, let me tell you we brahmins so-called give charitable gifts: we make the (Shraddha) offerings to the dead, saying: May this gift to our kinsmen and blood relations who are dead and gone be of use. Tell, master Gotama, does that gift profit our kinsmen and blood relations dead and gone? Do they really enjoy that gift?

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Well, brahmin, if there be ground for it, it does profit them, but not if there be no-ground. Tell me, Master Gotama, what is ground, what is no-ground. Herein, brahmin, a certain one takes life, steals, commits wrong sexual acts, and commits wrong speechand wrong in view. When they die they go to the hell states. There they subsist on food proper to denizens there. On that they are grounded. This, brahmin, is the no-ground, standing on which that gift profits them not. (same for animals, humans, devas) When they die they rise up again in the ghost realms (peta). Whatsoever offerings his friends and fellows or kinsmen and blood relations convey to them, on that they subsist, on that they are grounded. This indeed, brahmin, is the ground, standing on which that gift is of profit to them. Be that as it may, brahmin, he who offers to the dead and gone is not without reward. (A.5.181) Tell me, Gotama, are there gods (devas)? I know on good grounds that there are gods. Why do you say when asked whether there are gods that you know on good grounds that there are gods? Does this not imply that your statement is utterly false? When one is questioned as to whether there are gods, whether one replies that there are gods or one knows on good grounds that there are gods, then surely the deduction to be made by an intelligent person is indubitable, namely, that there are gods. Then, why did not Venerable Gotama, plainly say so from the very start? Because it is commonly taken for granted in the world that there are gods. (TD S.43-316) When the average ignorant person makes an assertion to the effect that there is a hell under the ocean, Patala, that is just a concept to explain painful bodily sensations. (TD S.IV.306) The Buddha explaining Mara, the personification of evil: Your first squadron is Sense-Desires, your second is called Boredom, then Hunger and Thirst compose the third, and Craving is the fourth in rank, the fifth is Sloth and Torpor while Cowardice lines up as sixth, Uncertainty is seventh, the eight is Malice paired with Obstinacy: Gain, Honor and Renown besides, and Ill-Won Notoriety, SelfPraise and Denigrating others these are your squadrons, Namuci (another name of Mara). Udayin, if someone should recollect his manifold past lives, that is, one birth, two birthsthus, with their aspects and particulars, should he recollect his manifold past lives, then either he might ask me a question about the past or I might ask him a question about the past, and he might satisfy my mind with his answer to my question or I might satisfy his mind with my answer to his question. If someone with the divine eye, which is purified and surpasses the human, should see beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunateand understand how beings pass on according to their actions, then either he might ask me a question about the future or I might ask him a question about the future, and he might satisfy his mind with my answer to my question or I might satisfy his mind with my answer to his

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question. But let be the past, Udayin, let be the future. I shall teach you the Dhamma: When this exists, that comes to be; with the arising of this, that arises. When this does not exist, that does not come to be; with the cessation of this, that ceases. (M.655) Bhikkhus, I shall teach you reappearance in accordance with ones aspiration. Listen and attend closely to what I shall say. Yes, venerable sir, the bhikkhus replied. The Blessed One said this: Here, bhikkhus, a bhikkhu possesses faith, virtue, learning, generosity, and wisdom. He thinks: Oh, that on the dissolution of the body, after death, I might reappear in the company of well-to-do nobles! He fixes his mind on that, establishes it, develops it. These aspirations and this abiding of his, thus developed and cultivated, lead to his reappearance there. This, bhikkhus, is the path, the way that leads to reappearance there. (as it is other worlds and heavens) (M.959) Here, householder, if both husband and wife desire to behold each other both in this very life and in the life to come, and both are matched in faith, matched in virtue, matched in generosity, matched in wisdom, then they do behold each other in this very life and in the life to come. (A.2.70) If there were no worlds of sense-desire and no kamma to ripen therein, Ananda, would any sensuous becoming be manifested? In this way, Ananda, kamma is the field, consciousness is the seed, craving the moisture. For beings that are hindered by nascence, fettered by craving, consciousness is established in lower worlds. Thus in the future there is repeated rebirth. In this way there is becoming, Ananda. (A.I.223)

Summary: There are a number of books that try and prove rebirth as a doctrine. They
approach the subject with the appearance of as much doubt as any skeptic would have. Sometimes these books appear to be more of an attempt to convince the writer than the reader. They delve into hypnosis and borderline sciences in an attempt to rationalize and prove rebirth. None of this is necessary and those who are convinced by such proofs are those who would believe in rebirth anyway. Since rebirth is true, then Buddhists should trust in science to eventually catch up just as it has done in the past. There is no need to prove it; anyone who studies the Dhamma (dependent origination and kamma in particular) will grasp the doctrine of rebirth, to present rebirth out of context with the Dhamma and in combination with a self or soul theory is not understanding it at all. Questions often asked are: Why is the number of humans in the world increasing if everyone is reborn? Where do they come from? A little thought will show the logical answer. The questions may be asked in turn; Where are all the animals, which are being slaughtered and driven to extinction by humans, being born? Why do so many people behave like animals? What womb is available? Do you believe that there is but one inhabited world in the universe?

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Chapter XX View
What do you think, Ananda? These things that I have taught you after directly knowing them that is, the four foundations of mindfulness, the four right kinds of striving, the four bases for spiritual power, the five faculties, the five powers, the seven factors of enlightenment, the Noble Eightfold Path do you see, Ananda, even two bhikkhus who make differing assertions about these things? No, venerable sir, A dispute about the livelihood or about the Patimokkha (monks rules of discipline) would be trifling, Ananda. But should a dispute arise in the Sangha about the path or the way, such a dispute would be for the harm and unhappiness of many, for the loss, harm, and suffering of gods and humans. (M.854) The Buddha spoke in terms of two categories of truth, the Ultimate (paramattha) and the mundane or conventional truths (sammuti). The ultimate truths are the Dhamma that the Buddha taught that is universally true. The mundane truths are the general structures and personal content of our lives in the mundane world, the conventional labels. The Buddha used the word self and I and the like when speaking but understood the terms in their true, ultimate sense. Therein, bhikkhus, right view comes first. And how does right view comes first? In one of right view, right intention comes into being; in one of right intention, right speech comes into being; in one of right speech, right action comes into being; in one of right action, right livelihood comes into being; in one of right livelihood, right effort comes into being; in one of right effort, right mindfulness comes into being; in one of right mindfulness, right concentration comes into being; in one of right concentration, right knowledge comes into being; in one of right knowledge, right deliverance comes into being. Thus, bhikkhus, the path of the disciple in higher training possesses eight factors, the arahant possesses ten factors. (M.938) From an inconceivable beginning comes transmigration. A beginning point is not evident, though beings hindered by ignorance and fettered by craving are transmigrating and wandering on. The total fading away and cessation of ignorance, of this mass of darkness, is this peaceful, exquisite state: the resolution of all fabrications; the relinquishment of all acquisitions; the ending of craving, dispassion, cessation, unbinding. I do not see any one other quality by which unarisen unskilled qualities arise, and arisen unskilled qualities come to growth and proliferation, like wrong view. Just as when the nimb-tree seed, a bitter creeper seed, a bitter melon seed is placed in the soil, whatever nutriment it takes from the soil and the water, all conduces to its bitterness, acridity, and distastefulness. Why is that? Because of the bitter nature of the seed. In the same way, when a person has wrong view, whatever bodily deeds verbal deeds mental deeds he undertakes in line with that view, whatever intentions, determinations,

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vows, fabrications, all lead to what is disagreeable, unpleasant, unappealing, unprofitable and dukkha. Why is that? Because of the evil nature of the view. (The Buddha then proclaims the opposite using sugar cane, rice, grape that grow sweet as right view). Lord, Right view, Right view, it is said. To what extent is there right view? By and large, Kaccayana, this world takes as its object a polarity, that of existence and nonexistence. But when one sees the origination of the world as it actually is with right discernment, non-existence with reference to the world does not occur to one. When one sees the cessation of the world as it actually is with right discernment, existence with reference to the world does not occur to one. By and large, Kaccayana, this world is in bondage to attachments, clingings (sustenance), and biases. But one such as this does not get involved with or cling to these attachments, clingings, fixations of awareness, biases, or latent tendencies; nor is he resolved on my self. He has no uncertainty or doubt that, when there is arising, only dukkha is arising; and that when there is passing away only dukkha is passing away. In this, ones knowledge is independent of others. It is to this extent, Kaccayana, that there is right view. Here, Ananda, right view is assisted by virtue, learning, discussion, concentration and wisdom. (M.390) Here, Ananda, a bhikkhu understands: It is impossible it cannot happen that a person possessing right view could treat any formation as permanent there is no such possibility. He understands: It is impossible, it cannot happen that a person possessing right view could treat any formation as pleasurable there is no such possibility. He understands: It is impossible, it cannot happen that any person possessing right view could treat anything as self there is no such possibility.He understands: It is impossible, it cannot happen that an unwished for, undesired, disagreeable result could be produced from good bodily conductfrom good verbal conductfrom good mental conduct there is no such possibility. And he understands: It is impossible, it cannot happen that a person engaging in bodily misconduct verbal mental misconduct could on that account, for that reason, on the dissolution of the body, after death, reappear in a happy destination -- there is no such possibility (M.929) Friend, how many conditions are there for the arising of right view? Friend there are two conditions for the arising of right view: the voice of another and wise attention (Yoniso manasikara). Now how far is there right view? This world, Kaccayana, usually bases its views on two premises: on existence and non-existence; now he, who with right insight sees the uprising of the world as it really is, does not hold with non-existence. But he who sees with right insight the ceasing of the world, does not hold with existence. Grasping after philosophical systems and beliefs, imprisoned by dogmas is this world, Kaccayana, for the most part. The man who does not go after that system of grasping, that mental standpoint, that dogmatic bias, who does not grasp at it, does not take up his stand upon it, it is my soul, who thinks, that which arises is just dukkha, that which passes away is

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just dukkha. This man is not in doubt, is not perplexed. Knowledge herein is his that is not merely someone elses. Thus far, Kacchayana, he has right view. (S.2.13) Monks, there are these six standpoints for views. What six? Here, monks, an untaught ordinary person, regards material form thus: This is mine, this I am, this is my self. They regard feeling perception thought formationsand consciousness thus: This is mine, this I am, this is my self. They regard what is seen, heard, sensed, cognized, encountered, sought, mentally pondered thus: This is mine, this I am, this is my self. And this standpoint for views, namely, This is self, this the world; after death I shall be permanent, everlasting, eternal, not subject to change; I shall endure as long as eternity this too they regard thus: This is mine, this I am, this is my self. Sona, when any ascetics and brahmins, on the basis of form which is impermanent, suffering, and subject to change regard themselves thus: I am superior, or I am equal, or I am inferior, what is that due to apart from not seeing things as they really are? When any ascetics and brahmins, on the basis of feelingon the basis of perceptionon the basis of volitional formationson the basis of consciousness which is impermanent, suffering, and subject to change regard themselves thus: I am superior, or I am equal, or I am inferior, what is that due to apart from not seeing things as they really are? (S.1.887) Humans, aware alone of what is told by names, take up their stand on what is so expressed. If this they have not rightly understood, they go their way under the yoke of death. Those who have understood what is expressed concerning the one who speaks, no fancies build, nor are to such a one things laid as faults to their account. Whoever does build fantasies concerning values: equal, better or worse, thereby may provoke quarrels. But whomever in all three ways holds their mind unshaken equal or different do not occur. They have renounced name and illusions. Their mind is not set to imagine false things because they have cut off all craving for life in this world. (S.1.55) Monks, there are these two that misrepresent the Tathagata. What two? The evil one who is full of deliberate malice and the faithful by their wrong view. (A.1.54) Venerable sir, various views arise in the world associated either with doctrines of a self or with doctrines of the world. Now does the abandoning and relinquishing of those views come about in a bhikkhu who is attending only to the beginning (of his meditative training)? Cunda, as to those various views that arise in the world associated with doctrines of a self or with doctrines about the world, if the object in relation to which those views arise, which they underlie, and which they are exercised upon is seen as it actually is with proper wisdom thus: This is not mine, this I am not, this is not my self, then the abandoning and relinquishment of those views comes about. (M.123)

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Bhikkhus, there are these two views: the view of being and the view of nonbeing. Any recluses or brahmins who rely on the view of being, adopt the view of being, accept the view of being, are opposed to the view of non-being. Any recluses or brahmins who rely on the view of non-being, adopt the view of non-being, accept the view of nonbeing, are opposed to the view of being. (M.160) And how does this view that is noble and emancipating lead the one who practices in accordance with it to the complete destruction of suffering? Here a bhikkhu, gone to the forest to the root of a tree or to an empty hut, considers thus: Is there any obsessions unabandoned in myself that might so obsess my mind that I cannot know or see things as they actually are? If a bhikkhu is obsessed by sensual lust, then his mind is obsessed. If he is obsessed by ill will, then his mind is obsessed. If a bhikkhu is obsessed by sloth and torpor, then his mind is obsessed. If he is obsessed by restlessness and remorse, then his mind is obsessed. If he is obsessed by doubt, then his mind is obsessed. If a bhikkhu is absorbed in speculation about this world, then his mind is obsessed. If a bhikkhu is absorbed in speculation about the other world, then his mind is obsessed. If a bhikkhu takes to quarreling and brawling and is deep in disputes, stabbing others with verbal daggers, then his mind is obsessed. (If he does not have those obsessions after review) He understands thus: There is no obsession unabandoned in myself that might so obsess my mind that I cannot know and see things as they actually are. My mind is well disposed for awaking to the truths. This is the first knowledge attained by him that is noble, supramundane, not shared by ordinary people. Again, a noble disciple considers thus: When I pursue, develop, and cultivate this view, do I obtain internal serenity, do I personally obtain stillness? He understands thus When I pursue, develop, and cultivate this view, I obtain internal serenity, I personally obtain stillness. This is the second knowledge attained by him that is noble, supramundane, not shared by ordinary people. Again, a noble disciple considers thus: Is there any other recluse or brahmin outside (the Buddhas dispensation) possessed of a view such as I possess? He understands thus: There is no other recluse or brahmin outside (the Buddhas dispensation) possessed of a view such as I possess. This is the third knowledge attained by him that is noble, supramundane, not shared by ordinary people. Again, a noble disciple considers this: Do I possess the character of a person who possesses right view? What is the character of a person who possesses right view? This is the character of a person who possesses right view: although he may commit some kind of offense for which a means of rehabilitation has been laid down, still he at once confesses, reveals, and discloses it to the Teacher or to wise companions in the holy life, and having done that, he enters upon restraint for the future. Just as a young, tender

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infant lying prone at once draws back when he puts his hand or his foot on a live coal, so too, that is the character of a person who possesses right view. He understands thus: I possess the character of a person who possesses right view. This is the fourth knowledge attained by him that is noble, supramundane, not shared by ordinary. Again, a noble disciple considers thus: Do I possess the character of a person who possesses right view? What is the character of a person who possesses right view? This is character of a person who possesses right view: although he may be active in various matters for his companions in the holy life, yet he has a keen regard for training in the higher virtue, training in the higher mind, and training in the higher wisdom. Just as a cow with a new calf, while she grazes, watches her calf, so too, that is the character of a person who possesses right view. He understands thus: I possess the character of a person who possesses right view. This is the fifth knowledge attained by him that is noble, supramundane, not shared by ordinary people. Again, a noble disciple considers thus: Do I possess the strength of a person who possesses right view? What is the strength of a person who possesses right view? This is the strength of a person who possesses right view: when the Dhamma and Discipline proclaimed by the Tathagata is being taught, he heeds it, gives attention, engages it with all his mind, hears the Dhamma as with eager ears. He understands thus: I possess the strength of a person who possesses right view. This is the sixth knowledge attained by him that is noble, supramundane, not shared by ordinary people. Again, a noble disciple considers thus: Do I possess the strength of a noble disciple who possesses right view? What is the strength of a person who possesses right view? This is the strength of a person who possesses right view: when the Dhamma and Discipline proclaimed by the Tathagata is being taught, he gains inspiration in the meaning, gains inspiration in the Dhamma, gains gladness connected with the Dhamma. He understands thus: I possess the strength of a person who possesses right view. This is the seventh knowledge attained by him that is noble, supramundane, not shared by ordinary people. (M.420) Bhikkhus, when one knows and sees the eye as it actually is, when one knows and sees forms as they actually are, when one knows and sees eye-consciousness as it actually is, when one knows and sees eye-contact as it actually is, when one knows and sees as it actually is the feeling felt as pleasant or painful or neutral that arises with eyecontact as condition, then one is not inflamed by lust for the eye, for forms, for eyeconsciousness, for eye-contact, for feeling felt as pleasant, painful or neutral that arises with eye-contact (and so forth for the other senses).

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When one abides uninflamed by lust, unfettered, uninfatuated, contemplating danger, then the five aggregates affected by clinging are diminished for oneself in the future; and ones craving, which brings renewal of being, is accompanied by delight and lust, and delights in this or that, is abandoned, ones bodily and mental torments are abandoned, ones bodily and mental fevers are abandoned, and one experiences bodily and mental pleasures. The view of a person such as this is right view. His intention is right intention, his effort is right effort, his mindfulness is right mindfulness, his concentration is right concentration. (M.1138) And what, bhikkhus, is right view that is noble, taintless, supramundane, a factor of the path? The wisdom, the faculty of wisdom, the power of wisdom, the path factor of right view in one whose mind is noble, whose mind is taintless, who possesses the noble path and is developing the noble path: this is right view that is noble, taintless, supramundane, a factor of the path. (M.935)

Summary: There are certain teachings that are distinctive to Buddhism and not shared by other doctrines. These teachings include the doctrine of no-self, kamma (Buddhist doctrine of), rebirth (Buddhist doctrine of as opposed to reincarnation) and dependent co-arising. The Westernization of Buddhism is a delicate time when the doctrine of the Buddha is introduced to non-Buddhists who have previously held to very different ideas and concepts. The introduction of Buddhism means the introduction of concepts that are not from the traditional and long held Western beliefs. With this adoption of Buddhism there tends to be some baggage brought with it. The belief in a creator God and personal soul is not uncommon to people in the West who claim, at the same time, to be Buddhists. In fact this is happening in other religions, the distortion and new age updating and mixing of sacred writings, making them very confused, vague and mundane. This is wrong view and sides with delusion. Right view is knowledge in regard to the four noble truths. Seeing and thinking in terms of the four noble truths. Right view leads to letting go and non-creating and eventual awakening or enlightenment. Right view is looking at phenomena and experiences in and of themselves, looking at phenomena and experiences in their causal relations. Right view is needed in the beginning of all endeavors and the start of each of the aggregates of the eightfold path. Right view is the view of the Buddha not what one feels or is inclined to believe. This is because we are not enlightened and there is greed, hatred and delusion in the equation. The Buddha was concerned enough about the future corruption of the Dhamma, which he knew would take place, to lay down criterion so as to distinguish what was true Dhamma and what was not.
Monks, I will teach you four criteria. Listen, pay close attention, and I will speak. Yes. Lord, replied the monks. Suppose a monk were to say: Friends, I heard and received this from the Lords own lips: this is the Dhamma, this is the discipline, this is the Masters teaching. Then,

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monks, you should neither approve nor disapprove his words. Then, without approving or disapproving, his words and expressions should be carefully noted and compared with the Suttas and reviewed in the light of the discipline. If they, on such comparison and review, are found not to conform to the Suttas or the discipline, the conclusion must be: Assuredly this is not the word of the Buddha, it has been wrongly understood by this monk, and the matter is to be rejected. But where on such comparisons and review they are found to conform to the Suttas or the discipline, the conclusion must be: Assuredly this is the word of the Buddha, it has been rightly understood by this monk. This is the first criterion. (Repeated for a community, many elders, one elder) (D.255) The mantra of a Buddhist or someone studying Buddhism is: What did the Buddha say. There is much that has been printed, is being printed and will be printed in the future that simply does not represent the Dhamma. The logic here is to start with classical Buddhism to get a grounding and then look into the different cultural themes. In this way one will be able, to a certain degree, to recognize what is Dhamma and what is not.

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Chapter XXI Liberation

(Vimutti)
Straight the road is named, Free from fear the quarter you are bound for. Your chariot is named the silent runner, With wheels of right effort fitted well. Striving the running board; The drapery is heedfulness, The driver is the Dhamma. Right view are they that run before. And be it a woman, be it a man for whom such a chariot waits, By that same car into Nibbanas presence they shall come. (S.1.45) Change of lineage means change from the state of being a worldling, the lineage of a worldling (Pathujjhanagotta), to arrival at the lineage of the Noble Ones (Ariyagotta). This is the point when the practitioner sees Nibbana and full enlightenment is assured. They have then gone beyond the mundane and entered the way. The eight Noble Persons are: Path of the stream-winner Sotapattimagga Path of the once-returner Sakadagamimagga Path of the non-returner Anagamimagga Path of the Enlightened one Arahatamagga Fruit of the stream-winner Sotapattiphala Fruit of the once-returner Sakadagamiphala Fruit of the non-returner Aanagamiphala Fruit of the Enlightened one Arahataphala

Here it should be explained what the terms, Buddha, Pacceka Buddha, Arahant and Bodhisatta mean. The word Buddha is reserved for one who rediscovers the Dhamma after it has been lost and teaches it to the world. A Pacceka Buddha is one who attains enlightenment by their own efforts but does not teach. An Arahant is one who attains enlightenment following the teachings of a Buddha or by learning the Dhamma from another. A Bodhisatta is a being-to-be-enlightened and is used to distinguish a Buddha before their enlightenment from other beings. Before looking at the attainments, we have to look at the Fetters that are present and that are abandoned according to the noble stages.

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The Ten Fetters or Samyojana.

Bhikkhus, there are these five lower fetters. What five? Self view, doubt, the distorted grasp of rites and rituals, sensual desire, ill will. These are the five lower fetters Bhikkhus, there are these five higher fetters. What five? Lust for form, lust for the formless, conceit, restlessness, ignorance. These are the five higher fetters. The Noble Eightfold Path is to be developed for direct knowledge of these five higher fetters, for the full understanding of them, for their utter destruction, for their abandoning. (S.2.1565) Lower fetters: 1. Sakkayaditthi 2. Vicikiccha 3. Silabbataparamasa 4. Kamacchanda 5. Vyapada Higher fetters: 6. Ruparaga 7. Aruparaga 8. Mana 9. Uddhacca 10. Avijja

Personality view (the five khandha as self) Doubt (in the Buddha, Dhamma, Sangha, training) Belief in rites and rituals (as a way of purification) Sensual desires Ill-will

Desire for material existence Desire for immaterial existence Conceit Restlessness Ignorance

For a young tender infant lying prone does not even have the notion personality, so how could personality view arise in him? Yet the underlying tendency to personality view lies within him. A young tender infant lying prone does not even have the notion teachings, so how could doubt about teachings arise in him? Yet the underlying tendency to doubt lies within him. A young tender infant lying prone does not even have the notion rules, so how could adherence to rules and observances arise in him? Yet the tendency to adhere to rules and observances lies within him. A young tender infant lying prone does not even have the notion sensual pleasures, so how could sensual desire arise in him? Yet the underlying tendency to sensual lust lies within him. A young tender infant lying prone on his back does not even have the notion of beings, so how could ill will towards beings arise in him? Yet the underlying tendency to ill will lies within him. (M.537) He attends wisely: This is suffering: he attends wisely: This is the origin of suffering: he attends wisely: This is the cessation of suffering; he attends wisely: This is the way leading to the cessation of suffering. When he attends wisely in this way, three fetters are abandoned in him: personality view, doubt, and adherences to rites and observances. These are called the taints that should be abandoned by seeing. (M.93) And how is the bhikkhu one who has no bar? Here the bhikkhu has abandoned the five lower fetters, has cut them off at the rootso that they are no longer subject to a future arising. That is how the bhikkhu is one who has no bar. (M.233)

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With the support of the non-killing of living beings, the killing of living beings is to be abandoned. So it was said. And with reference to what was this said? Here a noble disciple considers thus: I am practicing the way to the abandoning and cutting off of those fetters because of which I might kill living beings. If I were to kill living beings, I would blame myself for doing so; the wise, having investigated, would censure me for doing so; and on the dissolution of the body, after death, because of killing living beings an unhappy destination would be expected. But this killing of living beings is itself a fetter and a hindranceWith the support of taking only what is given, the taking of what is not given is to be abandonedWith the support of truthful speech, false speech is to be abandonedWith the support of unmalicious speech, malicious speech is to be abandonedWith the support of refraining from rapacious greed, rapacious greed is to be abandonedWith the support of refraining from spiteful scolding, spiteful scolding is to be abandonedWith the support of refraining from angry despair, angry despair is to be abandonedWith the support of non-arrogance, arrogance is to be abandoned (M.468) By what is the world tightly fettered? What is its means of traveling about? What is it that one must forsake in order to say Nibbana? The world is tightly fettered by delight; Thoughts its means of traveling about. Craving is what one must forsake in order to say, Nibbana. (S.1.131) Bhikkhus, I will teach you the things that fetter and the fetter. Listen to thatAnd what, bhikkhus, are the things that fetter, and what is the fetter? Form, bhikkhus, is a thing that fetters; the desire and lust for it is the fetter there. Feeling perceptionvolitional formationsconsciousness is a thing that fetters; the desire and lust for it is the fetter there. These are called the things that fetter, and this the fetter. (S.1.970) Venerable sir, how should one know, how should one see, for the fetters to be uprooted? Bhikkhu, when one knows and sees the eye as not self, the fetters are uprooted. When one know and sees form as not selfas impermanent ear nose tongue bodymind (S.1.1148) Bhikkhus, these five faculties, when developed and cultivated, lead to the abandoning of the fetters. What five? The faculty of faith energy mindfulness concentration wisdom. (S.2.1701) Bhikkhus, concentration by mindfulness of breathing, when developed and cultivated, leads to the abandoning of the fetters. (S.2.1786) The first five are called lower fetters because they keep beings tied to the sensual realms (Orambhagiyani Samyojanani). The last five are called higher fetters because they exist even in the fine immaterial realms (Uddhambhagiyani Samyojana)

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The Stream Winner (Sotapana)

A Stream winner is one who eradicates the first three of the fetters and also greed for sensual pleasures and strong resentment. What is the stream that is won? The stream is just this Noble Eightfold Way. The stream winner is often said to be, on the right way, equipped with right practice, full of virtue, middle in the skill of concentration and wisdom, and free of the first three fetters. It can be seen that virtue must be full and automatic. But what is the meaning of middle for the factors of concentration and wisdom? They are perhaps not as high and remote as one might think. One description for the minimum requirements in a Sotapana is set in the Sutta below. Here, Lord, Sarakani the Sakyan, who has died, was proclaimed a stream winner by the Exalted One. Thereupon a number of Sakyans, whenever they meet together in company, are consumed with indignation: they speak angrily and scornfully about him thus: Strange thing indeed! why Sarakani the Sakyan failed in the training and took to drink! Mahanama, a lay disciple who has for a long time taken refuge in the Buddha, Dhamma and Sangha, how could such a one go to the downfall? Sarakani the Sakyan is one who did so (long devoted and taking refuge in the Buddha, Dhamma, Sangha) Once more in this matter, Mahanama, suppose a certain one though he is not joyous and swift in wisdom but he has just these things, -- the faculty of faith, energy, mindfulness, concentration and that of insight (five spiritual powers): yet if he has merely faith, merely affection for the Tathagata, he is one who goes not to the hell states. (S.5.324) The seven personal knowledges of the stream winner, they know of themselves that: 1. There is no obsession unabandoned that might so possess my mind that I cannot see things as they actually are. My mind is well disposed to awakening, to the truth. When this view is pursued, developed, cultivated, I obtain internal serenity, I personally obtain stillness. There is no other recluse outside possessed of view such as I possess. I possess the character of one with right view, intent on higher wisdom, concentration and virtue. I have enough mindfulness and wisdom. I heed, give attention, and engage Dhamma with my entire mind. I gain inspiration in the meaning of Dhamma; I am glad at Dhamma.

2. 3. 4. 5. 6. 7.

The following are different descriptions of a stream winner from various suttas.

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Which four possessions of the stream winner are his? Unwavering faith in the Buddha, Dhamma and Sangha. He is possessed of a morality dear to the noble ones, kept unbroken, unspotted, unperverted, and conductive to concentration. And what is the noble truth that he will eventually see with wisdom and penetrate to? (Dependent Arising) (S.2.48) Then the Lord took up a little pinch of dust on the tip of his nail and said; What is greater do you think? This pinch of dust that I have on my nail or the mighty earth? Even so for the noble disciple who has won vision (stream winner) little is the dukkha that remains (S.2.95) And when, monks, the noble disciple understands as they truly are both the arising and ceasing and the satisfaction in, the misery of, and the escape from the five khandha, this one is called 'Noble' who is a stream winner (S.3.137) Indeed, friend, it is possible for a monk so investigating these khandha of grasping to realize the fruits of stream winner. Monks, there are these five powers (faith, energy, mindfulness, concentration, wisdom). When the noble disciple understands as they really are the satisfaction in, the misery of, the escape from these five powers, such a one is called a noble disciple who is a stream winner Abstaining from killing, stealing, wrong sexual behavior, lying, slander, harsh words, pointless speech, frivolous talk, unwavering faith in the Buddha, Dhamma and Sangha, virtue that leads to concentration Note that Jhana is not necessary for a stream winner. Herein the noble disciple (speaking of stream winner) is blessed with unwavering faith but makes no further effort, either to get seclusion by day or meditation by night. As he thus dwells remiss he has no delight (chanda), without delight in a thing he has no energy (viriya). Energy lacking, there is no calm, without calm one dwells in discomfort. In him who dwells in discomfort there is no tranquillity. In the mind that is not tranquil the Dhamma is not clearly apparent this is called one who dwells remiss he is quite content with those virtues (already attained). (S.5.341) yet one possessed of four things; moreover they are released from bad states, released from the womb of an animal, released from the realms of ghosts, released from hell states, the way of woe, from downfall. What are those four things? Hereinunwavering faith in the Buddha, Dhamma and Sanghapossessed of virtues loved by the noble ones, unbroken, whole, unspotted, untarnished, giving freedom, praised by the wisewhich leads to the concentration of the mind. (S.5.21) As a result of such reflection he himself abstains from taking the life of a living creature and he encourages others to do the same and speaks in praise of abstaining

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Refrains from taking what is not given Refrains from wrong sexual practices in relation to sensual desires Refrains from lies(wrong speech) Faith in the Buddha, Dhamma, Sangha Stream winner am I, bound for enlightenment... (S.5.309) The entire and complete set of qualities that can be possessed by a stream winner are given below. This does not mean that all stream winners possess all the qualities given. From the above passages we may see the minimum and below are given the fully equipped stream winner:

Saddha: in the truth of the Buddha, Dhamma and Sangha. Belief in goodness and the
law of kamma and dependent arising. Belief that one can free oneself from dukkha. Belief in the Dhamma based on investigation, knowledge, experience and understanding. Sila: Good behavior of body, speech and mind. Their virtue is free and not under the control of craving. Behaving according to the truth fights the kilesas and is calm of heart. The five precepts are fully followed. Suta: one who knows the Dhamma. Caga: they are generous. Panna: they have the wisdom of a learner, knowing well the four noble truths and seeing dependent arising, understanding the three characteristics, abandoning wrong view. Knowing the five khandha. Sangama: works for unity (Saraniyadhamma) Mettakayakamma Mettavacikamma Mettamanokamma Sadharanabhogi Silasamannata Ditthisamannata loving kindness by way of bodily actions loving kindness by way of speech loving kindness by way of thoughts generosity honesty right view

Character traits of the stream winner: When they have committed a fault they immediately admit and learn from the experience, not repeating it. They have a powerful drive towards higher virtue, higher thoughts, and higher training. They abandon the following in their character: False view of self, doubt, belief in rites and rituals, possessiveness of abode, family, race, friends, group, selfishness, jealousy, honor, fame, personal beauty, understanding, people, gains, family, learning. Of the following a stream winner abandons the grosser aspects and is not biased (Agati) in their actions due to these, even though they have not yet destroyed them, they create no heavy kamma due to them.

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Chandagati Dosagati Mohagati Bhyapada

desires hate delusion anger

They have also abandoned wrath (Vera) and grief (Dominica) and some dukkha of mind. When one abandons self view, it is due to wisdom knowing the causes of states well enough. When wisdom is of this level it is enough to abandon doubt. The faith based on this wisdom is assured and firm as well as ones virtue. Then the belief in rites and rituals is abandoned. Generosity arises causing possessiveness to be abandoned. With the weakening of greed, hate and delusion, dukkha is lessened, happiness increases. The Stream winner destroys the first three fetters The Once returner, does not destroy anymore fetters but weakens the next two (sensual desires and ill will). The Non-returner destroys sensual desire and ill will. The Arahant destroys the higher five fetters. Just this noble eightfold path is the stream whoever is endowed with this noble eightfold path is called a streamwinner.

The Arahant
He directly knows Nibbana as Nibbana. Having directly known Nibbana as Nibbana, he does not conceive himself as Nibbana, he does not conceive himself in Nibbana, he does not conceive himself apart from Nibbana, he does not conceive Nibbana to be mine, he does not delight in Nibbana. Why is that? So that he may fully understand it. (M.87) Monks, when the godsseek a monk who is thus liberated in mind, they do not find anything of which they could say: The consciousness of one thus gone is supported by this. Why is that? One thus gone, I say, is untraceable even here and now. (M.234) All Arahants, for as long as life lasts, have given up the intentional taking of lifethe taking of what is not givenare far from sexual practicesthe telling of liestaking of alcoholeat but one meal a daygive up singing, dancing, musical instruments, watching of shows, ornaments and perfumeslying in high beds... Bhikkhus, when the gods with Indra, with Brahma and with Pajapati seek a bhikkhu who is thus liberated in mind, they do not find anything of which they could say: The consciousness one thus gone is supported by thus. Why is that? One thus gone, I say, is untraceable here and now. (M.234)

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Nibbana
There is, monks, an unborn, un-originated, un-created, and unconditioned state. If, monks, there were not thisan escape for the born, originated, made and conditioned would not be possible (Udana. verses of uplift 98) One who, having seen what has come to be As what has come to be, Has gone beyond being, And is released in accordance with things as they are, Through the exhaustion of craving for becoming. Those who have comprehended being Free from the craving to go from becoming to becoming; With non-becoming Comes no further becoming. Consciousness without feature, without end, Luminous all around: Here water, earth, fire and wind have no footing. Here long and short, Coarse and fine, Fair and foul, Name and form, Are without remnant, empty. From the cessation of consciousness Each is here brought to an end. There is, monks, that state where there is no earth, no water, no fire, no air; no base consisting of the infinity of space, no base consisting of the infinity of consciousness, no base consisting of nothingness, no base consisting of neither perception nor non perception; neither this world nor the next nor both: Neither sun nor moon. Here, monks, I say there is no coming, no going, no staying no decreasing, no uprising, no fixed, no movable, it has no support. Just this is the end of dukkha. (Udana) There are, O monks, three conditioned marks of the conditioned. What three? Its origination is discerned, its vanishing is discerned, its change while persisting is discerned. These are the three conditioned marks of the conditioned. There are, O monks, three unconditioned marks of the Unconditioned. What three? No origination is discerned, no vanishing is discerned, no change while persisting id discerned. These are the three unconditioned marks of the Unconditioned. (A.1.135) Where do earth, water, fire and air no footing find? Where are long and short, small and great, fair and foul Where are Name and Form wholly destroyed? Where consciousness is signless, boundless, all luminous, thats where earth, water, fire and air find no footing, there both long and short, small and great, fair and foul

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 there Name and Form are wholly destroyed. With the cessation of consciousness this is all destroyed. (D.179) I understand Nibbana, and the path and way leading to Nibbana. And I also understand how one who has entered this path will, by realizing for himself with direct knowledge, here and now enter upon and abide in the deliverance of mind and deliverance by wisdom that are taintless with the destruction of the taints. (M.170) Then, bhikkhus, being myself subject to birth, having understood the danger in what is subject to birth, seeking the unborn supreme security from bondage, Nibbana, I attained the supreme security from bondage, Nibbana; being myself subject to ageing, having understood the danger in what is subject to ageing, seeking the unageing supreme security from bondage, Nibbana, I attained the supreme security from bondage, Nibbana; being myself subject to sickness, having understood the danger in what is subject to sickness, seeking the unailing supreme security from bondage, Nibbana I attained the supreme security from bondage, Nibbana; being myself subject to death, having understood the danger in what is subject to death, seeking the deathless supreme security from bondage, Nibbana, I attained the supreme security from bondage, Nibbana; being myself subject to sorrow, having understood the danger in what is subject to sorrow, seeking the sorrowless supreme security from bondage, Nibbana, I attained supreme security from bondage, Nibbana; being myself subject to defilement, having understood the danger in what is subject to defilement, seeking the undefiled supreme security from bondage, Nibbana, I attained the supreme security from bondage, Nibbana. The knowledge and vision arose in me: My deliverance is unshakeable; this is my last birth; now there is no renewal of being. (M.260) His deliverance, being founded upon truth, is unshakeable. For that is false, bhikkhu, which has a deceptive nature and that, is true which has an undeceptive nature Nibbana. Therefore a bhikkhu possessing (this truth) possesses the supreme foundation of truth. For this, bhikkhu, is the supreme noble truth, namely, Nibbana, which has an undeceptive nature. (M.1092) Here, bhikkhu, someone does not have the view: This self, this world; after death I shall be permanent, everlasting, eternal, not subject to change; I shall endure as long as eternity. He hears the Tathagata or a disciple of the Tathagata teaching the Dhamma for the elimination of all standpoints, decisions, obsessions, adherence, and underlying tendencies, for the stilling of all formations, for the relinquishing of all attachments, for the destruction of craving, for dispassion, for Nibbana. He does not think thus: So I shall be annihilated! So I shall perish! So I shall be no more! Then he does not sorrow, grieve, and lament, he does not weep beating his breast and become distraught. (M.231) Bhikkhus, when ignorance is abandoned and true knowledge has arisen in a bhikkhu, then with the fading away of ignorance and the arising of true knowledge he no longer clings to sensual pleasures, no longer clings to views, no longer clings to rules and observances, no longer clings to a doctrine of self. When he does not cling, he is not

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agitated. When he is not agitated, he personally attains Nibbana. He understands: Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being. (M.163) What is the cause and reason, venerable sir, why one bhikkhu here might attain Nibbana, while another bhikkhu here might not attain Nibbana? Here, Ananda, a bhikkhu is practicing thus: If it were not, it would not be mine; it will not be and it will not be mine. What exists, what has come to be, that I am abandoning. Thus he obtains equanimity. He does not delight in that equanimity, welcome it, or remain holding to it. Since he does not do so, his consciousness does not become dependent on it and does not cling to it. A bhikkhu, Ananda, who is without clinging attains Nibbana. (M.873) Master Gotama, since Nibbana exists and the path leading to Nibbana exists and Master Gotama is present as the guide, what is the cause and reason why, when Master Gotamas disciples are thus advised and instructed by him, some of them attain Nibbana, the ultimate goal, and some do not attain it? So too, brahmin, Nibbana exists and the path leading to Nibbana exists and I am present as the guide. Yet when my disciples have been thus advised and instructed by me, some of them attain Nibbana, the ultimate goal, and some do not attain it. What can I do about that, brahmin? The Tathagata is one who shows the way. (M.877) By what is the world tightly fettered? What is its means of traveling about? What is it that one must forsake? In order to say Nibbana. The world is tightly fettered by craving; thought is its means of traveling about. Craving is what one must forsake. In order to say Nibbana. (S.1.131) Suppose, Radha, some little boys or girls are playing with sand castles. So long as they are not devoid of lust, desire, affection, thirst, passion, and craving for those sand castles, they cherish them, play with them, treasure them, and treat them possessively. But when those little boys and girls lose their lust, desire, affection, thirst, passion, and craving for those sand castles, then they scatter them with their hands and feet, demolish them, shatter them, and put them out of play. So too, Radha, scatter form, demolish it, shatter it, put it out of play; practice for the destruction of craving. Scatter feelingscatter perceptionscatter volitional formationsscatter consciousness, demolish it, shatter it, put it out of play; practice for the destruction of craving. For the destruction of craving, Radha, is Nibbana. (S.1.985) The destruction of lust, the destruction of hatred, the destruction of delusion: this is called the deathless (S.2.1528)

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Whatever, bhikkhus, is the extent of the aggregates, the elements, and the sense bases, he does not conceive that, does not conceive in that, does not conceive from that, does not conceive, That is mine. Since he does not conceive anything thus, he does not cling to anything in the world. Not clinging, he is not agitated. Being unagitated, he personally attains Nibbana. He understands: Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being. (S.2.1145) There are, lord of devas, forms cognizable by the eye that are desirable, lovely, agreeable, pleasing, sensually enticing, tantalizing. If a bhikkhu does not seek delight in them, does not welcome them, and does not remain holding to them, his consciousness does not become dependent upon them or cling to them. A bhikkhu without clinging attains Nibbana. (S.2.1193) So too, a bhikkhu does not recognize either a self or anything belonging to self in these six bases for contact. Since he does not recognize anything in this, he does not cling to anything in the world. Not clinging, he is not agitated. Being unagitated, he personally attains Nibbana (S.2.1233) Look at the people in the world, afflicted by ignorance, come into being, delighting in being, not freed. Whatever forms of being are impermanent, subject to suffering, of the nature to change. On seeing this, as it actually is with perfect wisdom the craving for being is abandoned, yet one does not delight in non-being. Nibbana is the destruction of cravings, complete dispassion and cessation. A bhikkhu whose cravings are extinguished, by not grasping has no renewal of being. Mara (ignorance) is vanquished, the battle is won: the serene one has passed beyond all forms of being. (Udana) Whose life causes no remorse and who sorrows not at death, the wise one who has seen that state sorrows not in the midst of sorrow. Who has destroyed the craving for being, finished with wandering on in births there is no further state of being for him. (Udana) What formerly was, later was not: what formerly was not, later was: what was not, will not be and does not now exist. (Udana) There is, bhikkhus, a not-born, a not-brought-to-being, a not-made, a not-formed. If, bhikkhus, there were no not-born, not-brought-to-being, not-made, not-formed, no escape would be discerned from what is born, brought-to-being, made, formed. But since there is a not-born, a not-brought-to-being, a not-made, a not-formed, therefore an escape is discerned from what is born, brought-to-being, made, formed. (Udana) There is, bhikkhus, that where there is no earth, no water, no fire, no air; no base consisting of the infinity of space, no base consisting of the infinity of consciousness, no base consisting of nothingness, no base consisting of neither perception nor non-

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perception; neither this world nor another nor both: neither sun nor moon. Here, bhikkhus, I say there is no coming, no going, no staying, no ceasing, no uprising. Not fixed, not movable, it has no support. Just this is the end of suffering. (Udana) For the conditioned there is instability; for the unconditioned there is no instability; when there is no instability there is serenity; when there is serenity there is no coming under the sway of; when there is no coming under the sway of there is no coming-and-going; when there is no coming-and-going there is no ceasing-and-uprising; when there is no ceasing-and-uprising there is neither here nor beyond nor in between the two. Just this is the end of suffering. (Udana) Whatever sorrows or lamentations there are, the various kinds of suffering in the world, it is because of something dear that these exist; without something dear these do not exist. So they are happy and free from sorrow who have nothing dear anywhere in the world. So aspiring to be sorrowless and stainless do not hold dear anything, anywhere in the world. (Udana) The body disintegrated, perception ceased. All feelings were utterly consumed; mental activities were extinguished and consciousness came to an end. (Udana, the Buddha speaking of the final death of Dabba Mallaputta who was an Arahant) There are, bhikkhus, two elements of Nibbana with basis still remaining. Here, bhikkhus, a bhikkhu is an Arahant, one who has destroyed the defilements who has lived the life, done what was to be done, laid aside the burden, who has attained his goal, who has destroyed the fetters of existence, who has rightly understood, is delivered. His five sense organs still remain and as he is not devoid of them he undergoes the pleasant and the unpleasant experiences. That destruction of his attachment, hatred and delusion is called the element of Nibbana with the basis still remaining. What, bhikkhus, is the element of Nibbana without the basis? Here, bhikkhus, a bhikkhu is an arahantis delivered. In this very life, all sensations will have no delight for him(after his death when the body and all senses cease) (Udana) In this very same fathom long body, along with its perceptions and thoughts, do I proclaim the world, the origin of the world, the cessation of the world and the way leading to the cessation of the world. (Rohitassa sutta) Where the four elements that cling, and stretch, and burn, and move, no further footing find. Just as, bhikkhus, all those rivers that reach the great ocean and the torrents of rain that fall from the sky, neither a deficit not a surplus is perceptible in the great ocean, even so despite the many bhikkhus that enter the remainderless final Nibbana, there is neither a deficit nor a surplus in the element of Nibbana. (Udana)

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Brahma, having directly known water as waterearth as earthfire as fireair as airbeings as beingsgods as godsPajapati as PajapatiBrahma as Brahmathe gods of Streaming Radiance as the gods of Streaming Radiancethe gods of Refulgent Glory as the gods of Refulgent Glorythe gods of Great Fruit as the gods of Great Fruitthe Overlord as the Overlordthe All as the All, and having directly known that which is not commensurate with the Allness of the All, I did not claim to be All, I did not claim to be in All, I did not claim to be apart from All, I did not claim All to be "mine, I did not affirm All. Thus, Brahma, in regard to direct knowledge, I do not stand merely at the same level as you, how then could I know less? Rather, I know more than you. If the Tathagata teaches the Dhamma to disciples he is such, evil one, and if the Tathagata does not teach the Dhamma to disciples he is such. If the Tathagata guides disciples he is such, evil one, and if the Tathagata does not guide the disciples he is such. Why is that? Because the Tathagata has abandoned the taints that defile, bring renewal of being, give trouble, ripen in suffering, and lead to future birth, ageing, and death; he has cut them off at the root, made them like a palm stump, done away with them so that they are no longer subject to future arising. Just as a palm tree whose crown is cut off is incapable of further growth, so too the Tathagata has abandoned the taints that defilecut them off at the root, made them like a palm stump, done away with them so that they are no longer subject to future arising. (M.429) Whatsoever Dhammas are formulated or not formulated, Cundi, of them the Dhamma of dispassion is declared the best. I mean: the crushing of pride, the quenching of thirst, the rooting out of lust, the cutting off of rebirth, the destruction of craving, dispassion, making an end, Nibbana; whosoever puts their trust in this Dhamma, puts their trust in the best; unto them is the best reward. (A.3.27) Where there is no more being reborn or growing old, no more dying, no more falling from existence and arising up in another. I declare that the end of the world is not reached by going in this one-fathom long body along with its perceptions and thoughts, do I proclaim the world, the origin of the world, the cessation of the world and the path leading to the cessation of the world. (TD S.I.62) Monks, among things compounded or not compounded, freedom from passion, I say, is reckoned supreme of them all: the removal of intoxication, the elimination of thirst, the removal of clinging, the cutting off of the base of rebirth, the destruction of craving, disenchantment, ending, Nibbana. (A.2.39) There is movement for one who is associated (with craving). No movement is there for one not so associated. With the absence of movement to such a one comes the presence of tranquillity. With the presence of tranquillity comes the absence of delight (in sense pleasures). There being no delight, there is no coming-and-going. There being no coming-and-going, there is no death or birth. Without death and birth there could be no becoming in this world, in the other world or of any other world in-between. This is the end of suffering. (Udana)

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Just as, monks, a bonfire is extinguished through the exhaustion of the old fuel and no feeding of new fuel, being thereby without its nutriment, so the monk who sees at all times the faults of phenomena that induce attachment have their craving extinguished. Since he experiences the complete destruction of lust, hatred and delusion, in this way, brahmin, Nibbana is directly visible, immediate, inviting one to come and see, worthy of application, to be personally experienced b the wise. (A.1.141)

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The Books of the Ti-pitaka

Three months after the Buddhas passing in the eighth year of King Ajatasuttus reign, 500 pre-eminent monks concerned with preserving the purity of the Dhamma held a council at Rajagaha to rehearse and memorize it. The Venerable Ananda (an expert in the suttas) and the venerable Upali (an expert in the Vinaya) were chosen to answer questions about the Dhamma and discipline. This first council compiled and arranged in its present form the Pali Ti-pitaka along lines that were logical and easily memorized. The concern was to keep the Dhamma from being lost. Still later two other councils were held 100 and 236 years later respectively to again rehearse the words of the Buddha because new sects had appeared and a desire to keep the original Dhamma pure from the influence of intellectual and mystical influences was a concern. About 83BC during the reign of the Simhala King Vatta Gamani Abhaya, a council was held and the Ti-pitaka was committed to writing at that time in Aluvihara, Sri Lankha. The Ti-pitaka is divided into three sections: The Vinaya pitika consists of five books concerned with the discipline. 1. 2. 3. 4. 5. Parajika Pali (Text on Defeat) Pacittiya Pali (Text on Expiation) Mahavagga Pali (Text on the Great Chapter) Cullavagga Pali (Text on the Minor Chapter) Parivara Pali (Text of the Appendix)

The Sutta pitika is divided into five divisions with fifteen sub divisions: 1. 2. 3. 4. 5. Digha Nikaya Majjhima Nikaya Samyutta Nikaya Anguttara Nikaya Akhuddaka Nikaya 1. Khuddaka Patha 2. Dhammapada 3. Udana 4. Itivuttaka 5. Sutta Nipata 6. Vimana vatthu 7. Peta vatthu 8. Theragatha 9. Therigatha 10. Jataka (the Long Discourses) (the Middle length Discourses) (Kindred Sayings) (Gradual Sayings) (Smaller Sayings) (Shorter Sayings) (the Way of Truth) (Paeans of Joy) (Thus said ) (Collected Sayings) (Stories of the Celestial Mansions) (Stories of the Hungry Ghosts) (Songs of the Brothers) (Songs of the Sisters) (Birth Stories)

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11. Niddesa 12. Patisambhida 13. Apadana 14. Buddhavamsa 15. Cariya pitaka

(Expositions) (Book on Analytical Knowledge) (Lives of the Arahants) (Story of the Buddha) (Modes of Conduct)

The Abhidhamma Pitaka has seven books: 1. 2. 3. 4. 5. 6. 7. Dhammasangani Vibhanga Dhatukatha Puggala Pannatti Kathavatthu Yamaka Patthana (Classification of Dhamma) (Divisions of Dhamma) (Discourse on Elements) (The Book of Individuals) (Points of Controversy) (The Book of Pairs) (the Book of Causal Relations)

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Bibliography:
A = The book of the Gradual Sayings (Anguttara Nikaya) or more numbered suttas (5 volumes), translated by F. L. Woodward, M.A. and E. M. Hare, Pali Text Society, Oxford. A = Numerical Discourses of the Buddha an Anthology of Suttas from the Anguttara Nikaya, translated by Nyanaponika Thera and Bhikkkhu Bodhi, Altamira press. D = The Long Discourses of the Buddha, A Translation of the Digha Nikaya, translated by Maurice Walshe, Wisdom Publications, Boston. Dh = Dhammapada (various translations) M = The Middle Length Discourses of the Buddha, A new translation of the Majjhima Nikaya. Original Translation by Nanamoli, Translation edited and revised by Bhikkhu Bodhi. Buddhist Publication Society, Kandy, Sri Lankha. S = The Connected Discourses of the Buddha. A new translation of the Samyutta Nikaya, translated from the Pali by Bhikkhu Bodhi in two volumes. Wisdom Publications, Boston. U = Udana (inspired Verses) translated by John D. Ireland V = The Book of Discipline (Vinaya Pitaka), 6 volumes. Translated by I, B, Horner, M.A., associate of Newman College, Cambridge. Published by the Pali Text Society, Oxford. TD = Translations from the Suttas by Dr. K. Sri Dhammanandas in the book, Treasure of the Dhamma. Published by the Buddhist Missionary Society through the Sasana Abhiwurdhi Wardhana Society, Buddhst Maha Vihara, Luala Lumpur, Malaysia.

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Glossary
Abhidhamma Higher Dhamma a systematic attempt to analyze and define the Buddhas teaching. Abhijjhavisamalobha covetousness Abhinna direct knowledge Abhisamcara higher rules of conduct Adhitthana decision, foundation, a determination Adukkhamasukha neither-painful-nor-pleasant (neutral) Ahara food, sustenance Ajiva livelihood Akalika immediately effective (not retrained by time) Akasa space Akasanancayatana base of boundless space Akincanna nothingness Akincannayatana base of nothingness Akusala unwholesome Aloka light Amaravikkhepa eel-wriggling Amata deathless Amisa material thing, wordily Anagami non-returner Anagariya homelessness Anapanasati Mindfulness of breathing Anatta not-self, no-self, no soul Anicca impermanence Animitta signless Anna knowledge Anukampa compassion Anusaya underlying tendency Anussati recollection Anussatiyo recollection Anussava oral tradition Apaya realm of destruction. One of the lower realms. Apo water Appamana immeasurable Arahant an enlightened one (following the teaching of the Buddha) Arammanika subject Arati aversion, hatred Ariya noble Ariyasacca noble truth Ariyasavaka noble disciple Arupa immaterial Asankhata unconditioned Asava effluents, taints, these are sensuality, views, becoming, and ignorance, biases

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Asekha adept Asura titan Atimana looking down on others Attabhava individuality Attakilamatha self-mortification Attukkamsanaparavambhana extolling oneself and contempt for others Avihimsa non-cruelty Avijja ignorance Ayatana medium, faculty, sense base Ayoniso unwise Bala fool Balam power Bhagava Exhaled One Bhava being, becoming Bhavana mental development Bhavanga subconscious Bhava-tanha craving for becoming Bhaya fear Bhikkhu Buddhist monk Bhikkhuni nun Bhiru fear Bhojjanematannuta moderation in eating Bhuta a being, what has come to be Bodhi awakening Bodhisatta a being to be awakened, a Buddha before his enlightenment. Brahma supreme Hindu god, class of deities Brahmacariya holy life, celibacy Brahmana Brahmin caste Buddha One who rediscovers the Dhamma after it has been lost and by there owns effort. Byapada ill will Caga generosity Cakkhu eye Cankama walking path Carana conduct Cetana intention Cetovimutti deliverance of mind Chanda desire, zeal Citta heart, consciousness, mind (intent) Cittuppada inclination of mind Dana charity, giving Dassana seeing, vision Deva heavenly spirit, god Dhamma Dharma the doctrine of the Buddha Dhammavicaya investigation of phenomena Dhatu element, property of something

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Ditthi Ditthippatta Ditthitthana Domanassa Dosa Duccarita Duggati Dukkha Ekaggata Gandha Gandhabba Ghana Gocara Hetu Hinayana Hiri Idappaccayata Iddhi Iddhipada Indriyasamvara Issa Jagariya Jara Jati Jhana Jihva Jiva Kalyana Kama Kamacchanda Kamaguna Kama-tanha Kamma Kammatthana Kappa Karuna Kasina Katha Kaya Khandha Khanti Khattiya

view one attained-to-view standpoint for views grief hatred misconduct bad destination suffering, pain, unsatisfactoriness, stress one-pointedness of mind scent, smell heavenly being, also the name given to consciousness as it descends into the womb nose resort cause inferior vehicle, a negative term for Theravada coined by the Mahayana sects. Conscience this/that conditionality supernormal power, success basis for spiritual power restraint of the senses jealousy wakefulness aging birth absorption, concentration distinguished by one-pointedness of mind. Jhana possesses five factors and abandons five factors. tongue life good sense desires, lust sensual desire cord of sensual pleasure craving for sensual pleasures moral law of cause and effect, intentional acts by body, speech, and mind basis of action, meditation aeon compassion meditation device talk body aggregate forbearance, pertinence noble caste

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Khaya destruction Khuppipasa hunger and thirst Kilesa defilements Kusala skillful, wholesome Labha gain Lobha greed Loka world Lokuttara supramundane, transcendent Macchatiya selfishness Mada intoxication with self Magga path, way Mahapurisa great man Makkha contempt Makkha-Thambha stubbornness Mana pride Manasikara attention Mannati to conceive Mano mind Manussa human Mara personification of evil Marana death Maya deception, illusion Metta loving-kindness Micca-ditthi wrong view Middha torpor Moha delusion Mudita sympathetic joy Mula root Muni sage Musavada false speech Nama mental aggregates Nama-rupa name and form, body and mind Nana knowledge Nandi delight Nekkhamma renunciation Nevasannanasannayatana base of neither perception nor non perception Nibbana destruction of ignorance, greed, hatred, and delusion Nibbida disenchantment Nicca permanent Nimitta vision, sign Niramisa unworldly Niraya hell states Nirodha ceasing Nissita dependent Obhasa light Ottapa shame of wrong doing

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Pabbajja Paccavekkhana Paccaya Paccayasannisitasila Paccekabuddha Padhana Pahana Palasa Pali Pamada Pamojja Panatipata Panca Balani Panca-Nivarana Pandita Panna Papa Papanca Paramattha Paramattha-Sacca Parami Paribbajaka Parideva Parinibbana Parinna Parisuddhi Paritassana Pariyesana Pasada Passaddhi Pathavi Paticca-Samuppada Patigha Patimokkha Patipada Patisallana Peta Phala Phassa Photthaba Pindapata Piti Pubbenivasa Puggala Punna Putthujjana

going forth, ordination reviewing, reflection condition restrain through the use of belongings solitary Buddha, Buddha who does not proclaim Dhamma striving abandonment arrogance the texts of the Theravada school, the language of those texts. negligence gladness killing living beings five powers five hindrances wise, wise person wisdom evil imagining, false conceptualizations, mental proliferation ultimates ultimate truth perfection wanderer lamentation final Nibbana full understanding purification agitation search confidence tranquillity earth dependent origination, dependent co-arising, dependent causality aversion 227 rules of discipline for monks and 310 for nuns. way, practice meditation hungry ghost fruit, fruition contact tangible almsfood joy, rapture past life a person merit untaught, unskilled ordinary person

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Raga Rasa Rati Rupa Sabba Saddha Sadhamma Sagga Sakadagami Sakkara Sakkaya Sakkayaditthi Sakyamuni Salayatana Sallekha Samadhi Samana Samapatti Samatha Sambodhi Samma Sammuti-Sacca Sampajanna Samsara Samudaya Samvara Samvatta Sanditthika Sandosa Sangha Sankappa Sankhara Sankhata Sankilesa Sanna Sansaravattha Santa Santosa Santutthita Sanyojana Sarambha Sarana Sassata Sassata-ditthi Satheyya

lust taste delight form, body all conviction true Dhamma heaven once-returner honor personality false view of self, personality belief Sage of the Sakyas, epithet of the Buddha sixfold sense base effacement tranquillity, concentration, one-pointedness a recluse, mendicant, contemplative outside organized religion attainment in meditation serenity, stilling of formations, tranquillity, calm self awakened right, correct conventional reality full awareness, clear comprehension cycle of death and re-births origin, arising, cause restraint world-contraction visible here and now contentment the order of Buddhist monks and nuns, the four classes of Noble ones, the community of Buddhists in general. intention constructed phenomena, fabricated conditioned defilement perception leading to the cycle of rebirth peace contentment contentment fetter oppression of others refuge eternal eternity belief Boastfulness

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Sati Satipatthana Satta-Bojjhanga Satta Senasana Sikkhapada Sila Siloka Soka Somanassa Sota Sotapanna Sotapati Subha Sudda Suddhavasa Sugata Sugati Sukha Sunnata Suta Sutta Tanha Tapa Tathagata Tayo Khandha Tejo Thambha Theravada Thina Thina-Middha Ti-pitaka Tiracchanakatha Tiracchanayoni Tividha sikkha Uccheda Ucchedavada Uddhacca Upadana Upadi Upanisa Upapatti Upasaka Upekkha Vaca Vatta

mindfulness base of mindfulness, foundation of mindfulness seven factors of enlightenment a being resting place training morality praise sorrow joy ear stream-winner stream-entry beauty worker caste pure abodes sublime good destination happiness voidness heard a discourse of the Buddha craving, thirst asceticism thus gone epithet of the Buddha three aggregates (virtue, concentration and wisdom) fire obstinacy teachings of the elders sloth sloth and torpor literally three baskets the books of the Buddhist doctrine pointless talk (literally animal-talk) animal realm, animal birth threefold training (virtue, concentration and wisdom) annihilation annihilationist restlessness clinging substrate prerequisite reappearance (by way of rebirth) lay devotee equanimity speech round of existence

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Vayama Vayo Vedana Vedayita Vibhava Vibhava-tanha Vicara Vicaya Vicikiccha Vijja Vimansa Vimokkha Vimutti Vinaya Vinnana Vinnanacayatana Vinnata Vipaka Vipassana Viraga Viriya Vitaka Vivatta Vivattha Viveka Yakkha Yasa Yatha-bhuta Yoni Yoniso manasikara Yoniso

effort air feeling what is felt non-being craving not to become sustained thought investigation doubt knowledge investigation, examining liberation release, liberation training rules, discipline, virtue consciousness, mind base of boundless consciousness cognized results of kamma insight dispassion diligence, effort, persistence applied, initial thought world-expansion leading to cessation seclusion being like and ogre, giant ill gotten fame things as they really are mode of generation, womb appropriate attention wise

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