Beyond Coping:
The Buddha's Teachings on
Aging, Illness, Death, and Separation
III.
Heedfulness
§32.
Heedfulness: the path to the Deathless;
heedlessness: the path to death.
The heedful do not die;
the heedless are as if
already dead.
[Dhp
21]
§33.
Just as the footprints of all legged animals are encompassed
by the footprint of the elephant, and the elephant's footprint
is reckoned their chief in terms of size; in the same way, all
skillful qualities are rooted in heedfulness, lie gathered in
heedfulness, and heedfulness is reckoned their chief...
Just
as all the light of the constellations does not equal one
sixteenth of the light of the moon, and the light of the moon
is reckoned their chief; in the same way, all skillful qualities
are rooted in heedfulness, lie gathered in heedfulness, and
heedfulness is reckoned their chief.
[AN
X.15]
§34.
There are these five facts that one should reflect on often,
whether one is a woman or a man, lay or ordained. Which five?
"I am
subject to aging, have not gone beyond aging." This is the
first fact that one should reflect on often...
"I am
subject to illness, have not gone beyond illness"...
"I am
subject to death, have not gone beyond death"...
"I will
grow different, separate from all that is dear and appealing
to me"...
"I am
the owner of my actions (kamma), heir to my actions, born
of my actions, related through my actions, and have my actions
as my arbitrator. Whatever I do, for good or for evil, to
that will I fall heir"...
These
are the five facts that one should reflect on often, whether
one is a woman or a man, lay or ordained.
Now,
based on what line of reasoning should one often reflect...
that "I am subject to aging, have not gone beyond aging"?
There are beings who are intoxicated with a [typical] youth's
intoxication with youth. Because of that intoxication with
youth, they conduct themselves in a bad way in body... in
speech... and in mind. But when they often reflect on that
fact, that youth's intoxication with youth will either be
entirely abandoned or grow weaker...
Now,
based on what line of reasoning should one often reflect...
that "I am subject to illness, have not gone beyond illness"?
There are beings who are intoxicated with a [typical] healthy
person's intoxication with health. Because of that intoxication
with health, they conduct themselves in a bad way in body...
in speech... and in mind. But when they often reflect on that
fact, that healthy person's intoxication with health will
either be entirely abandoned or grow weaker...
Now,
based on what line of reasoning should one often reflect...
that "I am subject to death, have not gone beyond death"?
There are beings who are intoxicated with a [typical] living
person's intoxication with life. Because of that intoxication
with life, they conduct themselves in a bad way in body...
in speech... and in mind. But when they often reflect on that
fact, that living person's intoxication with life will either
be entirely abandoned or grow weaker...
Now,
based on what line of reasoning should one often reflect...
that "I will grow different, separate from all that is dear
and appealing to me"? There are beings who feel desire and
passion for the things they find dear and appealing. Because
of that passion, they conduct themselves in a bad way in body...
in speech... and in mind. But when they often reflect on that
fact, that desire and passion for the things they find dear
and appealing will either be entirely abandoned or grow weaker...
Now,
based on what line of reasoning should one often reflect...
that "I am the owner of my actions (kamma), heir to
my actions, born of my actions, related through my actions,
and have my actions as my arbitrator. Whatever I do, for good
or for evil, to that will I fall heir"? There are beings who
conduct themselves in a bad way in body... in speech... and
in mind. But when they often reflect on that fact, that bad
conduct in body, speech, and mind will either be entirely
abandoned or grow weaker...
Now,
a disciple of the noble ones considers this: "I am not the
only one subject to aging, who has not gone beyond aging.
To the extent that there are beings -- past and future, passing
away and re-arising -- all beings are subject to aging, have
not gone beyond aging." When he/she often reflects on this,
the [factors of the] path take birth. He/she sticks with that
path, develops it, cultivates it. As he/she sticks with that
path, develops it and cultivates it, the fetters are abandoned,
the obsessions destroyed.
Further,
a disciple of the noble ones considers this: "I am not the
only one subject to illness, who has not gone beyond illness"...
"I am not the only one subject to death, who has not gone
beyond death"... "I am not the only one who will grow different,
separate from all that is dear and appealing to me"...
A disciple
of the noble ones considers this: "I am not the only one who
is owner of my actions, heir to my actions, born of my actions,
related through my actions, who has my actions as my arbitrator;
who -- whatever I do, for good or for evil, to that will I
fall heir. To the extent that there are beings -- past and
future, passing away and re-arising -- all beings are the
owner of their actions, heir to their actions, born of their
actions, related through their actions, and have their actions
as their arbitrator. Whatever they do, for good or for evil,
to that will they fall heir." When he/she often reflects on
this, the [factors of the] path take birth. He/she sticks
with that path, develops it, cultivates it. As he/she sticks
with that path, develops it and cultivates it, the fetters
are abandoned, the obsessions destroyed.
"Subject
to birth, subject to aging,
subject to death,
run-of-the-mill people
are repelled by those who suffer
from that to which they are subject.
And if I were to be repelled
by beings subject to these things,
it would not be fitting for me,
living as they do."
As I maintained this attitude --
knowing the Dhamma
without paraphernalia --
I overcame all intoxication
with health, youth, & life
as one who sees
renunciation as security.
For me, energy arose,
Unbinding was clearly seen.
There's now no way
I could partake of sensual pleasures.
Having followed the holy life,
I will not return.
[AN
V.57]
§35.
"Monks, I lived in refinement, utmost refinement, total refinement.
My father even had lotus ponds made in our palace: one where
red-lotuses bloomed, one where white lotuses bloomed, one where
blue lotuses bloomed, all for my sake. I used no sandalwood
that was not from Varanasi. My turban was from Varanasi, as
were my tunic, my lower garments, & my outer cloak. A white
sunshade was held over me day & night to protect me from
cold, heat, dust, dirt, & dew.
"I had
three palaces: one for the cold season, one for the hot season,
one for the rainy season. During the four months of the rainy
season I was entertained in the rainy-season palace by minstrels
without a single man among them, and I did not once come down
from the palace. Whereas the servants, workers, & retainers
in other people's homes are fed meals of lentil soup &
broken rice, in my father's home the servants, workers, &
retainers were fed wheat, rice, and meat.
"Even
though I was endowed with such fortune, such total refinement,
the thought occurred to me: 'When an untaught, run-of-the-mill
person, himself subject to aging, not beyond aging, sees another
who is aged, he is horrified, humiliated, & disgusted,
oblivious to himself that he too is subject to aging, not
beyond aging. If I -- who am subject to aging, not beyond
aging -- were to be horrified, humiliated, & disgusted
on seeing another person who is aged, that would not be fitting
for me.' As I noticed this, the [typical] young person's intoxication
with youth entirely dropped away.
"Even
though I was endowed with such fortune, such total refinement,
the thought occurred to me: 'When an untaught, run-of-the-mill
person, himself subject to illness, not beyond illness, sees
another who is ill, he is horrified, humiliated, & disgusted,
oblivious to himself that he too is subject to illness, not
beyond illness. And if I -- who am subject to illness, not
beyond illness -- were to be horrified, humiliated, &
disgusted on seeing another person who is ill, that would
not be fitting for me.' As I noticed this, the healthy person's
intoxication with health entirely dropped away.
"Even
though I was endowed with such fortune, such total refinement,
the thought occurred to me: 'When an untaught, run-of-the-mill
person, himself subject to death, not beyond death, sees another
who is dead, he is horrified, humiliated, & disgusted,
oblivious to himself that he too is subject to death, not
beyond death. And if I -- who am subject to death, not beyond
death -- were to be horrified, humiliated, & disgusted
on seeing another person who is dead, that would not be fitting
for me.' As I noticed this, the living person's intoxication
with life entirely dropped away.
"Monks,
there are these three forms of intoxication. Which three?
Intoxication with youth, intoxication with health, intoxication
with life.
"Drunk
with the intoxication of youth, an uninstructed, run-of-the-mill
person engages in bodily misconduct, verbal misconduct, &
mental misconduct. Having engaged in bodily misconduct, verbal
misconduct, & mental misconduct, he -- on the break-up
of the body, after death -- reappears in the plane of deprivation,
the bad destination, the lower realms, in hell.
"Drunk
with the intoxication of health, an uninstructed, run-of-the-mill
person engages in bodily misconduct, verbal misconduct, &
mental misconduct. Having engaged in bodily misconduct, verbal
misconduct, & mental misconduct, he -- on the break-up
of the body, after death -- reappears in the plane of deprivation,
the bad destination, the lower realms, in hell.
"Drunk
with the intoxication of life, an uninstructed, run-of-the-mill
person engages in bodily misconduct, verbal misconduct, &
mental misconduct. Having engaged in bodily misconduct, verbal
misconduct, & mental misconduct, he -- on the break-up
of the body, after death -- reappears in the plane of deprivation,
the bad destination, the lower realms, in hell.
"Drunk
with the intoxication of youth, a monk leaves the training
and returns to the lower life. Drunk with the intoxication
of health, a monk leaves the training and returns to the lower
life. Drunk with the intoxication of life, a monk leaves the
training and returns to the lower life."
'Subject to birth, subject to aging,
subject to death,
run-of-the-mill people
are repelled by those who suffer
from that to which they are subject.
And if I were to be repelled
by beings subject to these things,
it would not be fitting for me,
living as they do.'
As I maintained this attitude --
knowing the Dhamma
without acquisitions --
I overcame all intoxication
with health, youth, & life
as one who sees
renunciation as rest.
For me, energy arose,
Unbinding was clearly seen.
There's now no way
I could partake of sensual pleasures.
Having followed the holy life,
I will not return.
[AN
III.39]
§36.
[Ven. Ratthapala:]
I see
in the world
people with wealth
who, from delusion,
don't make a gift
of the treasure they've gained.
Greedy, they stash it away,
hoping for even more
sensual pleasures.
A king
who, by force,
has conquered the world
and rules over the earth
to the edge of the sea,
dissatisfied with the ocean's near shore,
longs for the ocean's
far shore as well.
Kings
& others
-- plenty of people --
go to death with craving
unabated. Unsated
they leave the body behind,
having not had enough
of the world's sensual pleasures.
One's
relatives weep
& pull out their hair.
'Oh woe, our loved one is dead,' they cry.
Carrying him off,
wrapped in a piece of cloth,
they place him
on a pyre,
then set him on fire.
So he
burns, poked with sticks,
in just one piece of cloth,
leaving all his possessions behind.
They are not shelters for one who has died --
not relatives,
friends,
or companions.
His heirs
take over his wealth,
while the being goes on,
in line with his kamma.
No wealth at all
follows the dead one --
not children, wives,
dominion, or riches.
Long
life
can't be gotten with wealth,
nor aging
warded off with treasure.
The wise say this life
is next to nothing --
impermanent,
subject to change.
The rich
& the poor
touch the touch of Death.
The foolish & wise
are touched by it, too.
But while fools lie as if slain by their folly,
the wise don't tremble
when touched by the touch.
Thus
the discernment by which
one attains to mastery,
is better than wealth --
for those who haven't reached mastery
go from existence to existence,
out of delusion,
doing bad deeds.
One goes
to a womb
& to the next world,
falling into the wandering on
-- one thing
after another --
while those of weak discernment,
trusting in one,
also go to a womb
& to the next world.
Just
as an evil thief
caught at the break-in
is destroyed
by his own act,
so evil people
-- after dying, in the next world --
are destroyed
by their own acts.
Sensual
pleasures --
variegated,
enticing,
sweet --
in various ways disturb the mind.
Seeing the drawbacks in sensual objects:
that's why, O king, I went forth.
Just
like fruits, people fall
-- young & old --
at the break-up of the body.
Knowing this, O king,
I went forth.
The contemplative life is better
for sure.
[MN
82]
§37.
[Sister Mittakali:]
Going
forth through conviction
from home into homelessness,
I wandered this place & that,
greedy for tribute & gains.
Missing out on the foremost goal,
I pursued a lowly one.
Under the sway of defilements
I surrendered the goal
of the contemplative life.
Then, sitting in my dwelling,
I suddenly came to my senses:
I'm
following a miserable path.
I'm under the sway of
craving.
Next to nothing, my life,
crushed
by aging & illness.
Before the body breaks apart,
I have no time
for heedlessness.
After
watching, as it actually was,
the rising & falling of aggregates,
I stood up with mind released,
the Awakened One's bidding
done.
[Thig
V.6]
* * *
§38.
King Koravya: "Master Ratthapala, you say, 'The world is swept
away. It does not endure.' How is the meaning of this statement
to be understood?"
Ven.
Ratthapala: "What do you think, great king: When you were
twenty or twenty-five years of age -- an expert elephant rider,
an expert horseman, an expert charioteer, an expert archer,
an expert swordsman -- were you strong in arm & strong
in thigh, fit, & seasoned in warfare?"
King
Koravya: "Yes, Master Ratthapala, when I was twenty or twenty-five
years old... I was strong in arm & strong in thigh, fit,
& seasoned in warfare. It was as if I had supernormal
power. I do not see anyone who was my equal in strength."
Ven.
Ratthapala: "And what do you think, great king: Are you even
now as strong in arm & strong in thigh, as fit, &
as seasoned in warfare?"
King
Koravya: "Not at all, Master Ratthapala. I'm now a feeble
old man, aged, advanced in years, having come to the last
stage of life, 80 years old. Sometimes, thinking, 'I will
place my foot here,' I place it somewhere else."
Ven.
Ratthapala: "It was in reference to this, great king, that
the Blessed One who knows & sees, worthy & rightly
self-awakened, said: 'The world is swept away. It does not
endure.' Having known & seen & heard this, I went
forth from the home life into homelessness."
[MN
82]
§39.
"There is the case where a monk reminds himself of this: 'At
present I am young, black-haired, endowed with the blessings
of youth in the first stage of life. The time will come, though,
when this body is beset by old age. When one is overcome with
old age & decay, it is not easy to pay attention to the
Buddha's teachings. It is not easy to reside in isolated forest
or wilderness dwellings. Before this unwelcome, disagreeable,
displeasing thing happens, let me first make an effort for the
attaining of the as-yet-unattained, the reaching of the as-yet-unreached,
the realization of the as-yet-unrealized, so that -- endowed
with that Dhamma -- I will live in peace even when old.'"
[AN
V.78]
* * *
§40.
King Koravya: "Now, in this royal court there are elephant troops
& cavalry & chariot troops & infantry that will
serve to defend us from dangers. And yet you say, 'The world
is without shelter, without protector.' How is the meaning of
this statement to be understood?"
Ven.
Ratthapala: "What do you think, great king: Do you have any
recurring illness?"
King
Koravya: "Yes, Master Ratthapala, I have a recurring wind-illness.
Sometimes my friends & advisors, relatives & blood-kinsmen,
stand around me saying, 'This time King Koravya will die.
This time King Koravya will die.'"
Ven.
Ratthapala: "And what do you think, great king: Can you say
to your friends & advisors, relatives & blood-kinsmen,
'My friends & advisors, relatives & blood-kinsmen
are commanded: all of you who are present, share out this
pain so that I may feel less pain'? Or do you have to feel
that pain all alone?"
King
Koravya: "Oh, no, Master Ratthapala, I can't say to my friends
& advisors, relatives & blood-kinsmen, 'All of you
who are present, share out this pain so that I may feel less
pain.' I have to feel that pain all alone."
Ven.
Ratthapala: "It was in reference to this, great king, that
the Blessed One who knows & sees, worthy & rightly
self-awakened, said: 'The world is without shelter, without
protector.' Having known & seen & heard this, I went
forth from the home life into homelessness."
[MN
82]
§41.
"Furthermore, the monk reminds himself of this: 'At present
I am free from illness & discomfort, endowed with good digestion:
not too cold, not too hot, of medium strength & tolerance.
The time will come, though, when this body is beset with illness.
When one is overcome with illness, it is not easy to pay attention
to the Buddha's teachings. It is not easy to reside in isolated
forest or wilderness dwellings. Before this unwelcome, disagreeable,
displeasing thing happens, let me first make an effort for the
attaining of the as-yet-unattained, the reaching of the as-yet-unreached,
the realization of the as-yet-unrealized, so that -- endowed
with that Dhamma -- I will live in peace even when ill.'"
[AN
V.78]
§42.
"There is the case where a monk comes down with a slight illness.
The thought occurs to him: 'I have come down with a slight illness.
There's a need to lie down.' So he lies down. He doesn't make
an effort for the attaining of the as-yet-unattained, the reaching
of the as-yet-unreached, the realization of the as-yet-unrealized.
This is the seventh grounds for laziness.
"Then
there is the case where a monk has recovered from his illness,
not long after his recovery. The thought occurs to him: 'I
have recovered from my illness. It's not long after my recovery.
This body of mine is weak & unsuitable for work. Why don't
I lie down?' So he lies down. He doesn't make an effort for
the attaining of the as-yet-unattained, the reaching of the
as-yet-unreached, the realization of the as-yet-unrealized.
This is the eighth grounds for laziness...
"Then
there is the case where a monk comes down with a slight illness.
The thought occurs to him: 'I have come down with a slight
illness. Now, there's the possibility that it could get worse.
Why don't I make an effort beforehand for the attaining of
the as-yet-unattained, the reaching of the as-yet-unreached,
the realization of the as-yet-unrealized?' So he makes an
effort for the attaining of the as-yet-unattained, the reaching
of the as-yet-unreached, the realization of the as-yet-unrealized.
This is the seventh grounds for the arousal of energy.
"Then
there is the case where a monk has recovered from his illness,
not long after his recovery. The thought occurs to him: 'I
have recovered from my illness. It's not long after my recovery.
Now, there's the possibility that the illness could come back.
Why don't I make an effort beforehand for the attaining of
the as-yet-unattained, the reaching of the as-yet-unreached,
the realization of the as-yet-unrealized?' So he makes an
effort for the attaining of the as-yet-unattained, the reaching
of the as-yet-unreached, the realization of the as-yet-unrealized.
This is the eighth grounds for the arousal of energy.
[AN
VIII.80]
§43.
[Sister Dhamma:]
Wandering
for alms --
weak, leaning on a staff,
with trembling limbs --
I fell down right there on the ground.
Seeing the drawbacks of the body,
my mind was then
set
free.
[Thig
I.17]
* * *
§44.
King Koravya: "Now, in this royal court there is a great deal
of gold & silver stashed away underground & in attic
vaults. And yet you say, 'The world is without ownership. One
has to pass on, leaving everything behind.' How is the meaning
of this statement to be understood?"
Ven.
Ratthapala: "What do you think, great king? As you now enjoy
yourself endowed & replete with the pleasures of the five
senses, can you say, 'Even in the afterlife I will enjoy myself
in the same way, endowed & replete with the very same
pleasures of the five senses'? Or will this wealth fall to
others, while you pass on in accordance with your kamma?"
King
Koravya: "Oh, no, Master Ratthapala, I can't say, 'Even in
the afterlife I will enjoy myself in the same way, endowed
& replete with the very same pleasures of the five senses.'
This wealth will fall to others, while I pass on in accordance
with my kamma."
Ven.
Ratthapala: "It was in reference to this, great king, that
the Blessed One who knows & sees, worthy & rightly
self-awakened, said: 'The world is without ownership. One
has to pass on, leaving everything behind.' Having known &
seen & heard this, I went forth from the home life into
homelessness."
[MN
82]
§45.
Then King Pasenadi of Kosala approached the Blessed One in the
middle of the day and, on arrival, having bowed down, sat down
to one side. As he was sitting there, the Blessed One said to
him: "Well now, great king, where are you coming from in the
middle of the day?"
"Just
now, lord, I was engaged in the sort of royal affairs typical
of head-anointed noble-warrior kings intoxicated with the
intoxication of sovereignty, obsessed by greed for sensual
pleasures, who have attained stable control in their country,
and who rule having conquered a great sphere of territory
on earth."
"What
do you think, great king? Suppose a man, trustworthy &
reliable, were to come to you from the east and on arrival
would say: 'If it please your majesty, you should know that
I come from the east. There I saw a great mountain, as high
as the clouds, coming this way, crushing all living beings
[in its path]. Do whatever you think should be done.' Then
a second man were to come to you from the west... Then a third
man were to come to you from the north... Then a fourth man
were to come to you from the south and on arrival would say:
'If it please your majesty, you should know that I come from
the south. There I saw a great mountain, as high as the clouds,
coming this way, crushing all living beings. Do whatever you
think should be done.' If, your majesty, such a great peril
should arise, such a terrible destruction of human life --
the human state being so hard to obtain -- what should be
done?"
"If,
lord, such a great peril should arise, such a terrible destruction
of human life -- the human state being so hard to obtain --
what else should be done but Dhamma-conduct, right conduct,
skillful deeds, meritorious deeds?"
"I inform
you, great king, I announce to you, great king: aging &
death are rolling in on you. When aging & death are rolling
in on you, what should be done?"
"As aging
& death are rolling in on me, lord, what else should be
done but Dhamma-conduct, right conduct, skillful deeds, meritorious
deeds?
"There
are, lord, elephant battles [fought by] head-anointed noble-warrior
kings intoxicated with the intoxication of sovereignty, obsessed
by greed for sensual pleasures, who have attained stable control
in their country, and who rule having conquered a great sphere
of territory on earth; but there is no use for those elephant
battles, no scope for them, when aging & death are rolling
in. There are cavalry battles... chariot battles... infantry
battles... but there is no use for those infantry battles,
no scope for them, when aging & death are rolling in.
In this royal court there are counsellors who, when the enemies
arrive, are capable of dividing them by their wits; but there
is no use for those battles of wits, no scope for them, when
aging & death are rolling in. In this royal court there
is abundant bullion & gold stored in vaults & depositories,
and with such wealth we are capable of buying off enemies
when they come; but there is no use for those battles of wealth,
no scope for them, when aging & death are rolling in.
As aging & death are rolling in on me, lord, what else
should be done but Dhamma-conduct, right conduct, skillful
deeds, meritorious deeds?"
"So it
is, great king! So it is, great king! As aging & death
are rolling in on you, what else should be done but Dhamma-conduct,
right conduct, skillful deeds, meritorious deeds?"
That
is what the Blessed One said. Having said that, the One Well-Gone,
the Teacher, further said this:
"Like
massive boulders,
mountains pressing against the sky,
moving in from all sides,
crushing the four directions,
so aging and death
come rolling over living beings:
noble warriors, priests, priests,
workers, outcastes, & scavengers.
They spare nothing.
They trample everything.
Here
elephant troops can hold no ground,
nor can chariots or infantry,
nor can a battle of wits
or wealth win out.
So
a wise person,
seeing his own good,
steadfast, secures confidence
in the Buddha, Dhamma, & Sangha.
One
who practices the Dhamma
in thought, word, & deed,
receives praise here on earth
and after death rejoices in heaven."
[SN
III.25]
§46.
'Here I'll stay for the rains.
Here, for the summer & winter.'
So imagines the fool,
unaware of obstructions.
That drunk-on-his-sons-&-cattle man,
all tangled up in the mind:
death sweeps him away --
as a great flood,
a village asleep.
There are no sons
to give shelter,
no father,
no family
for one seized by the Ender,
no shelter among kin.
Realizing
this force of reasoning,
the wise man, restrained by virtue,
should make the path pure
-- right away --
that goes all the way to Unbinding.
[Dhp
286-289]
§47.
"There are these four types of excellent thoroughbred horses
to be found existing in the world. Which four? There is the
case where an excellent thoroughbred horse, on seeing the shadow
of the goad-stick, is stirred & agitated, [thinking,] 'I
wonder what task the trainer will have me do today? What should
I do in response?' Some excellent thoroughbred horses are like
this. And this is the first type of excellent thoroughbred horse
to be found existing in the world.
"Then
again there is the case where an excellent thoroughbred horse
is not stirred & agitated on seeing the shadow of the
goad-stick, but when his hair is pricked [with the goad stick]
he is stirred & agitated, [thinking,] 'I wonder what task
the trainer will have me do today? What should I do in response?'
Some excellent thoroughbred horses are like this. And this
is the second type of excellent thoroughbred horse to be found
existing in the world.
"Then
again there is the case where an excellent thoroughbred horse
is not stirred & agitated on seeing the shadow of the
goad-stick, or when his hair is pricked, but when his hide
is pricked [with the goad stick] he is stirred & agitated,
[thinking,] 'I wonder what task the trainer will have me do
today? What should I do in response?' Some excellent thoroughbred
horses are like this. And this is the third type of excellent
thoroughbred horse to be found existing in the world.
"Then
again there is the case where an excellent thoroughbred horse
is not stirred & agitated on seeing the shadow of the
goad-stick, or when his hair is pricked, or when his hide
is pricked, but when his bone is pricked [with the goad stick]
he is stirred & agitated, [thinking,] 'I wonder what task
the trainer will have me do today? What should I do in response?'
Some excellent thoroughbred horses are like this. And this
is the fourth type of excellent thoroughbred horse to be found
existing in the world.
"These
are the four types of excellent thoroughbred horse to be found
existing in the world.
"Now,
there are these four types of excellent thoroughbred persons
to be found existing in the world. Which four?
"There
is the case where a certain excellent thoroughbred person
hears, 'In that town or village over there a man or woman
is in pain or has died.' He is stirred & agitated by that.
Stirred, he becomes appropriately resolute. Resolute, he both
realizes with his body the highest truth and, having penetrated
it with discernment, sees. This type of excellent thoroughbred
person, I tell you, is like the excellent thoroughbred horse
who, on seeing the shadow of the goad-stick, is stirred &
agitated. Some excellent thoroughbred people are like this.
And this is the first type of excellent thoroughbred person
to be found existing in the world.
"Then
again there is the case where a certain excellent thoroughbred
person does not hear, 'In that town or village over there
a man or woman is in pain or has died.' But he himself sees
a man or woman in pain or dead. He is stirred & agitated
by that. Stirred, he becomes appropriately resolute. Resolute,
he both realizes with his body the highest truth and, having
penetrated it with discernment, sees. This type of excellent
thoroughbred person, I tell you, is like the excellent thoroughbred
horse who, when its coat is pricked with the goad-stick, is
stirred & agitated. Some excellent thoroughbred people
are like this. And this is the second type of excellent thoroughbred
person to be found existing in the world.
"Then
again there is the case where a certain excellent thoroughbred
person does not hear, 'In that town or village over there
a man or woman is in pain or has died.' And he himself does
not see a man or woman in pain or dead. But he sees one of
his one blood relatives in pain or dead. He is stirred &
agitated by that. Stirred, he becomes appropriately resolute.
Resolute, he both realizes with his body the highest truth
and, having penetrated it with discernment, sees. This type
of excellent thoroughbred person, I tell you, is like the
excellent thoroughbred horse who, when its hide is pricked
with the goad-stick, is stirred & agitated. Some excellent
thoroughbred people are like this. And this is the third type
of excellent thoroughbred person to be found existing in the
world.
"Then
again there is the case where a certain excellent thoroughbred
person does not hear, 'In that town or village over there
a man or woman is in pain or has died.' And he himself does
not see a man or woman in pain or dead, nor does he see one
of his one blood relatives in pain or dead. But he himself
is touched by bodily feelings that are painful, fierce, sharp,
wracking, repellent, disagreeable, life-threatening. He is
stirred & agitated by that. Stirred, he becomes appropriately
resolute. Resolute, he both realizes with his body the highest
truth and, having penetrated it with discernment, sees. This
type of excellent thoroughbred person, I tell you, is like
the excellent thoroughbred horse who, when its bone is pricked
with the goad-stick, is stirred & agitated. Some excellent
thoroughbred people are like this. And this is the fourth
type of excellent thoroughbred person to be found existing
in the world.
"These
are the four types of excellent thoroughbred persons to be
found existing in the world."
[AN
IV.113]
§48.
"Monks, mindfulness of death -- when developed & pursued
-- is of great fruit & great benefit. It plunges into the
Deathless, has the Deathless as its final end. And how is mindfulness
of death developed & pursued so that it is of great fruit
& great benefit, plunges into the Deathless, and has the
Deathless as its final end?
"There
is the case where a monk, as day departs and night returns,
reflects: 'Many are the [possible] causes of my death. A snake
might bite me, a scorpion might sting me, a centipede might
bite me. That would be how my death would come about. That
would be an obstruction for me. Stumbling, I might fall; my
food, digested, might trouble me; my bile might be provoked,
my phlegm... piercing wind forces [in the body] might be provoked.
That would be how my death would come about. That would be
an obstruction for me.' Then the monk should investigate:
'Are there any evil, unskillful mental qualities unabandoned
by me that would be an obstruction for me were I to die in
the night?' If, on reflecting, he realizes that there are
evil, unskillful mental qualities unabandoned by him that
would be an obstruction for him were he to die in the night,
then he should put forth extra desire, effort, diligence,
endeavor, undivided mindfulness, & alertness for the abandoning
of those very same evil, unskillful qualities. Just as when
a person whose turban or head was on fire would put forth
extra desire, effort, diligence, endeavor, undivided mindfulness,
& alertness to put out the fire on his turban or head,
in the same way the monk should put forth extra desire, effort,
diligence, endeavor, undivided mindfulness, & alertness
for the abandoning of those very same evil, unskillful qualities.
But if, on reflecting, he realizes that there are no evil,
unskillful mental qualities unabandoned by him that would
be an obstruction for him were he to die in the night, then
for that very reason he should dwell in joy & rapture,
training himself day & night in skillful qualities.
"Further,
there is the case where a monk, as night departs and day returns,
reflects: 'Many are the [possible] causes of my death. A snake
might bite me, a scorpion might sting me, a centipede might
bite me. That would be how my death would come about. That
would be an obstruction for me. Stumbling, I might fall; my
food, digested, might trouble me; my bile might be provoked,
my phlegm... piercing wind forces [in the body] might be provoked.
That would be how my death would come about. That would be
an obstruction for me.' Then the monk should investigate:
'Are there any evil, unskillful mental qualities unabandoned
by me that would be an obstruction for me were I to die during
the day?' If, on reflecting, he realizes that there are evil,
unskillful mental qualities unabandoned by him that would
be an obstruction for him were he to die during the day, then
he should put forth extra desire, effort, diligence, endeavor,
undivided mindfulness, & alertness for the abandoning
of those very same evil, unskillful qualities. Just as when
a person whose turban or head was on fire would put forth
extra desire, effort, diligence, endeavor, undivided mindfulness,
& alertness to put out the fire on his turban or head,
in the same way the monk should put forth extra desire, effort,
diligence, endeavor, undivided mindfulness, & alertness
for the abandoning of those very same evil, unskillful qualities.
But if, on reflecting, he realizes that there are no evil,
unskillful mental qualities unabandoned by him that would
be an obstruction for him were he to die during the day, then
for that very reason he should dwell in joy & rapture,
training himself day & night in skillful qualities.
"This,
monks, is how mindfulness of death is developed & pursued
so that it is of great fruit & great benefit, plunges
into the Deathless, and has the Deathless as its final end."
[AN
VI.20]
§49.
"Monks, mindfulness of death, when developed & pursued,
is of great fruit & great benefit. It plunges into the Deathless,
has the Deathless as its final end. Therefore you should develop
mindfulness of death."
When
this was said, a certain monk addressed the Blessed One, "I
already develop mindfulness of death."
"And
how do you develop mindfulness of death?"
"I think,
'O, that I might live for a day & night, that I might
attend to the Blessed One's instructions. I would have accomplished
a great deal.' This is how I develop mindfulness of death."
Then
another monk addressed the Blessed One, "I, too, already develop
mindfulness of death."
"And
how do you develop mindfulness of death?"
"I think,
'O, that I might live for a day, that I might attend to the
Blessed One's instructions. I would have accomplished a great
deal.' This is how I develop mindfulness of death."
Then
another monk addressed the Blessed One, "I, too, develop mindfulness
of death... "I think, 'O, that I might live for the interval
that it takes to eat a meal, that I might attend to the Blessed
One's instructions. I would have accomplished a great deal'...
Then
another monk addressed the Blessed One, "I, too, develop mindfulness
of death... "I think, 'O, that I might live for the interval
that it takes to swallow having chewed up four morsels of
food, that I might attend to the Blessed One's instructions.
I would have accomplished a great deal'...
Then
another monk addressed the Blessed One, "I, too, develop mindfulness
of death... "I think, 'O, that I might live for the interval
that it takes to swallow having chewed up one morsel of food,
that I might attend to the Blessed One's instructions. I would
have accomplished a great deal'...
Then
another monk addressed the Blessed One, "I, too, develop mindfulness
of death... "I think, 'O, that I might live for the interval
that it takes to breathe out after breathing in, or to breathe
in after breathing out, that I might attend to the Blessed
One's instructions. I would have accomplished a great deal.'
This is how I develop mindfulness of death."
When
this was said, the Blessed One addressed the monks. "Whoever
develops mindfulness of death, thinking, 'O, that I might
live for a day & night... for a day... for the interval
that it takes to eat a meal... for the interval that it takes
to swallow having chewed up four morsels of food, that I might
attend to the Blessed One's instructions. I would have accomplished
a great deal' -- they are said to be dwelling heedlessly.
They develop mindfulness of death slowly for the sake of ending
the fermentations.
"But
whoever develops mindfulness of death, thinking, 'O, that
I might live for the interval that it takes to swallow having
chewed up one morsel of food... for the interval that it takes
to breathe out after breathing in, or to breathe in after
breathing out, that I might attend to the Blessed One's instructions.
I would have accomplished a great deal" -- they are said to
be dwelling heedfully. They develop mindfulness of death acutely
for the sake of ending the fermentations.
"Therefore
you should train yourselves: 'We will dwell heedfully. We
will develop mindfulness of death acutely for the sake of
ending the fermentations.' That's how you should train yourselves."
That
is what the Blessed One said. Gratified, the monks delighted
in the Blessed One's words.
[AN
VI.19]
§50.
"As if he were to see a corpse cast away in a charnel ground
-- one day, two days, three days dead -- bloated, livid, &
festering, the monk applies it to this very body, 'This body,
too: Such is its nature, such is its future, such its unavoidable
fate'...
"Or again,
as if he were to see a corpse cast away in a charnel ground,
picked at by crows, vultures, & hawks, by dogs, hyenas,
& various other creatures... a skeleton smeared with flesh
& blood, connected with tendons... a fleshless skeleton
smeared with blood, connected with tendons... a skeleton without
flesh or blood, connected with tendons... bones detached from
their tendons, scattered in all directions -- here a hand
bone, there a foot bone, here a shin bone, there a thigh bone,
here a hip bone, there a back bone, here a rib, there a chest
bone, here a shoulder bone, there a neck bone, here a jaw
bone, there a tooth, here a skull... the bones whitened, somewhat
like the color of shells... piled up, more than a year old...
decomposed into a powder: He applies it to this very body,
'This body, too: Such is its nature, such is its future, such
its unavoidable fate.'
"In this
way he remains focused internally on the body in & of
itself, or externally on the body in & of itself, or both
internally & externally on the body in & of itself.
Or he remains focused on the phenomenon of origination with
regard to the body, on the phenomenon of passing away with
regard to the body, or on the phenomenon of origination &
passing away with regard to the body. Or his mindfulness that
'There is a body' is maintained to the extent of knowledge
& remembrance. And he remains independent, unsustained
by (not clinging to) anything in the world. This is how a
monk remains focused on the body in & of itself.
[DN
22]
§51.
[Ven. Mahakala:]
This
swarthy woman
[preparing a corpse for cremation]
-- crow-like, enormous --
breaking a thigh & then the other
thigh,
breaking an arm & then the other
arm,
cracking open the head,
like a pot of curds,
she sits with them heaped up beside her.
Whoever,
unknowing,
makes acquisitions
-- the fool --
returns over & over
to suffering & stress.
So, discerning,
don't make acquisitions.
May I never lie
with my head cracked open
again.
[Thag
I.16]
§52.
[Sister Nanda:]
"Sick,
putrid, unclean:
look, Nanda, at this physical heap.
Through contemplation of the foul,
develop your mind,
make it one, well-centered.
As this [your body], so that.
As that, so this.
It gives off a foul stench,
the delight of fools."
Considering
it thus,
untiring, both day & night,
I, with my own discernment
dissecting it,
saw.
And as I, heedful,
examined it aptly,
this body -- as it actually is --
was seen inside & out.
Then
was I disenchanted with the body
& dispassionate within:
Heedful, detached,
calmed was I.
Unbound.
[Thig
V.4]
§53.
I have heard that on one occasion the Blessed One was staying
in Savatthi, at Jetavana, the park of Anathapindika. There he
addressed the monks: "Monks!"
"Yes,
lord," the monks replied.
The Blessed
One said: "Monks, I will teach you the summary & exposition
of one who has had an auspicious day. Listen & pay close
attention. I will speak."
"As you
say, lord," the monks replied.
The Blessed
One said:
One would not chase after the past,
nor place expectations on the future.
What is past
is left behind.
The future
is as yet unreached.
Whatever quality is present
one clearly sees right there,
right there.
Unvanquished, unshaken,
that's how one develops the mind.
Ardently
doing one's duty today,
for -- who knows? -- tomorrow
death may come.
There is no bargaining
with Death & his mighty horde.
Whoever
lives thus ardently,
relentlessly
both day & night,
has truly had an auspicious day:
So says the Peaceful Sage.
"And
how, monks, does one chase after the past? One gets carried
away with the delight of 'In the past I had such a form (body)'...
'In the past I had such a feeling'... 'In the past I had such
a perception'... 'In the past I had such a thought-fabrication"...
'In the past I had such a consciousness.' This is called chasing
after the past.
"And
how does one not chase after the past? One does not get carried
away with the delight of 'In the past I had such a form (body)'...
'In the past I had such a feeling'... 'In the past I had such
a perception'... 'In the past I had such a thought-fabrication"...
'In the past I had such a consciousness.' This is called not
chasing after the past.
"And
how does one place expectations on the future? One gets carried
away with the delight of 'In the future I might have such
a form (body)'... 'In the future I might have such a feeling'...
'In the future I might have such a perception'... 'In the
future I might have such a thought-fabrication"... 'In the
future I might have such a consciousness.' This is called
placing expectations on the future.
"And
how does one not place expectations on the future? One does
not get carried away with the delight of 'In the future I
might have such a form (body)'... 'In the future I might have
such a feeling'... 'In the future I might have such a perception'...
'In the future I might have such a thought-fabrication"...
'In the future I might have such a consciousness.' This is
called not placing expectations on the future.
"And
how is one vanquished with regard to present qualities? There
is the case where an uninstructed run-of-the-mill person who
has not seen the noble ones, is not versed in the teachings
of the noble ones, is not trained in the teachings of the
noble ones, sees form as self, or self as possessing form,
or form as in self, or self as in form.
"He/she
sees feeling as self... perception as self... thought-fabrications
as self...
"He/she
sees consciousness as self, or self as possessing consciousness,
or consciousness as in self, or self as in consciousness.
This is called being vanquished with regard to present qualities.
"And
how is one not vanquished with regard to present qualities?
There is the case where a disciple of the noble ones who has
seen the noble ones, is versed in the teachings of the noble
ones, is well-trained in the teachings of the noble ones,
does not see form as self, or self as possessing form, or
form as in self, or self as in form.
"He/she
does not see feeling as self... perception as self... thought-fabrications
as self...
He/she
does not see consciousness as self, or self as possessing
consciousness, or consciousness as in self, or self as in
consciousness. This is called not being vanquished with regard
to present qualities.
One would not chase after the past,
nor place expectations on the future.
What is past
is left behind.
The future
is as yet unreached.
Whatever quality is present
one clearly sees right there,
right there.
Unvanquished, unshaken,
that's how one develops the mind.
Ardently
doing one's duty today,
for -- who knows? -- tomorrow
death may come.
There is no bargaining
with Death & his mighty horde.
Whoever
lives thus ardently,
relentlessly
both day & night,
has truly had an auspicious day:
So says the Peaceful Sage.
[MN
131]
* * *
§54.
"From an inconstruable beginning comes transmigration. A beginning
point is not evident, though beings hindered by ignorance and
fettered by craving are transmigrating & wandering on. A
being who has not been your mother at one time in the past is
not easy to find... A being who has not been your father...
your brother... your sister... your son... your daughter at
one time in the past is not easy to find.
"Why
is that? From an inconstruable beginning comes transmigration.
A beginning point is not evident, though beings hindered by
ignorance and fettered by craving are transmigrating &
wandering on. Long have you thus experienced stress, experienced
pain, experienced loss, swelling the cemeteries -- enough
to become disenchanted with all fabricated things, enough
to become dispassionate, enough to be released."
[SN
XV.14-19]
§55.
"Which is greater, the tears you have shed while transmigrating
& wandering this long, long time -- crying & weeping
from being joined with what is displeasing, being separated
from what is pleasing -- or the water in the four great oceans?"
"As we
understand the Dhamma taught to us by the Blessed One, this
is the greater: the tears we have shed while transmigrating
& wandering this long, long time -- crying & weeping
from being joined with what is displeasing, being separated
from what is pleasing -- not the water in the four great oceans."
"Excellent,
monks. Excellent. It is excellent that you thus understand
the Dhamma taught by me.
"This
is the greater: the tears you have shed while transmigrating
& wandering this long, long time -- crying & weeping
from being joined with what is displeasing, being separated
from what is pleasing -- not the water in the four great oceans.
"Long
have you (repeatedly) experienced the death of a mother. The
tears you have shed over the death of a mother while transmigrating
& wandering this long, long time -- crying & weeping
from being joined with what is displeasing, being separated
from what is pleasing -- are greater than the water in the
four great oceans.
"Long
have you (repeatedly) experienced the death of a father...
the death of a brother... the death of a sister... the death
of a son... the death of a daughter... loss with regard to
relatives... loss with regard to wealth... loss with regard
to disease. The tears you have shed over loss with regard
to disease while transmigrating & wandering this long,
long time -- crying & weeping from being joined with what
is displeasing, being separated from what is pleasing -- are
greater than the water in the four great oceans.
"Why
is that? From an inconstruable beginning comes transmigration.
A beginning point is not evident, though beings hindered by
ignorance and fettered by craving are transmigrating &
wandering on. Long have you thus experienced stress, experienced
pain, experienced loss, swelling the cemeteries -- enough
to become disenchanted with all fabricated things, enough
to become dispassionate, enough to be released."
[SN
XV.3]
* * *
§56.
These four types of kamma have been understood, realized, &
made known by me. Which four? There is kamma that is black with
black result; kamma that is white with white result; kamma that
is black & white with black & white result; and kamma
that is neither black nor white with neither black nor white
result, leading to the ending of kamma.
And what
is kamma that is black with black result? There is the case
where a certain person fabricates an injurious bodily fabrication...
an injurious verbal fabrication... an injurious mental fabrication...
He rearises in an injurious world where he is touched by injurious
contacts... He experiences feelings that are exclusively painful,
like those of the beings in hell. This is called kamma that
is black with black result.
And what
is kamma that is white with white result? There is the case
where a certain person fabricates an uninjurious bodily fabrication...
an uninjurious verbal fabrication... an uninjurious mental
fabrication... He rearises in an uninjurious world where he
is touched by uninjurious contacts... He experiences feelings
that are exclusively pleasant, like those of the Ever-radiant
Devas. This is called kamma that is white with white result.
And what
is kamma that is black & white with black & white
result? There is the case where a certain person fabricates
a bodily fabrication that is injurious & uninjurious...
a verbal fabrication that is injurious & uninjurious...
a mental fabrication that is injurious & uninjurious...
He rearises in an injurious & uninjurious world where
he is touched by injurious & uninjurious contacts... He
experiences injurious & uninjurious feelings, pleasure
mingled with pain, like those of human beings, some devas,
and some beings in the lower realms. This is called kamma
that is black & white with black & white result.
And what
is kamma that is neither black nor white with neither black
nor white result, leading to the ending of kamma? The intention
right there to abandon this kamma that is black with black
result, the intention right there to abandon this kamma that
is white with white result, the intention right there to abandon
this kamma that is black & white with black & white
result. This is called kamma that is neither black nor white
with neither black nor white result, leading to the ending
of kamma.
[AN
IV.232]
§57.
[A related discourse repeats most of the above, defining black
kamma with black result with the following example: "There is
the case of a certain person who kills living beings, steals
what is not given, engages in illicit sex, tells lies, and drinks
fermented & distilled liquors that are the basis for heedlessness,"
and white kamma with white result with the following example:
"There is the case of a certain person who abstains from killing
living beings, abstains from stealing what is not given, abstains
from engaging in illicit sex, abstains from telling lies, and
abstains from drinking fermented & distilled liquors that
are the basis for heedlessness."]
[AN
IV.234]
§58.
And what is kamma that is neither black nor white with neither
black nor white result, leading to the ending of kamma? Right
view, right resolve, right speech, right action, right livelihood,
right effort, right mindfulness, right concentration.
[AN
IV.237]
§59.
[The discourse immediately following this is identical to this
except that it replaces the above factors of the noble eightfold
path with the following seven factors of Awakening: mindfulness
as a factor of awakening, analysis of qualities... persistence...
rapture... serenity... concentration... equanimity as a factor
of awakening.]
[AN
IV.238]
§60.
I have heard that on one occasion the Blessed One was staying
near Rajagaha, at the Bamboo Grove, the Squirrels' Feeding Ground.
At that
time Ven. Rahula[1] was staying
at the Mango Stone. Then the Blessed One, arising from his
seclusion in the late afternoon, went to where Ven. Rahula
was staying at the Mango Stone. Ven. Rahula saw him coming
from afar and, on seeing him, set out a seat & water for
washing the feet. The Blessed One sat down on the seat set
out and, having sat down, washed his feet. Ven. Rahula, bowing
down to the Blessed One, sat down to one side.
Then
the Blessed One, having left a little bit of the remaining
water in the water dipper, said to Ven. Rahula, "Rahula, do
you see this little bit of remaining water left in the water
dipper?"
"Yes
sir."
"That's
how little of a contemplative there is in anyone who feels
no shame at telling a deliberate lie."
Having
tossed away the little bit of remaining water, the Blessed
One said to Ven. Rahula, "Rahula, do you see how this little
bit of remaining water is tossed away?"
"Yes,
sir."
"Whatever
there is of a contemplative[2]
in anyone who feels no shame at telling a deliberate lie is
tossed away just like that."
Having
turned the water dipper upside down, the Blessed One said
to Ven. Rahula, "Rahula, do you see how this water dipper
is turned upside down?"
"Yes,
sir."
"Whatever
there is of a contemplative in anyone who feels no shame at
telling a deliberate lie is turned upside down just like that."
Having
turned the water dipper right-side up, the Blessed One said
to Ven. Rahula, "Rahula, do you see how empty & hollow
this water dipper is?"
"Yes,
sir."
"Whatever
there is of a contemplative in anyone who feels no shame at
telling a deliberate lie is empty & hollow just like that.
"Rahula,
it's like a royal elephant: immense, pedigreed, accustomed
to battles, its tusks like chariot poles. Having gone into
battle, it uses its forefeet & hindfeet, its forequarters
& hindquarters, its head & ears & tusks &
tail, but will simply hold back its trunk. The elephant trainer
notices that and thinks, 'This royal elephant has not given
up its life to the king.' But when the royal elephant... having
gone into battle, uses its forefeet & hindfeet, its forequarters
& hindquarters, its head & ears & tusks &
tail & his trunk, the trainer notices that and thinks,
'This royal elephant has given up its life to the king. There
is nothing it will not do.'
"The
same holds true with anyone who feels no shame in telling
a deliberate lie: There is no evil, I tell you, he will not
do. Thus, Rahula, you should train yourself, 'I will not tell
a deliberate lie even in jest.'
"What
do you think, Rahula: What is a mirror for?"
"For
reflection, sir."
"In the
same way, Rahula, bodily acts, verbal acts, & mental acts
are to be done with repeated reflection.
"Whenever
you want to perform a bodily act, you should reflect on it:
'This bodily act I want to perform -- would it lead to self-affliction,
to the affliction of others, or to both? Is it an unskillful
bodily act, with painful consequences, painful results?' If,
on reflection, you know that it would lead to self-affliction,
to the affliction of others, or to both; it would be an unskillful
bodily act with painful consequences, painful results, then
any bodily act of that sort is absolutely unfit for you to
do. But if on reflection you know that it would not cause
affliction... it would be a skillful bodily action with happy
consequences, happy results, then any bodily act of that sort
is fit for you to do.
"While
you are performing a bodily act, you should reflect on it:
'This bodily act I am doing -- is it leading to self-affliction,
to the affliction of others, or to both? Is it an unskillful
bodily act, with painful consequences, painful results?' If,
on reflection, you know that it is leading to self-affliction,
to affliction of others, or both... you should give it up.
But if on reflection you know that it is not... you may continue
with it.
"Having
performed a bodily act, you should reflect on it... If, on
reflection, you know that it led to self-affliction, to the
affliction of others, or to both; it was an unskillful bodily
act with painful consequences, painful results, then you should
confess it, reveal it, lay it open to the Teacher or to a
knowledgeable companion in the holy life. Having confessed
it... you should exercise restraint in the future. But if
on reflection you know that it did not lead to affliction...
it was a skillful bodily action with happy consequences, happy
results, then you should stay mentally refreshed & joyful,
training day & night in skillful mental qualities.
(Similarly
with verbal acts)
"Whenever
you want to perform a mental act, you should reflect on it:
'This mental act I want to perform -- would it lead to self-affliction,
to the affliction of others, or to both? Is it an unskillful
mental act, with painful consequences, painful results?' If,
on reflection, you know that it would lead to self-affliction,
to the affliction of others, or to both; it would be an unskillful
mental act with painful consequences, painful results, then
any mental act of that sort is absolutely unfit for you to
do. But if on reflection you know that it would not cause
affliction... it would be a skillful mental action with happy
consequences, happy results, then any mental act of that sort
is fit for you to do.
"While
you are performing a mental act, you should reflect on it:
'This mental act I am doing -- is it leading to self-affliction,
to the affliction of others, or to both? Is it an unskillful
mental act, with painful consequences, painful results?' If,
on reflection, you know that it is leading to self-affliction,
to the affliction of others, or to both... you should give
it up. But if on reflection you know that it is not... you
may continue with it.
"Having
performed a mental act, you should reflect on it... If, on
reflection, you know that it led to self-affliction, to the
affliction of others, or to both; it was an unskillful mental
act with painful consequences, painful results, then you should
feel distressed, ashamed, & disgusted with it. Feeling
distressed... you should exercise restraint in the future.
But if on reflection you know that it did not lead to affliction...
it was a skillful mental action with happy consequences, happy
results, then you should stay mentally refreshed & joyful,
training day & night in skillful mental qualities.
"Rahula,
all those priests & contemplatives in the course of the
past who purified their bodily acts, verbal acts, & mental
acts, did it through repeated reflection on their bodily acts,
verbal acts, & mental acts in just this way.
"All
those priests & contemplatives in the course of the future
who will purify their bodily acts, verbal acts, & mental
acts, will do it through repeated reflection on their bodily
acts, verbal acts, & mental acts in just this way.
"All
those priests & contemplatives at present who purify their
bodily acts, verbal acts, & mental acts, do it through
repeated reflection on their bodily acts, verbal acts, &
mental acts in just this way.
"Thus,
Rahula, you should train yourself: 'I will purify my bodily
acts through repeated reflection. I will purify my verbal
acts through repeated reflection. I will purify my mental
acts through repeated reflection.' That's how you should train
yourself."
That
is what the Blessed One said. Gratified, Ven. Rahula delighted
in the Blessed One's words.
[MN
61]
Notes
1.
Rahula: the Buddha's son, who according to the Commentary
was seven years old when this discourse was delivered to
him.
[Go back]
2.
Samañña. Throughout ancient cultures,
the terminology of music was used to describe the moral
quality of people and acts. Discordant intervals or poorly-tuned
musical instruments were metaphors for evil; harmonious
intervals and well-tuned instruments were metaphors for
good. In Pali, the term sama -- "even" -- described
an instrument tuned on-pitch. There is a famous passage
where the Buddha reminds Sona Kolivisa -- who had been over-exerting
himself in the practice -- that a lute sounds appealing
only if the strings are neither too taut or too lax, but
"evenly" tuned. This image would have special resonance
with the Buddha's teaching on the middle way. It also adds
meaning to the term samana -- monk or contemplative
-- which the texts frequently mention as being derived from
sama. The word samañña -- "evenness,"
the quality of being in tune -- also means the quality of
being a contemplative: the true contemplative is always
in tune with what is proper and good.
[Go back]
* * *
§61.
Then a certain devata, in the far extreme of the night, her
extreme radiance lighting up the entirety of Jeta's Grove, went
to the Blessed One and, on arrival, having bowed down to him,
stood to one side. As she was standing there, she recited these
verses in the Blessed One's presence:
When a house is on fire,
the vessel salvaged
is the one that will be of use,
not the one left there to burn.
So
when the world is on fire
with aging & death,
one should salvage [one's wealth] by giving:
what's given is well salvaged.
What's
given bears fruit as pleasure.
What isn't given does not:
thieves take it away, or kings;
it gets burnt by fire or lost.
Then
in the end
one leaves the body
together with one's possessions.
Knowing this, the intelligent man
enjoys possessions & gives.
Having enjoyed & given
in line with his means,
uncensured he goes
to the heavenly state.
[SN
I.41]
§62.
As he was sitting to one side, King Pasenadi Kosala said to
the Blessed One: "Just now, lord, while I was alone in seclusion,
this train of thought arose in my awareness: 'Who are dear to
themselves, and who are not dear to themselves?' Then it occurred
to me: 'Those who engage in bodily misconduct, verbal misconduct,
& mental misconduct are not dear to themselves. Even though
they may say, "We are dear to ourselves," still they aren't
dear to themselves. Why is that? Of their own accord, they act
toward themselves as an enemy would act toward an enemy; thus
they aren't dear to themselves. But those who engage in good
bodily conduct, good verbal conduct, & good mental conduct
are dear to themselves. Even though they may say, "We aren't
dear to ourselves," still they are dear to themselves. Why is
that? Of their own accord, they act toward themselves as a dear
one would act toward a dear one; thus they are dear to themselves.'"
"That's
the way it is, great king! That's the way it is! Those who
engage in bodily misconduct, verbal misconduct, & mental
misconduct are not dear to themselves. Even though they may
say, 'We are dear to ourselves,' still they aren't dear to
themselves. Why is that? Of their own accord, they act toward
themselves as an enemy would act toward an enemy; thus they
aren't dear to themselves. But those who engage in good bodily
conduct, good verbal conduct, & good mental conduct are
dear to themselves. Even though they may say, 'We aren't dear
to ourselves,' still they are dear to themselves. Why is that?
Of their own accord, they act toward themselves as a dear
one would act toward a dear one; thus they are dear to themselves."
That
is what the Blessed One said. Having said that, the One Well-Gone,
the Teacher, said further:
"If
you hold yourself dear
then don't fetter yourself
with evil,
for happiness isn't easily gained
by one who commits
a wrong-doing.
When
seized by the End-maker
as you abandon the human state,
what's truly your own?
What do you take along when you go?
What follows behind you
like a shadow
that never leaves?
Both the merit & evil
that you as a mortal
perform here:
that's what's truly
your own,
what you take along
when you go;
that's what follows
behind you
like a shadow
that never leaves.
So
do what is admirable,
as an accumulation
for the future life.
Deeds of merit are the support for beings
when they arise
in the other world."
[SN
III.4]
§63.
"Monks, there are these eight rewards of merit, rewards of skillfulness,
nourishments of happiness, celestial, resulting in happiness,
leading to heaven, leading to what is desirable, pleasurable,
& appealing, to welfare & happiness. Which eight?
"There
is the case where a disciple of the noble ones has gone to
the Buddha for refuge. This is the first reward of merit...
"Furthermore,
the disciple of the noble ones has gone to the Dhamma for
refuge. This is the second reward of merit...
"Furthermore,
the disciple of the noble ones has gone to the Sangha for
refuge. This is the third reward of merit...
"Now,
there are these five gifts, five great gifts -- original,
long-standing, traditional, ancient, unadulterated, unadulterated
from the beginning -- that are not open to suspicion, will
never be open to suspicion, and are unfaulted by knowledgeable
contemplatives & priests. Which five?
"There
is the case where a disciple of the noble ones, abandoning
the taking of life, abstains from taking life. In doing so,
he gives freedom from danger, freedom from animosity, freedom
from oppression to limitless numbers of beings. In giving
freedom from danger, freedom from animosity, freedom from
oppression to limitless numbers of beings, he gains a share
in limitless freedom from danger, freedom from animosity,
and freedom from oppression. This is the first gift, the first
great gift -- original, long-standing, traditional, ancient,
unadulterated, unadulterated from the beginning -- that is
not open to suspicion, will never be open to suspicion, and
is unfaulted by knowledgeable contemplatives & priests.
And this is the fourth reward of merit...
"Furthermore,
abandoning taking what is not given (stealing), the disciple
of the noble ones abstains from taking what is not given.
In doing so, he gives freedom from danger, freedom from animosity,
freedom from oppression to limitless numbers of beings. In
giving freedom from danger, freedom from animosity, freedom
from oppression to limitless numbers of beings, he gains a
share in limitless freedom from danger, freedom from animosity,
and freedom from oppression. This is the second gift, the
second great gift... and this is the fifth reward of merit...
"Furthermore,
abandoning illicit sex, the disciple of the noble ones abstains
from illicit sex. In doing so, he gives freedom from danger,
freedom from animosity, freedom from oppression to limitless
numbers of beings. In giving freedom from danger, freedom
from animosity, freedom from oppression to limitless numbers
of beings, he gains a share in limitless freedom from danger,
freedom from animosity, and freedom from oppression. This
is the third gift, the third great gift... and this is the
sixth reward of merit...
"Furthermore,
abandoning lying, the disciple of the noble ones abstains
from lying. In doing so, he gives freedom from danger, freedom
from animosity, freedom from oppression to limitless numbers
of beings. In giving freedom from danger, freedom from animosity,
freedom from oppression to limitless numbers of beings, he
gains a share in limitless freedom from danger, freedom from
animosity, and freedom from oppression. This is the fourth
gift, the fourth great gift... and this is the seventh reward
of merit...
"Furthermore,
abandoning the use of intoxicants, the disciple of the noble
ones abstains from taking intoxicants. In doing so, he gives
freedom from danger, freedom from animosity, freedom from
oppression to limitless numbers of beings. In giving freedom
from danger, freedom from animosity, freedom from oppression
to limitless numbers of beings, he gains a share in limitless
freedom from danger, freedom from animosity, and freedom from
oppression. This is the fifth gift, the fifth great gift --
original, long-standing, traditional, ancient, unadulterated,
unadulterated from the beginning -- that is not open to suspicion,
will never be open to suspicion, and is unfaulted by knowledgeable
contemplatives & priests. And this is the eighth reward
of merit, reward of skillfulness, nourishment of happiness,
celestial, resulting in happiness, leading to heaven, leading
to what is desirable, pleasurable, & appealing; to welfare
& to happiness.
[AN
VIII.39]
§64.
"The taking of life -- when indulged in, developed, & pursued
-- is something that leads to hell, leads to rebirth as a common
animal, leads to the realm of the hungry shades. The slightest
of all the results coming from the taking of life is that, when
one becomes a human being, it leads to a short life span.
"Stealing
-- when indulged in, developed, & pursued -- is something
that leads to hell, leads to rebirth as a common animal, leads
to the realm of the hungry shades. The slightest of all the
results coming from stealing is that, when one becomes a human
being, it leads to the loss of one's wealth.
"Illicit
sexual behavior -- when indulged in, developed, & pursued
-- is something that leads to hell, leads to rebirth as a
common animal, leads to the realm of the hungry shades. The
slightest of all the results coming from illicit sexual behavior
is that, when one becomes a human being, it leads to rivalry
& revenge.
"Telling
falsehoods -- when indulged in, developed, & pursued --
is something that leads to hell, leads to rebirth as a common
animal, leads to the realm of the hungry shades. The slightest
of all the results coming from telling falsehoods is that,
when one becomes a human being, it leads to being falsely
accused.
"Malicious
tale-bearing -- when indulged in, developed, & pursued
-- is something that leads to hell, leads to rebirth as a
common animal, leads to the realm of the hungry shades. The
slightest of all the results coming from malicious tale-bearing
is that, when one becomes a human being, it leads to the breaking
of one's friendships.
"Harsh
speech -- when indulged in, developed, & pursued -- is
something that leads to hell, leads to rebirth as a common
animal, leads to the realm of the hungry shades. The slightest
of all the results coming from harsh speech is that, when
one becomes a human being, it leads to unappealing sounds.
"Frivolous
chattering -- when indulged in, developed, & pursued --
is something that leads to hell, leads to rebirth as a common
animal, leads to the realm of the hungry shades. The slightest
of all the results coming from frivolous chattering is that,
when one becomes a human being, it leads to words that aren't
worth taking to heart.
"The
drinking of fermented & distilled liquors -- when indulged
in, developed, & pursued -- is something that leads to
hell, leads to rebirth as a common animal, leads to the realm
of the hungry shades. The slightest of all the results coming
from drinking fermented & distilled liquors is that, when
one becomes a human being, it leads to mental derangement."
[AN
VIII.40]
§65.
As he was sitting to one side, King Pasenadi Kosala said to
the Blessed One: "Just now, lord, while I was alone in seclusion,
this train of thought arose in my awareness: 'Few are those
people in the world who, when acquiring lavish wealth, don't
become intoxicated & heedless, don't become greedy for sensual
pleasures, and don't mistreat other beings. Many more are those
who, when acquiring lavish wealth, become intoxicated &
heedless, become greedy for sensual pleasures, and mistreat
other beings.'"
"That's
the way it is, great king! That's the way it is! Few are those
people in the world who, when acquiring lavish wealth, don't
become intoxicated & heedless, don't become greedy for
sensual pleasures, and don't mistreat other beings. Many more
are those who, when acquiring lavish wealth, become intoxicated
& heedless, become greedy for sensual pleasures, and mistreat
other beings."
That
is what the Blessed One said. Having said that, the One Well-Gone,
the Teacher, said further:
"Impassioned
with sensual possessions,
greedy, dazed by sensual pleasures,
they don't awaken to the fact
that they've gone too far --
like deer into trap
laid out.
Afterwards it's bitter for them:
evil for them
the result."
[SN
III.6]
§66.
As he was sitting to one side, King Pasenadi Kosala said to
the Blessed One: "Just now, lord, as I was sitting in judgment,
I saw that even affluent nobles, affluent brahmans, & affluent
householders -- rich, with great wealth & property, with
vast amounts of gold & silver, vast amounts of valuables
& commodities, vast amounts of wealth & grain -- tell
deliberate lies with sensual pleasures as the cause, sensual
pleasures as the reason, simply for the sake of sensual pleasures.
Then, the thought occurred to me: 'I've had enough of this judging!
Let some other fine fellow be known for his judgments!'"
"That's
the way it is, great king! That's the way it is! Even affluent
nobles, affluent brahmans, & affluent householders...
tell deliberate lies with sensual pleasures as the cause,
sensual pleasures as the reason, simply for the sake of sensual
pleasures. That will lead to their long-term harm & pain."
That
is what the Blessed One said. Having said that, the One Well-Gone,
the Teacher, said further:
"Impassioned
with sensual possessions,
greedy, dazed by sensual pleasures,
they don't awaken to the fact
that they've gone too far --
like fish into trap
set out.
Afterwards it's bitter for them:
evil for them
the result."
[SN
III.7]
§67.
As he was sitting to one side, King Pasenadi Kosala said to
the Blessed One: "Is there, lord, any one quality that keeps
both kinds of benefits secure -- those in the present life and
those in the future life?"
"There
is one quality, great king, that keeps both kinds of benefits
secure -- those pertaining to the present life and those to
the future life."
"But
what, venerable sir, is that one quality... ?"
"Heedfulness,
great king. Just as the footprints of all living beings with
legs can be encompassed by the footprint of the elephant,
and the elephant's footprint is declared to be supreme among
them in terms of its great size; in the same way, heedfulness
is the one quality that keeps both kinds of benefits secure
-- those in the present life and those in the future life."
That
is what the Blessed One said. Having said that, the One Well-Gone,
the Teacher, said further:
"For
one who desires
long life, health,
beauty, heaven, & noble birth,
-- lavish delights, one after another --
the wise praise heedfulness
in performing of deeds of merit.
The
wise person, heedful,
achieves both benefits:
those in the here-&-now
and those in the life to come.
By breaking through to his benefit,
he's called enlightened,
wise."
[SN
III.17]
§68.
"There are these four qualities that lead to a lay person's
happiness and well-being in lives to come. Which four? Being
consummate in conviction, being consummate in virtue, being
consummate in generosity, being consummate in discernment.
"And
what does it mean to be consummate in conviction? There is
the case where a disciple of the noble ones has conviction,
is convinced of the Tathagata's Awakening: 'Indeed, the Blessed
One is pure and rightly self-awakened, consummate in knowledge
and conduct, well-gone, an expert with regard to the world,
unexcelled as a trainer for those people fit to be tamed,
the Teacher of divine and human beings, awakened, blessed.'
This is called being consummate in conviction.
"And
what does it mean to be consummate in virtue? There is the
case where a disciple of the noble ones abstains from taking
life, abstains from stealing, abstains from illicit sexual
conduct, abstains from lying, abstains from taking intoxicants
that cause heedlessness. This is called being consummate in
virtue.
"And
what does it mean to be consummate in generosity? There is
the case of a disciple of the noble ones, his awareness cleansed
of the stain of miserliness, living at home, freely generous,
openhanded, delighting in being magnanimous, responsive to
requests, delighting in the distribution of alms. This is
called being consummate in generosity.
"And
what does it mean to be consummate in discernment? There is
the case where a disciple of the noble ones is discerning,
endowed with discernment of arising and passing away -- noble,
penetrating, leading to the right ending of stress. This is
called being consummate in discernment.
"These,
TigerPaw, are the four qualities that lead to a lay person's
happiness and well-being in lives to come.
[AN
VIII.54]
§69.
Then Ugga, the king's chief minister, approached the Blessed
One and, on arrival, having bowed down, sat down to one side.
As he was sitting there, he said to the Blessed One: "It's amazing,
lord, & awesome, how prosperous Migara Rohaneyya is, how
great his treasures, how great his resources!"
[The
Buddha:] "But what is his property, Ugga? What are his great
treasures & great resources?"
"One
hundred thousand pieces of gold, lord, to say nothing of his
silver."
"That
is treasure, Ugga. I don't say that it's not. And that treasure
is open to fire, floods, kings, thieves, & hateful heirs.
But these seven treasures are not open to fire, flood, kings,
thieves, or hateful heirs. Which seven? The treasure of conviction,
the treasure of virtue, the treasure of conscience, the treasure
of concern, the treasure of listening, the treasure of generosity,
the treasure of discernment. These, Ugga, are the seven treasures
that are not open to fire, flood, kings, thieves, or hateful
heirs.
[AN
VII.7]
§70.
"There are these seven treasures. Which seven? The treasure
of conviction, the treasure of virtue, the treasure of conscience,
the treasure of concern, the treasure of listening, the treasure
of generosity, the treasure of discernment.
"And
what is the treasure of conviction? There is the case where
a disciple of the noble ones has conviction, is convinced
of the Tathagata's Awakening: 'Indeed, the Blessed One is
pure and rightly self-awakened, consummate in knowledge &
conduct, well-gone, an expert with regard to the world, unexcelled
as a trainer for those people fit to be tamed, the Teacher
of divine & human beings, awakened, blessed.' This is
called the treasure of conviction.
"And
what is the treasure of virtue? There is the case where a
disciple of the noble ones abstains from taking life, abstains
from stealing, abstains from illicit sexual conduct, abstains
from lying, abstains from taking intoxicants that cause heedlessness.
This, monks, is called the treasure of virtue.
"And
what is the treasure of conscience? There is the case where
a disciple of the noble ones feels shame at [the thought of
engaging in] bodily misconduct, verbal misconduct, mental
misconduct. This is called the treasure of conscience.
"And
what is the treasure of concern? There is the case where a
disciple of the noble ones feels concern for [the suffering
that results from] bodily misconduct, verbal misconduct, mental
misconduct. This is called the treasure of concern.
"And
what is the treasure of listening? There is the case where
a disciple of the noble ones has heard much, has retained
what he/she has heard, has stored what he/she has heard. Whatever
teachings are admirable in the beginning, admirable in the
middle, admirable in the end, that -- in their meaning and
expression -- proclaim the holy life that is entirely complete
and pure: those he/she has listened to often, retained, discussed,
accumulated, examined with his/her mind, and well-penetrated
in terms of his/her views. This is called the treasure of
listening.
"And
what is the treasure of generosity? There is the case of a
disciple of the noble ones, his awareness cleansed of the
stain of stinginess, living at home, freely generous, openhanded,
delighting in being magnanimous, responsive to requests, delighting
in the distribution of alms. This is called the treasure of
generosity.
"And
what is the treasure of discernment? There is the case where
a disciple of the noble ones is discerning, endowed with discernment
of arising & passing away -- noble, penetrating, leading
to the right ending of stress. This is called the treasure
of discernment.
"These,
monks, are the seven treasures.
"The
treasure of conviction,
the treasure of virtue,
the treasure of conscience & concern,
the treasure of listening, generosity,
& discernment as the seventh treasure:
Whoever, man or woman, has these treasures
is said not to be poor, has not lived in vain.
So conviction & virtue, faith & Dhamma-vision
should be cultivated by the wise,
remembering the Buddhas' instruction."
[AN
VII.6]
* * *
§71.
[Uttara the deva's son:]
"Life
is swept along,
next-to-nothing its span.
For one swept on by aging
no shelters exist.
Perceiving this danger in death,
one should do deeds of merit
that bring about bliss."
[The
Buddha:]
"Life
is swept along,
next-to-nothing its span.
For one swept on by aging
no shelters exist.
Perceiving this danger in death,
one should drop the world's bait
and look for peace."
[SN
II.19]
§72.
"Now what, monks, is the Noble Eightfold Path? Right view, right
resolve, right speech, right action, right livelihood, right
effort, right mindfulness, right concentration.
"And
what is right view? Knowledge with regard to stress, knowledge
with regard to the origination of stress, knowledge with regard
to the stopping of stress, knowledge with regard to the way
of practice leading to the stopping of stress: This, monks,
is called right view.
"And
what is right resolve? Being resolved on renunciation, on
freedom from ill will, on harmlessness: This, monks, is called
right resolve.
"And
what is right speech? Abstaining from lying, abstaining from
divisive speech, abstaining from abusive speech, abstaining
from idle chatter: This, monks, is called right speech.
"And
what is right action? Abstaining from taking life, abstaining
from stealing, abstaining from sexual intercourse: This, monks,
is called right action.
"And
what is right livelihood? There is the case where a disciple
of the noble ones, having abandoned dishonest livelihood,
keeps his life going with right livelihood: This, monks, is
called right livelihood.
"And
what is right effort? (i) There is the case where a monk generates
desire, endeavors, activates persistence, upholds & exerts
his intent for the sake of the non-arising of evil, unskillful
qualities that have not yet arisen. (ii) He generates desire,
endeavors, activates persistence, upholds & exerts his
intent for the sake of the abandonment of evil, unskillful
qualities that have arisen. (iii) He generates desire, endeavors,
activates persistence, upholds & exerts his intent for
the sake of the arising of skillful qualities that have not
yet arisen. (iv) He generates desire, endeavors, activates
persistence, upholds & exerts his intent for the maintenance,
non-confusion, increase, plenitude, development, & culmination
of skillful qualities that have arisen: This, monks, is called
right effort.
"And
what is right mindfulness? (i) There is the case where a monk
remains focused on the body in & of itself -- ardent,
aware, & mindful -- putting away greed & distress
with reference to the world. (ii) He remains focused on feelings
in & of themselves -- ardent, aware, & mindful --
putting away greed & distress with reference to the world.
(iii) He remains focused on the mind in & of itself --
ardent, aware, & mindful -- putting away greed & distress
with reference to the world. (iv) He remains focused on mental
qualities in & of themselves -- ardent, aware, & mindful
-- putting away greed & distress with reference to the
world. This, monks, is called right mindfulness.
"And
what is right concentration? (i) There is the case where a
monk -- quite withdrawn from sensual pleasures, withdrawn
from unskillful (mental) qualities -- enters & remains
in the first jhana: rapture & pleasure born from withdrawal,
accompanied by directed thought & evaluation. (ii) With
the stilling of directed thought & evaluation, he enters
& remains in the second jhana: rapture & pleasure
born of concentration, unification of awareness free from
directed thought & evaluation -- internal assurance. (iii)
With the fading of rapture, he remains in equanimity, mindful
& fully aware, and physically sensitive of pleasure. He
enters & remains in the third jhana, of which the Noble
Ones declare, 'Equanimous & mindful, he has a pleasurable
abiding.' (iv) With the abandoning of pleasure & pain
-- as with the earlier disappearance of elation & distress
-- he enters & remains in the fourth jhana: purity of
equanimity & mindfulness, neither pleasure nor pain. This,
monks, is called right concentration."
[SN
XLV.8]
Revised:
Mon 10 September 2001
http://www.accesstoinsight.org/lib/study/aids/heedfulness.html
|
|
