Sole dominion over the earth,
going to heaven,
lordship over all worlds:
the fruit of stream-entry
excels them.
— Dhp 178
The Pali canon recognizes four levels of Awakening, the first of
which is called stream entry. This gains its name from the fact that a
person who has attained this level has entered the "stream" flowing
inevitably to nibbana. He/she is guaranteed to achieve full Awakening
within seven lifetimes at most, and in the interim will not be reborn
in any of the lower realms.
This study guide on stream entry is divided into two parts. The
first deals with the practices leading to stream entry; the second,
with the experience of stream entry and its results.
The practices leading to stream entry are encapsulated in four factors:
Association with people of integrity is a factor for stream-entry.
Listening to the true Dhamma is a factor for stream-entry.
Appropriate attention is a factor for stream-entry.
Practice in accordance with the Dhamma is a factor for stream-entry.
— SN 55.5
[Kapadika Bharadvaja:] "To what extent is there an awakening
to the truth? To what extent does one awaken to the truth? We ask
Master Gotama about awakening to the truth."
[The Buddha:] "There is the case, Bharadvaja, where a monk
lives in dependence on a certain village or town. Then a householder or
householder's son goes to him and observes him with regard to three
mental qualities — qualities based on greed, qualities based on
aversion, qualities based on delusion: 'Are there in this venerable one
any such qualities based on greed that, with his mind overcome by these
qualities, he might say, "I know," while not knowing, or say, "I see,"
while not seeing; or that he might urge another to act in a way that
was for his/her long-term harm & pain?' As he observes him, he
comes to know, 'There are in this venerable one no such qualities based
on greed... His bodily behavior & verbal behavior are those of one
not greedy. And the Dhamma he teaches is deep, hard to see, hard to
realize, tranquil, refined, beyond the scope of conjecture, subtle,
to-be-experienced by the wise. This Dhamma can't easily be taught by a
person who's greedy.
"When, on observing that the monk is purified with regard to
qualities based on greed, he next observes him with regard to qualities
based on aversion... based on delusion: 'Are there in this venerable
one any such qualities based on delusion that, with his mind overcome
by these qualities, he might say, "I know," while not knowing, or say,
"I see," while not seeing; or that he might urge another to act in a
way that was for his/her long-term harm & pain?' As he observes
him, he comes to know, 'There are in this venerable one no such
qualities based on delusion... His bodily behavior & verbal
behavior are those of one not deluded. And the Dhamma he teaches is
deep, hard to see, hard to realize, tranquil, refined, beyond the scope
of conjecture, subtle, to-be-experienced by the wise. This Dhamma can't
easily be taught by a person who's deluded.
"When, on observing that the monk is purified with regard to
qualities based on delusion, he places conviction in him. With the
arising of conviction, he visits him & grows close to him. Growing
close to him, he lends ear. Lending ear, he hears the Dhamma. Hearing
the Dhamma, he remembers it. Remembering it, he penetrates the meaning
of those dhammas. Penetrating the meaning, he comes to an agreement
through pondering those dhammas. There being an agreement through
pondering those dhammas, desire arises. With the arising of desire, he
becomes willing. Willing, he contemplates (lit: "weighs," "compares").
Contemplating, he makes an exertion. Exerting himself, he both realizes
the ultimate meaning of the truth with his body and sees by penetrating
it with discernment.
"To this extent, Bharadvaja, there is an awakening to the truth. To
this extent one awakens to the truth. I describe this as an awakening
to the truth. But it is not yet the final attainment of the truth."
[Kapadika Bharadvaja:] "Yes, Master Gotama, to this extent
there is an awakening to the truth. To this extent one awakens to the
truth. We regard this as an awakening to the truth. But to what extent
is there the final attainment of the truth? To what extent does one
finally attain the truth? We ask Master Gotama about the final
attainment of the truth."
[The Buddha:] "The cultivation, development, & pursuit of
those very same qualities: to this extent, Bharadvaja, there is the
final attainment of the truth. To this extent one finally attains the
truth. I describe this as the final attainment of the truth."
— MN 95
"With regard to external factors, I don't envision any other single
factor like friendship with admirable people as doing so much for a
monk in training, who has not attained the goal but remains intent on
the unsurpassed safety from bondage. A monk who is a friend with
admirable people abandons what is unskillful and develops what is
skillful."
A monk who is a friend
to admirable people
-- who's reverential, respectful,
doing what his friends advise —
mindful, alert,
attains step by step
the ending of all fetters.
— Iti 17
As he was seated to one side, Ven. Ananda said to the Blessed One,
"This is half of the holy life, lord: having admirable people as
friends, companions, & colleagues."
"Don't say that, Ananda. Don't say that. Having admirable people as
friends, companions, & colleagues is actually the whole of the holy
life. When a monk has admirable people as friends, companions, &
colleagues, he can be expected to develop & pursue the noble
eightfold path.
"And how does a monk who has admirable people as friends,
companions, & colleagues, develop & pursue the noble eightfold
path? There is the case where a monk develops right view dependent on
seclusion, dependent on dispassion, dependent on cessation, resulting
in letting go. He develops right resolve... right speech... right
action... right livelihood... right effort... right mindfulness...
right concentration dependent on seclusion... dispassion... cessation,
resulting in letting go. This is how a monk who has admirable people as
friends, companions, & colleagues, develops & pursues the noble
eightfold path.
"And through this line of reasoning one may know how having
admirable people as friends, companions, & colleagues is actually
the whole of the holy life: It is in dependence on me as an admirable
friend that beings subject to birth have gained release from birth,
that beings subject to aging have gained release from aging, that
beings subject to death have gained release from death, that beings
subject to sorrow, lamentation, pain, distress, & despair have
gained release from sorrow, lamentation, pain, distress, & despair."
— SN 45.2
"And what does it mean to have admirable people as friends? There is
the case where a lay person, in whatever town or village he may dwell,
spends time with householders or householders' sons, young or old, who
are advanced in virtue. He talks with them, engages them in
discussions. He emulates consummate conviction in those who are
consummate in conviction, consummate virtue in those who are consummate
in virtue, consummate generosity in those who are consummate in
generosity, and consummate discernment in those who are consummate in
discernment. This is called having admirable people as friends...
"And what does it mean to be consummate in conviction? There is the
case where a noble disciple 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 noble disciple 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 noble disciple, 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 noble disciple 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."
— AN 8.54
"For the person who transgresses in one thing, I tell you, there is
no evil deed that is not to be done. Which one thing? This: telling a
deliberate lie."
The person who lies,
who transgress in this one thing,
transcending concern for the world beyond:
there's no evil
he might not do.
— Iti 25
"A friend endowed with these three qualities is worth associating
with. Which three? He/she gives what is hard to give, does what is hard
to do, endures what is hard to endure. A friend endowed with these
three qualities is worth associating with."
— AN 3.130
"These three things have been promulgated by wise people, by people
who are truly good. Which three? Generosity... going-forth [from the
home life]... & service to one's mother & father. These three
things have been promulgated by wise people, by people who are truly
good."
— AN 3.45
"Now what is the level of a person of no integrity? A person of no
integrity is ungrateful, does not acknowledge the help given to him.
This ingratitude, this lack of acknowledgment is second nature among
rude people. It is entirely on the level of people of no integrity. A
person of integrity is grateful & acknowledges the help given to
him. This gratitude, this acknowledgment is second nature among
admirable people. It is entirely on the level of people of integrity."
— AN 2.31
"A person endowed with these four qualities can be known as 'a person of integrity.' Which four?
"There is the case where a person of integrity, when asked, doesn't
reveal another person's bad points, to say nothing of when unasked.
Furthermore, when asked, when pressed with questions, he is one who
speaks of another person's bad points not in full, not in detail, with
omissions, holding back...
"Then again, a person of integrity, when unasked, reveals another
person's good points, to say nothing of when asked. Furthermore, when
asked, when pressed with questions, he is one who speaks of another
person's good points in full & in detail, without omissions,
without holding back...
"Then again, a person of integrity, when unasked, reveals his own
bad points, to say nothing of when asked. Furthermore, when asked, when
pressed with questions, he is one who speaks of his own bad points in
full & in detail, without omissions, without holding back...
"Then again, a person of integrity, when asked, doesn't reveal his
own good points, to say nothing of when unasked. Furthermore, when
asked, when pressed with questions, he is one who speaks of his own
good points not in full, not in detail, with omissions, holding back...
"Monks, a person endowed with these four qualities can be known as 'a person of integrity.'"
— AN 4.73
[1] "'It's through living together that a person's virtue may be
known, and then only after a long period, not a short period; by one
who is attentive, not by one who is inattentive; by one who is
discerning, not by one who is not discerning': Thus it was said. And in
reference to what was it said?
"There is the case where one individual, through living with
another, knows this: 'For a long time this person has been torn,
broken, spotted, splattered in his actions. He hasn't been consistent
in his actions. He hasn't practiced consistently with regard to the
precepts. He is an unprincipled person, not a virtuous, principled
one.' And then there is the case where one individual, through living
with another, knows this: 'For a long time this person has been untorn,
unbroken, unspotted, unsplattered in his actions. He has been
consistent in his actions. He has practiced consistently with regard to
the precepts. He is a virtuous, principled person, not an unprincipled
one.'
"'It's through living together that a person's virtue may be known,
and then only after a long period, not a short period; by one who is
attentive, not by one who is inattentive; by one who is discerning, not
by one who is not discerning': Thus it was said. And in reference to
this was it said.
[2] "'It's through dealing with a person that his purity may be
known, and then only after a long period, not a short period; by one
who is attentive, not by one who is inattentive; by one who is
discerning, not by one who is not discerning': Thus it was said. And in
reference to what was it said?
"There is the case where one individual, through dealing with
another, knows this: 'This person deals one way when one-on-one,
another way when with two, another way when with three, another way
when with many. His earlier dealings do not jibe with his later
dealings. He is impure in his dealings, not pure.' And then there is
the case where one individual, through dealing with another, knows
this: 'The way this person deals when one-on-one, is the same way he
deals when with two, when with three, when with many. His earlier
dealings jibe with his later dealings. He is pure in his dealings, not
impure.'
"'It's through dealing with a person that his purity may be known,
and then only after a long period, not a short period; by one who is
attentive, not by one who is inattentive; by one who is discerning, not
by one who is not discerning': Thus it was said. And in reference to
this was it said.
[3] "'It's through adversity that a person's endurance may be known,
and then only after a long period, not a short period; by one who is
attentive, not by one who is inattentive; by one who is discerning, not
by one who is not discerning': Thus it was said. And in reference to
what was it said?
"There is the case where a person, suffering loss of relatives, loss
of wealth, or loss through disease, does not reflect: 'That's how it is
when living together in the world. That's how it is when gaining a
personal identity (atta-bhava, literally "self-state"). When
there is living in the world, when there is the gaining of a personal
identity, these eight worldly conditions spin after the world, and the
world spins after these eight worldly conditions: gain, loss, status,
disgrace, censure, praise, pleasure, & pain.' Suffering loss of
relatives, loss of wealth, or loss through disease, he sorrows,
grieves, & laments, beats his breast, becomes distraught. And then
there is the case where a person, suffering loss of relatives, loss of
wealth, or loss through disease, reflects: 'That's how it is when
living together in the world. That's how it is when gaining a personal
identity. When there is living in the world, when there is the gaining
of a personal identity, these eight worldly conditions spin after the
world, and the world spins after these eight worldly conditions: gain,
loss, status, disgrace, censure, praise, pleasure, & pain.'
Suffering loss of relatives, loss of wealth, or loss through disease,
he does not sorrow, grieve, or lament, does not beat his breast or
become distraught.
"'It's through adversity that a person's endurance may be known, and
then only after a long period, not a short period; by one who is
attentive, not by one who is inattentive; by one who is discerning, not
by one who is not discerning': Thus it was said. And in reference to
this was it said.
[4] "'It's through discussion that a person's discernment may be
known, and then only after a long period, not a short period; by one
who is attentive, not by one who is inattentive; by one who is
discerning, not by one who is not discerning': Thus it was said. And in
reference to what was it said?
"There is the case where one individual, through discussion with
another, knows this: 'From the way this person rises to an issue, from
the way he applies [his reasoning], from the way he addresses a
question, he is dull, not discerning. Why is that? He does not make
statements that are deep, tranquil, refined, beyond the scope of
conjecture, subtle, to-be-experienced by the wise. He cannot declare
the meaning, teach it, describe it, set it forth, reveal it, explain
it, or make it plain. He is dull, not discerning.' Just as if a man
with good eyesight standing on the shore of a body of water were to see
a small fish rise. The thought would occur to him, 'From the rise of
this fish, from the break of its ripples, from its speed, it is a small
fish, not a large one.' In the same way, one individual, in discussion
with another, knows this: 'From the way this person rises to an issue,
from the way he applies [his reasoning], from the way he addresses a
question... he is dull, not discerning.'
"And then there is the case where one individual, through discussion
with another, knows this: 'From the way this person rises to an issue,
from the way he applies [his reasoning], from the way he addresses a
question, he is discerning, not dull. Why is that? He makes statements
that are deep, tranquil, refined, beyond the scope of conjecture,
subtle, to-be-experienced by the wise. He can declare the meaning,
teach it, describe it, set it forth, reveal it, explain it, & make
it plain. He is discerning, not dull.' Just as if a man with good
eyesight standing on the shore of a body of water were to see a large
fish rise. The thought would occur to him, 'From the rise of this fish,
from the break of its ripples, from its speed, it is a large fish, not
a small one.' In the same way, one individual, in discussion with
another, knows this: 'From the way this person rises to an issue, from
the way he applies [his reasoning], from the way he addresses a
question... he is discerning, not dull.'
"'It's through discussion that a person's discernment may be known,
and then only after a long period, not a short period; by one who is
attentive, not by one who is inattentive; by one who is discerning, not
by one who is not discerning': Thus it was said. And in reference to
this was it said."
— AN 4.192
In addition to requiring time and clear powers of observation, the
ability to recognize a person of integrity requires that you be a
person of integrity as well.
"Monks, could a person of no integrity know of a person of no integrity: 'This is a person of no integrity'?"
"No, lord."
"Good, monks. It's impossible, there's no way, that a person of no
integrity would know of a person of no integrity: 'This is a person of
no integrity.'
"Could a person of no integrity know of a person of integrity: 'This is a person of integrity'?"
"No, lord."
"Good, monks. It's impossible, there's no way, that a person of no
integrity would know of a person of integrity: 'This is a person of
integrity.'"...
"Now, monks, could a person of integrity know of a person of no integrity: 'This is a person of no integrity'?"
"Yes, lord."
"Good, monks. It is possible that a person of integrity would know
of a person of no integrity: 'This is a person of no integrity.'
"Could a person of integrity know of a person of integrity: 'This is a person of integrity'?"
"Yes, lord."
"Good, monks. It is possible that a person of integrity would know of a person of integrity: 'This is a person of integrity.'
"A person of integrity is endowed with qualities of integrity; he is
a person of integrity in his friendship, in the way he wills, the way
he gives advice, the way he speaks, the way he acts, the views he
holds, & the way he gives a gift.
"And how is a person of integrity endowed with qualities of
integrity? There is the case where a person of integrity is endowed
with conviction, conscience, concern; he is learned, with aroused
persistence, unmuddled mindfulness, & good discernment. This is how
a person of integrity is endowed with qualities of integrity."
"And how is a person of integrity a person of integrity in his
friendship? There is the case where a person of integrity has, as his
friends & companions, those priests & contemplatives who are
endowed with conviction, conscience, concern; who are learned, with
aroused persistence, unmuddled mindfulness, & good discernment.
This is how a person of integrity is a person of integrity in his
friendship.
"And how is a person of integrity a person of integrity in the way
he wills? There is the case where a person of integrity wills neither
for his own affliction, nor for the affliction of others, nor for the
affliction of both. This is how a person of integrity is a person of
integrity in the way he wills.
"And how is a person of integrity a person of integrity in the way
he gives advice? There is the case where a person of integrity gives
advice neither for his own affliction, nor for the affliction of
others, nor for the affliction of both. This is how a person of
integrity is a person of integrity in the way he gives advice.
"And how is a person of integrity a person of integrity in the way
he speaks? There is the case where a person of integrity is one who
refrains from lies, refrains from divisive tale-bearing, refrains from
harsh speech, refrains from idle chatter. This is how a person of
integrity is a person of integrity in the way he speaks.
"And how is a person of integrity a person of integrity in the way
he acts? There is the case where a person of integrity is one who
refrains from taking life, refrains from stealing, refrains from
illicit sex. This is how a person of integrity is a person of integrity
in the way he acts.
"And how is a person of integrity a person of integrity in the views
he holds? There is the case where a person of integrity is one who
holds a view like this: 'There is what is given, what is offered, what
is sacrificed. There are fruits & results of good & bad
actions. There is this world & the next world. There is mother
& father. There are spontaneously reborn beings; there are priests
& contemplatives who, faring rightly & practicing rightly,
proclaim this world & the next after having directly known &
realized it for themselves.' This is how a person of integrity is a
person of integrity in the views he holds.
"And how is a person of integrity a person of integrity in the way
he gives a gift? There is the case where a person of integrity gives a
gift attentively, with his own hand, respectfully, not as if throwing
it away, with the view that something will come of it. This is how a
person of integrity is a person of integrity in the way he gives a gift.
"This person of integrity — thus endowed with qualities of
integrity; a person of integrity in his friendship, in the way he
wills, the way he gives advice, the way he speaks, the way he acts, the
views he holds, & the way he gives a gift — on the break-up of the
body, after death, reappears in the destination of people of integrity.
And what is the destination of people of integrity? Greatness among
devas or among human beings."
— MN 110
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.
— Dhp 76
The opportunity to listen to the Dhamma is considered valuable both because it is rare and because it yields great benefits.
Hard the chance to hear the true Dhamma.
— Dhp 182
"There are these five rewards in listening to the Dhamma. Which five?
"One hears what one has not heard before. One clarifies what one has
heard before. One gets rid of doubt. One's views are made straight.
One's mind grows serene.
"These are the five rewards in listening to the Dhamma."
— AN 5.202
To obtain these benefits, one must come to the Dhamma both with the right karmic background and with the right attitude.
"Endowed with these six qualities, a person is capable of alighting
on the lawfulness, the rightness of skillful mental qualities even
while listening to the true Dhamma. Which six?
"He is not endowed with a (present) kamma obstruction, a defilement
obstruction, or a result-of-(past)-kamma obstruction; he has
conviction, has the desire (to listen), and is discerning.
"Endowed with these six qualities, a person is capable of alighting
on the lawfulness, the rightness of skillful mental qualities even
while listening to the true Dhamma."
— AN 6.86
"With what virtue,
what behavior,
nurturing what actions,
would a person become rightly based
and attain the ultimate goal?"
"One should be respectful
of one's superiors1
& not envious;
should have a sense of the time
for seeing teachers;2
should value the opportunity
when a talk on Dhamma's in progress;
should listen intently
to well-spoken words;
should go at the proper time,
humbly, casting off stubborness,
to one's teacher's presence;
should both recollect & follow
the Dhamma, its meaning,
restraint, & the holy life.
Delighting in Dhamma,
savoring Dhamma,
established in Dhamma,
with a sense of how
to investigate Dhamma,
one should not speak in ways
destructive of Dhamma,3
should guide oneself
with true, well-spoken words.
Shedding
laughter, chattering,
lamentation, hatred,
deception, deviousness,
greed, pride,
confrontation, roughness,
astringency, infatuation,
one should go about free
of intoxication,
steadfast within.
Understanding's the heartwood
of well-spoken words;
concentration, the heartwood
of learning & understanding.
When a person is hasty & heedless
his discernment & learning
don't grow.
While those who delight
in the doctrines taught by the noble ones,
are unexcelled
in word, action, & mind.
They, established in
calm,
composure, &
concentration,
have reached
what discernment & learning
have as their heartwood."4
— Sn 2.9
Notes
1.
According to the Commentary, one's superiors include those who have
more wisdom than oneself, more skill in concentration and other aspects
of the path than oneself, and those senior to oneself.
2.
The Commentary says that the right time to see a teacher is when one is
overcome with passion, aversion, and delusion, and cannot find a way
out on one's own. This echoes a passage in AN 6.26, in which Ven. Maha
Kaccana says that the right time to visit a "monk worthy of esteem" is
when one needs help in overcoming any of the five hindrances or when
one doesn't yet have an appropriate theme to focus on to put an end to
the mind's fermentations.
3. The Commentary equates "words destructive of the Dhamma" with "animal talk." See the discussion under Pacittiya 85 in The Buddhist Monastic Code, Volume I.
4. The heartwood of learning & discernment is release. — Sn 2.9
[Ven. Yasadatta:]
Intent on quibbling,
the dullard hears the Conqueror's teaching.
He's as far from the True Dhamma
as the ground is from the sky.
Intent on quibbling,
the dullard hears the Conqueror's teaching.
He wanes from the True Dhamma,
like the moon in the dark half of the month.
Intent on quibbling,
the dullard hears the Conqueror's teaching.
He withers away in the True Dhamma,
like a fish in next to no water.
Intent on quibbling,
the dullard hears the Conqueror's teaching.
He doesn't grow in the True Dhamma,
like a rotten seed in a field.
But whoever hears the Conqueror's teaching
with guarded intent,
doing away with effluents — all —
realizing the unshakable,
attaining the foremost peace,
is — free from effluent —
totally unbound.
— Thag 5.10
It's also important to understand clearly the standards for
distinguishing true Dhamma from false. These standards come down to a
pragmatic test: How does one behave, and what results come from one's
behavior, when one puts the Dhamma into practice?
As they were sitting to one side, the Kalamas of Kesaputta said to
the Blessed One, "Venerable sir, there are some priests &
contemplatives who come to Kesaputta. They expound & glorify their
own doctrines, but as for the doctrines of others, they deprecate them,
revile them, show contempt for them, & disparage them. And then
other priests & contemplatives come to Kesaputta. They expound
& glorify their own doctrines, but as for the doctrines of others,
they deprecate them, revile them, show contempt for them, &
disparage them. They leave us simply uncertain & doubtful: Which of
these venerable priests & contemplatives are speaking the truth,
and which ones are lying?"
"Of course you are uncertain, Kalamas. Of course you are doubtful.
When there are reasons for doubt, uncertainty is born. So in this case,
Kalamas, don't go by reports, by legends, by traditions, by scripture,
by conjecture, by inference, by analogies, by agreement through
pondering views, by probability, or by the thought, 'This contemplative
is our teacher.' When you know for yourselves that, 'These qualities
are unskillful; these qualities are blameworthy; these qualities are
criticized by the wise; these qualities, when undertaken & carried
out, lead to harm & to suffering' — then you should abandon them...
"What do you think, Kalamas: When greed arises in a person, does it arise for welfare or for harm?"
"For harm, lord."
"And this greedy person, overcome by greed, his mind possessed by
greed: Doesn't he kill living beings, take what is not given, go after
another person's wife, tell lies, and induce others to do likewise, all
of which is for long-term harm & suffering?"
"Yes, lord."
(Similarly for aversion & delusion.)
So what do you think, Kalamas: Are these qualities skillful or unskillful?"
"Unskillful, lord."
"Blameworthy or blameless?"
"Blameworthy, lord."
"Criticized by the wise or praised by the wise?"
"Criticized by the wise, lord."
"When undertaken & carried out, do they lead to harm & to suffering, or not?"
"When undertaken & carried out, they lead to harm & to suffering..."
"...Now, Kalamas, don't go by reports, by legends, by traditions, by
scripture, by conjecture, by inference, by analogies, by agreement
through pondering views, by probability, or by the thought, 'This
contemplative is our teacher.' When you know for yourselves that,
'These qualities are skillful; these qualities are blameless; these
qualities are praised by the wise; these qualities, when undertaken
& carried out, lead to welfare & to happiness' — then you
should enter & remain in them.
"What do you think, Kalamas: When lack of greed arises in a person, does it arise for welfare or for harm?"
"For welfare, lord."
"And this ungreedy person, not overcome by greed, his mind not
possessed by greed: He doesn't kill living beings, take what is not
given, go after another person's wife, tell lies, or induce others to
do likewise, all of which is for long-term welfare & happiness —
right?"
"Yes, lord."
(Similarly for lack of aversion & delusion.)
So what do you think, Kalamas: Are these qualities skillful or unskillful?"
"Skillful, lord."
"Blameworthy or blameless?"
"Blameless, lord."
"Criticized by the wise or praised by the wise?"
"Praised by the wise, lord."
"When undertaken & carried out, do they lead to welfare & to happiness, or not?"
"When undertaken & carried out, they lead to welfare & to happiness..."
— AN 3.65
"Gotami, the qualities of which you may know, 'These qualities lead
to passion, not to dispassion; to being fettered, not to being
unfettered; to accumulating, not to shedding; to self-aggrandizement,
not to modesty; to discontent, not to contentment; to entanglement, not
to seclusion; to laziness, not to aroused persistence; to being
burdensome, not to being unburdensome': You may definitely hold, 'This
is not the Dhamma, this is not the Vinaya, this is not the Teacher's
instruction.'
"As for the qualities of which you may know, 'These qualities lead
to dispassion, not to passion; to being unfettered, not to being
fettered; to shedding, not to accumulating; to modesty, not to
self-aggrandizement; to contentment, not to discontent; to seclusion,
not to entanglement; to aroused persistence, not to laziness; to being
unburdensome, not to being burdensome': You may definitely hold, 'This
is the Dhamma, this is the Vinaya, this is the Teacher's instruction.'"
— AN 8.53
"Upali, the qualities of which you may know, 'These qualities do not
lead to utter disenchantment, to dispassion, to cessation, to calm, to
direct knowledge, to self-awakening, nor to Unbinding': You may
definitely hold, 'This is not the Dhamma, this is not the Vinaya, this
is not the Teacher's instruction.'
"As for the qualities of which you may know, 'These qualities lead
to utter disenchantment, to dispassion, to cessation, to calm, to
direct knowledge, to self-awakening, to Unbinding': You may definitely
hold, 'This is the Dhamma, this is the Vinaya, this is the Teacher's
instruction.'"
— AN 7.80
The test for the true Dhamma being pragmatic, this means that even
when you are convinced that you have heard the true Dhamma, you must be
careful to realize that simply hearing the truth is not enough to know
it for sure.
[The Buddha:] "There are five things that can turn out in two
ways in the here-&-now. Which five? Conviction, liking, unbroken
tradition, reasoning by analogy, & an agreement through pondering
views. These are the five things that can turn out in two ways in the
here-&-now. Now some things are firmly held in conviction and yet
vain, empty, & false. Some things are not firmly held in
conviction, and yet they are genuine, factual, & unmistaken. Some
things are well-liked... truly an unbroken tradition...
well-reasoned... Some things are well-pondered and yet vain, empty,
& false. Some things are not well-pondered, and yet they are
genuine, factual, & unmistaken. In these cases it isn't proper for
a knowledgeable person who safeguards the truth to come to a definite
conclusion, 'Only this is true; anything else is worthless."
[Kapadika Bharadvaja:] "But to what extent, Master Gotama, is
there the safeguarding of the truth? To what extent does one safeguard
the truth? We ask Master Gotama about the safeguarding of the truth."
[The Buddha:] "If a person has conviction, his statement,
'This is my conviction,' safeguards the truth. But he doesn't yet come
to the definite conclusion that 'Only this is true; anything else is
worthless.' To this extent, Bharadvaja, there is the safeguarding of
the truth. To this extent one safeguards the truth. I describe this as
the safeguarding of the truth. But it is not yet an awakening to the
truth."
— MN 95
Having heard the Dhamma, it is important to bring appropriate
attention — seeing things in terms of cause and effect — both to what
you have heard and to your experiences in general, for this one factor
can make all the difference in the success or failure of your practice.
"With regard to internal factors, I don't envision any other single
factor like appropriate attention as doing so much for a monk in
training, who has not attained the goal but remains intent on the
unsurpassed safety from bondage. A monk who attends appropriately
abandons what is unskillful and develops what is skillful.
Appropriate attention
as a quality
of a monk in training:
nothing else
does so much
for attaining the superlative goal.
A monk, striving appropriately,
attains the ending of stress.
— Iti 16
I have heard that on one occasion a certain monk was dwelling among
the Kosalans in a forest thicket. Now at that time, he spent the day's
abiding thinking evil, unskillful thoughts: i.e., thoughts of
sensuality, thoughts of ill will, thoughts of doing harm.
Then the devata inhabiting the forest thicket, feeling sympathy for
the monk, desiring his benefit, desiring to bring him to his senses,
approached him and addressed him with this verse:
From inappropriate attention
you're being chewed by your thoughts.
Relinquishing what's inappropriate,
contemplate
appropriately.
Keeping your mind on the Teacher,
the Dhamma, the Sangha, your virtues,
you will arrive at
joy,
rapture,
pleasure
without doubt.
Then, saturated
with joy,
you will put an end
to suffering & stress.
The monk, chastened by the devata, came to his senses.
— SN 9.11
Appropriate attention is essentially the ability to frame your
understanding of experience in the right terms. In many cases, this
means framing the right questions for gaining insight into suffering
and its end.
"This is the way leading to discernment: when visiting a priest or
contemplative, to ask: 'What is skillful, venerable sir? What is
unskillful? What is blameworthy? What is blameless? What should be
cultivated? What should not be cultivated? What, having been done by
me, will be for my long-term harm & suffering? Or what, having been
done by me, will be for my long-term welfare & happiness?'"
— MN 135
"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 attends [instead] 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 effluent of sensuality
arises, and the arisen effluent of sensuality increases; the unarisen
effluent of becoming... the unarisen effluent of ignorance arises, and
the arisen effluent of ignorance increases... This is how he attends
inappropriately: '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 he is 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 it bound?'
"As he attends inappropriately in this way, one of six kinds of view arises in him: The view I have a self arises in him as true & established, or the view I have no self... or the view It is precisely by means of self that I perceive self... or the view It is precisely by means of self that I perceive not-self... or the view It is precisely by means of not-self that I perceive self arises in him as true & established, or else he has a view like this: This
very self of mine — the knower that is sensitive here & there to
the ripening of good & bad actions — is the self of mine that is
constant, everlasting, eternal, not subject to change, and will endure
as long as eternity. This is called a thicket of views, a
wilderness of views, a contortion of views, a writhing of views, a
fetter of views. Bound by a fetter of views, the uninstructed
run-of-the-mill person is not freed from birth, aging, & death,
from sorrow, lamentation, pain, distress, & despair. He is not
freed, I tell you, from stress.
"The well-instructed noble disciple... discerns what ideas are fit
for attention, and what ideas are unfit for attention. This being so,
he does not attend to ideas unfit for attention, and attends [instead]
to ideas fit for attention... And what are the ideas fit for attention
that he attends to? Whatever ideas such that, when he attends to them,
the unarisen effluent of sensuality does not arise, and the arisen
effluent of sensuality is abandoned; the unarisen effluent of
becoming... the unarisen effluent of ignorance does not arise, and the
arisen effluent of ignorance is abandoned... He attends appropriately, This
is stress... This is the origination of stress... This is the cessation
of stress... This is the way leading to the cessation of stress. As
he attends appropriately in this way, three fetters are abandoned in
him: identity-view, doubt, and grasping at precepts & practices.
These are called the effluents that are to be abandoned by seeing."
— MN 2
Appropriate attention can also mean framing the way you understand events as they occur.
[MahaKotthita:] "Sariputta my friend, which things should a virtuous monk attend to in an appropriate way?"
[Sariputta:] "A virtuous monk, Kotthita my friend, should
attend in an appropriate way to the five clinging-aggregates as
inconstant, stressful, a disease, a cancer, an arrow, painful, an
affliction, alien, a dissolution, an emptiness, not-self. Which five?
Form as a clinging-aggregate, feeling... perception... fabrications...
consciousness as a clinging-aggregate. A virtuous monk should attend in
an appropriate way to these five clinging-aggregates as inconstant,
stressful, a disease, a cancer, an arrow, painful, an affliction,
alien, a dissolution, an emptiness, not-self. For it is possible that a
virtuous monk, attending in an appropriate way to these five
clinging-aggregates as inconstant... not-self, would realize the fruit
of stream-entry."
[MahaKotthita:] "Then which things should a monk who has attained stream-entry attend to in an appropriate way?"
[Sariputta:] "A monk who has attained stream-entry should
attend in an appropriate way to these five clinging-aggregates as
inconstant, stressful, a disease, a cancer, an arrow, painful, an
affliction, alien, a dissolution, an emptiness, not-self. For it is
possible that a monk who has attained stream-entry, attending in an
appropriate way to these five clinging-aggregates as inconstant...
not-self, would realize the fruit of once-returning."
[MahaKotthita:] "Then which things should a monk who has attained once-returning attend to in an appropriate way?"
[Sariputta:] "A monk who has attained once-returning should
attend in an appropriate way to these five clinging-aggregates as
inconstant, stressful, a disease, a cancer, an arrow, painful, an
affliction, alien, a dissolution, an emptiness, not-self. For it is
possible that a monk who has attained once-returning, attending in an
appropriate way to these five clinging-aggregates as inconstant...
not-self, would realize the fruit of non-returning."
[MahaKotthita:] "Then which things should a monk who has attained non-returning attend to in an appropriate way?"
[Sariputta:] "A monk who has attained non-returning should
attend in an appropriate way to these five clinging-aggregates as
inconstant, stressful, a disease, a cancer, an arrow, painful, an
affliction, alien, a dissolution, an emptiness, not-self. For it is
possible that a monk who has attained non-returning, attending in an
appropriate way to these five clinging-aggregates as inconstant...
not-self, would realize the fruit of arahantship."
[MahaKotthita:] "Then which things should an arahant attend to in an appropriate way?"
[Sariputta:] "An arahant should attend in an appropriate way
to these five clinging-aggregates as inconstant, stressful, a disease,
a cancer, an arrow, painful, an affliction, alien, a dissolution, an
emptiness, not-self. Although, for an arahant, there is nothing further
to do, and nothing to add to what has been done, still these things —
when developed & pursued — lead both to a pleasant abiding in the
here-&-now and to mindfulness & alertness."
— SN 22.122
On one occasion the Blessed One was staying among the Ayojjhans on the banks of the Ganges River.
There he addressed the monks: "Monks, suppose that a large glob of foam
were floating down this Ganges River, and a man with good eyesight were
to see it, observe it, & appropriately examine it. To him — seeing
it, observing it, & appropriately examining it — it would appear
empty, void, without substance: for what substance would there be in a
glob of foam? In the same way, a monk sees, observes, &
appropriately examines any form that is past, future, or present;
internal or external; blatant or subtle; common or sublime; far or
near. To him — seeing it, observing it, & appropriately examining
it — it would appear empty, void, without substance: for what substance
would there be in form?
"Now suppose that in the autumn —
when it's raining in fat, heavy drops — a water bubble were to appear
& disappear on the water, and a man with good eyesight were to see
it, observe it, & appropriately examine it. To him — seeing it,
observing it, & appropriately examining it — it would appear empty,
void, without substance: for what substance would there be in a water
bubble? In the same way, a monk sees, observes, & appropriately
examines any feeling that is past, future, or present; internal or
external; blatant or subtle; common or sublime; far or near. To him —
seeing it, observing it, & appropriately examining it — it would
appear empty, void, without substance: for what substance would there
be in feeling?
"Now suppose that in the last month
of the hot season a mirage were shimmering, and a man with good
eyesight were to see it, observe it, & appropriately examine it. To
him — seeing it, observing it, & appropriately examining it — it
would appear empty, void, without substance: for what substance would
there be in a mirage? In the same way, a monk sees, observes, &
appropriately examines any perception that is past, future, or present;
internal or external; blatant or subtle; common or sublime; far or
near. To him — seeing it, observing it, & appropriately examining
it — it would appear empty, void, without substance: for what substance
would there be in perception?
"Now suppose that a man
desiring heartwood, in quest of heartwood, seeking heartwood, were to
go into a forest carrying a sharp ax. There he would see a large banana
tree: straight, young, of enormous height. He would cut it at the root
and, having cut it at the root, would chop off the top. Having chopped
off the top, he would peel away the outer skin. Peeling away the outer
skin, he wouldn't even find sapwood, to say nothing of heartwood. Then
a man with good eyesight would see it, observe it, & appropriately
examine it. To him — seeing it, observing it, & appropriately
examining it — it would appear empty, void, without substance: for what
substance would there be in a banana tree? In the same way, a monk
sees, observes, & appropriately examines any fabrications that are
past, future, or present; internal or external; blatant or subtle;
common or sublime; far or near. To him — seeing them, observing them,
& appropriately examining them — they would appear empty, void,
without substance: for what substance would there be in fabrications?
"Now suppose that a magician or
magician's apprentice were to display a magic trick at a major
intersection, and a man with good eyesight were to see it, observe it,
& appropriately examine it. To him — seeing it, observing it, &
appropriately examining it — it would appear empty, void, without
substance: for what substance would there be in a magic trick? In the
same way, a monk sees, observes, & appropriately examines any
consciousness that is past, future, or present; internal or external;
blatant or subtle; common or sublime; far or near. To him — seeing it,
observing it, & appropriately examining it — it would appear empty,
void, without substance: for what substance would there be in
consciousness?
"Seeing thus, the well-instructed disciple of the noble ones grows
disenchanted with form, disenchanted with feeling, disenchanted with
perception, disenchanted with fabrications, disenchanted with
consciousness. Disenchanted, he grows dispassionate. Through
dispassion, he's released. With release there's the knowledge,
'Released.' He discerns that 'Birth is ended, the holy life fulfilled,
the task done. There is nothing further for this world.'"
That is what the Blessed One said. Having said that, the One Well-Gone, the Teacher, said further:
Form is like a glob of foam;
feeling, a bubble;
perception, a mirage;
fabrications, a banana tree;
consciousness, a magic trick —
this has been taught
by the Kinsman of the Sun.
However you observe them,
appropriately examine them,
they're empty, void
to whoever sees them
appropriately.
Beginning with the body
as taught by the One
with profound discernment:
when abandoned by three things
— life, warmth, & consciousness —
form is rejected, cast aside.
When bereft of these
it lies thrown away,
senseless,
a meal for others.
That's the way it goes:
it's a magic trick,
an idiot's babbling.
It's said to be
a murderer.
No substance here
is found.
Thus a monk, persistence aroused,
should view the aggregates
by day & by night,
mindful,
alert;
should discard all fetters;
should make himself
his own refuge;
should live as if
his head were on fire —
in hopes of the state
with no falling away.
— SN 22.95
In developing dispassion for the clinging-aggregates, appropriate
attention is an important first step in practicing the Dhamma in
accordance with the Dhamma.
"For a monk practicing the Dhamma in accordance with the Dhamma,
this is what accords with the Dhamma: that he keep cultivating
disenchantment with regard to form, that he keep cultivating
disenchantment with regard to feeling, that he keep cultivating
disenchantment with regard to perception, that he keep cultivating
disenchantment with regard to fabrications, that he keep cultivating
disenchantment with regard to consciousness. As he keeps cultivating
disenchantment with regard to form... feeling... perception...
fabrications... consciousness, he comprehends form... feeling...
perception... fabrications... consciousness. As he comprehends form...
feeling... perception... fabrications... consciousness, he is totally
released from form... feeling... perception... fabrications...
consciousness. He is totally released from sorrows, lamentations,
pains, distresses, & despairs. He is totally released, I tell you,
from suffering & stress."
"For a monk practicing the Dhamma in accordance with the Dhamma,
this is what accords with the Dhamma: that he keep focused on
inconstancy... stress... not-self with regard to form, that he keep
focused on inconstancy... stress... not-self with regard to feeling...
perception... fabrications... consciousness. As he keeps focusing on
inconstancy... stress... not-self with regard to form... feeling...
perception... fabrications... consciousness, he comprehends form...
feeling... perception... fabrications... consciousness. As he
comprehends form... feeling... perception... fabrications...
consciousness, he is totally released from form... feeling...
perception... fabrications... consciousness. He is totally released
from sorrows, lamentations, pains, distresses, & despairs. He is
totally released, I tell you, from suffering & stress."
— SN 22.39-42
"If a monk teaches the Dhamma for the sake of disenchantment,
dispassion, & cessation with regard to aging & death...
birth... becoming... clinging/sustenance... craving... feeling...
contact... the six sense media... name & form... consciousness...
fabrications... ignorance, he deserves to be called a monk who is a
speaker of Dhamma. If he practices for the sake of disenchantment,
dispassion, & cessation with regard to aging & death...
ignorance, he deserves to be called a monk who practices the Dhamma in
accordance with the Dhamma. If — through disenchantment, dispassion,
cessation, and lack of clinging/sustenance with regard to aging &
death... ignorance — he is released, then he deserves to be called a
monk who has attained Unbinding in the here-&-now."
— SN 12.67
The practice leading to disenchantment, dispassion, and release follows a stepwise path of cause and effect.
"Now, I tell you, clear knowing & release have their nutriment.
They are not without nutriment. And what is their nutriment? The seven
factors for awakening... And what is the nutriment for the seven
factors for awakening? The four frames of reference... And what is the
nutriment for the four frames of reference? The three forms of right
conduct... And what is the nutriment for the three forms of right
conduct? Restraint of the senses... And what is the nutriment for
restraint of the senses? Mindfulness & alertness... And what is the
nutriment for mindfulness & alertness? Appropriate attention... And
what is the nutriment for appropriate attention? Conviction... And what
is the nutriment for conviction? Hearing the true Dhamma... And what is
the nutriment for hearing the true Dhamma? Associating with people who
are truly good...
"Just as when the gods pour rain in heavy drops & crash thunder
on the upper mountains: The water, flowing down along the slopes, fills
the mountain clefts & rifts & gullies... the little ponds...
the big lakes... the little rivers... the big rivers. When the big
rivers are full, they fill the great ocean, and thus is the great ocean
fed, thus is it filled. In the same way, when associating with truly
good people is brought to fulfillment, it fulfills [the conditions for]
hearing the true Dhamma... conviction... appropriate attention...
mindfulness & alertness... restraint of the senses... the three
forms of right conduct... the four frames of reference... the seven
factors for awakening. When the seven factors for awakening are brought
to fulfillment, they fulfill [the conditions for] clear knowing &
release. Thus is clear knowing & release fed, thus is it brought to
fulfillment."
— AN 10.61
"Stay mindful, monks, and alert. This is our instruction to you all.
And how is a monk mindful? There is the case where a monk remains
focused on the body in & of itself — ardent, alert, & mindful —
putting aside greed & distress with reference to the world. He
remains focused on feelings... mind... mental qualities in & of
themselves — ardent, alert, & mindful — putting aside greed &
distress with reference to the world. This is how a monk is mindful.
"And how is a monk alert? There is the case where feelings are known
to the monk as they arise, known as they persist, known as they
subside. Thoughts are known to him as they arise, known as they
persist, known as they subside. Discernment (vl: perception) is
known to him as it arises, known as it persists, known as it subsides.
This is how a monk is alert. So stay mindful, monks, and alert. This is
our instruction to you all."
— SN 47.35
"And how does a monk guard the doors of his senses? On seeing a form
with the eye, he does not grasp at any theme or details by which — if
he were to dwell without restraint over the faculty of the eye — evil,
unskillful qualities such as greed or distress might assail him. On
hearing a sound with the ear... On smelling an odor with the nose... On
tasting a flavor with the tongue... On touching a tactile sensation
with the body... On cognizing an idea with the intellect, he does not
grasp at any theme or details by which — if he were to dwell without
restraint over the faculty of the intellect — evil, unskillful
qualities such as greed or distress might assail him. Endowed with this
noble restraint over the sense faculties, he is inwardly sensitive to
the pleasure of being blameless. This is how a monk guards the doors of
his senses."
— DN 2
"Now, Cunda, there are three ways in which one is made pure by
bodily action, four ways in which one is made pure by verbal action,
and three ways in which one is made pure by mental action.
"And how is one made pure in three ways by bodily action? There is
the case where a certain person, abandoning the taking of life,
abstains from the taking of life. He dwells with his rod laid down, his
knife laid down, scrupulous, merciful, compassionate for the welfare of
all living beings. Abandoning the taking of what is not given, he
abstains from taking what is not given. He does not take, in the manner
of a thief, things in a village or a wilderness that belong to others
and have not been given by them. Abandoning sensual misconduct, he
abstains from sensual misconduct. He does not get sexually involved
with those who are protected by their mothers, their fathers, their
brothers, their sisters, their relatives, or their Dhamma; those with
husbands, those who entail punishments, or even those crowned with
flowers by another man. This is how one is made pure in three ways by
bodily action.
"And how is one made pure in four ways by verbal action? There is
the case where a certain person, abandoning false speech, abstains from
false speech. When he has been called to a town meeting, a group
meeting, a gathering of his relatives, his guild, or of the royalty, if
he is asked as a witness, 'Come & tell, good man, what you know':
If he doesn't know, he says, 'I don't know.' If he does know, he says,
'I know.' If he hasn't seen, he says, 'I haven't seen.' If he has seen,
he says, 'I have seen.' Thus he doesn't consciously tell a lie for his
own sake, for the sake of another, or for the sake of any reward.
Abandoning false speech, he abstains from false speech. He speaks the
truth, holds to the truth, is firm, reliable, no deceiver of the world.
Abandoning divisive speech he abstains from divisive speech. What he
has heard here he does not tell there to break those people apart from
these people here. What he has heard there he does not tell here to
break these people apart from those people there. Thus reconciling
those who have broken apart or cementing those who are united, he loves
concord, delights in concord, enjoys concord, speaks things that create
concord. Abandoning abusive speech, he abstains from abusive speech. He
speaks words that are soothing to the ear, that are affectionate, that
go to the heart, that are polite, appealing & pleasing to people at
large. Abandoning idle chatter, he abstains from idle chatter. He
speaks in season, speaks what is factual, what is in accordance with
the goal, the Dhamma, & the Vinaya. He speaks words worth
treasuring, seasonable, reasonable, circumscribed, connected with the
goal. This is how one is made pure in four ways by verbal action.
"And how is one made pure in three ways by mental action? There is
the case where a certain person is not covetous. He does not covet the
belongings of others, thinking, 'O, that what belongs to others would
be mine!' He bears no ill will and is not corrupt in the resolves of
his heart. [He thinks,] 'May these beings be free from animosity, free
from oppression, free from trouble, and may they look after themselves
with ease!' He has right view and is not warped in the way he sees
things: 'There is what is given, what is offered, what is sacrificed.
There are fruits & results of good & bad actions. There is this
world & the next world. There is mother & father. There are
spontaneously reborn beings; there are priests & contemplatives
who, faring rightly & practicing rightly, proclaim this world &
the next after having directly known & realized it for themselves.'
This is how one is made pure in three ways by mental action.
"These, Cunda, are the ten courses of skillful action."
— AN 10.176
"[1] Now, on whatever occasion a monk breathing in long discerns
that he is breathing in long; or breathing out long, discerns that he
is breathing out long; or breathing in short, discerns that he is
breathing in short; or breathing out short, discerns that he is
breathing out short; trains himself to breathe in... &... out
sensitive to the entire body; trains himself to breathe in... &...
out calming bodily fabrication: On that occasion the monk remains
focused on the body in & of itself — ardent, alert, &
mindful — putting aside greed & distress with reference to the
world. I tell you, monks, that this — the in-&-out breath — is
classed as a body among bodies, which is why the monk on that occasion
remains focused on the body in & of itself — ardent, alert, &
mindful — putting aside greed & distress with reference to the
world.
"[2] On whatever occasion a monk trains himself to breathe in...
&... out sensitive to rapture; trains himself to breathe in...
&... out sensitive to pleasure; trains himself to breathe in...
&... out sensitive to mental fabrication; trains himself to breathe
in... &... out calming mental fabrication: On that occasion the
monk remains focused on feelings in & of themselves —
ardent, alert, & mindful — putting aside greed & distress with
reference to the world. I tell you, monks, that this — close attention
to in-&-out breaths — is classed as a feeling among feelings, which
is why the monk on that occasion remains focused on feelings in &
of themselves — ardent, alert, & mindful — putting aside greed
& distress with reference to the world.
"[3] On whatever occasion a monk trains himself to breathe in...
&... out sensitive to the mind; trains himself to breathe in...
&... out satisfying the mind; trains himself to breathe in...
&... out steadying the mind; trains himself to breathe in...
&... out releasing the mind: On that occasion the monk remains
focused on the mind in & of itself — ardent, alert, &
mindful — putting aside greed & distress with reference to the
world. I don't say that there is mindfulness of in-&-out breathing
in one of confused mindfulness and no alertness, which is why the monk
on that occasion remains focused on the mind in & of itself —
ardent, alert, & mindful — putting aside greed & distress with
reference to the world.
"[4] On whatever occasion a monk trains himself to breathe in...
&... out focusing on inconstancy; trains himself to breathe in...
&... out focusing on dispassion; trains himself to breathe in...
&... out focusing on cessation; trains himself to breathe in...
&... out focusing on relinquishment: On that occasion the monk
remains focused on mental qualities in & of themselves —
ardent, alert, & mindful — putting aside greed & distress with
reference to the world. He who sees clearly with discernment the
abandoning of greed & distress is one who oversees with equanimity,
which is why the monk on that occasion remains focused on mental
qualities in & of themselves — ardent, alert, & mindful —
putting aside greed & distress with reference to the world.
"This is how mindfulness of in-&-out breathing is developed
& pursued so as to bring the four frames of reference to their
culmination.
"And how are the four frames of reference developed & pursued so
as to bring the seven factors for awakening to their culmination?
"[1] On whatever occasion the monk remains focused on the body
in & of itself — ardent, alert, & mindful — putting aside greed
& distress with reference to the world, on that occasion his
mindfulness is steady & without lapse. When his mindfulness is
steady & without lapse, then mindfulness as a factor for awakening becomes aroused. He develops it, and for him it goes to the culmination of its development.
"[2] Remaining mindful in this way, he examines, analyzes, &
comes to a comprehension of that quality with discernment. When he
remains mindful in this way, examining, analyzing, & coming to a
comprehension of that quality with discernment, then analysis of qualities as a factor for awakening becomes aroused. He develops it, and for him it goes to the culmination of its development.
"[3] In one who examines, analyzes, & comes to a comprehension
of that quality with discernment, unflagging persistence is aroused.
When unflagging persistence is aroused in one who examines, analyzes,
& comes to a comprehension of that quality with discernment, then persistence as a factor for awakening becomes aroused. He develops it, and for him it goes to the culmination of its development.
"[4] In one whose persistence is aroused, a rapture not-of-the-flesh
arises. When a rapture not-of-the-flesh arises in one whose persistence
is aroused, then rapture as a factor for awakening becomes aroused. He develops it, and for him it goes to the culmination of its development.
"[5] For one who is enraptured, the body grows calm and the mind
grows calm. When the body & mind of an enraptured monk grow calm,
then serenity as a factor for awakening becomes aroused. He develops it, and for him it goes to the culmination of its development.
"[6] For one who is at ease — his body calmed — the mind becomes
concentrated. When the mind of one who is at ease — his body calmed —
becomes concentrated, then concentration as a factor for awakening becomes aroused. He develops it, and for him it goes to the culmination of its development.
"[7] He oversees the mind thus concentrated with equanimity. When he oversees the mind thus concentrated with equanimity, equanimity as a factor for awakening becomes aroused. He develops it, and for him it goes to the culmination of its development.
(Similarly with the other three frames of reference: feelings, mind, & mental qualities.)
"This is how the four frames of reference are developed &
pursued so as to bring the seven factors for awakening to their
culmination.
"And how are the seven factors for awakening developed & pursued
so as to bring clear knowing & release to their culmination? There
is the case where a monk develops mindfulness as a factor for awakening dependent on seclusion... dispassion... cessation, resulting in relinquishment. He develops analysis of qualities as a factor for awakening... persistence as a factor for awakening... rapture as a factor for awakening... serenity as a factor for awakening... concentration as a factor for awakening... equanimity as a factor for awakening dependent on seclusion... dispassion... cessation, resulting in relinquishment.
"This is how the seven factors for awakening, when developed &
pursued, bring clear knowing & release to their culmination."
— MN 118
The ability to follow this path to completion is not just a matter
of mastering technique. It also depends on the ability to develop
strong character traits.
"Now, what are the eight thoughts of a great person? This Dhamma is
for one who is modest, not for one who is self-aggrandizing. This
Dhamma is for one who is content, not for one who is discontent. This
Dhamma is for one who is reclusive, not for one who is entangled. This
Dhamma is for one whose persistence is aroused, not for one who is
lazy. This Dhamma is for one whose mindfulness is established, not for
one whose mindfulness is confused. This Dhamma is for one whose mind is
centered, not for one whose mind is uncentered. This Dhamma is for one
endowed with discernment, not for one whose discernment is weak. This
Dhamma is for one who enjoys non-complication, who delights in
non-complication, not for one who enjoys & delights in complication.
"'This Dhamma is for one who is modest, not for one who is
self-aggrandizing.' Thus was it said. With reference to what was it
said? There is the case where a monk, being modest, does not want it to
be known that 'He is modest.' Being content, he does not want it to be
known that 'He is content.' Being reclusive, he does not want it to be
known that 'He is reclusive.' His persistence being aroused, he does
not want it to be known that 'His persistence is aroused.' His
mindfulness being established, he does not want it to be known that
'His mindfulness is established.' His mind being centered, he does not
want it to be known that 'His mind is centered.' Being endowed with
discernment, he does not want it to be known that 'He is endowed with
discernment.' Enjoying non-complication, he does not want it to be
known that 'He is enjoying non-complication.' 'This Dhamma is for one
who is modest, not for one who is self-aggrandizing.' Thus was it said.
And with reference to this was it said.
"'This Dhamma is for one who is content, not for one who is
discontent.' Thus was it said. With reference to what was it said?
There is the case where a monk is content with any old robe cloth at
all, any old almsfood, any old lodging, any old medicinal requisites
for curing sickness at all. 'This Dhamma is for one who is content, not
for one who is discontent.' Thus was it said. And with reference to
this was it said.
"'This Dhamma is for one who is reclusive, not for one who is
entangled.' Thus was it said. With reference to what was it said? There
is the case where a monk, when living in seclusion, is visited by
monks, nuns, lay men, lay women, kings, royal ministers, sectarians
& their disciples. With his mind bent on seclusion, tending toward
seclusion, inclined toward seclusion, aiming at seclusion, relishing
renunciation, he converses with them only as much is necessary for them
to take their leave. 'This Dhamma is for one who is reclusive, not for
one in entanglement.' Thus was it said. And with reference to this was
it said.
"'This Dhamma is for one whose persistence is aroused, not for one
who is lazy.' Thus was it said. With reference to what was it said?
There is the case where a monk keeps his persistence aroused for
abandoning unskillful mental qualities and taking on skillful mental
qualities. He is steadfast, solid in his effort, not shirking his
duties with regard to skillful mental qualities. 'This Dhamma is for
one whose persistence is aroused, not for one who is lazy.' Thus was it
said. And with reference to this was it said.
"'This Dhamma is for one whose mindfulness is established, not for
one whose mindfulness is confused.' Thus was it said. With reference to
what was it said? There is the case where a monk is mindful, highly
meticulous, remembering & able to call to mind even things that
were done & said long ago. 'This Dhamma is for one whose
mindfulness is established, not for one whose mindfulness is confused.'
Thus was it said. And with reference to this was it said.
"'This Dhamma is for one whose mind is centered, not for one whose
mind is uncentered.' Thus was it said. With reference to what was it
said? There is the case where a monk, quite withdrawn from sensuality,
withdrawn from unskillful mental qualities, enters & remains in the
first jhana: rapture & pleasure born from withdrawal, accompanied
by directed thought & evaluation. With the stilling of directed
thought & evaluation, he enters & remains in the second jhana:
rapture & pleasure born of composure, unification of awareness free
from directed thought & evaluation — internal assurance. With the
fading of rapture he remains in equanimity, mindful & alert, 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.' 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 Dhamma is for one whose
mind is centered, not for one whose mind is uncentered.' Thus was it
said. And with reference to this was it said.
"'This Dhamma is for one endowed with discernment, not for one whose
discernment is weak.' Thus was it said. With reference to what was it
said? There is the case where a monk is discerning, endowed with
discernment of arising & passing away — noble, penetrating, leading
to the right ending of stress. 'This Dhamma is for one endowed with
discernment, not for one whose discernment is weak.' Thus was it said.
And with reference to this was it said.
"'This Dhamma is for one who enjoys non-complication, who delights
in non-complication, not for one who enjoys & delights in
complication.' Thus was it said. With reference to what was it said?
There is the case where a monk's mind leaps up, grows confident,
steadfast, & firm in the cessation of complication. 'This Dhamma is
for one who enjoys non-complication, who delights in non-complication,
not for one who enjoys & delights in complication.' Thus was it
said. And with reference to this was it said."
— AN 8.30
"A monk endowed with these seven qualities is worthy of gifts,
worthy of hospitality, worthy of offerings, worthy of respect, an
unexcelled field of merit for the world. Which seven? There is the case
where a monk is one with a sense of Dhamma, a sense of meaning, a sense
of himself, a sense of moderation, a sense of time, a sense of social
gatherings, & a sense of distinctions among individuals.
"And how is a monk one with a sense of Dhamma? There is the case
where a monk knows the Dhamma: dialogues, narratives of mixed prose and
verse, explanations, verses, spontaneous exclamations, quotations,
birth stories, amazing events, question & answer sessions [this is
a list of the earliest classifications of the Buddha's teachings]. If
he didn't know the Dhamma — dialogues, narratives of mixed prose and
verse, explanations, verses, spontaneous exclamations, quotations,
birth stories, amazing events, question & answer sessions — he
wouldn't be said to be one with a sense of Dhamma. So it's because he
does know the Dhamma — dialogues... question & answer sessions —
that he is said to be one with a sense of Dhamma. This is one with a
sense of Dhamma.
"And how is a monk one with a sense of meaning? There is the case
where a monk knows the meaning of this & that statement — 'This is
the meaning of that statement; that is the meaning of this.' If he
didn't know the meaning of this & that statement — 'This is the
meaning of that statement; that is the meaning of this' — he wouldn't
be said to be one with a sense of meaning. So it's because he does know
the meaning of this & that statement — 'This is the meaning of that
statement; that is the meaning of this' — that he is said to be one
with a sense of meaning. This is one with a sense of Dhamma & a
sense of meaning.
"And how is a monk one with a sense of himself? There is the case
where a monk knows himself: 'This is how far I have come in conviction,
virtue, learning, liberality, discernment, quick-wittedness.' If he
didn't know himself — 'This is how far I have come in conviction,
virtue, learning, liberality, discernment, quick-wittedness' — he
wouldn't be said to be one with a sense of himself. So it's because he
does know himself — 'This is how far I have come in conviction, virtue,
learning, liberality, discernment, quick-wittedness' — that he is said
to be one with a sense of himself. This is one with a sense of Dhamma,
a sense of meaning, & a sense of himself.
"And how is a monk one with a sense of moderation? There is the case
where a monk knows moderation in accepting robes, almsfood, lodgings,
& medicinal requisites for curing the sick. If he didn't know
moderation in accepting robes, almsfood, lodgings, & medicinal
requisites for curing the sick, he wouldn't be said to be one with a
sense of moderation. So it's because he does know moderation in
accepting robes, almsfood, lodgings, & medicinal requisites for
curing the sick, that he is said to be one with a sense of moderation.
This is one with a sense of Dhamma, a sense of meaning, a sense of
himself, & a sense of moderation.
"And how is a monk one with a sense of time? There is the case where
a monk knows the time: 'This is the time for recitation; this, the time
for questioning; this, the time for making an effort [in meditation];
this, the time for seclusion.' If he didn't know the time — 'This is
the time for recitation; this, the time for questioning; this, the time
for making an effort; this, the time for seclusion' — he wouldn't be
said to be one with a sense of time. So it's because he does know the
time — 'This is the time for recitation; this, the time for
questioning; this, the time for making an effort; this, the time for
seclusion' — that he is said to be one with a sense of time. This is
one with a sense of Dhamma, a sense of meaning, a sense of himself, a
sense of moderation, & a sense of time.
"And how is a monk one with a sense of social gatherings? There is
the case where a monk knows his social gathering: 'This is a social
gathering of noble warriors; this, a social gathering of priests; this,
a social gathering of householders; this, a social gathering of
contemplatives; here one should approach them in this way, stand in
this way, act in this way, sit in this way, speak in this way, stay
silent in this way.' If he didn't know his social gathering — 'This is
a social gathering of noble warriors; this, a social gathering of
priests; this, a social gathering of householders; this, a social
gathering of contemplatives; here one should approach them in this way,
stand in this way, act in this way, sit in this way, speak in this way,
stay silent in this way' — he wouldn't be said to be one with a sense
of social gatherings. So it's because he does know his social gathering
— 'This is a social gathering of noble warriors; this, a social
gathering of priests; this, a social gathering of householders; this, a
social gathering of contemplatives; here one should approach them in
this way, stand in this way, act in this way, sit in this way, speak in
this way, stay silent in this way' — that he is said to be one with a
sense of social gatherings. This is one with a sense of Dhamma, a sense
of meaning, a sense of himself, a sense of moderation, a sense of time,
& a sense of social gatherings.
"And how is a monk one with a sense of distinctions among
individuals? There is the case where people are known to a monk in
terms of two categories.
"Of two people — one who wants to see noble ones and one who doesn't
— the one who doesn't want to see noble ones is to be criticized for
that reason, the one who does want to see noble ones is, for that
reason, to be praised.
"Of two people who want to see noble ones — one who wants to hear
the true Dhamma and one who doesn't — the one who doesn't want to hear
the true Dhamma is to be criticized for that reason, the one who does
want to hear the true Dhamma is, for that reason, to be praised.
"Of two people who want to hear the true Dhamma — one who listens
with an attentive ear and one who listens without an attentive ear —
the one who listens without an attentive ear is to be criticized for
that reason, the one who listens with an attentive ear is, for that
reason, to be praised.
"Of two people who listen with an attentive ear — one who, having
listened to the Dhamma, remembers it, and one who doesn't — the one
who, having listened to the Dhamma, doesn't remember it is to be
criticized for that reason, the one who, having listened to the Dhamma,
does remember the Dhamma is, for that reason, to be praised.
"Of two people who, having listened to the Dhamma, remember it — one
who explores the meaning of the Dhamma he has remembered and one who
doesn't — the one who doesn't explore the meaning of the Dhamma he has
remembered is to be criticized for that reason, the one who does
explore the meaning of the Dhamma he has remembered is, for that
reason, to be praised.
"Of two people who explore the meaning of the Dhamma they have
remembered — one who practices the Dhamma in line with the Dhamma,
having a sense of Dhamma, having a sense of meaning, and one who
doesn't — the one who doesn't practice the Dhamma in line with the
Dhamma, having a sense of Dhamma, having a sense of meaning, is to be
criticized for that reason, the one who does practice the Dhamma in
line with the Dhamma, having a sense of Dhamma, having a sense of
meaning is, for that reason, to be praised.
"Of two people who practice the Dhamma in line with the Dhamma,
having a sense of Dhamma, having a sense of meaning — one who practices
for both his own benefit and that of others, and one who practices for
his own benefit but not that of others — the one who practices for his
own benefit but not that of others is to be criticized for that reason,
the one who practices for both his own benefit and that of others is,
for that reason, to be praised.
"This is how people are known to a monk in terms of two categories.
And this is how a monk is one with a sense of distinctions among
individuals.
"A monk endowed with these seven qualities is worthy of gifts,
worthy of hospitality, worthy of offerings, worthy of respect, an
unexcelled field of merit for the world."
— AN 7.64
To practice the Dhamma in accordance with the Dhamma not only makes
one worthy of respect, it also is a way of showing respect and
gratitude to the Buddha for his admirable friendship in creating the
opportunity for hearing the true Dhamma.
Then the Blessed One [on his death-bed] said to Ven. Ananda,
"Ananda, the twin sal-trees are in full bloom, even though it's not the
flowering season. They shower, strew, & sprinkle on the Tathagata's
body in homage to him. Heavenly coral-tree blossoms are falling from
the sky... Heavenly sandalwood powder is falling from the sky...
Heavenly music is playing in the sky... Heavenly songs are sung in the
sky, in homage to the Tathagata. But it is not to this extent that a
Tathagata is worshipped, honored, respected, venerated, or paid homage
to. Rather, the monk, nun, male lay follower, or female lay follower
who keeps practicing the Dhamma in accordance with the Dhamma, who
keeps practicing masterfully, who lives in accordance with the Dhamma:
that is the person who worships, honors, respects, venerates, &
pays homage to the Tathagata with the highest homage. So you should
train yourselves: 'We will keep practicing the Dhamma in accordance
with the Dhamma, we will keep practicing masterfully, we will live in
accordance with the Dhamma.' That's how you should train yourselves."
— DN 16