The Sublime Attitudes...The Sublime Attitudes A STUDY GUIDE ON THE BRAHMAVIHĀRAS Prepared by...

TheSublime

Attitudes

ASTUDYGUIDE

ONTHEBRAHMAVIHĀRAS

Preparedby

ṬhānissaroBhikkhu

c o p y r ig h t 2 0 1 4 Ṭ h ā n i s s a r o B h ik k h u

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Introduction

I : HEAD&HEARTTOGETHER

Thesublimeattitudes(brahmavihāras)aretheBuddha’sprimaryheartteachings—theonesthatconnectmostdirectlywithourdesirefortruehappiness.They’rethequalitiesofheartthatmotivatedtheBuddhatofindawakeningandthentoteachthepathofawakeningtoothers.Atthesametime,theyfunctionaspartofthepathitself.ThismeansthatthewisdomoftheBuddha’steachings—its“head”aspect—hastobeunderstoodintermsoftheseheartqualities.Atthesametime,though,theseheartqualitieshavetobeunderstoodintermsofthe“head”teachingsonhowcauseandeffect,inouractions,canbringaboutgenuinehappiness.Onlywhenheadandheartarebroughttogetherinthiswaycanthepathyielditsfullresults.

Thetermbrahmavihāraliterallymeans,“dwellingplace(vihāra)ofbrahmās.”Brahmāsarebeingswholiveinthehigherheavens,dwellinginanattitudeofunlimitedgoodwill,unlimitedcompassion,unlimitedempatheticjoy,andunlimitedequanimity.Theseattitudesareunlimitedbothinthesensethattheyextendtoallbeings,andinthesensethattheycanbeappliedtoallsituationswheretheyareappropriate.Forexample,youcanextendempatheticjoytoallwhoarehappy,regardlessofwhetheryoulikethem.Similarly,youcanfeelcompassionforallwhoaresuffering,regardlessofwhattheydidtobringonthatsuffering.Theseunlimitedattitudescanbedeveloped—andforthepathtothrive,theyhavetobedeveloped—fromthemorelimitedversionsoftheseemotionsthatwenormallyexperienceinthehumanheart.

Ofthesefourattitudes,goodwill(mettā)isthemostfundamental.It’sawishfortruehappiness,bothforyourselfandforothers.Becausethehighestleveloftruehappinesscomesfromwithin,yourtruehappinessneednotconflictwiththatofanyoneelse.Thusgoodwillcanbeextendedtoallbeingswithoutcontradictionorhypocrisy.

Thenexttwoattitudesareessentiallyapplicationsofgoodwill.Compassion(karuṇā)iswhatgrowsoutofgoodwillwhenyouseesuffering:Youwantthesufferingtostop.Empatheticjoy(muditā)iswhatgrowsoutof

goodwillwhenyouseehappiness:Youwantthathappinesstocontinue.Equanimity(upekkhā)isadifferentattitude,inthatitactsasanaidtoand

acheckontheotherthree.Whenyouencountersufferingthatyoucan’tstopnomatterhowhardyoutry,youneedequanimitytoavoidcreatingadditionalsufferingandtochannelyourenergiestoareaswhereyoucanbeofhelp.Youalsoneedequanimitytostrengthenyourendurancewhenmeetingwithdifficultiesorneedingtomakesacrificesinthecourseofstrivingforgreaterhappiness.Inthisway,equanimityisn’tcold-heartedorindifferent.Itsimplymakesyourgoodwillmorefocusedandeffectivebyopeningyourhearttothelessonsofyourhead.

Whichmeans,ofcourse,thatyourheadhastobegivingtherightlessons.Thisiswhereit’simportanttounderstandthebrahmavihāraswithinthecontextofBuddhistpractice,inparticulartheBuddha’steachingsonwhathappinessisandhowitcanbestbeattained.AndyetthisisanaspectofbrahmavihārapracticethatisoftenlackingintheWest,creatingmanymisunderstandingsaboutwhatthevariousbrahmavihārasmean,howtheyarepracticed,andtheeffecttheyaresupposedtohave.

Thepurposeofthisstudyguideistoclearupsomeofthesemisunderstandings,firstbylookingattheplaceofthebrahmavihārasinthecontextofthenobleeightfoldpath—theteachingthatprovidestheoverallcontextforallBuddhistpractice—andinparticularthepathfactorofrightview,bothonthemundaneandtranscendentlevels.Then,havingestablishedthiscontext,itdiscussessevencommonmisunderstandingsaboutbrahmavihārapractice,showingbothhowthesemisunderstandingscancreateobstaclestoeffectiveBuddhistpracticeandhowtheycanbecorrectedwithreferencetorightview.Thisisthenfollowedbyasetofreadingsthatprovidefurthercorrectivestothemisunderstandings,atthesametimeilluminatingadditionalpointssothatbrahmavihārapracticecanbetrulyeffectiveinleadingtoahappinessthat’slastingandtrue.

II : INTHECONTEXTOFRIGHTVIEW

IntheBuddha’seightfoldpathtoawakening,thebrahmavihārascanactaspartoftwooftheeightfactors:thesecondfactor,rightresolve;andtheeighth,rightconcentration(§6.2) .Rightresolveisdefinedastheresolveforrenouncingsensuality,theresolvefornon-illwill,andtheresolvefornon-cruelty.Theresolvetoactongoodwillisequivalenttothesecondoftheseresolves;theresolvetoactoncompassion,tothethird.Aspartofright

resolve,goodwillandcompassionprovidethemotivationtoactontheinsightsofrightview—whichisthefirstfactor—intothenatureofactionanditspowertobringabouttheendofsuffering.Inotherwords,goodwillandcompassiontaketheseinsightsandresolvetousethemtodirectyourthoughts,words,anddeedstobringabouttheendofsufferingandtoattaintruehappiness.

Aspartofrightconcentration,allfourbrahmavihārascanfunctionasobjectsofjhāna,thestronglevelsofconcentrationthatstrengthenthemind’sabilitytomakethesublimeattitudestrulyunlimited.Theconcentrationbasedontheseattitudescanalsoprovidethemindwiththesteadinessandinnerstrengthitneedsfordiscernmenttobreakthroughtototalrelease.

Becausethebrahmavihārasfunctionbothtowardthebeginningandagaintowardtheendofthepath,theyhaveaninteractiverelationshipwithalltheotherpathfactors.Ontheonehand,theyprovidethemotivationtopracticerightspeech,rightaction,rightlivelihood,righteffort,andrightmindfulnessbothforone’sowngoodandforthegoodofothers.Ontheotherhand,thedevelopmentofconcentrationbasedonthebrahmavihārasrequires,asaprerequisite,thatyouworkonmakingyourthoughts,words,anddeedsharmless,forotherwiseyourconcentrationwillbeunderminedbyhypocrisy.

Actually,allthefactorsofthepathhaveaninteractiverelationship,interpenetratingandstrengtheningoneanotheralongtheway.Thismeansthatthebrahmavihāras,aselementsinrightresolveandrightconcentration,alsostrengthenrightview,thefirstfactorofthepath,justasrightviewgivesthemguidance.

Tobeginwith,rightviewisnotsimplyacollectionoffactsabouttheworld.Instead,itfocusesattentiononasingleproblem,whichisanissueofgoodwillandcompassion:howtounderstandcausalityinawaythathelpsputanendtosuffering.Inthisway,thebrahmavihārasprovidedirectionfortheuseofdiscernmentonthepath.

Atthesametime,thebrahmavihārasinthecontextofthepathtaketheirguidancefromrightviewsothattheydon’tflounderaroundinwishfulthinkingorineffectualresolves.Instead,groundedinaclearunderstandingofcauseandeffect,theyarefocusedonthemosteffectivewaysofachievingtheiraspirations.

Thisguidanceisprovidedbyrightviewbothonitsmundaneandonitstranscendentlevels.

Themundanelevelofrightviewteachestheprincipleofkamma:thatwe

experiencehappinessandsorrowduetoacombinationofourpastandpresentintentions.Ifweactwithunskillfulintentions—basedonillwill,cruelty,resentment,orpassion,eitherforourselvesorforothers—we’regoingtosuffer.Ifweactwithskillfulintentions,we’llexperiencehappiness.

Thefactthathappinessandsorrowaredependentonpresent,andnotjustpast,intentionsiswhatallowsthebrahmavihārastobeeffectiveinthefirstplace.Ifeverythingdependedonourpastactions,we—andallotherbeings—wouldsimplybepassivevictimsorbeneficiariesofforcesoverwhichwehadnopresentcontrol.Butbecauseourpresentintentionsplayacrucialroleindeterminingwhetherwearetoexperiencementalpleasureorpainnowandintothefuture,theattitudesthatinfluenceourpresentintentionsinaskillfuldirectioncanhavearealeffectinleadingtohappiness.Theextenttowhichwecanencourageotherstodevelopsimilarattitudeswillhavearealeffectontheirhappinessaswell.Evenwhenpeoplehavedoneunskillfulthingsinthepast,thequalityofpresentskillfulintentionsandattitudescanmitigatethoseeffectsdramatically.

Inthisway,theteachingonkammanotonlyexplainswhythebrahmavihārascanbeeffectivemeanstohappinessbutalsoprovidesthereasonsthatmotivateustodeveloptheseattitudes:Weneedtostrengthenthemsothatwecanmakeourintentionsmoretrustworthy.

Atthesametime,theteachingonkammashowswhatitmeanstoaimatgenuinehappiness.Becausehappinesshasacause—skillfulaction—yourwishforhappinesshastofocusonthecause.Otherwiseitwillhavenoeffect.Thislessonappliestothesublimeattitudesbothwhendirectedtoyourselfandwhendirectedtoothers.Goodwillforyourselfmeansbeingdeterminedtoactskillfully;goodwillforothersmeanshopingthattheywillunderstandthecausesfortruehappinessandactinlinewiththatunderstanding.Compassionmeanscompassionnotonlyforpeoplewhoaresuffering,butalsoforpeoplewhoareactinginwaysthatwillcreatemoresuffering.Empatheticjoyappliesnotonlytopeoplewhoarehappybutalsotopeoplewhoareactinginwaysthatwillleadtotruehappiness.Equanimityappliesnotonlytosufferingsthatarebeyondone’scontrolbutalsotoactionsthatonecannotprevent.

Allofthismeansthatifyoureallywantotherpeopletobehappy,youdon’tjusttreatthemnicely.Youalsowantthemtolearnhowtocreatethecausesforhappiness.Thebestwaytodothisistoshowthemthroughtheexampleofyourownbehavior.Ifpossible,youcanalsoencouragethemtofollowyourexample.Attheveryleast,youdon’tthwarttheirattemptstoactskillfully.Thisishowthebrahmavihārasfunctioninthecontextofmundane

rightview.

Thetranscendentlevelofrightviewtakestheteachingonkammaandappliesittothementalprocessesthatcausesuffering—andthatcanberedirectedtoalleviatesuffering—withinthemind.Thetechnicaltermforthekammaofmentalprocessesissaṅkhāra,orfabrication—notfabricationinthesenseoflying,butfabricationinthesenseofintentionallyputtingthingstogether.Allexperienceatthesenses—thefivephysicalsensesandthemindtakenasasixthsense—followsthegeneralprincipleofkammainthatitisfabricatedthroughpastandpresentintentions.Pastintentionsprovidetherawmaterialforpresentexperience.Fromthisrawmaterial,yourpresentintentions—sometimesconsciously,sometimessubconsciously—selectandshapewhatyouactuallyexperienceinthepresent.Thesepresentintentionsalsoaddtotherangeofrawmaterialfromwhichyouwillselectandshapeexperiencesinthefuture.Theselectingandshapingiswhatismeantbyfabrication.

Therearethreetypesoffabrication:bodily,verbal,andmental (§6.3) .Bodilyfabricationisthein-and-outbreath,becausethewayyoubreatheisthemostfundamentalphysicalprocessdetermininghowyouexperienceyourbody.It’salsotheformoffabricationthatbringsthoughts“intothebody”—aswhenangerchangesthewayyoubreathe—turningthemfrommerethoughtsintoemotionswithabodilycomponent.Verbalfabricationconsistsofdirectedthoughtandevaluation,thetwomentalprocessesthatshapehowyouframesentencesintalkingtoyourself.Directedthoughtfocusesonatopic;evaluationasksquestionsandcommentsonit.Mentalfabricationconsistsoffeelings—ofpleasure,pain,andneitherpleasurenorpain—andperceptions,thewordsandimagesthatunderlieyourthoughtprocesses.Feelingsandperceptionsarethemostbasicfactorsinshapingyourmentalstates.

Thesethreetypesoffabricationinteractwithoneanother.Thewayyoubreatheaffectsyourfeelingsandthoughts;pleasantandunpleasantfeelingsaffectyourbreath;yourperceptionofthebreathaffectsthewayyoubreatheaswellasprovidingtheunderlyingimagesandwordsthatdirectedthoughtandevaluationuseincomposingsentencesinthemind.

Ifthesefabricationsactundertheinfluenceofignorance—i.e.,ignoranceofwhatsufferingis,whatfabricationscauseit,whatitscessationis,andwhatfabricationsleadtoitscessation—thentheyleadtosuffering.However,ifthisignorancecanbereplacedwithknowledge,andthatknowledgecaninformtheprocessesoffabrication,thosefabricationscanthenformthepathtothegoal

ofthecessationofsuffering,whichissomethingunfabricated—orbeyondconditions(§6.1) .

ThisiswhytheBuddha’smostbasicformofmeditation—mindfulnessofin-and-outbreathing—focusesonperceivingthepresentexperienceofbodyandmindintermsofthesethreefabrications,andseeingtheeffectthesefabricationshaveincausingpleasureorpain(§6.4) .Indoingso,itbringsclearknowledgetothesefabrications,makingthempartofthepath.TheBuddha’sdirectionsforhowtomeditateonthebreathcomeintheformofverbalfabrications.Thestepsofbreathmeditationfocusondevelopingsensitivitytobodilyandmentalfabricationastheyoccur;andtheydon’tstopwithsimplesensitivity.Theyalsoencouragethemeditatortomastercauseandeffectaroundthesefabricationssoastobringthemtocalm.Forexample,youcanlearnhowtocalmthemindbybreathinginasoothingway,andtocalmthebreathbyholdinginmindaperceptionthatallowsforasmoothflowofenergythroughoutthebody.InthiswaytheBuddha’sinstructionsforbreathmeditationshowhowtofabricatethepresentexperienceofbodyandmindinawaythatfostersthetranquilityandinsightthatbringthepathtocompletion.

Themasteryoffabricationgainedthroughthispracticecanthenbeappliedtoallemotionsandmentalstatessoastodeconstructunskillfulonesandreplacethemwithmoreskillfulones.Theoppositesofthebrahmavihāras—illwill,cruelty,resentment,andpassion(§5.12) —areacaseinpoint.Theknowledgeandsensitivityyou’vegainedwithregardtofabricationenablesyoutoanalyzetheseemotionsintermsoftheircomponentparts,encouragingyoutoseehowthewayyoubreathe,speaktoyourself,andholdontofeelingsandperceptionssustainstheseemotionsinawaythatcausesunnecessarysufferingandstress.Themasteryyou’vegainedincalmingfabricationsallowsyoutochangethesecomponentfactorssothatyoucandevelopthebrahmavihārasintheirplace.

TheBuddha’sdiscoursesaidinthisdirectionbyprovidingalternativewaysofthinking,evaluating,andperceivingthatencourageyouinthispracticeandprovideyouwithstrategiestocarryitthrough.Inotherwords,withtheirvividimagesandsimilestheyprovidemodelsofverbalandmentalfabricationsthathelpyouseethedrawbacks,say,ofillwill;encourageyoutoperceivethebrahmavihārasasmoreskillfulresponsestothesituationthathassparkedillwill;andshowhowtoreframeyourunderstandingofthesituationthatsparkedillwill,sothatyoucangenuinelydevelopgoodwillinitsplace.

Forinstance,whenyoupassjudgmentonanotherperson’sbehavior,theunderlyingperceptioninyourmindmaybethatyouaresittingonajudge’s

bench,theotherpersonstandsaccusedbeneathyou,andyouareunaffectedbywhateversufferingyouwouldliketoseethatpersonundergo.Inacaselikethis,youmightfeelitbeneathyoutolookforthatperson’sgoodqualitiesasawayofencouraginggoodwillorcompassionforthepersoninstead.AN5:162(§6.7) ,however,providesanalternativeperceptionofthesituation:Youneedtoappreciatethatperson’sgoodqualitiesinthesamewaythatapersontremblingwiththirstneedswater.Otherwise,yourowngoodnesswilldie.Infact,yourneedforthiswaterissogreatthatyoushouldbewillingtoendurethe“indignity”oflookingforthatperson’sgoodqualities,inthesamewaythatadesperatelythirstypersonwouldbewillingtogetdownonallfourstoslurpupthepuddleofwaterinacow’sfootprint.

Similarly,MN21(§6.9) providesaseriesofsimilesthatencourageyoutoperceivegoodwillasvastandimpregnable,andtoperceiveaspitifulandweaktheinsultsthatotherwisemighttemptyoutoabandonyourgoodwill.Goodwill,itsays,islikespace,liketheriverGanges,likethegreatearth.Theinsultsyoumeetwitharelikeapersonwhowantstodrawpicturesinspace,burnuptheGangeswithatorch,orgetridoftheearthbydigging,spitting,andurinatinghereandthereontheground.Simplyholdingthismentalfabricationinmindcanhelpyouenduremanyslightsthatyouotherwisewouldfindhardtohandleinaskillfulway.Infact,thesamepassagestatesthatevenifbanditsweretocarveyouupsavagely,limbbylimb,youshouldstillhavegoodwillforthem.Whenyoukeepthisperceptioninmind,theslightsandinsultsofordinaryhumanlifebecomeeasiertobear.

Khp9(§1.2) providesanotherusefulmentalfabrication:Youshoulddevelopandprotectyourgoodwillforallinthesamewaythatamotherwouldprotectwithherlifeheronlychild.

Inadditiontoprovidingusefulexamplesofmentalfabricationfordiscouragingillwillanddevelopinggoodwill,thediscoursesprovideexamplesofusefulverbalfabricationsaswell.Whenyouencounterabusiveorthoughtlessspeech,MN21encouragesyoutocheckanyillwillthatmightariseinresponsebyremindingyourselfthatspeechofthissortisanormalpartofhumanexperience.Peopleallovertheworldaresubjectedtoharsh,false,anduntimelyspeecheveryday,sothere’snoneedtofeelthatyou’vebeensingledoutforparticularlyoutrageoustreatment.Otherpassagesprovideexamplesofphrasestokeepinmindwhentryingtodeveloppositivefeelingsofgoodwill,suchasthisexamplefromAN10:176(§1.3) :“Maythesebeingsbefreefromanimosity,freefromoppression,freefromtrouble,andmaytheylookafterthemselveswithease!”OrthisfromKhp9(§1.2) :“Happy,atrest,

mayallbeingsbehappyatheart.Whateverbeingstheremaybe—weakorstrong,withoutexception,long,large,middling,short,subtle,blatant,seen&unseen,near&far,born&seekingbirth:Mayallbeingsbehappyatheart.Letnoonedeceiveanotherordespiseanyoneanywhere,orthroughangerorirritationwishforanothertosuffer.”

Thediscoursesalsoprovideusefulexamplesofmentalandverbalfabricationfordevelopingequanimity.SN15:3(§6.13) encouragesyou,whenfacedwithloss,toholdinmindtheperceptionthatthetearsyouhavealreadyshedoverthelossoflovedonesthroughthemanyeonsofwanderingonisgreaterthanthewaterintheoceans.AN5:49(§6.12) encouragesaverbalfabrication:“Itdoesn’thappenonlytomethatwhatissubjecttodestructionwillbedestroyed.Totheextentthattherearebeings—past&future,passingaway&re-arising—ithappenstoallofthemthatwhatissubjecttodestructionwillbedestroyed.Andif,withthedestructionofwhatissubjecttodestruction,Iweretosorrow,grieve,lament,beatmybreast,&becomedistraught,foodwouldnotagreewithme,mybodywouldbecomeunattractive,myaffairswouldgountended,myenemieswouldbegratifiedandmyfriendsunhappy.”Paradoxically,reflectionontheuniversalityofsufferinghelpstolessenthestingofyourownpersonalloss:You’renotbeingsingledoutforunfairtreatment,forlossandsufferingarecommonthroughoutthecosmos.

MN28(§6.10) encouragesalongverbalfabricationfordevelopingequanimityinthefaceofunpleasantwordsandphysicalattacks,beginningwiththereflectionthatalltheseunpleasantsensationsdevelopthroughphysicalcontact.Youwouldn’tbefeelingthepainofunpleasantwordsifasoundhadn’tmadecontactatyourears.Youwouldn’tbefeelingaphysicalattackifyoudidn’thaveabodythatsomethingcouldstrike.If,byreflectinginthisway,youcanleavetheeventjustatthecontact—withoutaddingthecomplainingcommentarythatthemindusuallyaddstosuchevents—ithelpstodepersonalizethesituation,andyoufreethemindfromahugeloadofunnecessarysufferingandstress.

Whenyouhavegainedskillinusingtheseformsoffabricationindailylife,youcanusethemtodevelopthebrahmavihārasbeyondthelevelofrightresolvetothevariousjhānas,orlevelsofrightconcentration.Thisisbecausethelevelsofconcentrationbeginwiththethreetypesoffabricationandthen,whenmasteringthosefabrications,bringthemtostillnessandcalm.

Thediscoursesprovideonlyverysketchyinstructionsforhowtodevelopthebrahmavihārastothislevel,perhapsbecausetheverbalfabricationsused

indevelopingthesethemesintorightconcentrationarethesameasthosefordevelopingthebrahmavihārasindailylife.However,thediscoursesdoprovideavividperception—amentalfabrication—forindicatingthetypeofmindstatethatthispracticeshouldfoster:“Thatdiscipleofthenobleones—thusdevoidofcovetousness,devoidofillwill,unbewildered,alert,mindful—keepspervadingthefirstdirection[theeast]withanawarenessimbuedwithgoodwill…compassion…empatheticjoy…equanimity,likewisethesecond,likewisethethird,likewisethefourth.Thusabove,below,&allaround,everywhere,initsentirety,hekeepspervadingtheall-encompassingcosmoswithanawarenessimbuedwithequanimity—abundant,expansive,limitless,withouthostility,withoutillwill—justasastrongconch-trumpetblowercannotifythefourdirectionswithoutanydifficulty.”

Aswithalltheobjectsofrightconcentration,youcanbequiteconsciousatthebeginningofjusthowfabricatedtheconcentrationbasedonthebrahmavihārascanbe.However,asthepracticeprogressesandthesestatesbecomeeasiertoaccess,thisfactoftenfadesintothebackground.Thisdoesnotmean,though,thattheybecomeunfabricated;simplythatthemindofferslessresistancetotheprocessesofskillfulfabrication.Nevertheless,meditatorscaneasilymissthispoint,andthediscoursesprovidecautionarytalesofpeoplewho,thinkingthattheirpracticehasreachedanunconditionedlevel,practicenofurther.

Infact,thelevelsofconcentrationdevelopedthroughthebrahmavihārasarenotonlyconditioned—andthussubjecttofallingaway—theyalsoprovideafocusforself-identificationasyouholdtothoselevelsasyouoryours(§7.4) .Thisself-identificationisaformofclingingthatbringssuffering.Thusthebrahmavihāras,ontheirown,can’ttakeyoutotheendofthepath.

Thenextstepistouseyourhead—yourdiscernment—tofocusonthefabricatednatureofeventherefinedpleasureandcalmprovidedbythebrahmavihāras (§§7.9–7.10) .Yourpurposehereistohelptheheartdevelopdispassionforallfabricatedphenomena.Becausepassioniswhatdrivestheprocessesoffabrication,oncedispassionisabsolute,allfabricationsceaseandthemind“unbinds,”gainingtotalreleasefromsufferingandreachingthehighestpossiblehappiness:thegoaltowardwhichthebrahmavihārasultimatelyaim(§§7.11–7.14) .

Aftertheexperienceofthedeathless,themindreturnstotheexperienceoftheworldofthesenses,butnowwithasenseofbeingdetachedfromthepleasuresandpainstheydisplay.Thisisbecausethemind’sowninternalsenseofwellbeingandfreedomissoabsolutethatitfeelsnoneedtofeedon

theinputofthesenseseveragain.Whenyou’vereachedthislevel—fullawakening—yourowntaskin

searchingforhappinessisdone.Headandhearthavecompletedtheworktheyneedtodotogetherforyourownsake.However,havingperfectedthepath,youcanprovideaninspiringexampleandaccurateadvicetoothersintheirsearchforhappiness.Inthisway,theactofattainingyourowntruebenefithelpsothersattaintheirsaswell.Thefullyawakenedpersonisthustheonewhomosteffectivelyembodiesthebrahmavihārasinthought,word,anddeed.

ThisishowthebrahmavihārasrelatetotheBuddhistpath.

III : SEVENMISUNDERSTANDINGS

Whenunderstoodincontext,thebrahmavihārasareeffectivetoolsonthepathtoawakening.Butunfortunately,nowthatthebrahmavihārashavecometotheWest,theyhaveoftenbeentakenoutofcontext,givingrisetoconfusionabouttheirnatureandrole.Thismaybebecausetheydealwithemotionsthatarecommonhumanproperty,sopeoplefeelthattheyintuitivelyunderstandthemwithoutneedingtohavetheirBuddhistcontextexplained.OritmaybebecausetheWesthassuchalongtraditionconcerningthereligiousroleofselflesslove.Seeingthatgoodwillresemblesselflesslove,manypeoplehaveassumedthattheBuddha’steachingsonthistopicfitneatlyinwithwhattheyhavelearnedfromWesternreligions.

Whatevertheircause,theseassumptionshavegivenrisetosomemisunderstandingsaroundbrahmavihārapracticethatareseriousenoughtogetinthewayofawakening.Mostprominentamongthissortofmisunderstandingarethese:

1)Mettā,thefirstbrahmavihāra,meansloveorlovingkindness.2)Thepracticeofthebrahmavihārasisaformofprayer.3)Mettāisbestexpressedbyactsofuncriticaltenderness.4)Thebrahmavihārasarepartoftheinnatenatureofthehuman

heart.5)Otherpeopledeserveourmettā,eitherbecauseoftheirown

innategoodnessorbecauseweareallone.6)Thebrahmavihārasarepurelyheartqualities,needingnoinput

fromtheanalyticalmind.7)Thebrahmavihārasare,inthemselves,acompletepathto

awakening.

ManyofthesemisunderstandingsarisefromnotviewingthebrahmavihārasinthecontextoftheBuddha’steachingsonkammaandfabrication.Becausetheyaresowidelyentrenched,it’sworthwhilegoingintodetailastowhytheyareactuallydetrimentalonthepath,andhowaproperunderstandingofkammaandfabricationcanhelpavoidthatdetriment.Delineatingclearlywhatthebrahmavihārasarenothelpstoclarifywhattheyare.

Whatfollowsisadiscussion,onebyone,ofexactlyhowthesemisunderstandingsdeviatefromtheBuddha’soriginalteachingsonthebrahmavihāras,andhowtheycanbecorrectedbyexaminingwhatthoseteachingsactuallyhavetosayabouttheissuesthatthesemisunderstandingsraise.

Thisdiscussionissupplementedbythereadingpassagesgiveninthesecondpartofthebook.Thesepassages—drawnfromthePaliCanon,theearliestextantrecordoftheBuddha’steachings—havealsobeenarrangedinsevensections,correspondingtothesevensectionsinthediscussion,sothatyoucaneasilyfindthematerialonwhichthediscussionisbasedandexploreitfurther.

Thepurposeofthispresentationistoclearawayanyobstaclesthatmightblocktheuseforwhichthebrahmavihāraswereintended:aspartofapathtothehappinessoftotalrelease.

Misunde rstanding#1: Me t tāme ans love orlovingkindne ss .

ThePaliwordforloveisnotmettā.It’spema.AstheBuddhapointsout,pemaispartialbynature.Whenyoulovepeople,youtendtoloveanyonewhotreatsthemwell,andtohateanyonewhomistreatsthem.Andtherearecaseswhereyouloveanyonewhomistreatsthepeopleyouhate (§1.1) .Forthisreason,loveisnotagoodbasisforanattitudethatisuniversallyskillfultowardall.

Becausemettāisessentiallyanimpartialwishforhappiness,it’sbesttranslatedasgoodwill.Whengoodwillisdevelopedinlinewithrightview,itunderstandsthatbeingswillbehappyonlyfromunderstandingandactingonthecausesofgenuinehappiness,ratherthanfromwinningspecialfavorwithyou.Inthisway,whenyouextendthoughtsofmettātoothers,you’renotofferingtomakethemhappy,asyoumightinalovingrelationship.Instead,

you’reexpressingthewishthattheytakeresponsibilityfortheirhappinessthemselves.Ifthere’sanythingyoucandotohelptheminthisdirection,you’rehappytoprovidehelp;butyourealizethat—becausetheyneedtobewillingtoworkforgenuinehappiness—youcanonlydosomuch.Inthisway,goodwillwon’tconflictwithequanimitywhenyou’vereachedthepointbeyondyourabilitytohelp.

ThisunderstandingofmettāisborneoutinthepassageswheretheBuddharecommendsphrasestoholdinmindwhendevelopingthoughtsofmettā.Thesephrasesprovidehisclearestguidenotonlytotheemotionalqualitythatunderliesmettā,butalsototheunderstandingofhappinessthatexplainswhyit’swiseandrealistictodevelopmettāforall.

Thefirstsetofphrasescomesinapassage(§1.3) wheretheBuddharecommendsthoughtstocounterillwill.Thesephrasesconcludewiththewishthatallbeings“lookafterthemselveswithease.”Inotherwords,you’renotsayingthatyou’regoingtobethereforallbeingsallthetime.Andmostbeingswouldbehappierknowingthattheycoulddependonthemselvesratherthanhavingtodependonyou.Ifyoureallywishotherswell,it’sbesttowishthemthehappinessofindependenceandself-reliance.

Anothersetofmettāphrases,inthefamousKaraṇīyaMettāSutta (§1.2) ,includesawishthatallbeingsavoidthecausesthatwouldleadthemtounhappiness:

Letnoonedeceiveanotherordespiseanyoneanywhere,orthroughangerorresistancewishforanothertosuffer.

Inrepeatingthesephrases,yourememberthatpeoplewillfindtruehappinessonlyiftheyunderstandthecausesforhappinessandactonthem.Theyalsohavetounderstandthattruehappinessisharmless.Ifitdependsonsomethingthatharmsothers,it’snotgoingtolast (§5.4) .Soagain,whenyouexpressgoodwill,you’renotsayingthatyou’regoingtobethereforothersallthetime.Instead,you’rehopingthatallbeingswillwiseupenoughtobethereforthemselves.

Thesamediscourse(§1.2) goesontosaythatwhenyou’redevelopingthisattitude,youshouldprotectitwithallyourvigilanceandstrength.

Asamotherwouldriskherlife

toprotectherchild,heronlychild,evensoshouldonecultivatealimitlessheartwithregardtoallbeings.

Thispassagehastobereadcarefullyandincontext.It’ssometimesunderstoodassayingthatweshouldbewillingtosacrificeourlivestoprotectallothers,inthesamewaythatamotherwouldsacrificeherlifeforthesakeofherchild.Puttingasidethefactthatsucharequirementissimplyimpossibletocarryout,thereisnowhereintheCanonwheretheBuddhastatesthisasamoralresponsibility.Youcan’tstopallthosewhowanttomistreattheirfellowbeings.Thebestyoucandotoprotectothersistoadhereinallcasestothepreceptsagainstdoingharm,soattheveryleasttheywillsuffernoharmfromyou.

“Thereisthecasewhereadiscipleofthenobleones,abandoningthetakingoflife,abstainsfromtakinglife.Indoingso,hegivesfreedomfromdanger,freedomfromanimosity,freedomfromoppressiontolimitlessnumbersofbeings.Ingivingfreedomfromdanger,freedomfromanimosity,freedomfromoppressiontolimitlessnumbersofbeings,hegainsashareinlimitlessfreedomfromdanger,freedomfromanimosity,andfreedomfromoppression.[Similarlywiththepreceptsagainststealing,illicitsex,lying,andtakingintoxicants.]” (§5.8)

Therearepassages,however,wheretheBuddhasaysthatyoushouldprotectyourgoodwillwithyourlife,evenwhenothersareintentonkillingyouinasavageway:

“Monks,evenifbanditsweretocarveyouupsavagely,limbbylimb,withatwo-handledsaw,heamongyouwholethisheartgetangeredevenatthatwouldnotbedoingmybidding.Eventhenyoushouldtrainyourselves:‘Ourmindswillbeunaffectedandwewillsaynoevilwords.Wewillremainsympathetic,withamindofgoodwill,andwithnoinnerhate.Wewillkeeppervadingthesepeoplewithanawarenessimbuedwithgoodwilland,beginningwiththem,wewillkeeppervadingtheall-encompassingworldwithanawarenessimbuedwithgoodwill—abundant,expansive,limitless,freefromhostility,freefromillwill.’That’showyoushouldtrainyourselves.” (§6.9)

SointheBuddha’simageofthemotherprotectingthechild,thechildrepresentsyourgoodwill—somethingyouneedtoprotectdevotedlytomakesurethatyourvirtuousintentionsdon’twaver,eveninthemostdifficult

situations.Harmcanhappenmosteasilywhenthere’salapseinyourgoodwill,soyoudowhateveryoucantofosterthisattitudeatalltimes.Thisiswhy,astheBuddhasaystowardtheendoftheKaraṇīyaMettāSutta,youshouldstaydeterminedtopracticethisformofmindfulness:themindfulnessofkeepinginmindyourwishthatallbeingsbehappy,tomakesurethatitalwaysinformsthemotivationforeverythingyoudo.

Finally,there’sapassage(§1.4) wheretheBuddhateachesthemonksachantforspreadinggoodwilltoallsnakesandothercreepingthingstheyencounterinthewilds.Strikingly,thechantconcludeswiththesentence,“Maythebeingsdepart.”Thiswiselytakesintoconsiderationthetruththatlivingtogetherisoftendifficult—especiallyforbeingsofdifferentspeciesthatcanharmoneanother—andthehappiestpolicyforallconcernedisoftentoliveharmlesslyapart.

Thesedifferentwaysofexpressingmettāshowthatmettādoesnotequallovingkindness.Mettāisbetterthoughtofasgoodwill,fortwoprincipalreasons.Thefirstisthatgoodwillisanattitudeyoucanexpressforeveryonewithoutfearofbeinghypocriticalorunrealistic.Itrecognizesthatpeoplewillbecometrulyhappynotasaresultofyourcaringforthembutasaresultoftheirownskillfulactions,andthatthehappinessofself-relianceisgreaterthananyhappinesscomingfromdependency.

Thesecondreasonisthatgoodwillisamoreskillfulfeelingtohavetowardthosewhowouldreactunskillfullytoyourlovingkindness.Therearepeoplewho,whenseeingthatyouwanttoexpresslovingkindness,wouldbequicktotakeadvantageofit.Therearealsopeopleyou’veharmedinthepastwhowouldrathernothaveanythingtodowithyoueveragain,sotheintimacyoflovingkindnesswouldactuallybeasourceofpainforthem,ratherthanjoy.Andthereareplentyofanimalsouttherewhowouldfeelthreatenedbyanyovertexpressionsoflovefromahumanbeing.Inthesecases,amoredistantsenseofgoodwill—thatyoupromiseyourselfnevertoharmthosepeopleorthosebeings,andthatyouwishthemwell—wouldbebetterforeveryoneinvolved.

Thisdoesn’tmeanthatlovingkindnessisneveranappropriateexpressionofgoodwill.Yousimplyhavetoknowwhenit’sappropriateandwhenit’snot.Ifyoutrulyfeelmettāforyourselfandothers,youcan’tletyourdesireforwarmfeelingsofloveandintimacyblindyoutowhatwouldactuallybethemostskillfulwaytopromotetruehappinessforall.

Misunde rstanding#2: The pract ice of the brahmavihāras

is a formof praye r.

AstheBuddhapointsout,ifpeoplecouldfindhappinesssimplythroughthepowerofprayer,nooneintheworldwouldbeshort-lived,ugly,unhappy,orpoor.Happinesshastocomefromtakingactionsthatfunctionasthecausesofhappiness (§2.1) .Toperformtheseactions,youneedtosetyourresolveonthem,becausetheytakeeffort.Andbecausethethoughtsonwhichyouresolvebendyourmindintheirdirection,youhavetotrainyourresolvessothattheyleadconsistentlyinaskillfuldirection(§2.5) .Thisiswhythebrahmavihārasareapractice,somethingyouworkonagainandagain.Youtrytomakethemunlimitedsothatevenindifficultcircumstancesyouwillkeepinmindtheneedtoactinwaysthatcauseharmtonoone—neitheryourselfnorothers.

Forthesereasons,thepracticeofthebrahmavihārasisamatter,notofprayer,butofresolve.

Misunde rstanding#3: Me t tā is be st e xpre sse dbyact s ofuncrit ical t e nde rne ss .

Thewordmettāiscloselyalliedwiththewordmitta,orfriend.It’sthequalityofheartthatonegenuinefriendofferstoanother.Therearemanykindsoffriendship—trueandfalse,skillfulandunskillful—andit’sobviousthatthequalityofmettātheBuddharecommendsisthatofafriendshipskillfulandtrue.

ThePaliCanonrecognizestwotypesofworthwhilefriends.Thefirstistheloyalfriend:Onewhoisgenerousandsteadfast,workingforyourbenefitevenwhentimesaredifficult,encouragingyouwhenyou’reright,correctingyouwhenyou’rewrong,andwillingeventosacrificehisorherlifeforyoursake(§§3.1–3.2) .Thesecondtypeoffriendistheadmirablefriend:onewhosebehaviorisexemplaryintermsofconviction,virtue,generosity,discernment,and—ifpossible—inthenobleattainments;andwhoencouragesyoutoemulatehisorhergoodqualitiesinyourself(§§3.3;3.6–3.7).

AstheBuddhasays,theloyalfriendistobetreasured;theadmirablefriendistobeemulated.Theloyalfriendisobviouslyonewhofeelslove(pema)foryou,andsoispartialtowardyou.Forthisreason,thissortoffriend,eventhoughworthtreasuring,isnotthebestmodelfordevelopinguniversalgoodwill,becausepartialitystandsinthewayofamindstatethat’strulyuniversal.Still,it’sworthnotingthateventheloyalfrienddoesn’tadopt

anuncriticalattitudetowardyourbehavior,anddoesn’tencourageyoutoengageinactivities—suchaskilling,stealing,illicitsex,lying,andtakingintoxicants—thatwouldgoagainstthepreceptsofmoralvirtue.Becausethissortoffrienddesiresyourtruewellbeing,heorshecanbecriticalandsterntopreventanymorallapsesonyourpart.

Thesameistrueoftheadmirablefriend,whoistheidealmodelforthedevelopmentofuniversalgoodwill.Thissortoffriendisevenmorescrupulousinwantingyoutoavoidevilactionsandtodevelopthebestandhighestqualitiesoftheheartandmind.Thisisthesortoffriendyoutrytobetothewholeworldwhenyoudevelopthoughtsofunlimitedgoodwill.

Whatthismeansinembodyingthebrahmavihārasisthatnotallactsoftendernessareinlinewithgenuinegoodwill;notallcriticalthoughtsorwordsareharmful.

TheCanonmakesthispointinmanyways.Tobeginwith,itstatesveryclearlythataspiritualteachershouldnotengageinphysicalintimacywithastudent.Thisisanareawhereagreatdealofdamagehasbeendone—inschools,churches,andspiritualcommunities—overthecenturies.However,theVinaya—thesectionoftheCanoncontainingtherulesbywhichthemonksshouldlive—prohibitsthisformofbehaviorinnouncertainterms.Amonkwhohassexualintercoursewithanyoneatallisimmediatelyexpelled.Ifamonkevensuggeststhatsomeonewouldbenefitfromhavingsexwithanadvancedspiritualpractitioner—suchashimself—hehastoundergoaseverepenance.

FromtheBuddha’spointofview,actsofgoodwillandcompassionmustfallwithintheboundsofthepreceptsiftheyaretobegenuinelyfriendly—andheoffersnoroomfortheideathatgoodwillorcompassioncaneverbeusedasexcusesforbreakingtheprecepts.Infact,it’sonlythroughadheringstrictlytothepreceptsthatyouareforcedtoconfrontsubtleunskillfulattitudeswithinyourselfthatyouotherwisemightnothavenoticedorwhoselong-termharmyoumightnothaveseen.

Theremaybeshort-termbenefitsthatcomefrombreakingtheprecepts,buttheyareoutweighedbythelong-termharmtheycause.Ifyoubreakaprecept,youharmyourselfincreatingbadkamma;youharmothersintheimpactofyouractionsonthemandinsettingthemabadexample.Andit’simportanttounderstandwhattheBuddhacountsasharm.Itmaybenecessarytosacrificeyourcomforts—andsometimesyourhealthandevenyourlife—forthingsyouholdinhigheresteem,butthatdoesn’tcountasdoingyourselfharm.Trueharmiswhenyouabandontheprinciplesofrightspeech,rightaction,and

rightlivelihoodonthepath(§3.5) .Becauseanunderstandingof“right”and“wrong”requirescritical

judgment,theBuddhaindicatesthatthereisaplaceforcriticalthoughtsandwordsinanattitudeofgenuinefriendshipbecausegenuinefriendshipincludeswantingwhatisrightforyourfriend.Hurtingyourfriend’sfeelingswhenaimingathisorherwelfaredoesnotcountasharm.TheimagetheBuddhagivesisofachildwhohasplacedasharpobjectinitsmouth.Youhavetogettheobjectout,evenifitmeansdrawingblood,forifyouletthechildswallowtheobject,itwillcauseitselfevengreaterharm.Inthesameway,theBuddhawouldspeakharshwordswhenandwherehesawthattheyneededtobeharshtohaveabeneficialeffect (§3.4) .

Hisgeneralprincipleonrightspeechisthathewouldspeakwordsthataretrueandbeneficial—notethathedoesnotentertaintheideathatfalsewordscouldbebeneficial—knowingwhentostatethosewordsinpleasingways,andwhentostatetheminunpleasantways.Inotherwords,therearecaseswherepleasantwordsarenotwiseexpressionsofgoodwillorsympathy.Inallcases,hismotiveiscompassionate:thewelfareofthosewhoarelistening.Andashenotesinhisdiscussionsofworthwhilefriends,thisisaqualitynotonlyofanadmirablefriend,butalsoofaloyalone.It’sanexpressionbothofloveandofgoodwill.

Allofthismeansthatmettāisbestexpressedinyourownexternalbehaviorbywordsanddeedsthatsetanuprightexampletoothers,andbyencouragingothers—harshlyorgently,asthecasemayrequire—tobeuprightintheirbehavioraswell.

Misunde rstanding#4: The brahmavihāras are part of theinnate nature of the humanhe art .

TheBuddhaneverattributedaninnatenatureofanykindtotheheart—goodorbad.Infact,inAN4:199,heidentifiedthethoughts“Iamgood”and“Iambad”amongthe“craving-verbalizations”thatensnarethemind.Ifyouassumethattheheartisbasicallybad,youwon’tfeelcapableoffollowingthepath,andwilltendtolookforoutsidehelptodotheworkforyou.Ifyouassumethattheheartisbasicallygood,you’llfeelcapablebutwilleasilygetcomplacent.Youwon’texertthescrupulouseffortneededtodevelopthebrahmavihārasatalltimes.

SoeventhoughtheBuddha’sprimaryfocuswasonthecitta—whichcan

betranslatedasbothheartandmind—henowheredefinedwhatthecittais.AshesaidinSN22:36,ifyoudefineyourself,youlimityourself.Soinsteadhefocusedhisassumptionsonwhatthemindcando.

Tobeginwith,themindcanchangequickly.Normallyamasteroftheaptsimile,eventheBuddhahadtoadmitthathecouldfindnoadequateanalogyforhowquicklythemindcanchange(§4.1) .Wemightsaythatitcanchangeintheflashofaneye,butit’sactuallyfasterthanthat.

Andit’scapableofallsortsofthings.Neitherinherentlygoodnorinherentlybad,itcandoahugevarietyofgoodandbadactions.IntheBuddha’swords,themindismorevariegatedthantheanimalkingdom.Thinkofthemanyspeciesoffishinthesea,birdsinthesky,animalsonthelandandundertheground,whetherextantorextinct:Allofthesespeciesareproductsofminds—theactsofmindthatcausedthosebeingstobeborninthosebodies—andthemindcantakeonawidervarietyofformsthaneventhat (§4.2) .

Thisvarietycomesfromthemanydifferentchoicesthemindmakesundertheinfluenceofignoranceanddefilement.Buttheminddoesn’talwayshavetobedefiled.Pastkammaisnotentirelydeterministic.Eventhoughpastkammashapestherangeofoptionsopentothemindinthepresent,itdoesn’thavetodeterminepresentkamma—theintentionsbywhichthemindchoosestofabricateactualexperiencesfromamongthoseoptions.Thuspresentkammacanchoosetocontinuecreatingtheconditionsformoreignorance,ornot,becausepresentchoicesarewhatkeepignorancealive.Althoughnoone—notevenaBuddha—cantracebacktowhenthedefilementofignorancefirstbegan,thecontinuedexistenceofignorancedependsonconditionscontinuallyprovidedbyunskillfulkamma.Iftheseconditionsareremoved,ignorancewilldisband(§4.3) .

ThisiswhytheBuddhasaidthatthemindisluminous,stainedwithdefilementsthatcomeandgo(§4.4) .Takenoutofcontext,thisstatementmightbemisconstruedasimplyingthatthemindisinherentlygood,kind,orawakened.ButincontexttheBuddhaissimplysayingthatthemind,oncestained,isnotpermanentlystained.Whentheconditionsforthestainsaregone,themindbecomesluminousagain.Butthisluminosityisnotanawakenednature.AstheBuddhastates,thisluminousmindcanbedeveloped.Intheschemeofthefournobletruths,ifsomethingistobedevelopedit’snotthegoal;it’spartofthepathtothegoal.Afterthisluminosityhasbeendevelopedintheadvancedstagesofconcentration,itcanbeusedtohelppiercethroughignorance,andthen—aswithallthefactorsofthepath—itisputasidesoastoallowthegoaltobefullyexperienced.

Whatthismeansisthatthebrahmavihārasarenotinnateintheheartormind,butthenneitheraretheiropposites.Theheartiscapableofeither,andwhichattitudesyoufabricateisamatterofchoice.ThisiswhytheBuddhaspentsomuchtimeexplaininghowandwhythebrahmavihārasshouldbefabricatedanddevelopedtoanunlimitedlevel.Iftheseattitudeswereinnatetotheheart,therewouldbenoneedfora“how”ora“why.”Thebrahmavihāraswouldsimplybethere,andhewouldhavetoldyoutoletthemunfoldontheirown.Butbecausetheheartcanjustassimplygointheotherdirection,theBuddhadidtheresponsiblethinginwarningofthedangersoftheuntrainedheart,anddidsuchathoroughjobofdisplayingthebenefitsof—andexplainingthemeansfor—gettingittrained.

Infact,it’sjustaswellthatthebrahmavihārasarenotinnatetotheheart,foriftheywere,theywouldgetinthewayoftotalrelease.You’dneedtostayinauniversewheretherewouldbeobjectsforyourgoodwill,compassion,empatheticjoy,andequanimity.Youwouldneverreachthefreedomofadimensionwhereawarenesshasnoneedforobjectsatall.

Misunde rstanding#5: Othe rpe ople de se rve ourme t tā,e ithe rbe cause of the irowninnate goodne ss orbe cause weare allone .

Thisisamisunderstandingontwolevels.Thefirstlevelconcernsotherpeople:Justaswearenotinnatelygood,

neitherarethey.Theirheartsareasvastlyvariableasours.AndtheBuddhaneversaidthatweareallone.Whenaskedifthecosmos

isaonenessoramultiplicity,hedeclinedtoanswer,asthequestionwasirrelevanttothepracticeforendingsuffering(§5.1) .Hetaughttheinterdependenceofevents,notasacelebrationofonenessorinterconnectedness,butasawayofshowingthatallinterdependenteventsareunstableanddestinedtopassaway.Ontheirown,theydon’tprovideareliablehappiness.Theappropriatewaytorespondtothisinsightistouseinterdependenteventsskillfully,withknowledge,toreachadimensiontotallyfreefromdependencyofanykind.

Asfortheonenessthatcanbeexperiencedinmeditation,theBuddhasawthatitwasafabricatedstate,andsowasn’ttheultimateattainment (§5.2) .Aswithallstatesofconcentration,hesawthedangeringivingametaphysicalmeaningtotheexperience—asagroundofbeingorultimatereality—and

insteadadvisedthemeditatortoseehowthestatewasfabricatedsoastodevelopdispassionforitandtoachievefreedomfromitslimitations.

SotheBuddhaneverstatedthatallbeingsaregood,orthatweareallone.Theseideashavenothingtodowithhismotivationforteachingthebrahmavihārasoroursfordevelopingthem.

Thisleadstothesecondlevelofmisunderstandinghere.Thefactis,wedon’tdevelopthebrahmavihārastowardothersbecausetheydeserveit.Ifwedid,theunskillfulpartsofthemindcouldeasilyfindproofthatbeingsdon’tdeserveourgoodwillorcompassionatall.Thetruthis,though,thatwedevelopthebrahmavihārasbecauseweneedtheseattitudesforthesakeofourownhappinessandprotection.

ThisrealizationgrowsfromaqualitytheBuddhacalledheedfulness(appamāda),andthatheidentifiedasthesourceofallgoodandskillfulqualitiesinthemind(§5.3) .Inotherwords,weactskillfullytowardothersnotbecausewe’reinnatelykindorbecausetheydeserveit.Wedosobecausewerealizethatifwedon’t,itwillleadtoourlong-termsuffering.Theprincipleofkammashowsthat,ifwewanttolivepeacefullyandharmoniouslyinthislife,weneedtodevelopthebrahmavihārastowardall.Ifwewanttotrainourheartstothepointwherewecandependonthemnottocreatebadkammainthepresentoronintothefuture,weneedtheseattitudestobeuniversalinourhearts.

Heedfulnessevenhelpstoprotectusfromourpastkamma:Becauseourpresentexperienceisshapedbothbypastandbypresentkamma,theattitudeswebringtothepotentialsweencounterfromourpastkammacanplayahugeroleindeterminingwhetherwewillshapethosepotentialsintopleasureorpain.Ifthemindisexpansiveandunlimited—aqualitydevelopedthroughthebrahmavihāras—thentheresultsofpastbadactionswillhardlybefelt,inthesamewaythat,ifariverisfilledwithcleanwater,alumpofsaltthrownintotheriverwon’tmakethewaterunfittodrink.However,ifthemindisnarrowandrestricted,theresultsofpastbadactionswillbelikealumpofsaltthrownintoasmallcupofwater:Thewaterwillbeoverwhelmedbythesalt(§5.14) .

So,throughheedfulness,wedevelopthebrahmavihārasprimarilyforourownprotection.Andthroughprotectingourselves,weprotectothersaswell(§5.10) .

Misunde rstanding#6: The brahmavihāras are pure lyhe art

qualit ie s , ne e dingno input fromthe analyt icalmind.

Althoughitispossibletodevelopwarmfeelingswithoutmuchhelpfromthehead,thebrahmavihārasaremuchmorethanwarmfeelings.Aswe’vealreadynoted,youhavetopracticethemwithinthecontextofrightviewconcerningkammaandfabricationifyouwanttomakethemapartofthepath.

We’vealsonotedthewaysinwhichanawarenessofthethreetypesoffabricationcanhelp(a)indismantlinganyattitudesthatgetinthewayofthebrahmavihāras,(b)infashioningthebrahmavihārasintheirplace,and(c)inmakingthebrahmavihārasuniversal.Andwe’venotedsomeofthewaysinwhichaknowledgeofkammahelpstounderstandwhatitmeanstohavegoodwillforall—wishingthattheyactonthecausesoftruehappiness—andthatweexpressthatgoodwillbestbybeingagoodexampleinourownbehavior.

Butit’sworthpayingattentiontotwofurtherwaysinwhichanunderstandingofkammahelpsindevelopingthebrahmavihāras.Thefirstwaydealswithsituationsinwhichyoumightbetemptedtotreatpeoplewithequanimitywheninfactamoreappropriateresponsewouldbecompassionorempatheticjoy.Thesecondwaydealswiththeoppositeproblem:notbeingabletofeelequanimitywheninfactthatistheappropriateattitudetodevelop.Inotherwords,theanalyticalmindisusefulfordeterminingwhichbrahmavihāratodevelopatwhichplaceandtime.

a)Aproperunderstandingofkammahelpstocorrectthefalseideathatifpeoplearesufferingtheydeservetosuffer,soyoumightaswellbeequanimousandjustleavethemalone.Whenyoucatchyourselfthinkinginthoseterms,trytokeepfourprinciplesinmind.

First,rememberthatwhenyoulookatpeople,youcan’tseeallthekarmicseedsfromtheirpastactions.Theymaybeexperiencingtheresultsofpastbadactions,butyoudon’tknowwhenthoseseedswillstopsprouting.Also,youhavenoideawhatotherseeds,whatwonderfullatentpotentials,willsproutintheirplace.

There’sasayinginsomeBuddhistcirclesthatifyouwanttoseeaperson’spastactions,youlookathispresentcondition;ifyouwanttoseehisfuturecondition,youlookathispresentactions.Thisprinciple,however,isbasedonabasicmisperception:thatweeachhaveasinglekarmicaccount,andwhatweseeinthepresentisthecurrentrunningbalanceineachperson’saccount.Actually,noone’skarmichistoryisasingleaccount.It’scomposed

ofthemanydifferentseedsplantedinmanyplacesthroughthemanydifferentactionswe’vedoneinthepast,eachseedmaturingatitsownrate.Someoftheseseedshavealreadysproutedanddisappeared;somearesproutingnow;somewillsproutinthefuture.Thismeansthataperson’spresentconditionreflectsonlyasmallportionofhisorherpastactions.Asfortheotherseeds,youcan’tseethematall.

Thisreflectionhelpsyouwhendevelopingcompassion,foritremindsyouthatyouneverknowwhenthepossibilitytohelpsomebodycanhaveaneffect.Theseedsoftheotherperson’spastbadactionsmaybefloweringrightnowbuttheycoulddieatanytime.Youmayhappentobethepersonwho’stheretohelpwhenthatpersonisreadytoreceivehelp.

Thesamepatternappliestoempatheticjoy.Supposethatyourneighboriswealthierthanyouare.Youmayresistfeelingempatheticjoyforhimbecauseyouthink,“He’salreadywell-off,whileI’mstillstruggling.WhyshouldIwishhimtobeevenhappierthanheis?”Ifyoufindyourselfthinkinginthoseterms,remindyourselfthatyoudon’tknowwhatyourkarmicseedsare;youdon’tknowwhathiskarmicseedsare.Maybehisgoodkarmicseedsareabouttodie.Doyouwantthemtodieanyfaster?Doeshishappinessdiminishyours?Whatkindofattitudeisthat?

Thesecondprincipletokeepinmindisthat,intheBuddha’steaching,there’snoquestionofaperson’s“deserving”happinessor“deserving”pain.Theprincipleofkammaisanimpersonalone:thatthereareactionsleadingtopleasureandactionsleadingtopain.Inthisway,it’snotarespecterofpersons;it’spurelyanissueofactionsandresults.Goodpeoplemayhavesomebadactionssquirreledawayintheirpast.Peoplewhoseemhorriblenowmayhavesomewonderfulactionsintheirs.Youneverknow.TheBuddhadidn’tcreatetheprincipleofkamma,orsaythatit’sgoodorjust.Hesimplypointedoutthewayactionsproduceresults.

Sothere’snoquestionofaperson’sdeservingornotdeservingpleasureorpain.There’ssimplytheprinciplethatactionshaveresultsandthatyourpresentexperienceofpleasureorpainisthecombinedresultofpastandpresentactions.Youmayhavesomeveryunskillfulactionsinyourpast,butifyoulearntothinkandactskillfullywhenthoseactionsbearfruitinthepresent,youdon’thavetosuffer.

Athirdprincipleappliestothequestionofwhetherthepersonwho’ssuffering“deserves”yourcompassion.Becausenohumanbeinghasatotallypurekarmicpast,ifyoumakeaperson’spuritythebasisforextendingyourcompassion,therewillbenoonetowhomyoucanextendit.

Somepeopleresisttheideathat,forexample,childrenbornintoawarzone,sufferingfrombrutalityandstarvation,arethereforakarmicreason.Itseemsheartless,theysay,toattributethesesufferingstokammafrompastlives.Theonlyheartlessnesshere,though,istheinsistencethatpeopleareworthyofcompassiononlyiftheyareinnocentofanywrongdoing.Actually,peoplewhoaredoingwrongarejustasdeservingofourcompassionasthosewhoarebeingwronged.There’snoneedtolikeoradmirethepeopleforwhomyoufeelcompassion.Allyouhavetodoiswishforthemtobehappy.Thenyoudowhatyoucantoalleviatethesufferingthatcomesfrompastmistakesandtostopthemistakenbehaviorthatcausessufferingnowandintothefuture.Themoreyoucandevelopthisattitudetowardpeopleyouknowhavemisbehavedoraremisbehaving,themoreyou’llbeabletotrustyourintentionsinanysituation.

Thefourthprincipletorememberconcernsthekammayou’recreatingrightnowinreactiontootherpeople’spleasureandpain.Ifyou’reresentfulofsomebodyelse’shappiness,somedaywhenyougethappythere’sgoingtobesomebodyresentfulofyours.Soaskyourself:Wouldyouwantthat?Orifyou’rehard-heartedtowardsomebodywho’ssufferingrightnow,somedayyoumayfacethesamesortofsuffering.Wouldyouwantpeopletobehard-heartedtowardyou?Alwaysrememberthatyourreactionsareaformofkamma,sobemindfultocreatethekindofkammathatgivestheresultsyou’dliketosee.

b)Theprincipleofkammaisalsoimportanttounderstandwhenyouwanttofeelgoodwillandcompassionattimeswhenequanimitywouldactuallybemoreappropriate.Nomatterhowunlimitedthescopeofyourgoodwishes,theireffectisgoingtorunintolimits.Inthefirstplace,therearelimitstoyourowntimeandenergy.Inthesecond,thereareboundtobepeoplewhosepastactionsareunskillfulandwhocannotorwillnotchangetheirwaysinthepresent.Andtherearetimeswhenyourownpastkammagetsinthewayofyourpresentdesiresforhappiness.Thisiswhyyouneedequanimityasyourrealitycheck.Whenyouencounterareaswhereyoucan’tbeofhelp,youlearnnottogetupset.Whenyouencounterareaswhereyoucan’tchangeyourcircumstances,oryoumeetupwithobstaclesinyourpathtoawakening,youlearnnottoresentthefact.Thinkabouttheuniversalityoftheprincipleofkamma:Itappliestoyou—andtoeveryoneelseregardlessofwhetheryoulikethemornot.

Acceptingthisfactputsyouinapositionwhereyoucanseemoreclearlywhatcanbechanged,whereyoucanbeofhelp.Inotherwords,equanimity

isn’tablanketacceptanceofthingsastheyare.It’satoolforhelpingyoutodevelopdiscernmentastowhichkindsofsufferingyouhavetoacceptandwhichonesyoudon’t.Forexample,someoneinyourfamilymaybesufferingfromAlzheimer’s.Ifyougetupsetaboutthefactofthedisease,you’relimitingyourabilitytobegenuinelyhelpful.Tobemoreeffective,youhavetouseequanimityasameansoflettinggoofwhatyouwanttochangeandfocusingmoreonwhatcanbechangedinthepresent.

Understandingthispointcanhelpyouseeequanimityasapositivething,andyoufinditeasiertodevelopitwhenyouneedto.

Thesearesomeofthewaysinwhichtheheartofthebrahmavihārasbenefitsfromtheinsightsofferedbytheheadofrightview.

Misunde rstanding#7: The brahmavihāras are , inthemse lve s , a comple te pathtoawakening.

Thebrahmavihārasprovideapeacefulabidinginthehereandnow,and—astheBuddhapointsout—afterdeathcanleadtorebirthintheBrahmāworlds.Intermsofthepathtoawakening,however,theyfunctiondirectly—aswehavenoted—inonlytwooftheeightfactorsofthepath:rightresolveandrightconcentration.Toleadallthewaytoawakening,theyneedtheassistanceofallthefactorsofthepathactingtogether.

Tobeginwith,Khp9(§1.2) showsthatthedevelopmentofgoodwillneedstobebasedondevelopingvirtueinword,deed,andlivelihoodsoasnottobehypocritical.Thispointappliestotheotherbrahmavihārasaswell.

Otherdiscoursesshowwhytheconcentrationdevelopedthroughthebrahmavihārasneedstobesupplementedbydiscernmenttoleadallthewaytoawakening.

AN4:125(§7.8) ,forexample,statesthateachofthebrahmavihāras,whenpracticedonitsown,leadstorebirthinaparticularBrahmāworld,withgoodwillleadingtothelowestofthefour—theĀbhassara,orRadiantBrahmās—andequanimityleadingtothehighest,theVehapphala,orSky-fruitBrahmās.DN1indicatesthatalthoughtheselevelsarenotdestroyedwiththedestructionoftherestoftheuniverseattheendofeachcosmiccycle,thebeingswholivetherecanstillfallfromthoselevelsandexperiencerebirthonalowerplaneelsewherewhenanewuniverseevolves.

Infact,AN4:125statesexplicitlythatapersonwhopracticesthebrahmavihāraswithouthavingbecomeanobledisciple—inotherwords,

withouthavingreachedthefirstlevelofawakening—can,afterhavinglivedoutthelifespanofaBrahmāinanyofthesefourBrahmāworlds,bereborninanyofthelowestrealmsoftheuniverse:inhell,asananimal,orasahungryghost.ThustheattainmentofaBrahmāworldisnotequivalenttonibbāna,whichconstitutestotalreleasefromtheuniverseasawhole.

TwootherdiscoursesshowclearlythatthedifferencebetweennibbānaandunionwithBrahmāisanythingbutanidleissue,forittouchesonthelong-termconsequencesofchoicesmadeatthemomentofdeath.BothdiscoursesstateclearlythatifadyingpersonhashismindsetonanyoftheBrahmāworlds,heshouldbetoldthedrawbacksofthoseworldssothathecansethismindonthehighergoalofrelease.

Thefirstdiscourse(§7.6) makesthispointinafairlypoignantmanner.ThebrahmanDhanañjānin,aformerstudentofVen.Sāriputta,isdyingandasksforSāriputtatovisithim.Dhanañjāninhasbeennegligentasameditator,andSāriputta,onarrival,reflects,“ThesebrahmansaresetontheBrahmāworld.WhatifIweretoteachDhanañjāninthebrahmanthepathtounionwiththebrahmas?”SoheteacheshimthewaytounionwiththeBrahmās,andDhanañjānin,ondying,isactuallyreborninaBrahmāworld.However,whenSāriputtareturnstotheBuddha,thelatterchideshimfordirectingDhanañjānintoaninferiorgoalatthemomentofdeathwhenhecouldhavedirectedhimtoahigherone.

Theseconddiscourse(§7.7) explainswhytheBrahmāworldsareaninferiorattainment.Inthisdiscourse,theBuddha’scousin,MahānāmaaskstheBuddhaforinstructionsonhowtoadviseawisepersonwhoisabouttodie.TheBuddharepliesthatifthedyingpersonisplaguedbyworriesabouthisfamily,heshouldberemindedthathisworriesatthispointcannothelphisfamily,soheshouldletthoseworriesgo.Ifheisfixatedonhumansensualpleasures,heshouldbetoldthathumansensualpleasuresarenomatchforthepleasuresofthesensualheavens,soheshouldfocushismindonthoseheavensinstead.Ifhe’sfixatedonthepleasuresofthesensualheavens,heshouldbetoldthateventhoseareinferiortothepleasuresoftheBrahmāworld,andheshouldinsteadfocushisthoughtsthere.

IfthedyingpersonisfixatedontheBrahmāworld,heshouldbetoldthateventheBrahmāworldis“inconstant,impermanent,andincludedinself-identification.”Inotherworlds,theBrahmāworldsareunstable,andthebeingsreborntherestillhaveasenseofidentificationwiththefiveclinging-aggregates:form,feeling,perception,fabrications,andconsciousness.Becausethisidentificationisafetterdroppedevenatthefirststageof

awakening,theBrahmāworldsareinferiortothatlevelofattainment.Forthisreason,thedyingpersonshouldbetoldtofocusonthecessationofidentification.Ifhecandothatashedies,theneventhoughhemaybealayperson,hisreleaseisinnowayinferiortothereleaseofamonkwhosemindisreleased.

ThelimitationsoftheBrahmāworldsaredirectlyconnectedtothelimitationsofthebrahmavihārasasapath.ThisconnectionisespeciallyclearwhenwereadtheBuddha’sremarkstoMahānāmainconjunctionwithAN4:178(§7.4) .Thisdiscoursepointsoutthatit’spossibletodevelopastateofconcentrationbasedonthebrahmavihārasandyetstillfeelnointerestinbringinganendtoself-identification.Thisshowsthatthebrahmavihārasontheirownarenotenoughtoarousethatinterest.Somethingmoreisneeded—suchasthereflectionontheinconstancy,stress,andnot-selfnessofthatstateofconcentration—toarousetheinterestneededtobringself-identificationtoanend.

Anotherdiscourse(§7.5) makesasimilarpoint:thatit’spossibletodevelopastrongstateofequanimityinthehigherlevelsofconcentrationandyetstillclingtothatequanimity.Onlywhenthereistheaddeddeterminationnottofashionasenseofidentificationaroundtheequanimity(§6.16) canthatclingingbeabandoned.

Soit’sobviousthattheunlimitedattitudesofthebrahmavihārasdohaveatleastonelimit:Ontheirown,theycannotleadtoawakening.Asapractice,theycan’tbythemselvesbringaboutdispassionforself-identification,andsotheycanleadonlytoaninferiorgoalinwhichself-identificationispresentaswell.

Butwhenthelevelsofconcentrationbasedonthebrahmavihārasareanalyzedintermsofthefabricationsofwhichtheyarecomposed,themindcandevelopdispassionaroundthem(§§7.9–7.10) .Inthisway,eventhoughthebrahmavihārasarenotthewholepathtoawakening,theycanplayanimportantpart.

Tosummarize,thecorrectivesforthesevenmisunderstandingsarethese:

1)Mettāmeansgoodwill.2)Thepracticeofthebrahmavihārasisanactofresolvetoact

skillfullyforthesakeofgenuinehappiness.3)Mettāisbestexpressedexternallythroughyourownvirtueandby

encouragingotherstobevirtuousaswell.4)Becausetheheartisneitherinnatelygoodnorinnatelybad,the

brahmavihārasmustbeintentionallydeveloped.5)Wedevelopthebrahmavihārastowardothers,notbecausethey

deserveit,butprimarilyforthesakeofourownwelfareandprotection.6)Thebrahmavihārasrequirethehelpoftheanalyticalmind—one

thatunderstandstheprocessesofkammaandfabrication—sothattheycanbedevelopedskillfullyandinanappropriateway.

7)Thebrahmavihārasactasamotivationtofollowthepathtoawakening,atthesametimefunctioningdirectlyastwofactorsintheeightfoldpath:rightresolveandrightconcentration.However,alleightfactorsofthepathneedtobedevelopedtoarriveatthegoaloftotalrelease.

Whenproperlyunderstoodintheseways,thebrahmavihārascanhelpleadtogenuinewellbeingandhappiness,bothonthemundaneleveloftheworldsofthesenses,andonthetranscendentlevelofnibbāna.Forthisreason,theirpracticeiswellworththetimeandeffortinvolved—foryourowngoodandforthegoodofall.

Readings

1. METTĀDEFINED

§1.1“Monks,thesefourthingsareborn.Whichfour?Love[pema]isbornoflove.Aversionisbornoflove.Loveisbornofaversion.Aversionisbornofaversion.

“Andhowislovebornoflove?Thereisthecasewhereanindividualispleasing,appealing,&charmingto(another)individual.Otherstreatthatindividualaspleasing,appealing,&charming,andtheotheronethinks,‘Thisindividualispleasing,appealing,&charmingtome.Otherstreatthisindividualaspleasing,appealing,&charming.’Hegivesrisetoloveforthem.Thisishowloveisbornoflove.

“Andhowisaversionbornoflove?Thereisthecasewhereanindividualispleasing,appealing,&charmingto(another)individual.Otherstreatthatindividualasdispleasing,unappealing,&notcharming,andtheotheronethinks,‘Thisindividualispleasing,appealing,&charmingtome.Otherstreatthisindividualasdispleasing,unappealing,&notcharming.’Hegivesrisetoaversionforthem.Thisishowaversionisbornoflove.

“Andhowislovebornofaversion?Thereisthecasewhereanindividualisdispleasing,unappealing,&notcharmingto(another)individual.Otherstreatthatindividualasdispleasing,unappealing,&notcharming,andtheotheronethinks,‘Thisindividualisdispleasing,unappealing,&notcharmingtome.Otherstreatthisindividualasdispleasing,unappealing,&notcharming.’Hegivesrisetoloveforthem.Thisishowloveisbornofaversion.

“Andhowisaversionbornofaversion?Thereisthecasewhereanindividualisdispleasing,unappealing,&notcharmingto(another)individual.Otherstreatthatindividualaspleasing,appealing,&charming,andtheotheronethinks,‘Thisindividualisdispleasing,unappealing,&notcharmingtome.Otherstreatthisindividualaspleasing,appealing,&charming.’Hegivesrisetoaversionforthem.Thisishowaversionisbornofaversion.

“Monks,thesearethefourthingsthatareborn.

“Now,ontheoccasionwhenamonk,quitesecludedfromsensuality,secludedfromunskillfulqualities,enters&remainsinthefirstjhāna—rapture&pleasurebornofseclusion,accompaniedbydirectedthought&evaluation—thenanyloveofhisthatisbornoflovedoesnotcomeabout.Anyaversionofhisthatisbornoflove…anyloveofhisthatisbornofaversion…anyaversionofhisthatisbornofaversiondoesnotcomeabout.

“Ontheoccasionwhenamonk,withthestillingofdirectedthoughts&evaluations,enters&remainsinthesecondjhāna—rapture&pleasurebornofconcentration,unificationofawarenessfreefromdirectedthought&evaluation,internalassurance—thenanyloveofhisthatisbornoflovedoesnotcomeabout.Anyaversionofhisthatisbornoflove…anyloveofhisthatisbornofaversion…anyaversionofhisthatisbornofaversiondoesnotcomeabout.

“Ontheoccasionwhenamonk,withthefadingofrapture,remainsequanimous,mindful,&alert,sensespleasurewiththebody,andenters&remainsinthethirdjhāna—ofwhichthenobleonesdeclare,‘Equanimous&mindful,hehasapleasantabiding’—thenanyloveofhisthatisbornoflovedoesnotcomeabout.Anyaversionofhisthatisbornoflove…anyloveofhisthatisbornofaversion…anyaversionofhisthatisbornofaversiondoesnotcomeabout.

“Ontheoccasionwhenamonk,withtheabandoningofpleasure&pain,aswiththeearlierdisappearanceofelation&distress,enters&remainsinthefourthjhāna—purityofequanimity&mindfulness,neitherpleasurenorpain—thenanyloveofhisthatisbornoflovedoesnotcomeabout.Anyaversionofhisthatisbornoflove…anyloveofhisthatisbornofaversion…anyaversionofhisthatisbornofaversiondoesnotcomeabout.

“Ontheoccasionwhenamonk,throughtheendingofeffluents,enters&remainsintheeffluent-freeawareness-release&discernment-release,havingdirectlyknown&realizedthemforhimselfrightinthehere&now,thenanyloveofhisthatisbornofloveisabandoned,itsrootdestroyed,madelikeapalmyrastump,deprivedoftheconditionsofdevelopment,notdestinedforfuturearising.Anyaversionofhisthatisbornoflove…anyloveofhisthatisbornofaversion…anyaversionofhisthatisbornofaversionisabandoned,itsrootdestroyed,madelikeapalmyrastump,deprivedoftheconditionsofdevelopment,notdestinedforfuturearising.”—AN4:200

§1.2Thisistobedonebyoneskilledinaimswhowantstobreakthroughtothestateofpeace:Becapable,upright,&straightforward,

easytoinstruct,gentle,&notconceited,content&easytosupport,withfewduties,livinglightly,withpeacefulfaculties,astute,modest,&nogreedforsupporters.

Donotdotheslightestthingthatthewisewouldlatercensure.

Think:Happy,atrest,mayallbeingsbehappyatheart.Whateverbeingstheremaybe—

weakorstrong,withoutexception,long,large,middling,short,subtle,blatant,seen&unseen,near&far,born&seekingbirth:

Mayallbeingsbehappyatheart.

Letnoonedeceiveanotherordespiseanyoneanywhere,orthroughangerorirritationwishforanothertosuffer.

Asamotherwouldriskherlifetoprotectherchild,heronlychild,evensoshouldonecultivatealimitlessheartwithregardtoallbeings.Withgoodwillfortheentirecosmos,cultivatealimitlessheart:above,below,&allaround,unobstructed,withouthostilityorhate.Whetherstanding,walking,sitting,orlyingdown,

aslongasoneisalert,oneshouldbedeterminedonthismindfulness.ThisiscalledaBrahmāabiding

here&now.

Nottakenwithviews,butvirtuous&consummateinvision,havingsubdueddesireforsensualpleasures,

oneneveragainwilllieinthewomb.—Khp9

§1.3“Andhowisonemadepureinthreewaysbymentalaction?[1]Thereisthecasewhereacertainpersonisnotcovetous.Hedoesn’tcovetthebelongingsofothers,thinking,‘O,thatwhatbelongstootherswouldbemine!’[2]Hebearsnoillwillandisnotcorruptintheresolvesofhisheart.[Hethinks,]‘Maythesebeingsbefreefromanimosity,freefromoppression,freefromtrouble,andmaytheylookafterthemselveswithease!’[3]Hehasrightviewandisnotwarpedinthewayheseesthings:‘Thereiswhatisgiven,whatisoffered,whatissacrificed.Therearefruits&resultsofgood&badactions.Thereisthisworld&thenextworld.Thereismother&father.Therearespontaneouslyrebornbeings;therearecontemplatives&brahmanswho,faringrightly&practicingrightly,proclaimthisworld&thenextafterhavingdirectlyknown&realizeditforthemselves.’Thisishowoneismadepureinthreewaysbymentalaction.”—AN10:176

§1.4OnoneoccasiontheBlessedOnewasstayingnearSāvatthīinJeta’sGrove,Anāthapiṇḍika’smonastery.Now,atthattimeinSāvatthīacertainmonkhaddiedafterhavingbeenbittenbyasnake.ThenalargenumberofmonkswenttotheBlessedOneand,onarrival,havingboweddowntohim,sattooneside.Astheyweresittingtheretheysaidtohim,“Lord,justnowinSāvatthīacertainmonkdiedafterhavingbeenbittenbyasnake.”

“Thenit’scertain,monks,thatthatmonkdidn’tsuffusethefourroyalsnakelineageswithamindofgoodwill.Forifhehadsuffusedthefourroyalsnakelineageswithamindofgoodwill,hewouldnothavediedafterhavingbeenbittenbyasnake.Whichfour?TheVirūpakkharoyalsnakelineage[thelineageofthenāgas],theErāpatharoyalsnakelineage,theChabyāputtaroyalsnakelineage,theDarkGotamakaroyalsnakelineage.It’scertainthatthatmonkdidn’tsuffusethesefourroyalsnakelineageswithamindofgoodwill.Forifhehadsuffusedthesefourroyalsnakelineageswithamindofgoodwill,hewouldnothavediedafterhavingbeenbittenbyasnake.Iallowyou,monks,tosuffusethesefourroyalsnakelineageswithamindofgoodwillforthesakeofself-protection,self-guarding,self-preservation.”

IhavegoodwillfortheVirūpakkhas,

goodwillfortheErāpathas,goodwillfortheChabyāputtas,goodwillfortheDarkGotamakas.

Ihavegoodwillforfootlessbeings,goodwillfortwo-footedbeings,goodwillforfour-footedbeings,goodwillformany-footedbeings.

Mayfootlessbeingsdomenoharm.Maytwo-footedbeingsdomenoharm.Mayfour-footedbeingsdomenoharm.Maymany-footedbeingsdomenoharm.Mayallcreatures,

allbreathingthings,allbeings

—each&everyone—meetwithgoodfortune.

Maynoneofthemcometoanyevil.LimitlessistheBuddha,limitlesstheDhamma,limitlesstheSaṅgha.Thereisalimittocreepingthings:

snakes,scorpions,centipedes,spiders,lizards,&rats.

Ihavemadethissafeguard,Ihavemadethisprotection.

Maythebeingsdepart.IpayhomagetotheBlessedOne,homagetothesevenrightlyself-awakenedones.—AN4:67

§1.5ThiswassaidbytheBlessedOne,saidbytheArahant,soIhaveheard:“Monks,don’tbeafraidofactsofmerit.Thisisasynonymforwhatisblissful,desirable,pleasing,endearing,charming—i.e.,actsofmerit.Idirectlyknowthat,havinglongperformedmeritoriousdeeds,Ilongexperienceddesirable,pleasing,endearing,charmingresults.Havingdevelopedamindofgoodwillforsevenyears,thenforseveneonsofcontraction&expansionIdidn’treturntothisworld.Whenevertheeonwas

contracting,Ienteredthe[realmof]Radiance.Whenevertheeonwasexpanding,IreappearedinanemptyBrahmā-abode.ThereIwasBrahmā,theGreatBrahmā,theUnconqueredConqueror,TotalSeer,WielderofPower.Thenforthirty-sixtimesIwasSakka,rulerofthegods.FormanyhundredsoftimesIwasaking,awheel-turningemperor,arighteouskingofDhamma,conquerorofthefourcornersoftheearth,maintainingstablecontroloverthecountryside,endowedwiththeseventreasures—tosaynothingofthetimesIwasalocalking.Thethoughtoccurredtome,‘Ofwhatactionofmineisthisthefruit,ofwhatactiontheresult,thatInowhavesuchgreatpower&might?’Thenthethoughtoccurredtome,‘Thisisthefruitofmythree[typesof]action,theresultofthreetypesofaction,thatInowhavesuchgreatpower&might:i.e.,generosity,self-control,&restraint.’”

Traininactsofmeritthatyieldtheforemostprofitofbliss—developgenerosity,

alifeintune,amindofgoodwill.

Developingthesethreethingsthatbringaboutbliss,

thewisereappearinaworldofbliss

unalloyed.—Iti22

§1.6“Whenthemindwasthusconcentrated,purified,bright,unblemished,ridofdefilement,pliant,malleable,steady,&attainedtoimperturbability,Idirectedittotheknowledgeofrecollectingmypastlives.Irecollectedmymanifoldpastlives,i.e.,onebirth,two…five,ten…fifty,ahundred,athousand,ahundredthousand,manyeonsofcosmiccontraction,manyeonsofcosmicexpansion,manyeonsofcosmiccontraction&expansion:‘ThereIhadsuchaname,belongedtosuchaclan,hadsuchanappearance.Suchwasmyfood,suchmyexperienceofpleasure&pain,suchtheendofmylife.Passingawayfromthatstate,Ire-arosethere.TheretooIhadsuchaname,belongedtosuchaclan,hadsuchanappearance.Suchwasmyfood,suchmyexperienceofpleasure&pain,suchtheendofmylife.Passingawayfromthatstate,Ire-arosehere.’ThusIrecollectedmymanifoldpastlivesintheirmodes&details.

“ThiswasthefirstknowledgeIattainedinthefirstwatchofthenight.

Ignorancewasdestroyed;knowledgearose;darknesswasdestroyed;lightarose—ashappensinonewhoisheedful,ardent,&resolute.

“Whenthemindwasthusconcentrated,purified,bright,unblemished,ridofdefilement,pliant,malleable,steady,&attainedtoimperturbability,Idirectedittotheknowledgeofthepassingaway&reappearanceofbeings.Isaw—bymeansofthedivineeye,purified&surpassingthehuman—beingspassingaway&re-appearing,andIdiscernedhowtheyareinferior&superior,beautiful&ugly,fortunate&unfortunateinaccordancewiththeirkamma:‘Thesebeings—whowereendowedwithbadconductofbody,speech&mind,whorevilednobleones,heldwrongviewsandundertookactionsundertheinfluenceofwrongviews—withthebreakupofthebody,afterdeath,havereappearedinaplaneofdeprivation,abaddestination,alowerrealm,hell.Butthesebeings—whowereendowedwithgoodconductofbody,speech,&mind,whodidnotrevilenobleones,whoheldrightviewsandundertookactionsundertheinfluenceofrightviews—withthebreak-upofthebody,afterdeath,havere-appearedinagooddestination,aheavenlyworld.’Thus—bymeansofthedivineeye,purified&surpassingthehuman—Isawbeingspassingaway&re-appearing,andIdiscernedhowtheyareinferior&superior,beautiful&ugly,fortunate&unfortunateinaccordancewiththeirkamma.

“ThiswasthesecondknowledgeIattainedinthesecondwatchofthenight.Ignorancewasdestroyed;knowledgearose;darknesswasdestroyed;lightarose—ashappensinonewhoisheedful,ardent,&resolute.

“Whenthemindwasthusconcentrated,purified,bright,unblemished,ridofdefilement,pliant,malleable,steady,&attainedtoimperturbability,Idirectedittotheknowledgeoftheendingofeffluents[āsavas].Idiscerned,asithadcometobe,that‘Thisisstress…Thisistheoriginationofstress…Thisisthecessationofstress…Thisisthewayleadingtothecessationofstress…Theseareeffluents…Thisistheoriginationofeffluents…Thisisthecessationofeffluents…Thisisthewayleadingtothecessationofeffluents.’Myheart,thusknowing,thusseeing,wasreleasedfromtheeffluentofsensuality,releasedfromtheeffluentofbecoming,releasedfromtheeffluentofignorance.Withrelease,therewastheknowledge,‘Released.’Idiscernedthat‘Birthisended,theholylifefulfilled,thetaskdone.Thereisnothingfurtherforthisworld.’

“ThiswasthethirdknowledgeIattainedinthethirdwatchofthenight.Ignorancewasdestroyed;knowledgearose;darknesswasdestroyed;lightarose—ashappensinonewhoisheedful,ardent,&resolute.”—MN4

§1.7Hunger:theforemostillness.Fabrications:theforemostpain.Foroneknowingthistruthasitactuallyis,

unbindingistheforemostbliss.Freedomfromillness:theforemostgoodfortune.Contentment:theforemostwealth.Trust:theforemostkinship.Unbinding:theforemostbliss.—Dhp203–204

2. PRAYERVS. RESOLVE

§2.1ThenAnāthapiṇḍikathehouseholderwenttotheBlessedOneand,onarrival,havingboweddowntohim,sattooneside.AshewassittingtheretheBlessedOnesaidtohim:“Thesefivethings,householder,arewelcome,agreeable,pleasant,&hardtoobtainintheworld.Whichfive?

“Longlifeiswelcome,agreeable,pleasant,&hardtoobtainintheworld.“Beautyiswelcome,agreeable,pleasant,&hardtoobtainintheworld.“Happinessiswelcome,agreeable,pleasant,&hardtoobtaininthe

world.“Statusiswelcome,agreeable,pleasant,&hardtoobtainintheworld.“Rebirthinheaveniswelcome,agreeable,pleasant,&hardtoobtainin

theworld.“Now,Itellyou,thesefivethingsarenottobeobtainedbyreasonof

prayersorwishes.Iftheyweretobeobtainedbyreasonofprayersorwishes,whoherewouldlackthem?

“It’snotfittingforthediscipleofthenobleoneswhodesireslonglifetoprayforitortodelightindoingso.Instead,thediscipleofthenobleoneswhodesireslonglifeshouldfollowthepathofpracticeleadingtolonglife.Insodoing,hewillattainlonglife,eitherhumanordivine.

“…thediscipleofthenobleoneswhodesiresbeautyshouldfollowthepathofpracticeleadingtobeauty…thediscipleofthenobleoneswhodesireshappinessshouldfollowthepathofpracticeleadingtohappiness.Insodoing,hewillattainhappiness,eitherhumanordivine…thediscipleofthenobleoneswhodesiresstatusshouldfollowthepathofpracticeleadingtostatus…

“It’snotfittingforthediscipleofthenobleoneswhodesiresrebirthinheaventoprayforitortodelightindoingso.Instead,thediscipleofthenobleoneswhodesiresrebirthinheavenshouldfollowthepathofpracticeleadingtorebirthinheaven.Insodoing,hewillattainrebirthinheaven.”—AN5:43

§2.2“Supposeamanweretothrowalargeboulderintoadeeplakeofwater,andagreatcrowdofpeople,gathering&congregating,wouldpray,praise,&circumambulatewiththeirhandspalm-to-palmovertheheart,(saying,)‘Riseup,Oboulder!Comefloatingup,Oboulder!Comefloattotheshore,Oboulder!’Whatdoyouthink?Wouldthatboulder—becauseofthe

prayers,praise,&circumambulationofthatgreatcrowdofpeople—riseup,comefloatingup,orcomefloattotheshore?”

“No,lord.”“Soitiswithanymanwhotakeslife,steals,indulgesinillicitsex;isa

liar,onewhospeaksdivisivespeech,harshspeech,&idlechatter;isgreedy,bearsthoughtsofill-will,&holdstowrongviews.Eventhoughagreatcrowdofpeople,gathering&congregating,wouldpray,praise,&circumambulatewiththeirhandspalm-to-palmovertheheart—(saying,)‘Maythisman,atthebreak-upofthebody,afterdeath,reappearinagooddestination,aheavenlyworld!’—still,atthebreak-upofthebody,afterdeath,hewouldreappearinaplaneofdeprivation,abaddestination,alowerrealm,hell.…

“Supposeamanweretothrowajarofgheeorajarofoilintoadeeplakeofwater,whereitwouldbreak.Theretheshards&jar-fragmentswouldgodown,whilethegheeoroilwouldcomeup.Thenagreatcrowdofpeople,gathering&congregating,wouldpray,praise,&circumambulatewiththeirhandspalm-to-palmovertheheart(saying,)‘Sink,Oghee/oil!Submerge,Oghee/oil!Godown,Oghee/oil!’Whatdoyouthink?Wouldthatghee/oil,becauseoftheprayers,praise,&circumambulationofthatgreatcrowdofpeoplesink,submerge,orgodown?”

“No,lord.”“Soitiswithanymanwhorefrainsfromtakinglife,fromstealing,&from

indulginginillicitsex;refrainsfromlying,fromspeakingdivisivespeech,fromharshspeech,&fromidlechatter;isnotgreedy,bearsnothoughtsofill-will,&holdstorightview.Eventhoughagreatcrowdofpeople,gathering&congregating,wouldpray,praise,&circumambulatewiththeirhandspalm-to-palmovertheheart—(saying,)‘Maythisman,atthebreak-upofthebody,afterdeath,reappearinaplaneofdeprivation,abaddestination,alowerrealm,hell!’—still,atthebreak-upofthebody,afterdeath,hewouldreappearinagooddestination,aheavenlyworld.”—SN42:6

§2.3IhaveheardthatononeoccasiontheBlessedOnewasstayingnearSāvatthīinJeta’sGrove,Anāthapiṇḍika’smonastery.ThenSubhathestudent,Todeyya’sson,wenttotheBlessedOneand,onarrival,exchangedcourteousgreetingswithhim.Afteranexchangeoffriendlygreetings&courtesies,hesattooneside.Ashewassittingthere,hesaidtotheBlessedOne:“MasterGotama,whatisthereason,whatisthecause,whybaseness&excellenceareseenamonghumanbeings,amongthehumanrace?Forshort-lived&long-livedpeoplearetobeseen,sickly&healthy,ugly&beautiful,uninfluential&influential,poor&rich,low-born&high-born,stupid&discerningpeople

aretobeseen.Sowhatisthereason,whatisthecause,whybaseness&excellenceareseenamonghumanbeings,amongthehumanrace?”

“Student,beingsareownersoftheiractions,heirsoftheiractions,bornoftheiractions,relatedthroughtheiractions,andhavetheiractionsastheirarbitrator.Actioniswhatdifferentiatesbeingsintermsofbaseness&excellence.”

“Idon’tunderstandthedetailedmeaningofMasterGotama’sstatementspokeninbriefwithoutexplainingthedetailedmeaning.ItwouldbegoodifMasterGotamataughtmetheDhammasothatImightunderstandthedetailedmeaningofhisbriefstatement.”

“Inthatcase,student,listen&paycloseattention.Iwillspeak.”“Asyousay,MasterGotama,”SubhathestudentrespondedtotheBlessed

One.TheBlessedOnesaid:“Thereisthecase,student,whereawomanorman

isakilleroflivingbeings,brutal,bloody-handed,giventokilling&slaying,showingnomercytolivingbeings.Throughhavingadopted&carriedoutsuchactions,onthebreak-upofthebody,afterdeath,he/shereappearsinaplaneofdeprivation,abaddestination,alowerrealm,hell.If,onthebreak-upofthebody,afterdeath—insteadofreappearinginaplaneofdeprivation,abaddestination,alowerrealm,hell—he/shecomestothehumanstate,thenhe/sheisshort-livedwhereverreborn.Thisisthewayleadingtoashortlife:tobeakilleroflivingbeings,brutal,bloody-handed,giventokilling&slaying,showingnomercytolivingbeings.

“Butthenthereisthecasewhereawomanorman,havingabandonedthekillingoflivingbeings,abstainsfromkillinglivingbeings,anddwellswiththerodlaiddown,theknifelaiddown,scrupulous,merciful,&sympatheticforthewelfareofalllivingbeings.Throughhavingadopted&carriedoutsuchactions,onthebreak-upofthebody,afterdeath,he/shereappearsinagooddestination,aheavenlyworld.If,onthebreak-upofthebody,afterdeath—insteadofreappearinginagooddestination,aheavenlyworld—he/shecomestothehumanstate,thenhe/sheislong-livedwhereverreborn.Thisisthewayleadingtoalonglife:tohaveabandonedthekillingoflivingbeings,toabstainfromkillinglivingbeings,todwellwithone’srodlaiddown,one’sknifelaiddown,scrupulous,merciful,&sympatheticforthewelfareofalllivingbeings.

“Thereisthecasewhereawomanormanisonewhoharmsbeingswithhis/herfists,withclods,withsticks,orwithknives.Throughhavingadopted&carriedoutsuchactions,onthebreak-upofthebody,afterdeath,he/she

reappearsinaplaneofdeprivation…Ifinsteadhe/shecomestothehumanstate,thenhe/sheissicklywhereverreborn.Thisisthewayleadingtosickliness:tobeonewhoharmsbeingswithone’sfists,withclods,withsticks,orwithknives.

“Butthenthereisthecasewhereawomanormanisnotonewhoharmsbeingswithhis/herfists,withclods,withsticks,orwithknives.Throughhavingadopted&carriedoutsuchactions,onthebreak-upofthebody,afterdeath,he/shereappearsinagooddestination…Ifinsteadhe/shecomestothehumanstate,thenhe/sheishealthywhereverreborn.Thisisthewayleadingtohealth:nottobeonewhoharmsbeingswithone’sfists,withclods,withsticks,orwithknives.

“Thereisthecase,whereawomanormanisill-tempered&easilyupset;evenwhenlightlycriticized,he/shegrowsoffended,provoked,malicious,&resentful;showsannoyance,aversion,&bitterness.Throughhavingadopted&carriedoutsuchactions,onthebreak-upofthebody,afterdeath,he/shereappearsinaplaneofdeprivation…Ifinsteadhe/shecomestothehumanstate,thenhe/sheisuglywhereverreborn.Thisisthewayleadingtougliness:tobeill-tempered&easilyupset;evenwhenlightlycriticized,togrowoffended,provoked,malicious,&resentful;toshowannoyance,aversion,&bitterness.

“Butthenthereisthecasewhereawomanormanisnotill-temperedoreasilyupset;evenwhenheavilycriticized,he/shedoesn’tgrowoffended,provoked,malicious,orresentful;doesn’tshowannoyance,aversion,orbitterness.Throughhavingadopted&carriedoutsuchactions,onthebreak-upofthebody,afterdeath,he/shereappearsinagooddestination…Ifinsteadhe/shecomestothehumanstate,thenhe/sheisbeautifulwhereverreborn.Thisisthewayleadingtobeauty:nottobeill-temperedoreasilyupset;evenwhenheavilycriticized,nottobeoffended,provoked,malicious,orresentful;nortoshowannoyance,aversion,&bitterness.

“Thereisthecasewhereawomanormanisenvious.He/sheenvies,begrudges,&broodsaboutothers’gains,honor,respect,reverence,salutations,&veneration.Throughhavingadopted&carriedoutsuchactions,onthebreak-upofthebody,afterdeath,he/shereappearsinaplaneofdeprivation…Ifinsteadhe/shecomestothehumanstate,thenhe/sheisnotinfluentialwhereverreborn.Thisisthewayleadingtobeinguninfluential:tobeenvious,toenvy,begrudge,&broodaboutothers’gains,honor,respect,reverence,salutations,&veneration.

“Butthenthereisthecasewhereawomanormanisnotenvious.He/she

doesnotenvy,begrudge,orbroodaboutothers’gains,honor,respect,reverence,salutations,orveneration.Throughhavingadopted&carriedoutsuchactions,onthebreak-upofthebody,afterdeath,he/shereappearsinagooddestination…Ifinsteadhe/shecomestothehumanstate,he/sheisinfluentialwhereverreborn.Thisisthewayleadingtobeinginfluential:nottobeenvious;nottoenvy,begrudge,orbroodaboutothers’gains,honor,respect,reverence,salutations,orveneration.

“Thereisthecasewhereawomanormanisnotagiveroffood,drink,cloth,sandals,garlands,scents,ointments,beds,dwellings,orlightingtocontemplativesorbrahmans.Throughhavingadopted&carriedoutsuchactions,onthebreak-upofthebody,afterdeathhe/shereappearsinaplaneofdeprivation…Ifinsteadhe/shecomestothehumanstate,he/sheispoorwhereverreborn.Thisisthewayleadingtopoverty:nottobeagiveroffood,drink,cloth,sandals,garlands,scents,ointments,beds,dwellings,orlightingtocontemplativesorbrahmans.

“Butthenthereisthecasewhereawomanormanisagiveroffood,drink,cloth,sandals,scents,ointments,beds,dwellings,&lightingtocontemplatives&brahmans.Throughhavingadopted&carriedoutsuchactions,onthebreak-upofthebody,afterdeath,he/shereappearsinagooddestination…Ifinsteadhe/shecomestothehumanstate,thenhe/sheiswealthywhereverreborn.Thisisthewayleadingtogreatwealth:tobeagiveroffood,drink,cloth,sandals,garlands,scents,ointments,beds,dwellings,&lightingtocontemplatives&brahmans.

“Thereisthecasewhereawomanormanisobstinate&arrogant.He/shedoesnotpayhomagetothosewhodeservehomage,riseupforthoseforwhomoneshouldriseup,giveaseattothosetowhomoneshouldgiveaseat,makewayforthoseforwhomoneshouldmakeway,worshipthosewhoshouldbeworshipped,respectthosewhoshouldberespected,reverethosewhoshouldberevered,orhonorthosewhoshouldbehonored.Throughhavingadopted&carriedoutsuchactions,onthebreak-upofthebody,afterdeath,he/shereappearsinaplaneofdeprivation…Ifinsteadhe/shecomestothehumanstate,thenhe/sheislow-bornwhereverreborn.Thisisthewayleadingtoalowbirth:tobeobstinate&arrogant,nottopayhomagetothosewhodeservehomage,norriseupfor…norgiveaseatto…normakewayfor…norworship…norrespect…norrevere…norhonorthosewhoshouldbehonored.

“Butthenthereisthecasewhereawomanormanisnotobstinateorarrogant;he/shepayshomagetothosewhodeservehomage,risesup…gives

aseat…makesway…worships…respects…reveres…honorsthosewhoshouldbehonored.Throughhavingadopted&carriedoutsuchactions,onthebreak-upofthebody,afterdeath,he/shereappearsinagooddestination…Ifinsteadhe/shecomestothehumanstate,thenhe/sheishighbornwhereverreborn.Thisisthewayleadingtoahighbirth:nottoobstinateorarrogant;topayhomagetothosewhodeservehomage,toriseup…giveaseat…makeway…worship…respect…revere…honorthosewhoshouldbehonored.

“Thereisthecasewhereawomanormanwhenvisitingacontemplativeorbrahman,doesnotask:‘Whatisskillful,venerablesir?Whatisunskillful?Whatisblameworthy?Whatisblameless?Whatshouldbecultivated?Whatshouldnotbecultivated?What,havingbeendonebyme,willbeformylong-termharm&suffering?Orwhat,havingbeendonebyme,willbeformylong-termwelfare&happiness?’Throughhavingadopted&carriedoutsuchactions,Throughhavingadopted&carriedoutsuchactions,onthebreak-upofthebody,afterdeath,he/shereappearsinaplaneofdeprivation,abaddestination,alowerrealm,hell.If,onthebreak-upofthebody,afterdeath—insteadofreappearinginaplaneofdeprivation,abaddestination,alowerrealm,hell—he/shecomestothehumanstate,thenhe/shewillbestupidwhereverreborn.Thisisthewayleadingtostupidity:whenvisitingacontemplativeorbrahman,nottoask:‘Whatisskillful?…Orwhat,havingbeendonebyme,willbeformylong-termwelfare&happiness?’

“Butthenthereisthecasewhereawomanormanwhenvisitingacontemplativeorbrahman,asks:‘Whatisskillful,venerablesir?Whatisunskillful?Whatisblameworthy?Whatisblameless?Whatshouldbecultivated?Whatshouldnotbecultivated?What,havingbeendonebyme,willbeformylong-termharm&suffering?Orwhat,havingbeendonebyme,willbeformylong-termwelfare&happiness?’Throughhavingadopted&carriedoutsuchactions,onthebreak-upofthebody,afterdeath,he/shereappearsinagooddestination,aheavenlyworld.If,onthebreak-upofthebody,afterdeath—insteadofreappearinginagooddestination,aheavenlyworld—he/shecomestothehumanstate,thenhe/sheisdiscerningwhereverreborn.Thisisthewayleadingtodiscernment:whenvisitingacontemplativeorbrahman,toask:‘Whatisskillful?…Orwhat,havingbeendonebyme,willbeformylong-termwelfare&happiness?’

“So,student,thewayleadingtoshortlifemakespeopleshort-lived,thewayleadingtolonglifemakespeoplelong-lived.Thewayleadingtosicklinessmakespeoplesickly,thewayleadingtohealthmakespeoplehealthy.Thewayleadingtouglinessmakespeopleugly,thewayleadingto

beautymakespeoplebeautiful.Thewayleadingtolackofinfluencemakespeopleuninfluential,thewayleadingtoinfluencemakespeopleinfluential.Thewayleadingtopovertymakespeoplepoor,thewayleadingtowealthmakespeoplewealthy.Thewayleadingtolowbirthmakespeoplelow-born,thewayleadingtohighbirthmakespeoplehighborn.Thewayleadingtostupiditymakespeoplestupid,thewayleadingtodiscernmentmakespeoplediscerning.

“Beingsareownersoftheiractions,heirsoftheiractions,bornoftheiractions,relatedthroughtheiractions,andhavetheiractionsastheirarbitrator.Actioniswhatdifferentiatesbeingsintermsofbaseness&excellence.”—MN135

§2.4“Andwhatisrightresolve?Beingresolvedonrenunciation,onfreedomfromillwill,onharmlessness:Thisiscalledrightresolve.”—SN45:8

§2.5TheBlessedOnesaid,“Monks,beforemyself-awakening,whenIwasstilljustanunawakenedBodhisatta,thethoughtoccurredtome:‘Whydon’tIkeepdividingmythinkingintotwosorts?’SoImadethinkingimbuedwithsensuality,thinkingimbuedwithillwill,&thinkingimbuedwithharmfulnessonesort,andthinkingimbuedwithrenunciation,thinkingimbuedwithnon-illwill,&thinkingimbuedwithharmlessnessanothersort.

“AndasIremainedthusheedful,ardent,&resolute,thinkingimbuedwithsensualityaroseinme.Idiscernedthat‘Thinkingimbuedwithsensualityhasariseninme;andthatleadstomyownafflictionortotheafflictionofothersortotheafflictionofboth.Itobstructsdiscernment,promotesvexation,&doesnotleadtounbinding.’

“AsInoticedthatitleadstomyownaffliction,itsubsided.AsInoticedthatitleadstotheafflictionofothers…totheafflictionofboth…itobstructsdiscernment,promotesvexation,&doesnotleadtounbinding,itsubsided.Wheneverthinkingimbuedwithsensualityhadarisen,Isimplyabandonedit,destroyedit,dispelledit,wipeditoutofexistence.

“[Similarlywiththinkingimbuedwithillwillandthinkingimbuedwithharmfulness.]

“Whateveramonkkeepspursuingwithhisthinking&pondering,thatbecomestheinclinationofhisawareness.Ifamonkkeepspursuingthinkingimbuedwithsensuality,abandoningthinkingimbuedwithrenunciation,hismindisbentbythatthinkingimbuedwithsensuality.Ifamonkkeepspursuingthinkingimbuedwithillwill,abandoningthinkingimbuedwithnon-illwill,

hismindisbentbythatthinkingimbuedwithillwill.Ifamonkkeepspursuingthinkingimbuedwithharmfulness,abandoningthinkingimbuedwithharmlessness,hismindisbentbythatthinkingimbuedwithharmfulness.

“JustasinthelastmonthoftheRains,intheautumnseasonwhenthecropsareripening,acowherdwouldlookafterhiscows:Hewouldtap&poke&check&curbthemwithastickonthisside&that.Whyisthat?Becauseheforeseesfloggingorimprisonmentorafineorpubliccensurearisingfromthat[ifhelethiscowswanderintothecrops].InthesamewayIforesawinunskillfulqualitiesdrawbacks,degradation,&defilement,andIforesawinskillfulqualitiesrewardsrelatedtorenunciation&promotingcleansing.

“AndasIremainedthusheedful,ardent,&resolute,thinkingimbuedwithrenunciationaroseinme.Idiscernedthat‘Thinkingimbuedwithrenunciationhasariseninme;andthatleadsneithertomyownaffliction,nortotheafflictionofothers,nortotheafflictionofboth.Itfostersdiscernment,promoteslackofvexation,&leadstounbinding.IfIweretothink&ponderinlinewiththatevenforanight…evenforaday…evenforaday&night,Idonotenvisionanydangerthatwouldcomefromit,exceptthatthinking&ponderingalongtimewouldtirethebody.Whenthebodyistired,themindisdisturbed;andadisturbedmindisfarfromconcentration.’SoIsteadiedmymindrightwithin,settled,unified,&concentratedit.Whyisthat?Sothatmymindwouldnotbedisturbed.

“[Similarlywiththinkingimbuedwithnon-illwillandthinkingimbuedwithharmlessness.]

“Whateveramonkkeepspursuingwithhisthinking&pondering,thatbecomestheinclinationofhisawareness.Ifamonkkeepspursuingthinkingimbuedwithrenunciation,abandoningthinkingimbuedwithsensuality,hismindisbentbythatthinkingimbuedwithrenunciation.Ifamonkkeepspursuingthinkingimbuedwithnon-illwill,abandoningthinkingimbuedwithillwill,hismindisbentbythatthinkingimbuedwithnon-illwill.Ifamonkkeepspursuingthinkingimbuedwithharmlessness,abandoningthinkingimbuedwithharmfulness,hismindisbentbythatthinkingimbuedwithharmlessness.

“Justasinthelastmonthofthehotseason,whenallthecropshavebeengatheredintothevillage,acowherdwouldlookafterhiscows:Whilerestingundertheshadeofatreeoroutintheopen,hesimplykeepshimselfmindfulof‘thosecows.’Inthesameway,Isimplykeptmyselfmindfulof‘thosequalities.’

“Unflaggingpersistencewasarousedinme,andunmuddledmindfulness

established.Mybodywascalm&unaroused,mymindconcentrated&single.Quitesecludedfromsensuality,secludedfromunskillfulqualities,Ientered&remainedinthefirstjhāna:rapture&pleasurebornofseclusion,accompaniedbydirectedthought&evaluation.Withthestillingofdirectedthoughts&evaluations,Ientered&remainedinthesecondjhāna:rapture&pleasurebornofconcentration,unificationofawarenessfreefromdirectedthought&evaluation—internalassurance.WiththefadingofraptureIremainedequanimous,mindful,&alert,andsensedpleasurewiththebody.Ientered&remainedinthethirdjhāna,ofwhichthenobleonesdeclare,‘Equanimous&mindful,hehasapleasantabiding.’Withtheabandoningofpleasure&pain—aswiththeearlierdisappearanceofelation&distress—Ientered&remainedinthefourthjhāna:purityofequanimity&mindfulness,neitherpleasurenorpain.”—MN19

3. METTĀINWORDS& DEEDS

§3.1“Monks,afriendendowedwithsevenqualitiesisworthassociatingwith.Whichseven?Hegiveswhatishardtogive.Hedoeswhatishardtodo.Heendureswhatishardtoendure.Herevealshissecretstoyou.Hekeepsyoursecrets.Whenmisfortunesstrike,hedoesn’tabandonyou.Whenyou’redown&out,hedoesn’tlookdownonyou.Afriendendowedwiththesesevenqualitiesisworthassociatingwith.

“Hegiveswhatisbeautiful,hardtogive;

doeswhatishardtodo;endurespainful,ill-spokenwords.

Hissecretshetellsyou;yoursecretshekeeps.

Whenmisfortunesstrike,hedoesn’tabandonyou;

whenyou’redown&out,doesn’tlookdownonyou.

Apersoninwhomthesetraitsarefound,isafriendtobecultivatedbyanyonewantingafriend.”—AN7:35

§3.2“Householder-son,thesefouraretobeknownasnon-friends,counterfeitfriends:Onewhotakesexclusivelyistobeknownasanon-friend,acounterfeitfriend.Onewhoisgoodonlyinwordistobeknownasanon-friend,acounterfeitfriend.Onewhospeaksflatteryistobeknownasanon-friend,acounterfeitfriend.Acompanionindissipationistobeknownasanon-friend,acounterfeitfriend.

“Onthesefourgroundsisapersonwhotakesexclusivelytobeknownasanon-friend,acounterfeitfriend:Hetakesexclusively.Hewantsalotforalittle.Whenthereisdanger,hedoesn’tdowhatshouldbedone.Heassociatesforhisprofit.Onthesefourgroundsapersonwhotakesexclusivelyistobeknownasanon-friend,acounterfeitfriend.

“Onthesefourgroundsisapersonwhoisgoodonlyinwordtobeknownasanon-friend,acounterfeitfriend:Heconversesaboutthepast.Heconversesaboutthefuture.Hedoesmeaninglessfavors.Whentherearethings

tobedoneinthepresent,heclaimstohavesufferedloss.Onthesefourgroundsapersonwhoisgoodonlyinwordistobeknownasanon-friend,acounterfeitfriend.

“Onthesefourgroundsisapersonwhospeaksflatterytobeknownasanon-friend,acounterfeitfriend:Heapprovesofyourevilactions.Heapprovesofyouradmirable(actions).Hespeakspraisetoyourface.Hespeaksdispraisebehindyourback.Onthesefourgroundsapersonwhospeaksflatteryistobeknownasanon-friend,acounterfeitfriend.

“Onthesefourgroundsisacompanionindissipationtobeknownasanon-friend,acounterfeitfriend:He’syourcompanionwhenindulginginfermented&distilledliquorsthatareacauseforheedlessness.He’syourcompanionwhenindulginginprowlingthestreetsatthewronghours.He’syourcompanionwhenfrequentingfestivals.He’syourcompanionwhenindulgingintheheedlessnessofgambling.Onthesefourgroundsacompanionindissipationistobeknownasanon-friend,acounterfeitfriend.…

“Householder-son,thesefouraretobeknownasfriendswhoareloyal:Onewhoishelpfulistobeknownasafriendwhoisloyal.Onewhoispleased&painedtogetherwithyouistobeknownasafriendwhoisloyal.Onewhopointsoutyourbenefitistobeknownasafriendwhoisloyal.Onewhoissympatheticistobeknownasafriendwhoisloyal.

“Onthesefourgroundsisahelpfulpersontobeknownasafriendwhoisloyal:Heprotectsyouwhenyouareheedless.Heprotectsyourbelongingswhenyouareheedless.Heisarefugewhenyouareindangerorfear.Whenbusinessdutieshavearisen,heprovidesyouwithtwicethecapitalrequired.Onthesefourgroundsahelpfulpersonistobeknownasafriendwhoisloyal.

“Onthesefourgroundsisapersonwhoispleased&painedtogetherwithyoutobeknownasafriendwhoisloyal:Hetellsyouhissecrets.Hekeepsyoursecrets.Whentherearecalamities,hedoesn’tabandonyou.Foryourbenefithewouldgiveevenhislife.Onthesefourgroundsapersonwhoispleased&painedtogetherwithyouistobeknownasafriendwhoisloyal.

“Onthesefourgroundsisapersonwhopointsoutyourbenefittobeknownasafriendwhoisloyal:Hepreventsyoufromevilactions.Heestablishesyouinwhatisadmirable.Heletsyouhearwhatyouhaven’theardbefore.Hepointsoutthewaytoheaven.Onthesefourgroundsapersonwhopointsoutyourbenefitistobeknownasafriendwhoisloyal.

“Onthesefourgroundsisasympatheticpersontobeknownasafriendwhoisloyal:Hedoesn’tdelightinyourbadfortune.Hedelightsinyourgood

fortune.Hestopsthosewhospeakindispraiseofyou.Herejoicesinthosewhospeakinyourpraise.Onthesefourgroundsasympatheticpersonistobeknownasafriendwhoisloyal.”—DN31

§3.3“Andwhatismeantbyadmirablefriendship?Thereisthecasewherealayperson,inwhatevertownorvillagehemaydwell,spendstimewithhouseholdersorhouseholders’sons,youngorold,whoareconsummateinvirtue.Hetalkswiththem,engagesthemindiscussions.Heemulatesconsummateconvictioninthosewhoareconsummateinconviction,consummatevirtueinthosewhoareconsummateinvirtue,consummategenerosityinthosewhoareconsummateingenerosity,andconsummatediscernmentinthosewhoareconsummateindiscernment.Thisiscalledadmirablefriendship.”—AN8:54

§3.4Ashewassittingthere,PrinceAbhayasaidtotheBlessedOne,“Lord,wouldtheTathāgatasaywordsthatareunendearing&disagreeabletoothers?”

“Prince,thereisnocategoricalyes-or-noanswertothat.”“Thenrighthere,lord,theNigaṇṭhasaredestroyed.”“Butprince,whydoyousay,‘Thenrighthere,lord,theNigaṇṭhasare

destroyed’?”“Justyesterday,lord,IwenttoNigaṇṭhaNāṭaputtaand…hesaidtome…

‘Comenow,prince.GotoGotamathecontemplativeandonarrivalsaythis:“Lord,wouldtheTathāgatasaywordsthatareunendearing&disagreeabletoothers?”IfGotamathecontemplative,thusasked,answers,“TheTathāgatawouldsaywordsthatareunendearing&disagreeabletoothers,”thenyoushouldsay,“Thenhowisthereanydifferencebetweenyou,lord,andrun-of-the-millpeople?Forevenrun-of-the-millpeoplesaywordsthatareunendearing&disagreeabletoothers.”ButifGotamathecontemplative,thusasked,answers,“TheTathāgatawouldnotsaywordsthatareunendearing&disagreeabletoothers,’thenyoushouldsay,“Thenhow,lord,didyousayofDevadattathat‘Devadattaisheadedforaplaneofdeprivation,Devadattaisheadedforhell,Devadattawillboilforaneon,Devadattaisincurable’?ForDevadattawasupset&disgruntledatthosewordsofyours.”WhenGotamathecontemplativeisaskedthistwo-prongedquestionbyyou,hewon’tbeabletoswallowitdownorspititup.Justasifatwo-hornedchestnutwerestuckinaman’sthroat:Hewouldnotbeabletoswallowitdownorspititup.Inthesameway,whenGotamathecontemplativeisaskedthistwo-prongedquestionbyyou,hewon’tbeabletoswallowitdownorspititup.’”

Nowatthattimeababyboywaslyingface-upontheprince’slap.SotheBlessedOnesaidtotheprince,“Whatdoyouthink,prince?Ifthisyoungboy,throughyourownnegligenceorthatofthenurse,weretotakeastickorapieceofgravelintoitsmouth,whatwouldyoudo?”

“Iwouldtakeitout,lord.IfIcouldn’tgetitoutrightaway,thenholdingitsheadinmylefthandandcrookingafingerofmyright,Iwouldtakeitout,evenifitmeantdrawingblood.Whyisthat?BecauseIhavesympathyfortheyoungboy.”

“Inthesameway,prince:[1]InthecaseofwordsthattheTathāgataknowstobeunfactual,untrue,

unbeneficial[or:notconnectedwiththegoal],unendearing&disagreeabletoothers,hedoesnotsaythem.

[2]InthecaseofwordsthattheTathāgataknowstobefactual,true,unbeneficial,unendearing&disagreeabletoothers,hedoesnotsaythem.

[3]InthecaseofwordsthattheTathāgataknowstobefactual,true,beneficial,butunendearing&disagreeabletoothers,hehasasenseofthepropertimeforsayingthem.

[4]InthecaseofwordsthattheTathāgataknowstobeunfactual,untrue,unbeneficial,butendearing&agreeabletoothers,hedoesnotsaythem.

[5]InthecaseofwordsthattheTathāgataknowstobefactual,true,unbeneficial,butendearing&agreeabletoothers,hedoesnotsaythem.

[6]InthecaseofwordsthattheTathāgataknowstobefactual,true,beneficial,andendearing&agreeabletoothers,hehasasenseofthepropertimeforsayingthem.Whyisthat?BecausetheTathāgatahassympathyforlivingbeings.”—MN58

§3.5“Monks,therearethesefivekindsofloss.Whichfive?Lossofrelatives,lossofwealth,lossthroughdisease,lossintermsofvirtue,lossintermsofviews.It’snotbyreasonoflossofrelatives,lossofwealth,orlossthroughdiseasethatbeings—withthebreak-upofthebody,afterdeath—reappearinaplaneofdeprivation,abaddestination,alowerrealm,hell.It’sbyreasonoflossintermsofvirtueandlossintermsofviewsthatbeings—withthebreak-upofthebody,afterdeath—reappearinaplaneofdeprivation,abaddestination,alowerrealm,hell.Thesearethefivekindsofloss.”—AN5:130

§3.6“Andwhoistheindividualwhopracticesneitherforhis/herownbenefitnorforthatofothers?Thereisthecasewhereacertainindividualdoesn’tpracticeforthesubduingofpassionwithinhim/herselfanddoesn’t

encourageothersinthesubduingofpassion;he/shedoesn’tpracticeforthesubduingofaversionwithinhim/herselfanddoesn’tencourageothersinthesubduingofaversion;he/shedoesn’tpracticeforthesubduingofdelusionwithinhim/herselfanddoesn’tencourageothersinthesubduingofdelusion.Suchistheindividualwhopracticesneitherforhis/herownbenefitnorforthatofothers.

“Andwhoistheindividualwhopracticesforhis/herownbenefitandforthatofothers?Thereisthecasewhereacertainindividualpracticesforthesubduingofpassionwithinhim/herselfandencouragesothersinthesubduingofpassion;practicesforthesubduingofaversionwithinhim/herselfandencouragesothersinthesubduingofaversion;practicesforthesubduingofdelusionwithinhim/herselfandencouragesothersinthesubduingofdelusion.Suchistheindividualwhopracticesforhis/herownbenefitandforthatofothers.”—AN4:96

§3.7“Amonkendowedwithfivequalitiespracticesbothforhisownbenefitandforthatofothers.Whichfive?

“Thereisthecasewhereamonkishimselfconsummateinvirtueandencouragesotherstobeconsummateinvirtue.Hehimselfisconsummateinconcentrationandencouragesotherstobeconsummateinconcentration.Hehimselfisconsummateindiscernmentandencouragesotherstobeconsummateindiscernment.Hehimselfisconsummateinreleaseandencouragesotherstobeconsummateinrelease.Hehimselfisconsummateintheknowledge&visionofreleaseandencouragesotherstobeconsummateintheknowledge&visionofrelease.”—AN5:20

4. THENATUREOFTHEHEART& MIND

§4.1“Idon’tenvisionasinglethingthatisasquicktoreverseitselfasthemind—somuchsothatthere’snosatisfactorysimileforhowquicktoreverseitselfitis.”—AN1:48

§4.2“Monks,haveyoueverseenamoving-pictureshow[anancientshowsimilartoashadow-puppetshow]?”

“Yes,lord.”“Thatmoving-pictureshowwascreatedbythemind.Andthismindis

evenmorevariegatedthanamoving-pictureshow.Thusoneshouldreflectonone’smindwitheverymoment:‘Foralongtimehasthismindbeendefiledbypassion,aversion,&delusion.’Fromthedefilementofthemindarebeingsdefiled.Fromthepurificationofthemindarebeingspurified.

“Monks,Icanimaginenoonegroupofbeingsmorevariegatedthanthatofcommonanimals.Commonanimalsarecreatedbymind[i.e.,eachanimal’sbodyistheresultofthatanimal’skamma].Andthemindisevenmorevariegatedthancommonanimals.Thusoneshouldreflectonone’smindwitheverymoment:‘Foralongtimehasthismindbeendefiledbypassion,aversion,&delusion.’Fromthedefilementofthemindarebeingsdefiled.Fromthepurificationofthemindarebeingspurified.”—SN22:100

§4.3“‘Monks,abeginningpointforignorance—[suchthatonemightsay],“Beforethis,ignorancedidnotexist;thenitcameintoplay”—cannotbediscerned.’This,monks,hasbeensaid.Nevertheless,itcanbediscerned,‘Ignorancecomesfromthiscondition.’AndItellyou,ignorancehasitsfoodandisnotwithoutfood.Andwhatisthefoodforignorance?‘Thefivehindrances,’itshouldbesaid.AndItellyou,thefivehindranceshavetheirfoodandarenotwithoutfood.Andwhatisthefoodforthefivehindrances?‘Thethreeformsofmisconduct’…Andwhatisthefoodforthethreeformsofmisconduct?‘Lackofrestraintofthesenses’…Andwhatisthefoodforlackofrestraintofthesenses?‘Lackofmindfulness&alertness’…Andwhatisthefoodforlackofmindfulness&alertness?‘Inappropriateattention’…Andwhatisthefoodforinappropriateattention?‘Lackofconviction’…Andwhatisthefoodforlackofconviction?‘NothearingthetrueDhamma’…AndwhatisthefoodfornothearingthetrueDhamma?‘Associatingwithpeopleofnointegrity’[or:‘notassociatingwithpeopleofintegrity’],it

shouldbesaid.…“Justaswhenthedevaspourraininheavydrops&crashthunderonthe

uppermountains:Thewater,flowingdownalongtheslopes,fillsthebranchesofthemountainravines&gullies.Whenthebranchesofthemountainravines&gulliesarefull,theyfillthelittlelakes.Whenthelittlelakesarefull,theyfillthebiglakes…thelittlerivers…thebigrivers.Whenthebigriversarefull,theyfillthegreatocean.Suchisthefoodofthegreatocean,andthusisitmadefull.Inthesameway,whennotassociatingwithpeopleofintegrityismadefull,itfills[theconditionsfor]nothearingthetrueDhamma…lackofconviction…inappropriateattention…lackofmindfulness&alertness…lackofrestraintofthesenses…thethreeformsofmisconduct…thefivehindrances.Whenthefivehindrancesaremadefull,theyfulfill[theconditionsfor]ignorance.Suchisthefoodofthisignorance,andthusisitmadefull.

“Now,Itellyou,clearknowing&releasehavetheirfoodandarenotwithoutfood.Andwhatistheirfood?‘Thesevenfactorsforawakening[sambojjhaṅga],’itshouldbesaid.AndItellyou,thesevenfactorsforawakeninghavetheirfoodandarenotwithoutfood.Andwhatisthefoodforthesevenfactorsforawakening?‘Thefourestablishingsofmindfulness[satipaṭṭhāna]’…Andwhatisthefoodforthefourestablishingsofmindfulness?‘Thethreeformsofrightconduct’…Andwhatisthefoodforthethreeformsofrightconduct?‘Restraintofthesenses’…Andwhatisthefoodforrestraintofthesenses?‘Mindfulness&alertness’…Andwhatisthefoodformindfulness&alertness?‘Appropriateattention’…Andwhatisthefoodforappropriateattention?‘Conviction’…Andwhatisthefoodforconviction?‘HearingthetrueDhamma’…AndwhatisthefoodforhearingthetrueDhamma?‘Associatingwithpeopleofintegrity,’itshouldbesaid.…

“Justaswhenthedevaspourraininheavydrops&crashthunderontheuppermountains:Thewater,flowingdownalongtheslopes,fillsthebranchesofthemountainravines&gullies…thelittlelakes…thebiglakes…thelittlerivers…thebigrivers.Whenthebigriversaremadefull,theyfillthegreatocean.Suchisthefoodofthegreatocean,andthusisitmadefull.Inthesameway,whenassociatingwithpeopleofintegrityismadefull,itfills[theconditionsfor]hearingthetrueDhamma…conviction…appropriateattention…mindfulness&alertness…restraintofthesenses…thethreeformsofrightconduct…thefourestablishingsofmindfulness…thesevenfactorsforawakening.Whenthesevenfactorsforawakeningaremadefull,theyfill[theconditionsfor]clearknowing&release.Suchisthefoodforthisclearknowing&release,andthusaretheymadefull.”—AN10:61

§4.4“Luminous,monks,isthemind.Anditisdefiledbyincomingdefilements.Theuninstructedrun-of-the-millpersondoesn’tdiscernthatasithascometobe,whichiswhyItellyouthat—fortheuninstructedrun-of-the-millperson—thereisnodevelopmentofthemind.”

“Luminous,monks,isthemind.Anditisfreedfromincomingdefilements.Thewell-instructeddiscipleofthenobleonesdiscernsthatasithascometobe,whichiswhyItellyouthat—forthewell-instructeddiscipleofthenobleones—thereisdevelopmentofthemind.”—AN1:51–52

5. MOTIVATIONFORTHEBRAHMAVIHĀRAS

§5.1ThenabrahmancosmologistwenttotheBlessedOneand,onarrival,exchangedcourteousgreetingswithhim.Afteranexchangeoffriendlygreetings&courtesies,hesattooneside.Ashewassittingthere,hesaidtotheBlessedOne,“Now,then,MasterGotama,doeseverythingexist?”

“‘Everythingexists’istheseniorformofcosmology,brahman.”“Then,MasterGotama,doeseverythingnotexist?”“‘Everythingdoesnotexist’isthesecondformofcosmology,brahman.”“TheniseverythingaOneness?”“‘EverythingisaOneness’isthethirdformofcosmology,brahman.”“Theniseverythingaplurality?”“‘Everythingisapluralityisthefourthformofcosmology,brahman.

Avoidingthesetwoextremes,theTathāgatateachestheDhammaviathemiddle:Fromignoranceasarequisiteconditioncomefabrications…consciousness…name-&-form…thesixsensemedia.”—SN12:48

§5.2“Therearethesetentotality-dimensions.Whichten?Oneperceivestheearth-totalityabove,below,all-around:non-dual[advayaṁ],immeasurable.Oneperceivesthewater-totality…thefire-totality…thewind-totality…theblue-totality…theyellow-totality…thered-totality…thewhite-totality…thespace-totality…theconsciousness-totalityabove,below,all-around:non-dual,immeasurable.Thesearethetentotality-dimensions.Now,ofthesetentotality-dimensions,thisissupreme:whenoneperceivestheconsciousness-totalityabove,below,all-around:non-dual,immeasurable.Andtherearebeingswhoarepercipientinthisway.Yeteveninthebeingswhoarepercipientinthiswaythereisstillaberration,thereischange.Seeingthis,theinstructeddiscipleofthenobleonesgrowsdisenchantedwiththat.Beingdisenchantedwiththat,hebecomesdispassionatetowardwhatissupreme,andevenmoresotowardwhatisinferior.”—AN10:29

§5.3“Justasthefootprintsofallleggedanimalsareencompassedbythefootprintoftheelephant,andtheelephant’sfootprintisreckonedtheforemostamongthemintermsofsize;inthesameway,allskillfulqualitiesarerootedinheedfulness,convergeinheedfulness,andheedfulnessisreckonedtheforemostamongthem.”—AN10:15

§5.4IhaveheardthatononeoccasiontheBlessedOnewasstayingnear

SāvatthīatJeta’sGrove,Anāthapiṇḍika’smonastery.NowatthattimeKingPasenadiKosalawastogetherwithQueenMallikāintheupperpalace.Thenhesaidtoher,“Isthereanyonedearertoyouthanyourself?”

“No,yourmajesty,”sheanswered.“Thereisnoonedearertomethanmyself.Andwhataboutyou,yourmajesty?Isthereanyonedearertoyouthanyourself?”

“No,Mallikā.Thereisnoonedearertomethanmyself.”Thentheking,descendingfromthepalace,wenttotheBlessedOneand,

onarrival,havingboweddowntohim,sattooneside.Ashewassittingthere,he[reportedhisconversationwithQueenMallikā].’”

Then,onrealizingthesignificanceofthat,theBlessedOneonthatoccasionexclaimed:

Searchingalldirectionswithyourawareness,youfindnoonedearer

thanyourself.

Inthesameway,othersarethicklydeartothemselves.Soyoushouldn’thurtothers

ifyouloveyourself.—Ud5:1

§5.5IhaveheardthatononeoccasiontheBlessedOnewasstayingnearSāvatthīatJeta’sGrove,Anāthapiṇḍika’smonastery.Andonthatoccasion,alargenumberofboysontheroadbetweenSāvatthī&Jeta’sGrovewerehittingasnakewithastick.ThenearlyinthemorningtheBlessedOneadjustedhisunderrobeand—carryinghisbowl&robes—wentintoSāvatthīforalms.HesawthelargenumberofboysontheroadbetweenSāvatthī&Jeta’sGrovehittingthesnakewithastick.

Then,onrealizingthesignificanceofthat,theBlessedOneonthatoccasionexclaimed:

Whoeverhitswithastickbeingsdesiringease,whenhehimselfislookingforease,willmeetwithnoeaseafterdeath.

Whoeverdoesn’thitwithastickbeingsdesiringease,whenhehimselfislookingforease,

willmeetwitheaseafterdeath.—Ud2:3

§5.6IhaveheardthatononeoccasiontheBlessedOnewasstayingnearSāvatthīatJeta’sGrove,Anāthapiṇḍika’smonastery.Andonthatoccasion,alargenumberofboysontheroadbetweenSāvatthī&Jeta’sGrovewerehittingasnakewithastick.ThenearlyinthemorningtheBlessedOneadjustedhisunderrobeand—carryinghisbowl&robes—wentintoSāvatthīforalms.HesawthelargenumberofboysontheroadbetweenSāvatthī&Jeta’sGrovecatchinglittlefish.Seeingthem,hewentuptothemand,onarrival,saidtothem,“Boys,doyoufearpain?Doyoudislikepain?”

“Yes,lord,wefearpain.Wedislikepain.”Then,onrealizingthesignificanceofthat,theBlessedOneonthat

occasionexclaimed:Ifyoufearpain,ifyoudislikepain,don’tanywheredoanevildeedinopenorinsecret.

Ifyou’redoingorwilldoanevildeed,youwon’tescapepain

catchingupasyourunaway.—Ud5:4

§5.7“Thereisthecasewhereadiscipleofthenobleonesreflectsthus:‘Ilovelifeanddon’tlovedeath.Ilovehappinessandabhorpain.NowifI—lovinglifeandnotlovingdeath,lovinghappinessandabhorringpain—weretobekilled,thatwouldbedispleasing&disagreeabletome.AndifIweretokillanotherwholoveslifeanddoesn’tlovedeath,wholoveshappinessandabhorspain,thatwouldbedispleasing&disagreeabletotheother.Whatisdispleasing&disagreeabletomeisdispleasing&disagreeabletoothers.HowcanIinflictonotherswhatisdispleasing&disagreeabletome?’Reflectinginthisway,herefrainsfromtakinglife,getsotherstorefrainfromtakinglife,andspeaksinpraiseofrefrainingfromtakinglife.Inthiswayhisbodilybehaviorispureinthreeways.

“Andfurther,hereflectsthus:‘Ifsomeone,bywayoftheft,weretotakefrommewhatIhaven’tgiven,thatwouldbedispleasing&disagreeabletome.…Ifsomeoneweretocommitadulterywithmywives,thatwouldbedispleasing&disagreeabletome.…Ifsomeoneweretodamagemywell-

beingwithalie,thatwouldbedispleasing&disagreeabletome.…Ifsomeoneweretodividemefrommyfriendswithdivisivespeech,thatwouldbedispleasing&disagreeabletome.…Ifsomeoneweretoaddressmewithharshspeech,thatwouldbedispleasing&disagreeabletome.…Ifsomeoneweretoaddressmewithidlechatter,thatwouldbedispleasing&disagreeabletome.AndifIweretoaddressanotherwithidlechatter,thatwouldbedispleasing&disagreeabletotheother.Whatisdispleasing&disagreeabletomeisdispleasing&disagreeabletoothers.HowcanIinflictonotherswhatisdispleasing&disagreeabletome?’Reflectinginthisway,herefrainsfromidlechatter,getsotherstorefrainfromidlechatter,andspeaksinpraiseofrefrainingfromidlechatter.”—SN55:7

§5.8“Now,therearethesefivegifts,fivegreatgifts—original,long-standing,traditional,ancient,unadulterated,unadulteratedfromthebeginning—thatarenotopentosuspicion,willneverbeopentosuspicion,andareunfaultedbyknowledgeablecontemplatives&brahmans.Whichfive?

“Thereisthecasewhereadiscipleofthenobleones,abandoningthetakingoflife,abstainsfromtakinglife.Indoingso,hegivesfreedomfromdanger,freedomfromanimosity,freedomfromoppressiontolimitlessnumbersofbeings.Ingivingfreedomfromdanger,freedomfromanimosity,freedomfromoppressiontolimitlessnumbersofbeings,hegainsashareinlimitlessfreedomfromdanger,freedomfromanimosity,andfreedomfromoppression.Thisisthefirstgift,thefirstgreatgift—original,long-standing,traditional,ancient,unadulterated,unadulteratedfromthebeginning—thatisnotopentosuspicion,willneverbeopentosuspicion,andisunfaultedbyknowledgeablecontemplatives&brahmans.…

“Andfurther,abandoningtakingwhatisnotgiven[stealing],thediscipleofthenobleonesabstainsfromtakingwhatisnotgiven.Indoingso,hegivesfreedomfromdanger,freedomfromanimosity,freedomfromoppressiontolimitlessnumbersofbeings.Ingivingfreedomfromdanger,freedomfromanimosity,freedomfromoppressiontolimitlessnumbersofbeings,hegainsashareinlimitlessfreedomfromdanger,freedomfromanimosity,andfreedomfromoppression.Thisisthesecondgift,thesecondgreatgift…andthisisthefifthbonanzaofmerit.…

“Andfurther,abandoningillicitsex,thediscipleofthenobleonesabstainsfromillicitsex.Indoingso,hegivesfreedomfromdanger,freedomfromanimosity,freedomfromoppressiontolimitlessnumbersofbeings.Ingivingfreedomfromdanger,freedomfromanimosity,freedomfromoppressiontolimitlessnumbersofbeings,hegainsashareinlimitlessfreedomfrom

danger,freedomfromanimosity,andfreedomfromoppression.Thisisthethirdgift,thethirdgreatgift.…

“Andfurther,abandoninglying,thediscipleofthenobleonesabstainsfromlying.Indoingso,hegivesfreedomfromdanger,freedomfromanimosity,freedomfromoppressiontolimitlessnumbersofbeings.Ingivingfreedomfromdanger,freedomfromanimosity,freedomfromoppressiontolimitlessnumbersofbeings,hegainsashareinlimitlessfreedomfromdanger,freedomfromanimosity,andfreedomfromoppression.Thisisthefourthgift,thefourthgreatgift.…

“Andfurther,abandoningtheuseofintoxicants,thediscipleofthenobleonesabstainsfromtakingintoxicants.Indoingso,hegivesfreedomfromdanger,freedomfromanimosity,freedomfromoppressiontolimitlessnumbersofbeings.Ingivingfreedomfromdanger,freedomfromanimosity,freedomfromoppressiontolimitlessnumbersofbeings,hegainsashareinlimitlessfreedomfromdanger,freedomfromanimosity,andfreedomfromoppression.Thisisthefifthgift,thefifthgreatgift—original,long-standing,traditional,ancient,unadulterated,unadulteratedfromthebeginning—thatisnotopentosuspicion,willneverbeopentosuspicion,andisunfaultedbyknowledgeablecontemplatives&brahmans.”—AN8:39

§5.9“Monks,thesesixconditionsareconducivetoamiability,thatengenderfeelingsofendearment,engenderfeelingsofrespect,leadingtoasenseoffellowship,alackofdisputes,harmony,&astateofunity.Whichsix?

“Thereisthecasewhereamonkissetonbodilyactsofgoodwillwithregardtohisfellowsintheholylife,totheirfaces&behindtheirbacks.…

“Andfurther,themonkissetonverbalactsofgoodwillwithregardtohisfellowsintheholylife,totheirfaces&behindtheirbacks.…

“Andfurther,themonkissetonmentalactsofgoodwillwithregardtohisfellowsintheholylife,totheirfaces&behindtheirbacks.…

“Andfurther,whateverrighteousgainsthemonkmayobtaininarighteousway—evenifonlythealmsinhisbowl—hedoesnotconsumethemalone.Heconsumesthemaftersharingthemincommonwithhisvirtuousfellowsintheholylife.…

“Andfurther—withreferencetothevirtuesthatareuntorn,unbroken,unspotted,unsplattered,liberating,praisedbythewise,ungraspedat,leadingtoconcentration—themonkdwellswithhisvirtueintunewiththatofhisfellowsintheholylife,totheirfaces&behindtheirbacks.…

“Andfurther—withreferencetoviewsthatarenoble,leadingoutward,

thatleadthosewhoactinaccordancewiththemtotherightendingofsuffering&stress—themonkdwellswithhisviewsintunewiththoseofhisfellowsintheholylife,totheirfaces&behindtheirbacks.…

“Thesearethesixconditionsthatareconducivetoamiability,thatengenderfeelingsofendearment,engenderfeelingsofrespect,leadingtoasenseoffellowship,alackofdisputes,harmony,&astateofunity.”—AN6:12

§5.10TheBlessedOnesaid,“Onceuponatime,monks,abambooacrobat,havingerectedabamboopole,addressedhisassistant,FryingPan:‘Come,mydearFryingPan.Climbupthebamboopoleandstandonmyshoulders.’

“‘Asyousay,Master,’FryingPanansweredthebambooacrobatand,climbingthebamboopole,stoodonhisshoulders.

“Sothenthebambooacrobatsaidtohisassistant,‘Nowyouwatchafterme,mydearFryingPan,andI’llwatchafteryou.Thus,protectingoneanother,watchingafteroneanother,we’llshowoffourskill,receiveourreward,andcomedownsafelyfromthebamboopole.’

“Whenhehadsaidthis,FryingPansaidtohim,‘Butthatwon’tdoatall,Master.Youwatchafteryourself,andI’llwatchaftermyself,andthuswitheachofusprotectingourselves,watchingafterourselves,we’llshowoffourskill,receiveourreward,andcomedownsafelyfromthebamboopole.’

“WhatFryingPan,theassistant,saidtoherMasterwastherightwayinthatcase.

“Monks,theestablishingofmindfulnessistobepracticedwiththethought,‘I’llwatchaftermyself.’Theestablishingofmindfulnessistobepracticedwiththethought,‘I’llwatchafterothers.’Whenwatchingafteryourself,youwatchafterothers.Whenwatchingafterothers,youwatchafteryourself.

“Andhowdoyouwatchafterotherswhenwatchingafteryourself?Throughpursuing[thepractice],throughdevelopingit,throughdevotingoneselftoit.Thisishowyouwatchafterotherswhenwatchingafteryourself.

“Andhowdoyouwatchafteryourselfwhenwatchingafterothers?Throughendurance,throughharmlessness,throughamindofgoodwill,&throughsympathy.Thisishowyouwatchafteryourselfwhenwatchingafterothers.

“Theestablishingofmindfulnessistobepracticedwiththethought,‘I’llwatchaftermyself.’Theestablishingofmindfulnessistobepracticedwiththethought,‘I’llwatchafterothers.’Whenwatchingafteryourself,youwatchafterothers.Whenwatchingafterothers,youwatchafter

yourself.”—SN47:19

§5.11“Monks,foronewhosereleaseofawarenessthroughgoodwilliscultivated,developed,pursued,givenameansoftransport,givenagrounding,steadied,consolidated,andwell-undertaken,elevenbenefitscanbeexpected.Whicheleven?

“Onesleepseasily,wakeseasily,dreamsnoevildreams.Oneisdeartohumanbeings,deartonon-humanbeings.Devasprotectone.Neitherfire,poison,norweaponscantouchone.One’smindgainsconcentrationquickly.One’scomplexionisbright.Onediesunconfusedand—ifpenetratingnohigher—isheadedfortheBrahmāworlds.”—AN9:16

§5.12“Thisistheescapefromillwill:goodwillasanawareness-release.…

“Thisistheescapefromviciousness:compassionasanawareness-release.…

”Thisistheescapefromresentment:empatheticjoyasanawareness-release.’

”Thisistheescapefrompassion:equanimityasanawareness-release.’”—AN6:13

§5.13“Whatdoyouthink,Kālāmas?Whenlackofgreedarisesinaperson,doesitariseforwelfareorforharm?”

“Forwelfare,lord.”“Andthisungreedyperson,notovercomebygreed,hismindnotpossessed

bygreed,doesn’tkilllivingbeings,takewhatisnotgiven,goafteranotherperson’swife,telllies,orinduceotherstodolikewise,allofwhichisforlong-termwelfare&happiness.”

“Yes,lord.”“Whatdoyouthink,Kālāmas?Whenlackofaversionarisesinaperson,

doesitariseforwelfareorforharm?”“Forwelfare,lord.”“Andthisunaversiveperson,notovercomebyaversion,hismindnot

possessedbyaversion,doesn’tkilllivingbeings,takewhatisnotgiven,goafteranotherperson’swife,telllies,orinduceotherstodolikewise,allofwhichisforlong-termwelfare&happiness.”

“Yes,lord.”“Whatdoyouthink,Kālāmas?Whenlackofdelusionarisesinaperson,

doesitariseforwelfareorforharm?”

“Forwelfare,lord.”“Andthisundeludedperson,notovercomebydelusion,hismindnot

possessedbydelusion,doesn’tkilllivingbeings,takewhatisnotgiven,goafteranotherperson’swife,telllies,orinduceotherstodolikewise,allofwhichisforlong-termwelfare&happiness.”

“Yes,lord.”“Sowhatdoyouthink,Kālāmas:Arethesequalitiesskillfulorunskillful?”“Skillful,lord.”“Blameworthyorblameless?”“Blameless,lord.”“Criticizedbytheobservantorpraisedbytheobservant?”“Praisedbytheobservant,lord.”“Whenadopted&carriedout,dotheyleadtowelfare&tohappiness,or

not?”“Whenadopted&carriedout,theyleadtowelfare&tohappiness.Thatis

howitappearstous.”“So,asIsaid,Kālāmas:‘Don’tgobyreports,bylegends,bytraditions,by

scripture,bylogicalconjecture,byinference,byanalogies,byagreementthroughponderingviews,byprobability,orbythethought,“Thiscontemplativeisourteacher.”Whenyouknowforyourselvesthat,“Thesequalitiesareskillful;thesequalitiesareblameless;thesequalitiesarepraisedbytheobservant;thesequalities,whenadopted&carriedout,leadtowelfare&tohappiness”—thenyoushouldenter&remaininthem.’Thuswasitsaid.Andinreferencetothiswasitsaid.

“Now,Kālāmas,onewhoisadiscipleofthenobleones—thusdevoidofgreed,devoidofillwill,undeluded,alert,&resolute—keepspervadingthefirstdirection[theeast]—aswellastheseconddirection,thethird,&thefourth—withanawarenessimbuedwithgoodwill.Thushekeepspervadingabove,below,&allaround,everywhere&ineveryrespecttheall-encompassingcosmoswithanawarenessimbuedwithgoodwill:abundant,expansive,immeasurable,freefromhostility,freefromillwill.

“Hekeepspervadingthefirstdirection—aswellastheseconddirection,thethird,&thefourth—withanawarenessimbuedwithcompassion.Thushekeepspervadingabove,below,&allaround,everywhere&ineveryrespecttheall-encompassingcosmoswithanawarenessimbuedwithcompassion:abundant,expansive,immeasurable,freefromhostility,freefromillwill.

“Hekeepspervadingthefirstdirection—aswellastheseconddirection,thethird,&thefourth—withanawarenessimbuedwithempatheticjoy.Thus

hekeepspervadingabove,below,&allaround,everywhere&ineveryrespecttheall-encompassingcosmoswithanawarenessimbuedwithempatheticjoy:abundant,expansive,immeasurable,freefromhostility,freefromillwill.

“Hekeepspervadingthefirstdirection—aswellastheseconddirection,thethird,&thefourth—withanawarenessimbuedwithequanimity.Thushekeepspervadingabove,below,&allaround,everywhere&ineveryrespecttheall-encompassingcosmoswithanawarenessimbuedwithequanimity:abundant,expansive,immeasurable,freefromhostility,freefromillwill.

“Now,Kālāmas,onewhoisadiscipleofthenobleones—hismindthusfreefromhostility,freefromillwill,undefiled,&pure—acquiresfourassurancesinthehere&now:

“‘Ifthereisaworldafterdeath,ifthereisthefruit&resultofactionsrightly&wronglydone,thenthisisthebasisbywhich,withthebreak-upofthebody,afterdeath,Iwillreappearinagooddestination,aheavenlyworld.’Thisisthefirstassuranceheacquires.

“‘Butifthereisnoworldafterdeath,ifthereisnofruit&resultofactionsrightly&wronglydone,thenhereinthepresentlifeIlookaftermyselfwithease—freefromhostility,freefromillwill,freefromtrouble.’Thisisthesecondassuranceheacquires.

“‘Ifevilisdonethroughacting,stillIhavewillednoevilforanyone.Havingdonenoevilaction,fromwherewillsufferingtouchme?’Thisisthethirdassuranceheacquires.

“‘Butifnoevilisdonethroughacting,thenIcanassumemyselfpureinbothrespects.’Thisisthefourthassuranceheacquires.

“Onewhoisadiscipleofthenobleones—hismindthusfreefromhostility,freefromillwill,undefiled,&pure—acquiresthesefourassurancesinthehere&now.”—AN3:66

§5.14“Thereisthecasewhereatriflingevildeeddonebyacertainindividualtakeshimtohell.Thereisthecasewheretheverysamesortoftriflingdeeddonebyanotherindividualisexperiencedinthehere&now,andforthemostpartbarelyappearsforamoment.

“Now,atriflingevildeeddonebywhatsortofindividualtakeshimtohell?Thereisthecasewhereacertainindividualisundevelopedinbody[unabletoresisttheinfluenceofpleasure],undevelopedinvirtue,undevelopedinmind[unabletoresisttheinfluenceofpain],undevelopedindiscernment:restricted,small-hearted,dwellingwithsuffering.Atriflingevildeeddonebythissortofindividualtakeshimtohell.

“Now,atriflingevildeeddonebywhatsortofindividualisexperiencedinthehere&now,andforthemostpartbarelyappearsforamoment?Thereisthecasewhereacertainindividualisdevelopedinbody,developedinvirtue,developedinmind,developedindiscernment:unrestricted,large-hearted,dwellingwiththeunlimited.Atriflingevildeeddonebythissortofindividualisexperiencedinthehere&now,andforthemostpartbarelyappearsforamoment.

“Supposethatamanweretodropasaltcrystalintoasmallamountofwaterinacup.Whatdoyouthink?Wouldthewaterinthecupbecomesaltybecauseofthesaltcrystal,andunfittodrink?”

“Yes,lord.Whyisthat?Therebeingonlyasmallamountofwaterinthecup,itwouldbecomesaltybecauseofthesaltcrystal,andunfittodrink.”

“NowsupposethatamanweretodropasaltcrystalintotheRiverGanges.Whatdoyouthink?WouldthewaterintheRiverGangesbecomesaltybecauseofthesaltcrystal,andunfittodrink?”

“No,lord.Whyisthat?TherebeingagreatmassofwaterintheRiverGanges,itwouldnotbecomesaltybecauseofthesaltcrystalorunfittodrink.”

“Inthesameway,thereisthecasewhereatriflingevildeeddonebyoneindividual[thefirst]takeshimtohell;andthereisthecasewheretheverysamesortoftriflingdeeddonebytheotherindividualisexperiencedinthehere&now,andforthemostpartbarelyappearsforamoment.”—AN3:101

§5.15“AdisciplewithfaithintheTathāgatareflects:‘TheBlessedOneinavarietyofwayscriticizes&censuresthetakingoflife,andsays,“Abstainfromtakinglife.”TherearelivingbeingsthatIhavekilled,toagreaterorlesserextent.Thatwasnotright.Thatwasnotgood.ButifIbecomeremorsefulforthatreason,thatevildeedofminewillnotbeundone.’So,reflectingthus,heabandonsrightthenthetakingoflife,andinthefuturerefrainsfromtakinglife.Thisishowtherecomestobetheabandoningofthatevildeed.Thisishowtherecomestobethetranscendingofthatevildeed.

“[Hereflects:]‘TheBlessedOneinavarietyofwayscriticizes&censuresstealing…indulginginillicitsex…thetellingoflies,andsays,“Abstainfromthetellingoflies.”ThereareliesthatIhavetold,toagreaterorlesserextent.Thatwasnotright.Thatwasnotgood.ButifIbecomeremorsefulforthatreason,thatevildeedofminewillnotbeundone.’So,reflectingthus,heabandonsrightthenthetellingoflies,andinthefuturerefrainsfromtellinglies.Thisishowtherecomestobetheabandoningofthatevildeed.Thisishowtherecomestobethetranscendingofthatevildeed.

“Havingabandonedthetakingoflife,herefrainsfromtakinglife.Havingabandonedstealing,herefrainsfromstealing.Havingabandonedillicitsex,herefrainsfromillicitsex.Havingabandonedlies,herefrainsfromlies.Havingabandoneddivisivespeech,herefrainsfromdivisivespeech.Havingabandonedharshspeech,herefrainsfromharshspeech.Havingabandonedidlechatter,herefrainsfromidlechatter.Havingabandonedcovetousness,hebecomesuncovetous.Havingabandonedillwill&anger,hebecomesonewithamindofnoillwill.Havingabandonedwrongviews,hebecomesonewithrightviews.

“Thatdiscipleofthenobleones,headman—thusdevoidofcovetousness,devoidofillwill,unbewildered,alert,mindful—keepspervadingthefirstdirection[theeast]withanawarenessimbuedwithgoodwill…compassion…empatheticjoy…equanimity,likewisethesecond,likewisethethird,likewisethefourth.Thusabove,below,&allaround,everywhere,initsentirety,hekeepspervadingtheall-encompassingcosmoswithanawarenessimbuedwithequanimity—abundant,expansive,limitless,withouthostility,withoutillwill.Justasastrongconch-trumpetblowercannotifythefourdirectionswithoutanydifficulty,inthesameway,whentheawareness-releasethroughgoodwill…compassion…empatheticjoy…equanimityisthusdeveloped,thuspursued,anydeeddonetoalimitedextentnolongerremainsthere,nolongerstaysthere.”—SN42:8

6. FABRICATINGSKILLFULMINDSTATES

§6.1“Amongwhateverfabricatedqualitiestheremaybe,thenobleeightfoldpath—rightview,rightresolve,rightspeech,rightaction,rightlivelihood,righteffort,rightmindfulness,rightconcentration—isconsideredsupreme.Thosewhohaveconfidenceinthedhammaofthenoblepathhaveconfidenceinwhatissupreme;andforthosewithconfidenceinthesupreme,supremeistheresult.”—Iti90

§6.2“Andwhat,monks,isrightview?Knowledgewithregardto[or:intermsof]stress,knowledgewithregardtotheoriginationofstress,knowledgewithregardtothestoppingofstress,knowledgewithregardtothewayofpracticeleadingtothestoppingofstress:This,monks,iscalledrightview.

“Andwhat,monks,isrightresolve?Resolveforrenunciation,resolvefornon-illwill,resolveforharmlessness:This,monks,iscalledrightresolve.

“Andwhat,monks,isrightspeech?Abstainingfromlying,abstainingfromdivisivespeech,abstainingfromharshspeech,abstainingfromidlechatter:This,monks,iscalledrightspeech.

“Andwhat,monks,isrightaction?Abstainingfromtakinglife,abstainingfromstealing,abstainingfromsexualintercourse:This,monks,iscalledrightaction.

“Andwhat,monks,isrightlivelihood?Thereisthecasewhereadiscipleofthenobleones,havingabandoneddishonestlivelihood,keepshislifegoingwithrightlivelihood:This,monks,iscalledrightlivelihood.

“Andwhat,monks,isrighteffort?[i]Thereisthecasewhereamonkgeneratesdesire,endeavors,activatespersistence,upholds&exertshisintentforthesakeofthenon-arisingofevil,unskillfulqualitiesthathavenotyetarisen.[ii]Hegeneratesdesire,endeavors,activatespersistence,upholds&exertshisintentforthesakeoftheabandoningofevil,unskillfulqualitiesthathavearisen.[iii]Hegeneratesdesire,endeavors,activatespersistence,upholds&exertshisintentforthesakeofthearisingofskillfulqualitiesthathavenotyetarisen.[iv]Hegeneratesdesire,endeavors,activatespersistence,upholds&exertshisintentforthemaintenance,non-confusion,increase,plenitude,development,&culminationofskillfulqualitiesthathavearisen:This,monks,iscalledrighteffort.

“Andwhat,monks,isrightmindfulness?[i]Thereisthecasewherea

monkremainsfocusedonthebodyin&ofitself—ardent,alert,&mindful—subduinggreed&distresswithreferencetotheworld.[ii]Heremainsfocusedonfeelingsin&ofthemselves—ardent,alert,&mindful—subduinggreed&distresswithreferencetotheworld.[iii]Heremainsfocusedonthemindin&ofitself—ardent,alert,&mindful—subduinggreed&distresswithreferencetotheworld.[iv]Heremainsfocusedonmentalqualitiesin&ofthemselves—ardent,alert,&mindful—subduinggreed&distresswithreferencetotheworld.This,monks,iscalledrightmindfulness.

“Andwhat,monks,isrightconcentration?[i]Thereisthecasewhereamonk—quitesecludedfromsensuality,secludedfromunskillfulqualities—enters&remainsinthefirstjhāna:rapture&pleasurebornofseclusion,accompaniedbydirectedthought&evaluation.[ii]Withthestillingofdirectedthoughts&evaluations,heenters&remainsinthesecondjhāna:rapture&pleasurebornofconcentration,unificationofawarenessfreefromdirectedthought&evaluation—internalassurance.[iii]Withthefadingofrapture,heremainsequanimous,mindful,&alert,andsensespleasurewiththebody.Heenters&remainsinthethirdjhāna,ofwhichthenobleonesdeclare,‘Equanimous&mindful,hehasapleasantabiding.’[iv]Withtheabandoningofpleasure&pain—aswiththeearlierdisappearanceofelation&distress—heenters&remainsinthefourthjhāna:purityofequanimity&mindfulness,neitherpleasurenorpain.This,monks,iscalledrightconcentration.”—SN45:8

§6.3[SisterDhammadinnā:]“In-&-outbreathsarebodily;thesearethingstiedupwiththebody.That’swhyin-&-outbreathsarebodilyfabrications.Havingfirstdirectedone’sthoughtsandmadeanevaluation,onethenbreaksoutintospeech.That’swhydirectedthought&evaluationareverbalfabrications.Perceptions&feelingsaremental;thesearethingstiedupwiththemind.That’swhyperceptions&feelingsarementalfabrications.”—MN44

§6.4“Nowhowismindfulnessofin-&-outbreathingdeveloped&pursuedsoastobeofgreatfruit,ofgreatbenefit?

“Thereisthecasewhereamonk,havinggonetothewilderness,totheshadeofatree,ortoanemptybuilding,sitsdownfoldinghislegscrosswise,holdinghisbodyerect,andsettingmindfulnesstothefore.Alwaysmindful,hebreathesin;mindfulhebreathesout.

“[1]Breathinginlong,hediscerns,‘Iambreathinginlong’;orbreathingoutlong,hediscerns,‘Iambreathingoutlong.’[2]Orbreathinginshort,he

discerns,‘Iambreathinginshort’;orbreathingoutshort,hediscerns,‘Iambreathingoutshort.’[3]Hetrainshimself,‘Iwillbreatheinsensitivetotheentirebody.’Hetrainshimself,‘Iwillbreatheoutsensitivetotheentirebody.’[4]Hetrainshimself,‘Iwillbreatheincalmingbodilyfabrication.’Hetrainshimself,‘Iwillbreatheoutcalmingbodilyfabrication.’

“[5]Hetrainshimself,‘Iwillbreatheinsensitivetorapture.’Hetrainshimself,‘Iwillbreatheoutsensitivetorapture.’[6]Hetrainshimself,‘Iwillbreatheinsensitivetopleasure.’Hetrainshimself,‘Iwillbreatheoutsensitivetopleasure.’[7]Hetrainshimself,‘Iwillbreatheinsensitivetomentalfabrication.’Hetrainshimself,‘Iwillbreatheoutsensitivetomentalfabrication.’[8]Hetrainshimself,‘Iwillbreatheincalmingmentalfabrication.’Hetrainshimself,‘Iwillbreatheoutcalmingmentalfabrication.’

“[9]Hetrainshimself,‘Iwillbreatheinsensitivetothemind.’Hetrainshimself,‘Iwillbreatheoutsensitivetothemind.’[10]Hetrainshimself,‘Iwillbreatheingladdeningthemind.’Hetrainshimself,‘Iwillbreatheoutgladdeningthemind.’[11]Hetrainshimself,‘Iwillbreatheinsteadyingthemind.’Hetrainshimself,‘Iwillbreatheoutsteadyingthemind.’[12]Hetrainshimself,‘Iwillbreatheinreleasingthemind.’Hetrainshimself,‘Iwillbreatheoutreleasingthemind.’

“[13]Hetrainshimself,‘Iwillbreatheinfocusingoninconstancy.’Hetrainshimself,‘Iwillbreatheoutfocusingoninconstancy.’[14]Hetrainshimself,‘Iwillbreatheinfocusingondispassion[lit:fading].’Hetrainshimself,‘Iwillbreatheoutfocusingondispassion.’[15]Hetrainshimself,‘Iwillbreatheinfocusingoncessation.’Hetrainshimself,‘Iwillbreatheoutfocusingoncessation.’[16]Hetrainshimself,‘Iwillbreatheinfocusingonrelinquishing.’Hetrainshimself,‘Iwillbreatheoutfocusingonrelinquishing.’

“Thisishowmindfulnessofin-&-outbreathingisdeveloped&pursuedsoastobeofgreatfruit,ofgreatbenefit.”—MN118

Ant idote s to Ange r& IllWill

§6.5“Theseseventhings—pleasingtoanenemy,bringingaboutanenemy’saim—cometoamanorwomanwhoisangry.Whichseven?

“…Whenapersonisangry—overcomewithanger,oppressedwithanger—theneventhoughthathemaybewell-bathed,well-anointed,dressedinwhiteclothes,hishair&beardneatlytrimmed,heisuglynevertheless,allbecauseheisovercomewithanger.

“…Whenapersonisangry—overcomewithanger,oppressedwithanger—theneventhoughhesleepsonabedspreadwithawhiteblanket,spreadwithawoolencoverlet,spreadwithaflower-embroideredbedspread,coveredwitharugofdeerskins,withacanopyoverhead,oronasofawithredcushionsateitherend,hesleepsbadlynevertheless.…

“…Whenapersonisangry—overcomewithanger,oppressedwithanger—thenevenwhenhesuffersaloss,hethinks,‘I’vegainedaprofit’;andevenwhenhegainsaprofit,hethinks,‘I’vesufferedaloss.’Whenhehasgrabbedholdoftheseideasthatworkinmutualopposition[tothetruth],theyleadtohislong-termsuffering&loss.…

“…Whenapersonisangry—overcomewithanger,oppressedwithanger—thenwhateverhiswealth,earnedthroughhisefforts&enterprise,amassedthroughthestrengthofhisarm,andpiledupthroughthesweatofhisbrow—righteouswealthrighteouslygained—thekingordersitsenttotheroyaltreasury[inpaymentoffinesleviedforhisbehavior].…

“…Whenapersonisangry—overcomewithanger,oppressedwithanger—whateverreputationhehasgainedfrombeingheedful,itfallsaway.…

“…Whenapersonisangry—overcomewithanger,oppressedwithanger—hisfriends,companions,&relativeswillavoidhimfromafar.…

“…Whenapersonisangry—overcomewithanger,oppressedwithanger—heengagesinmisconductwiththebody,misconductwithspeech,misconductwiththemind.Havingengagedinmisconductwiththebody,misconductwithspeech,misconductwiththemind,then—onthebreak-upofthebody,afterdeath—hereappearsinaplaneofdeprivation,abadbourn,alowerrealm,hell,allbecausehewasovercomewithanger.

“Thesearetheseventhings—pleasingtoanenemy,bringingaboutanenemy’saim—thatcometoamanorwomanwhoisangry.”—AN7:60

§6.6“Therearethesetenwaysofsubduinghatred.Whichten?[1]“Thinking,‘Hehasdonemeharm.ButwhatshouldIexpect?’one

subdueshatred.[2]“Thinking,‘Heisdoingmeharm.ButwhatshouldIexpect?’onesubdueshatred.[3]“Thinking,‘Heisgoingtodomeharm.ButwhatshouldIexpect?’onesubdueshatred.

[4]“Thinking,‘Hehasdoneharmtopeoplewhoaredear&pleasingtome.ButwhatshouldIexpect?’onesubdueshatred.[5]“Thinking,‘Heisdoingharmtopeoplewhoaredear&pleasingtome.ButwhatshouldIexpect?’onesubdueshatred.[6]“Thinking,‘Heisgoingtodoharmtopeoplewhoaredear&pleasingtome.ButwhatshouldIexpect?’onesubdueshatred.

[7]“Thinking,‘Hehasaidedpeoplewhoarenotdearorpleasingtome.ButwhatshouldIexpect?’onesubdueshatred.[8]“Thinking,‘Heisaidingpeoplewhoarenotdearorpleasingtome.ButwhatshouldIexpect?’onesubdueshatred.[9]“Thinking,‘Heisgoingtoaidpeoplewhoarenotdearorpleasingtome.ButwhatshouldIexpect?’onesubdueshatred.

[10]“Onedoesn’tgetworkedupoverimpossibilities.“Thesearetenwaysofsubduinghatred.”—AN10:80

§6.7Ven.Sāriputtasaid:“Whenapersonisimpureinhisbodilybehaviorbutpureinhisverbalbehavior,howshouldonesubduehatredforhim?Justaswhenamonkwhomakesuseofthingsthatarethrownawayseesaragintheroad:Takingholdofitwithhisleftfootandspreadingitoutwithhisright,hewouldtearoffthesoundpartandgooffwithit.Inthesameway,whentheindividualisimpureinhisbodilybehaviorbutpureinhisverbalbehavior,oneshouldatthattimepaynoattentiontotheimpurityofhisbodilybehavior,andinsteadpayattentiontothepurityofhisverbalbehavior.Thusthehatredforhimshouldbesubdued.

“Whenapersonisimpureinhisverbalbehavior,butpureinhisbodilybehavior,howshouldonesubduehatredforhim?Justaswhenthereisapoolovergrownwithslime&waterplants,andapersoncomesalong,burningwithheat,coveredwithsweat,exhausted,trembling,&thirsty.Hewouldjumpintothepool,parttheslime&waterplantswithbothhands,andthen,cuppinghishands,drinkthewaterandgoonhisway.Inthesameway,whentheindividualisimpureinhisverbalbehaviorbutpureinhisbodilybehavior,oneshouldatthattimepaynoattentiontotheimpurityofhisverbalbehavior,andinsteadpayattentiontothepurityofhisbodilybehavior.Thusthehatredforhimshouldbesubdued.

“Whenapersonisimpureinhisbodilybehavior&verbalbehavior,butperiodicallyexperiencesmentalclarity&calm,howshouldonesubduehatredforhim?Justaswhenthereisalittlepuddleinacow’sfootprint,andapersoncomesalong,burningwithheat,coveredwithsweat,exhausted,trembling,&thirsty.Thethoughtwouldoccurtohim,‘Hereisthislittlepuddleinacow’sfootprint.IfItriedtodrinkthewaterusingmyhandorcup,Iwoulddisturbit,stiritup,&makeitunfittodrink.WhatifIweretogetdownonallfoursandslurpituplikeacow,andthengoonmyway?’Sohewouldgetdownonallfours,slurpupthewaterlikeacow,andthengoonhisway.Inthesameway,whenanindividualisimpureinhisbodilybehavior&verbalbehavior,butperiodicallyexperiencesmentalclarity&calm,oneshouldatthattimepaynoattentiontotheimpurityofhisbodilybehavior…

theimpurityofhisverbalbehavior,andinsteadpayattentiontothefactthatheperiodicallyexperiencesmentalclarity&calm.Thusthehatredforhimshouldbesubdued.

“Whenapersonisimpureinhisbodilybehavior&verbalbehavior,anddoesnotperiodicallyexperiencementalclarity&calm,howshouldonesubduehatredforhim?Justaswhenthereisasickman—inpain,seriouslyill—travelingalongaroad,farfromthenextvillage&farfromthelast,unabletogetthefoodheneeds,unabletogetthemedicineheneeds,unabletogetasuitableassistant,unabletogetanyonetotakehimtohumanhabitation.Nowsupposeanotherpersonweretoseehimcomingalongtheroad.Hewoulddowhathecouldoutofcompassion,pity,&sympathyfortheman,thinking,‘Othatthismanshouldgetthefoodheneeds,themedicineheneeds,asuitableassistant,someonetotakehimtohumanhabitation.Whyisthat?Sothathewon’tfallintoruinrighthere.’Inthesameway,whenapersonisimpureinhisbodilybehavior&verbalbehavior,andwhodoesnotperiodicallyexperiencementalclarity&calm,oneshoulddowhatonecanoutofcompassion,pity,&sympathyforhim,thinking,‘Othatthismanshouldabandonwrongbodilyconductanddeveloprightbodilyconduct,abandonwrongverbalconductanddeveloprightverbalconduct,abandonwrongmentalconductanddeveloprightmentalconduct.Whyisthat?Sothat,onthebreak-upofthebody,afterdeath,hewon’tfallintoaplaneofdeprivation,abaddestination,alowerrealm,hell.’Thusthehatredforhimshouldbesubdued.

“Andasforapersonwhoispureinhisbodilybehavior&verbalbehavior,andwhoperiodicallyexperiencesmentalclarity&calm,howshouldonesubduehatredforhim?Justaswhenthereisapoolofclearwater—sweet,cool,&limpid,withgentlyslopingbanks,&shadedonallsidesbytreesofmanykinds—andapersoncomesalong,burningwithheat,coveredwithsweat,exhausted,trembling,&thirsty.Havingplungedintothepool,havingbathed&drunk&comebackout,hewouldsitdownorliedownrightthereintheshadeofthetrees.Inthesameway,whenanindividualispureinhisbodilybehavior&verbalbehavior,andperiodicallyexperiencesmentalclarity&calm,oneshouldatthattimepayattentiontothepurityofhisbodilybehavior…thepurityofhisverbalbehavior,andtothefactthatheperiodicallyexperiencesmentalclarity&calm.Thusthehatredforhimshouldbesubdued.Anentirelyinspiringindividualcanmakethemindgrowserene.

“Thesearefivewaysofsubduinghatredbywhich,whenhatredarisesina

monk,heshouldwipeitoutcompletely.”—AN5:162

§6.8“Whenyougivebirthtohatredforanindividual,youshoulddevelopgoodwillforthatindividual…youshoulddevelopcompassionforthatindividual…youshoulddevelopequanimitytowardthatindividual…youshouldpayhimnomind&payhimnoattention…youshoulddirectyourthoughtstothefactofhisbeingtheproductofhisactions:‘Thisvenerableoneisthedoerofhisactions,heirofhisactions,bornofhisactions,relatedbyhisactions,andhashisactionsashisarbitrator.Whateveractionhedoes,forgoodorforevil,tothatwillhefallheir.’Thusthehatredforthatindividualshouldbesubdued.”—AN5:161

§6.9“Supposethatamanweretocomealongcarryingahoe&abasket,saying,‘Iwillmakethisgreatearthbewithoutearth.’Hewoulddighere&there,scattersoilhere&there,spithere&there,urinatehere&there,saying,‘Bewithoutearth.Bewithoutearth.’Now,whatdoyouthink—wouldhemakethisgreatearthbewithoutearth?”

“No,lord.Whyisthat?Becausethisgreatearthisdeep&enormous.Itcan’teasilybemadetobewithoutearth.Themanwouldreaponlyashareofweariness&disappointment.”

“Inthesameway,monks,therearethesefiveaspectsofspeechbywhichothersmayaddressyou:timelyoruntimely,trueorfalse,affectionateorharsh,beneficialorunbeneficial,withamindofgoodwillorwithinnerhate.Othersmayaddressyouinatimelywayoranuntimelyway.Theymayaddressyouwithwhatistrueorwhatisfalse.Theymayaddressyouinanaffectionatewayoraharshway.Theymayaddressyouinabeneficialwayoranunbeneficialway.Theymayaddressyouwithamindofgoodwillorwithinnerhate.Inanyevent,youshouldtrainyourselves:‘Ourmindswillbeunaffectedandwewillsaynoevilwords.Wewillremainsympathetictothatperson’swelfare,withamindofgoodwill,andwithnoinnerhate.Wewillkeeppervadinghimwithanawarenessimbuedwithgoodwilland,beginningwithhim,wewillkeeppervadingtheall-encompassingworldwithanawarenessimbuedwithgoodwillequaltothegreatearth—abundant,expansive,limitless,freefromhostility,freefromillwill.’That’showyoushouldtrainyourselves.

“Supposethatamanweretocomealongcarryinglac,yelloworpiment,indigo,orcrimson,saying,‘Iwilldrawpicturesinspace,Iwillmakepicturesappear.’Now,whatdoyouthink?Wouldhedrawpicturesinspace&makepicturesappear?”

“No,lord.Whyisthat?Becausespaceisformless&featureless.It’snoteasytodrawpicturesthereandtomakethemappear.Themanwouldreaponlyashareofweariness&disappointment.”

“Inthesameway,monks,therearethesefiveaspectsofspeechbywhichothersmayaddressyou….Inanyevent,youshouldtrainyourselves:‘Ourmindswillbeunaffectedandwewillsaynoevilwords.Wewillremainsympathetictothatperson’swelfare,withamindofgoodwill,andwithnoinnerhate.Wewillkeeppervadinghimwithanawarenessimbuedwithgoodwilland,beginningwithhim,wewillkeeppervadingtheall-encompassingworldwithanawarenessimbuedwithgoodwillequaltospace—abundant,expansive,immeasurable,freefromhostility,freefromillwill.’That’showyoushouldtrainyourselves.

“Supposethatamanweretocomealongcarryingaburninggrasstorchandsaying,‘WiththisburninggrasstorchIwillheatuptheriverGangesandmakeitboil.’Now,whatdoyouthink?Wouldhe,withthatburninggrasstorch,heatuptheriverGangesandmakeitboil?”

“No,lord.Whyisthat?BecausetheriverGangesisdeep&enormous.It’snoteasytoheatitupandmakeitboilwithaburninggrasstorch.Themanwouldreaponlyashareofweariness&disappointment.”

“Inthesameway,monks,therearethesefiveaspectsofspeechbywhichothersmayaddressyou.…Inanyevent,youshouldtrainyourselves:‘Ourmindswillbeunaffectedandwewillsaynoevilwords.Wewillremainsympathetictothatperson’swelfare,withamindofgoodwill,andwithnoinnerhate.Wewillkeeppervadinghimwithanawarenessimbuedwithgoodwilland,beginningwithhim,wewillkeeppervadingtheall-encompassingworldwithanawarenessimbuedwithgoodwillequaltotheriverGanges—abundant,expansive,immeasurable,freefromhostility,freefromillwill.’That’showyoushouldtrainyourselves.

“Supposetherewereacatskinbag—beaten,well-beaten,beatenthrough&through,soft,silky,freeofrustling&crackling—andamanweretocomealongcarryingastickorshardandsaying,‘WiththisstickorshardIwilltakethiscatskinbag—beaten,well-beaten,beatenthrough&through,soft,silky,freeofrustling&crackling—andIwillmakeitrustle&crackle.’Now,whatdoyouthink?Wouldhe,withthatstickorshard,takethatcatskinbag—beaten,well-beaten,beatenthrough&through,soft,silky,freeofrustling&crackling—andmakeitrustle&crackle?”

“No,lord.Whyisthat?Becausethecatskinbagisbeaten,well-beaten,beatenthrough&through,soft,silky,freeofrustling&crackling.It’snoteasy

tomakeitrustle&cracklewithastickorshard.Themanwouldreaponlyashareofweariness&disappointment.”

“Inthesameway,monks,therearethesefiveaspectsofspeechbywhichothersmayaddressyou:timelyoruntimely,trueorfalse,affectionateorharsh,beneficialorunbeneficial,withamindofgoodwillorwithinnerhate.Othersmayaddressyouinatimelywayoranuntimelyway.Theymayaddressyouwithwhatistrueorwhatisfalse.Theymayaddressyouinanaffectionatewayoraharshway.Theymayaddressyouinabeneficialwayoranunbeneficialway.Theymayaddressyouwithamindofgoodwillorwithinnerhate.Inanyevent,youshouldtrainyourselves:‘Ourmindswillbeunaffectedandwewillsaynoevilwords.Wewillremainsympathetictothatperson’swelfare,withamindofgoodwill,andwithnoinnerhate.Wewillkeeppervadinghimwithanawarenessimbuedwithgoodwilland,beginningwithhim,wewillkeeppervadingtheall-encompassingworldwithanawarenessimbuedwithgoodwillequaltoacatskinbag—abundant,expansive,immeasurable,freefromhostility,freefromillwill.’That’showyoushouldtrainyourselves.

“Monks,evenifbanditsweretocarveyouupsavagely,limbbylimb,withatwo-handledsaw,heamongyouwholethisheartgetangeredevenatthatwouldnotbedoingmybidding.Eventhenyoushouldtrainyourselves:‘Ourmindswillbeunaffectedandwewillsaynoevilwords.Wewillremainsympathetic,withamindofgoodwill,andwithnoinnerhate.Wewillkeeppervadingthesepeoplewithanawarenessimbuedwithgoodwilland,beginningwiththem,wewillkeeppervadingtheall-encompassingworldwithanawarenessimbuedwithgoodwill—abundant,expansive,limitless,freefromhostility,freefromillwill.’That’showyoushouldtrainyourselves.

“Monks,ifyouattendconstantlytothisadmonitiononthesimileofthesaw,doyouseeanyaspectsofspeech,slightorgross,thatyoucouldnotendure?”

“No,lord.”“Thenattendconstantlytothisadmonitiononthesimileofthesaw.That

willbeforyourlong-termwelfare&happiness.”—MN21

Ant idote s to Part iality

§6.10“Nowifotherpeopleinsult,malign,exasperate,&harassamonk,hediscernsthat’Apainfulfeeling,bornofear-contact,hasarisenwithinme.Andthatisdependent,notindependent.Dependentonwhat?Dependenton

contact.’Andheseesthatcontactisinconstant,feelingisinconstant,perceptionisinconstant,consciousnessisinconstant.Hismind,withthe(earth…liquid…wind…fire)propertyasitsobject/support,leapsup,growsconfident,steadfast,&released.

“Andifotherpeopleattackthemonkinwaysthatareundesirable,displeasing,&disagreeable—throughcontactwithfists,contactwithstones,contactwithsticks,orcontactwithknives—themonkdiscernsthat‘Thisbodyisofsuchanaturecontactswithfistscome,contactswithstonescome,contactswithstickscome,&contactswithknivescome.NowtheBlessedOnehassaid,inhisexhortationofthesimileofthesaw[MN21],“Monks,evenifbanditsweretocarveyouupsavagely,limbbylimb,withatwo-handledsaw,heamongyouwholethisheartgetangeredevenatthatwouldnotbedoingmybidding.”Somypersistencewillbearoused&untiring,mymindfulnessestablished&unconfused,mybodycalm&unaroused,mymindcentered&unified.Andnowletcontactwithfistscometothisbody,letcontactwithstones,withsticks,withknivescometothisbody,forthisishowtheBuddha’sbiddingisdone.’

“Andif,inthemonkrecollectingtheBuddha,Dhamma,&Saṅghainthisway,equanimitybasedonwhatisskillfulisnotestablished,hefeelsapprehensiveatthatandgivesrisetoasenseofurgency:‘Itisalossforme,notagain;ill-gottenforme,notwell-gotten,thatwhenIrecollecttheBuddha,Dhamma,&Saṅghainthisway,equanimitybasedonwhatisskillfulisnotestablishedwithinme.’Justaswhenadaughter-in-law,onseeingherfather-in-law,feelsapprehensiveandgivesrisetoasenseofurgency(topleasehim),inthesameway,if,inthemonkrecollectingtheBuddha,Dhamma,&Saṅghainthisway,equanimitybasedonwhatisskillfulisnotestablished,hefeelsapprehensiveatthatandgivesrisetoasenseofurgency:‘Itisalossforme,notagain;ill-gottenforme,notwell-gotten,thatwhenIrecollecttheBuddha,Dhamma,&Saṅghainthisway,equanimitybasedonwhatisskillfulisnotestablishedwithinme.’

“Butif,inthemonkrecollectingtheBuddha,Dhamma,&Saṅghainthisway,equanimitybasedonwhatisskillfulisestablished,thenheisgratifiedatthat.Andeventothisextent,friends,themonkhasaccomplishedagreatdeal.”—MN28

§6.11IhaveheardthatononeoccasiontheBlessedOnewasstayingnearSāvatthīatJeta’sGrove,Anāthapiṇḍika’smonastery.Nowatthattimeacertainhouseholder’sdear&belovedlittleson,hisonlychild,haddied.Becauseofhisdeath,thefatherhadnodesiretoworkortoeat.Hekeptgoing

tothecemeteryandcryingout,“Wherehaveyougone,myonlylittlechild?Wherehaveyougone,myonlylittlechild?”

ThenhewenttotheBlessedOneand,onarrival,havingboweddowntohim,sattooneside.AshewassittingtheretheBlessedOnesaidtohim,“Householder,yourfacultiesarenotthoseofonewhoissteadyinhisownmind.Thereisanaberrationinyourfaculties.”

“Lord,howcouldtherenotbeanaberrationinmyfaculties?Mydear&belovedlittleson,myonlychild,hasdied.Becauseofhisdeath,Ihavenodesiretoworkortoeat.Ikeepgoingtothecemeteryandcryingout,‘Wherehaveyougone,myonlylittlechild?Wherehaveyougone,myonlylittlechild?’”

“That’sthewayitis,householder.That’sthewayitis—forsorrow,lamentation,pain,distress,&despairarebornfromonewhoisdear,comespringingfromonewhoisdear.”

“Butlord,whowouldeverthinkthatsorrow,lamentation,pain,distress,&despairarebornfromonewhoisdear,comespringingfromonewhoisdear?Happiness&joyarebornfromonewhoisdear,comespringingfromonewhoisdear.”Sothehouseholder,notdelightingintheBlessedOne’swords,rejectingtheBlessedOne’swords,gotupfromhisseatandleft.

NowatthattimealargenumberofgamblerswereplayingdicenotfarfromtheBlessedOne.Sothehouseholderwenttothemand,onarrival,saidtothem,“Justnow,venerablesirs,IwenttoGotamathecontemplativeand,onarrival,havingboweddowntohim,sattooneside.AsIwassittingthere,Gotamathecontemplativesaidtome,‘Householder,yourfacultiesarenotthoseofonewhoissteadyinhisownmind.Thereisanaberrationinyourfaculties.’

“Whenthiswassaid,Isaidtohim,‘Lord,howcouldtherenotbeanaberrationinmyfaculties?Mydear&belovedlittleson,myonlychild,hasdied.Becauseofhisdeath,Ihavenodesiretoworkortoeat.Ikeepgoingtothecemeteryandcryingout,“Wherehaveyougone,myonlylittlechild?Wherehaveyougone,myonlylittlechild?”’

“‘That’sthewayitis,householder.That’sthewayitis—forsorrow,lamentation,pain,distress,&despairarebornfromonewhoisdear,comespringingfromonewhoisdear.’

“‘But,lord,whowouldeverthinkthatsorrow,lamentation,pain,distress,&despairarebornfromonewhoisdear,comespringingfromonewhoisdear?Happiness&joyarebornfromonewhoisdear,comespringingfromonewhoisdear.’So,notdelightinginthewordsofGotamathe

contemplative,rejectingthem,Igotupfrommyseatandleft.”“That’sthewayitis,householder(saidthegamblers).That’sthewayitis.

Happiness&joyarebornfromonewhoisdear,comespringingfromonewhoisdear.”

Sothehouseholderleft,thinking,“Iagreewiththegamblers.”Eventually,wordofthisconversationmadeitswayintotheking’sinner

chambers.ThenKingPasenadiKosalaaddressedQueenMallikā,“Mallikā,yourcontemplative,Gotama,hassaidthis:‘Sorrow,lamentation,pain,distress,&despairarebornfromonewhoisdear,comespringingfromonewhoisdear.’”

“IfthatwassaidbytheBlessedOne,greatking,thenthat’sthewayitis.”“NomatterwhatGotamathecontemplativesays,Mallikāendorsesit:‘If

thatwassaidbytheBlessedOne,greatking,thenthat’sthewayitis.’Justas,nomatterwhathisteachersays,apupilendorsesit:‘That’sthewayitis,teacher.That’sthewayis.’Inthesameway,nomatterwhatGotamathecontemplativesays,Mallikāendorsesit:‘IfthatwassaidbytheBlessedOne,greatking,thenthat’sthewayitis.’Goaway,Mallikā!Outofmysight!”

ThenQueenMallikācalledforthebrahmanNāḷijaṅgha:“Come,brahman.GototheBlessedOneand,onarrival,showingreverencewithyourheadtohisfeetinmyname,askwhetherheisfreefromillness&affliction,iscarefree,strong,&livingincomfort,saying:‘QueenMallikā,lord,showsreverencewithherheadtoyourfeetandaskswhetheryouarefreefromillness&affliction,arecarefree,strong,&livingincomfort.’Andthensay:‘Lord,didtheBlessedOnesaythatsorrow,lamentation,pain,distress,&despairarebornfromonewhoisdear,comespringingfromonewhoisdear?’WhatevertheBlessedOnesays,rememberitwellandtellittome—forTathāgatasdonotspeakuntruthfully.”

“Yes,madam,”thebrahmanNāḷijaṅgharespondedtoQueenMallikā.GoingtotheBlessedOne,onarrivalheexchangedcourteousgreetingswiththeBlessedOne.Afteranexchangeoffriendlygreetings&courtesies,hesattooneside.AshewassittingtherehesaidtotheBlessedOne:“MasterGotama,QueenMallikāshowsreverencewithherheadtoyourfeetandaskswhetheryouarefreefromillness&affliction,arecarefree,strong,&livingincomfort.Andshesaysfurther:‘Lord,didtheBlessedOnesaythatsorrow,lamentation,pain,distress,&despairarebornfromonewhoisdear,comespringingfromonewhoisdear?’”

“That’sthewayitis,brahman.That’sthewayitis.Sorrow,lamentation,pain,distress,&despairarebornfromonewhoisdear,comespringingfrom

onewhoisdear.Andit’sthroughthislineofreasoningthatitmaybeunderstoodhowsorrow,lamentation,pain,distress,&despairarebornfromonewhoisdear,comespringingfromonewhoisdear.

“OnceinthissameSāvatthītherewasawomanwhosemotherdied.Owingtohermother’sdeathshewentmad,outofhermind,andwanderingfromstreettostreet,crossroadstocrossroads,wouldsay,‘Haveyouseenmymother?Haveyouseenmymother?’It’sthroughthislineofreasoningthatitmaybeunderstoodhowsorrow,lamentation,pain,distress,&despairarebornfromonewhoisdear,comespringingfromonewhoisdear.

“OnceinthissameSāvatthītherewasawomanwhosefatherdied…whosebrotherdied…whosesisterdied…whosesondied…whosedaughterdied…whosehusbanddied.Owingtohisdeathshewentmad,outofhermind,andwanderingfromstreettostreet,crossroadstocrossroads,wouldsay,‘Haveyouseenmyhusband?Haveyouseenmyhusband?’It’sthroughthislineofreasoningthatitmaybeunderstoodhowsorrow,lamentation,pain,distress,&despairarebornfromonewhoisdear,comespringingfromonewhoisdear.

“OnceinthissameSāvatthītherewasamanwhosemotherdied.Owingtoherdeathhewentmad,outofhismind,andwanderingfromstreettostreet,crossroadstocrossroads,wouldsay,‘Haveyouseenmymother?Haveyouseenmymother?’It’sthroughthislineofreasoningthatitmaybeunderstoodhowsorrow,lamentation,pain,distress,&despairarebornfromonewhoisdear,comespringingfromonewhoisdear.

“OnceinthissameSāvatthītherewasamanwhosefatherdied…whosebrotherdied…whosesisterdied…whosesondied…whosedaughterdied…whosewifedied.Owingtoherdeathhewentmad,outofhismind,andwanderingfromstreettostreet,crossroadstocrossroads,wouldsay,‘Haveyouseenmywife?Haveyouseenmywife?’It’sthroughthislineofreasoningthatitmaybeunderstoodhowsorrow,lamentation,pain,distress,&despairarebornfromonewhoisdear,comespringingfromonewhoisdear.

“OnceinthissameSāvatthītherewasawifewhowenttoherrelatives’home.Herrelatives,havingseparatedherfromherhusband,wantedtogivehertoanotheragainstherwill.Soshesaidtoherhusband,‘Theserelativesofmine,havingseparatedus,wanttogivemetoanotheragainstmywill,’whereuponhecutherintwoandslashedhimselfopen,thinking,‘Deadwewillbetogether.’It’sthroughthislineofreasoningthatitmaybeunderstoodhowsorrow,lamentation,pain,distress,&despairarebornfromonewhoisdear,comespringingfromonewhoisdear.”

ThenthebrahmanNāḷijaṅgha,delightingin&approvingoftheBlessedOne’swords,gotupfromhisseatandwenttoQueenMallikā.Onarrival,hetoldherallthathadbeensaidinhisconversationwiththeBlessedOne.

ThenQueenMallikāwenttoKingPasenadiKosalaandonarrivalsaidtohim,“Whatdoyouthink,greatking?IsPrincessVajirīdeartoyou?”

“Yes,Mallikā,PrincessVajirīisdeartome.”“Andwhatdoyouthink?Wouldsorrow,lamentation,pain,distress,&

despairariseinyoufromanychange&aberrationinPrincessVajirī?”“Mallikā,anychange&aberrationinPrincessVajirīwouldmeanan

aberrationofmyverylife.Howcouldsorrow,lamentation,pain,distress,&despairnotariseinme?”

“Greatking,itwasinconnectionwiththisthattheBlessedOne—theOnewhoknows,theOnewhosees,worthy&rightlyself-awakened—said,‘Sorrow,lamentation,pain,distress,&despairarebornfromonewhoisdear,comespringingfromonewhoisdear.’

“Nowwhatdoyouthink,greatking?IsthenobleQueenVāsabhādeartoyou?.…Is[yourson]GeneralViḍūḍabhadeartoyou?.…AmIdeartoyou?”

“Yes,Mallikā,youaredeartome.”“Andwhatdoyouthink?Wouldsorrow,lamentation,pain,distress,&

despairariseinyoufromanychange&aberrationinme?”“Mallikā,anychange&aberrationinyouwouldmeananaberrationofmy

verylife.Howcouldsorrow,lamentation,pain,distress,&despairnotariseinme?”

“Greatking,itwasinconnectionwiththisthattheBlessedOne—theOnewhoknows,theOnewhosees,worthy&rightlyself-awakened—said,‘Sorrow,lamentation,pain,distress,&despairarebornfromonewhoisdear,comespringingfromonewhoisdear.’

“Nowwhatdoyouthink,greatking?Are[yoursubjects]theKāsis&Kosalansdeartoyou?”

“Yes,Mallikā,theKāsis&Kosalansaredeartome.It’sthroughthemightoftheKāsis&KosalansthatweuseKāsisandalwoodandweargarlands,scents,&ointments.”

“Andwhatdoyouthink?Wouldsorrow,lamentation,pain,distress,&despairariseinyoufromanychange&aberrationintheKāsis&Kosalans?”

“Mallikā,anychange&aberrationintheKāsis&Kosalanswouldmeananaberrationofmyverylife.Howcouldsorrow,lamentation,pain,distress,&despairnotariseinme?”

“Greatking,itwasinconnectionwiththisthattheBlessedOne—theOne

whoknows,theOnewhosees,worthy&rightlyself-awakened—said,‘Sorrow,lamentation,pain,distress,&despairarebornfromonewhoisdear,comespringingfromonewhoisdear.’”

“It’samazing,Mallikā.It’sastounding:howdeeplytheBlessedOnesees,havingpiercedthrough,asitwere,withdiscernment.ComeMallikā:Givemetheablutionwater.”ThenKingPasenadiKosala,risingfromhisseatandarranginghisupperrobeoveroneshoulder,paidhomageinthedirectionoftheBlessedOnewithhishandspalm-to-palminfrontofhisheart,andexclaimedthreetimes:

“HomagetotheBlessedOne,worthy&rightlyself-awakened!HomagetotheBlessedOne,worthy&rightlyself-awakened!HomagetotheBlessedOne,worthy&rightlyself-awakened!”—MN87

§6.12OncetheBlessedOnewasstayingnearSāvatthīinJeta’sGrove,Anāthapiṇḍika’smonastery.ThenKingPasenaditheKosalanwenttotheBlessedOneand,onarrival,havingboweddown,sattooneside.Now,atthattimeQueenMallikādied.Thenacertainmanwenttothekingandwhisperedinhisear:“Yourmajesty,QueenMallikāhasdied.”Whenthiswassaid,KingPasenaditheKosalansattheremiserable,sickatheart,hisshouldersdrooping,hisfacedown,brooding,atalossforwords.ThentheBlessedOnesawthekingsittingtheremiserable,sickatheart…atalossforwords,andsosaidtohim,“Therearethesefivethings,greatking,thatcannotbegottenbyacontemplative,abrahman,adeva,aMāra,aBrahmā,oranyoneatallintheworld.Whichfive?

“‘Maywhatissubjecttoagingnotage.’Thisissomethingthatcannotbegottenbyacontemplative,abrahman,adeva,aMāra,aBrahmā,oranyoneatallintheworld.

“‘Maywhatissubjecttoillnessnotgrowill.’Thisissomethingthatcannotbegottenbyacontemplative,abrahman,adeva,aMāra,aBrahmā,oranyoneatallintheworld.

“‘Maywhatissubjecttodeathnotdie.’Thisissomethingthatcannotbegottenbyacontemplative,abrahman,adeva,aMāra,aBrahmā,oranyoneatallintheworld.

“‘Maywhatissubjecttoendingnotend.’Thisissomethingthatcannotbegottenbyacontemplative,abrahman,adeva,aMāra,aBrahmā,oranyoneatallintheworld.

“‘Maywhatissubjecttodestructionnotbedestroyed.’Thisissomethingthatcannotbegottenbyacontemplative,abrahman,adeva,aMāra,aBrahmā,oranyoneatallintheworld.

“Now,ithappenstoanuninstructedrun-of-the-millpersonthatsomethingthatissubjecttoagingages.Withtheagingofwhatissubjecttoaging,hedoesnotreflect:‘Itdoesn’thappenonlytomethatwhatissubjecttoagingwillage.Totheextentthattherearebeings—past&future,passingaway&re-arising—ithappenstoallofthemthatwhatissubjecttoagingwillage.Andif,withtheagingofwhatissubjecttoaging,Iweretosorrow,grieve,lament,beatmybreast,&becomedistraught,foodwouldnotagreewithme,mybodywouldbecomeunattractive,myaffairswouldgountended,myenemieswouldbegratifiedandmyfriendsunhappy.’So,withtheagingofwhatissubjecttoaging,hesorrows,grieves,laments,beatshisbreast,&becomesdistraught.Thisiscalledanuninstructedrun-of-the-millpersonpiercedbythepoisonedarrowofsorrow,tormentinghimself.

“Andfurther,ithappenstoanuninstructedrun-of-the-millpersonthatsomethingthatissubjecttoillnessgrowsill…thatsomethingsubjecttodeathdies…thatsomethingsubjecttoendingends…thatsomethingsubjecttodestructionisdestroyed.Withthedestructionofwhatissubjecttodestruction,hedoesnotreflect:‘Itdoesn’thappenonlytomethatwhatissubjecttodestructionwillbedestroyed.Totheextentthattherearebeings—past&future,passingaway&re-arising—ithappenstoallofthemthatwhatissubjecttodestructionwillbedestroyed.Andif,withthedestructionofwhatissubjecttodestruction,Iweretosorrow,grieve,lament,beatmybreast,&becomedistraught,foodwouldnotagreewithme,mybodywouldbecomeunattractive,myaffairswouldgountended,myenemieswouldbegratifiedandmyfriendsunhappy.’So,withthedestructionofwhatissubjecttodestruction,hesorrows,grieves,laments,beatshisbreast,&becomesdistraught.Thisiscalledanuninstructedrun-of-the-millpersonpiercedbythepoisonedarrowofsorrow,tormentinghimself.

“Now,ithappenstoaninstructeddiscipleofthenobleonesthatsomethingthatissubjecttoagingages.Withtheagingofwhatissubjecttoaging,hereflects:‘Itdoesn’thappenonlytomethatwhatissubjecttoagingwillage.Totheextentthattherearebeings—past&future,passingaway&re-arising—ithappenstoallofthemthatwhatissubjecttoagingwillage.Andif,withtheagingofwhatissubjecttoaging,Iweretosorrow,grieve,lament,beatmybreast,&becomedistraught,foodwouldnotagreewithme,mybodywouldbecomeunattractive,myaffairswouldgountended,myenemieswouldbegratifiedandmyfriendsunhappy.’So,withtheagingofwhatissubjecttoaging,hedoesnotsorrow,grieve,orlament,doesnotbeathisbreastorbecomedistraught.Thisiscalledaninstructeddiscipleofthenobleoneswho

haspulledoutthepoisonedarrowofsorrowpiercedwithwhichtheuninstructedrun-of-the-millpersontormentshimself.Sorrowless,arrowless,thediscipleofthenobleonesistotallyunboundrightwithinhimself.

“Andfurther,ithappenstoaninstructeddiscipleofthenobleonesthatsomethingthatissubjecttoillnessgrowsill…thatsomethingsubjecttodeathdies…thatsomethingsubjecttoendingends…thatsomethingsubjecttodestructionisdestroyed.Withthedestructionofwhatissubjecttodestruction,hereflects:‘Itdoesn’thappenonlytomethatwhatissubjecttodestructionwillbedestroyed.Totheextentthattherearebeings—past&future,passingaway&re-arising—ithappenstoallofthemthatwhatissubjecttodestructionwillbedestroyed.Andif,withthedestructionofwhatissubjecttodestruction,Iweretosorrow,grieve,lament,beatmybreast,&becomedistraught,foodwouldnotagreewithme,mybodywouldbecomeunattractive,myaffairswouldgountended,myenemieswouldbegratifiedandmyfriendsunhappy.’So,withthedestructionofwhatissubjecttodestruction,hedoesnotsorrow,grieve,orlament,doesnotbeathisbreastorbecomedistraught.Thisiscalledaninstructeddiscipleofthenobleoneswhohaspulledoutthepoisonedarrowofsorrowpiercedwithwhichtheuninstructedrun-of-the-millpersontormentshimself.Sorrowless,arrowless,thediscipleofthenobleonesistotallyunboundrightwithinhimself.

“Thesearethefivethings,greatking,thatcannotbegottenbyacontemplative,abrahman,adeva,aMāra,aBrahmā,oranyoneatallintheworld.”

Notbysorrowing,notbylamenting,isanyaimaccomplishedhere,

notevenabit.Knowingyou’resorrowing&inpain,

yourenemiesaregratified.

Butwhenasagewithasensefordeterminingwhatishisaimdoesn’twaverinthefaceofmisfortune,

hisenemiesarepained,seeinghisfaceunchanged,asofold.Where&howeveranaimisaccomplishedthrough

eulogies,chants,goodsayings,donations,&familycustoms,

followthemdiligentlythere&thatway.Butifyoudiscernthat

yourownaimorthatofothers

isnotgainedinthisway,acquiesce(tothenatureofthings)unsorrowing,withthethought:

‘WhatimportantworkamIdoingnow?’—AN5:49

§6.13“Fromaninconceivablebeginningcomestransmigration.Abeginningpointisnotevident,thoughbeingshinderedbyignoranceandfetteredbycravingaretransmigrating&wanderingon.Whatdoyouthink,monks?Whichisgreater,thetearsyouhaveshedwhiletransmigrating&wanderingthislong,longtime—crying&weepingfrombeingjoinedwithwhatisdispleasing,beingseparatedfromwhatispleasing—orthewaterinthefourgreatoceans?”

“AsweunderstandtheDhammataughttousbytheBlessedOne,thisisthegreater:thetearswehaveshedwhiletransmigrating&wanderingthislong,longtime—crying&weepingfrombeingjoinedwithwhatisdispleasing,beingseparatedfromwhatispleasing—notthewaterinthefourgreatoceans.”

“Excellent,monks.Excellent.It’sexcellentthatyouthusunderstandtheDhammataughtbyme.

“Thisisthegreater:thetearsyouhaveshedwhiletransmigrating&wanderingthislong,longtime—crying&weepingfrombeingjoinedwithwhatisdispleasing,beingseparatedfromwhatispleasing—notthewaterinthefourgreatoceans.

“Longhaveyou(repeatedly)experiencedthedeathofamother.Thetearsyouhaveshedoverthedeathofamotherwhiletransmigrating&wanderingthislong,longtime—crying&weepingfrombeingjoinedwithwhatisdispleasing,beingseparatedfromwhatispleasing—aregreaterthanthewaterinthefourgreatoceans.

“Longhaveyou(repeatedly)experiencedthedeathofafather…thedeathofabrother…thedeathofasister…thedeathofason…thedeathofadaughter…losswithregardtorelatives…losswithregardtowealth…losswithregardtodisease.Thetearsyouhaveshedoverlosswithregardtodiseasewhiletransmigrating&wanderingthislong,longtime—crying&weepingfrombeingjoinedwithwhatisdispleasing,beingseparatedfrom

whatispleasing—aregreaterthanthewaterinthefourgreatoceans.“Whyisthat?Fromaninconceivablebeginningcomestransmigration.A

beginningpointisnotevident,thoughbeingshinderedbyignoranceandfetteredbycravingaretransmigrating&wanderingon.Longhaveyouthusexperiencedstress,experiencedpain,experiencedloss,swellingthecemeteries—enoughtobecomedisenchantedwithallfabricatedthings,enoughtobecomedispassionate,enoughtobereleased.”—SN15:3

§6.14[PāṭācārārecountstheBuddha’swords:]

“Youdon’tknowthepathofhiscomingorgoing,thatbeingwhohascome

fromwhere?—

theoneyoulamentas‘myson.’

Butwhenyouknowthepath

ofhiscomingorgoing,youdon’tgrieveafterhim,forthatisthenature

ofbeings.

Unasked,hecamefromthere.Withoutpermission,hewentfromhere—comingfrom

where?—havingstayedafewdays.Andcomingonewayfromhere,hegoesyetanother

fromthere.Dyinginthehumanform,hewillgowanderingon.Ashecame,sohehasgone—

sowhatistheretolament?”

Pullingout—completelyout—

thearrowsohardtosee,embeddedinmyheart,he[theBuddha]expelledfromme

—overcomewithgrief—thegriefovermyson.

Today—witharrowremoved,withouthunger,entirely

unbound—totheBuddha,Dhamma,&SaṅghaIgo,

forrefugetotheSage.—Thig6:1

§6.15[UbbirirecallstheBuddha’swords:]

“‘Jīva,mydaughter,’youcryinthewoods.Cometoyoursenses,Ubbiri.

84,000allnamedJīva

havebeenburnedinthatcharnelground.Forwhichofthemdoyougrieve?”

Pullingout—completelyout—

thearrowsohardtosee,embeddedinmyheart,heexpelledfromme

—overcomewithgrief—thegriefovermydaughter.

Today—witharrowremoved,withouthunger,entirely

unbound—totheBuddha,Dhamma,&SaṅghaIgo,

forrefugetotheSage.—Thig3:5

§6.16“‘Thethirty-sixemotionstowhichbeingsareattachedshouldbeknown’:Thuswasitsaid.Andinreferencetowhatwasitsaid?Sixkindsofhouseholdjoy&sixkindsofrenunciationjoy;sixkindsofhouseholddistress&sixkindsofrenunciationdistress;sixkindsofhouseholdequanimity&sixkindsofrenunciationequanimity.

“Andwhatarethesixkindsofhouseholdjoy?Thejoythatariseswhenoneregardsasanacquisitiontheacquisitionofformscognizablebytheeye—agreeable,pleasing,charming,endearing,connectedwithworldlybaits—orwhenonerecallsthepreviousacquisitionofsuchformsaftertheyhavepassed,ceased,&changed:Thatiscalledhouseholdjoy.[Similarlywithsounds,smells,tastes,tactilesensations,&ideas.]

“Andwhatarethesixkindsofrenunciationjoy?Thejoythatariseswhen—experiencingtheinconstancyofthoseveryforms,theirchange,fading,&cessation—oneseeswithrightdiscernmentasithascometobethatallforms,pastorpresent,areinconstant,stressful,subjecttochange:Thatiscalledrenunciationjoy.[Similarlywithsounds,smells,tastes,tactilesensations,&ideas.]

“Andwhatarethesixkindsofhouseholddistress?Thedistressthatariseswhenoneregardsasanon-acquisitionthenon-acquisitionofformscognizablebytheeye—agreeable,pleasing,charming,endearing,connectedwithworldlybaits—orwhenonerecallsthepreviousnon-acquisitionofsuchformsaftertheyhavepassed,ceased,&changed:Thatiscalledhouseholddistress.[Similarlywithsounds,smells,tastes,tactilesensations,&ideas.]

“Andwhatarethesixkindsofrenunciationdistress?Thedistresscomingfromthelongingthatarisesinonewhoisfilledwithlongingfortheunexcelledliberationswhen—experiencingtheinconstancyofthoseveryforms,theirchange,fading,&cessation—heseeswithrightdiscernmentasithascometobethatallforms,pastorpresent,areinconstant,stressful,subjecttochangeandheisfilledwiththislonging:‘OwhenwillIenter&remaininthespherethatthenobleonesnowenter&remainin?’Thisiscalledrenunciationdistress.[Similarlywithsounds,smells,tastes,tactilesensations,&ideas.]

“Andwhatarethesixkindsofhouseholdequanimity?Theequanimitythatariseswhenafoolish,deludedperson—arun-of-the-mill,untaughtpersonwhohasnotconqueredhislimitationsortheresultsofaction&whoisblindtodanger—seesaformwiththeeye.Suchequanimitydoesnotgobeyondtheform,whichiswhyitiscalledhouseholdequanimity.[Similarlywithsounds,smells,tastes,tactilesensations,&ideas.]

“Andwhatarethesixkindsofrenunciationequanimity?Theequanimitythatariseswhen—experiencingtheinconstancyofthoseveryforms,theirchange,fading,&cessation—oneseeswithrightdiscernmentasithascometobethatallforms,pastorpresent,areinconstant,stressful,subjecttochange:Thisequanimitygoesbeyondform,whichiswhyitiscalledrenunciationequanimity.[Similarlywithsounds,smells,tastes,tactilesensations,&ideas.]

“‘Thethirty-sixemotionstowhichbeingsareattachedshouldbeknown’:Thuswasitsaid.Andinreferencetothiswasitsaid.

“‘Withregardtothem,dependingonthis,abandonthat’:Thuswasitsaid.Andinreferencetowhatwasitsaid?

“Here,bydepending&relyingonthesixkindsofrenunciationjoy,abandon&transcendthesixkindsofhouseholdjoy.Suchistheirabandoning,suchistheirtranscending.Bydepending&relyingonthesixkindsofrenunciationdistress,abandon&transcendthesixkindsofhouseholddistress.Suchistheirabandoning,suchistheirtranscending.Bydepending&relyingonthesixkindsofrenunciationequanimity,abandon&transcendthesixkindsofhouseholdequanimity.Suchistheirabandoning,suchtheirtranscending.

“Bydepending&relyingonthesixkindsofrenunciationjoy,abandon&transcendthesixkindsofrenunciationdistress.Suchistheirabandoning,suchistheirtranscending.Bydepending&relyingonthesixkindsofrenunciationequanimity,abandon&transcendthesixkindsofrenunciationjoy.Suchistheirabandoning,suchtheirtranscending.

“Thereisequanimitycomingfrommultiplicity,dependentonmultiplicity;andthereisequanimitycomingfromsingleness,dependentonsingleness.

“Andwhatisequanimitycomingfrommultiplicity,dependentonmultiplicity?Thereisequanimitywithregardtoforms,equanimitywithregardtosounds…smells…tastes…tactilesensations[&ideas:thiswordappearsinoneoftherecensions].Thisisequanimitycomingfrommultiplicity,dependentonmultiplicity.

“Andwhatisequanimitycomingfromsingleness,dependentonsingleness?Thereisequanimitydependentonthesphereoftheinfinitudeofspace,equanimitydependentonthesphereoftheinfinitudeofconsciousness…dependentonthesphereofnothingness…dependentonthesphereofneitherperceptionnornon-perception.Thisisequanimitycomingfromsingleness,dependentonsingleness.

“Bydepending&relyingonequanimitycomingfromsingleness,dependent

onsingleness,abandon&transcendequanimitycomingfrommultiplicity,dependentonmultiplicity.Suchisitsabandoning,suchitstranscending.

“Bydepending&relyingonnon-fashioning[atammayatā],abandon&transcendtheequanimitycomingfromsingleness,dependentonsingleness.Suchisitsabandoning,suchitstranscending.

“‘Dependingonthis,abandonthat’:Thuswasitsaid.Andinreferencetothiswasitsaid.”—MN137

§6.17Ven.Sāriputtasaid,“Friends,justnowasIwaswithdrawninseclusion,thistrainofthoughtarosetomyawareness:‘Isthereanythingintheworldwithwhosechangeoralterationtherewouldarisewithinmesorrow,lamentation,pain,distress,&despair?’Thenthethoughtoccurredtome:‘Thereisnothingintheworldwithwhosechangeoralterationtherewouldarisewithinmesorrow,lamentation,pain,distress,&despair.’”

Whenthiswassaid,Ven.ĀnandasaidtoVen.Sāriputta,“Sāriputtamyfriend,eveniftherewerechange&alterationintheTeacherwouldtherearisewithinyounosorrow,lamentation,pain,distress,ordespair?”

“Eveniftherewerechange&alterationintheTeacher,myfriend,therewouldarisewithinmenosorrow,lamentation,pain,distress,ordespair.Still,Iwouldhavethisthought:‘Whatagreatbeing,ofgreatmight,ofgreatprowess,hasdisappeared!ForiftheBlessedOneweretoremainforalongtime,thatwouldbeforthebenefitofmanypeople,forthehappinessofmanypeople,outofsympathyfortheworld;forthewelfare,benefit,&happinessofhuman&divinebeings.’”

“Surely,”[saidVen.Ānanda,]“it’sbecauseVen.Sāriputta’sI-making&mine-makingandconceit-obsessionshavelongbeenwelluprootedthateveniftherewerechange&alterationintheTeacher,therewouldarisewithinhimnosorrow,lamentation,pain,distress,ordespair.”—SN21.2

§6.18SoVen.Ānanda&CundathenovicewenttotheBlessedOneand,onarrival,havingboweddowntohim,sattooneside.Astheyweresittingthere,Ven.Ānandasaidtohim,“Lord,justnowCundathenovicesaidtome,‘Venerablesir,Ven.Sāriputtahastotallyunbound.Herearehisbowl&robes.’Itwasasifmybodyweredrugged,Ilostmybearings,thingsweren’tcleartome,onhearingthatVen.Sāriputtahadtotallyunbound.”

“But,Ānanda,whenhetotallyunbound,didSāriputtataketheaggregateofvirtuealongwithhim?Didhetaketheaggregateofconcentration…discernment…release…theaggregateofknowledge&visionofreleasealongwithhim?”

“No,lord.…It’sjustthathewasmyinstructor&counselor,onewhoexhorted,urged,roused,&encouragedme.HewastirelessinteachingtheDhamma,ahelptohiscompanionsintheholylife.WemissthenourishmentofhisDhamma,thewealthofhisDhamma,hishelpintheDhamma.”

“But,Ānanda,haven’tIalreadytaughtyouthestateofgrowingdifferentwithregardtoallthingsdear&appealing,thestateofbecomingseparate,thestateofbecomingotherwise?Whatelseistheretoexpect?It’simpossiblethatonecouldforbidanythingborn,existent,fabricated,&subjecttodisintegrationfromdisintegrating.

“Justasifthelargestlimbweretofalloffofagreattreecomposedofheartwood,standingfirm;inthesameway,Sāriputtahastotallyunboundfromthisgreatcommunityofmonkscomposedofheartwood,standingfirm.Whatelseistheretoexpect?It’simpossiblethatonecouldforbidanythingborn,existent,fabricated,&subjecttodisintegrationfromdisintegrating.

“Therefore,Ānanda,eachofyoushouldremainwithyourselfasanisland,yourselfasyourrefuge,withoutanythingelseasarefuge.RemainwiththeDhammaasanisland,theDhammaasyourrefuge,withoutanythingelseasarefuge.Andhowdoesamonkremainwithhisselfasanisland,hisselfashisrefuge,withoutanythingelseasarefuge?HowdoesheremainwiththeDhammaasanisland,theDhammaashisrefuge,withoutanythingelseasarefuge?Thereisthecasewhereamonkremainsfocusedonthebodyin&ofitself—ardent,alert,&mindful—puttingasidegreed&distresswithreferencetotheworld.Heremainsfocusedonfeelings…mind…mentalqualitiesin&ofthemselves—ardent,alert,&mindful—puttingasidegreed&distresswithreferencetotheworld.Thisishowamonkremainswithhisselfasanisland,hisselfashisrefuge,withoutanythingelseasarefuge,withtheDhammaasanisland,theDhammaashisrefuge,withoutanythingelseasarefuge.Forthosewho—noworafterIamgone—remainwiththeirselfasanisland,theirselfastheirrefuge,withoutanythingelseasarefuge,withtheDhammaasanisland,theDhammaastheirrefuge,withoutanythingelseasarefuge,theywillbethehighestofthemonkswhodesiretraining.”—SN47:13

§6.19Howblissfulitis,foronewhohasnothingwhohasmasteredtheDhamma,islearned.

Seehimsuffering,onewhohassomething,apersonboundinbodywithpeople.—Ud2:5

§6.20Howblissfulitis,foronewhohasnothing.Attainers-of-wisdomarepeoplewithnothing.

Seehimsuffering,onewhohassomething,apersonboundinmindwithpeople.—Ud2:6

7. FURTHERPRACTICE

§7.1“Youshouldtrainyourselfthus:‘Mymindwillbeestablishedinwardly,well-composed.Noevil,unskillfulqualities,oncetheyhavearisen,willremainconsumingthemind.’That’showyoushouldtrainyourself.

“Thenyoushouldtrainyourselfthus:‘Goodwill,asmyawareness-release,willbedeveloped,pursued,givenameansoftransport,givenagrounding,steadied,consolidated,&well-undertaken.’That’showyoushouldtrainyourself.Whenyouhavedevelopedthisconcentrationinthisway,youshoulddevelopthisconcentrationwithdirectedthought&evaluation,youshoulddevelopitwithnodirectedthought&amodicumofevaluation,youshoulddevelopitwithnodirectedthought&noevaluation,youshoulddevelopitaccompaniedbyrapture…notaccompaniedbyrapture…endowedwithasenseofenjoyment;youshoulddevelopitendowedwithequanimity.

“Whenthisconcentrationisthusdeveloped,thuswell-developedbyyou,youshouldthentrainyourselfthus:‘Compassion,asmyawareness-release.…Empatheticjoy,asmyawareness-release.…Equanimity,asmyawareness-release,willbedeveloped,pursued,givenameansoftransport,givenagrounding,steadied,consolidated,&well-undertaken.’That’showyoushouldtrainyourself.Whenyouhavedevelopedthisconcentrationinthisway,youshoulddevelopthisconcentrationwithdirectedthought&evaluation,youshoulddevelopitwithnodirectedthought&amodicumofevaluation,youshoulddevelopitwithnodirectedthought&noevaluation,youshoulddevelopitaccompaniedbyrapture…notaccompaniedbyrapture…endowedwithasenseofenjoyment;youshoulddevelopitendowedwithequanimity.

“Whenthisconcentrationisthusdeveloped,thuswell-developedbyyou,youshouldthentrainyourselfthus:‘Iwillremainfocusedonthebodyin&ofitself.…feelingsin&ofthemselves.…themindin&ofitself…mentalqualitiesin&ofthemselves—ardent,alert,&mindful—puttingasidegreed&distresswithreferencetotheworld.’That’showyoushouldtrainyourself.Whenyouhavedevelopedthisconcentrationinthisway,youshoulddevelopthisconcentrationwithdirectedthought&evaluation,youshoulddevelopitwithnodirectedthought&amodicumofevaluation,youshoulddevelopitwithnodirectedthought&noevaluation,youshoulddevelopitaccompaniedbyrapture…notaccompaniedbyrapture…endowedwithasenseofenjoyment;youshoulddevelopitendowedwithequanimity.

“Whenthisconcentrationisthusdeveloped,thuswell-developedbyyou,

thenwhereveryougo,youwillgoincomfort.Whereveryoustand,youwillstandincomfort.Whereveryousit,youwillsitincomfort.Whereveryouliedown,youwillliedownincomfort.”—AN8:63

§7.2“Mindful&astute,youshoulddeveloplimitlessconcentration[i.e.,concentrationbasedonlimitlessgoodwill,compassion,empatheticjoy,orequanimity].When,mindful&astute,youhavedevelopedlimitlessconcentration,fiverealizationsariserightwithinyourself.Whichfive?

“…‘Thisconcentrationisblissfulinthepresentandwillresultinblissinthefuture’.…‘Thisconcentrationisnoble&notconnectedwiththebaitsoftheflesh’.…‘Thisconcentrationisnotobtainedbybasepeople’.…‘Thisconcentrationispeaceful,exquisite,theacquiringofcalm,theattainmentofunity,notkeptinplacebythefabricationsofforcefulrestraint’.…‘Ienterintothisconcentrationmindfully,andmindfullyIemergefromit.’

“Mindful&astute,youshoulddeveloplimitlessconcentration.When,mindful&astute,youhavedevelopedlimitlessconcentration,thesefiverealizationsariserightwithinyourself.”—AN5:27

§7.3“Thereisthecasewhereamonkdevelopsmindfulnessasafactorforawakeningaccompaniedbygoodwill,dependentonseclusion…dispassion…cessation,resultinginlettinggo.Hedevelopsanalysisofqualitiesasafactorforawakening…persistenceasafactorforawakening…raptureasafactorforawakening…calmasafactorforawakening…concentrationasafactorforawakening…equanimityasafactorforawakeningaccompaniedbygoodwill,dependentonseclusion…dispassion…cessation,resultinginlettinggo.Ifhewants,heremainspercipientofloathsomenessinthepresenceofwhatisnotloathsome.Ifhewants,heremainspercipientofunloathsomenessinthepresenceofwhatisloathsome.Ifhewants,heremainspercipientofloathsomenessinthepresenceofwhatisnotloathsome&whatis.Ifhewants,heremainspercipientofunloathsomenessinthepresenceofwhatisloathsome&whatisnot.Ifhewants—inthepresenceofwhatisloathsome&whatisnot—cuttinghimselfofffromboth,heremainsequanimous,alert,&mindful.Orhemayenter&remaininthebeautifulliberation.Itellyou,monks,awareness-releasethroughgoodwillhasthebeautifulasitsexcellence—inthecaseofonewhohaspenetratedtonohigherrelease.

“Andhowisawareness-releasethroughcompassiondeveloped,whatisitsdestiny,whatisitsexcellence,itsreward,&itsconsummation?

“Thereisthecasewhereamonkdevelopsmindfulnessasafactorfor

awakeningaccompaniedbycompassion…etc.…Ifhewants—inthepresenceofwhatisloathsome&whatisnot—cuttinghimselfofffromboth,heremainsequanimous,alert,&mindful.Or,withthecompletetranscendingofperceptionsof[physical]form,withthedisappearanceofperceptionsofresistance,andnotheedingperceptionsofdiversity,thinking,‘Infinitespace,’heenters&remainsinthedimensionoftheinfinitudeofspace.Itellyou,monks,awareness-releasethroughcompassionhasthedimensionoftheinfinitudeofspaceasitsexcellence—inthecaseofonewhohaspenetratedtonohigherrelease.

“Andhowisawareness-releasethroughempatheticjoydeveloped,whatisitsdestiny,whatisitsexcellence,itsreward,&itsconsummation?

“Thereisthecasewhereamonkdevelopsmindfulnessasafactorforawakeningaccompaniedbyempatheticjoy…etc.…Ifhewants—inthepresenceofwhatisloathsome&whatisnot—cuttinghimselfofffromboth,heremainsequanimous,alert,&mindful.Or,withthecompletetranscendingofthedimensionofinfinitudeofspace,thinking‘Infiniteconsciousness,’heenters&remainsinthedimensionoftheinfinitudeofconsciousness.Itellyou,monks,awareness-releasethroughempatheticjoyhasthedimensionoftheinfinitudeofconsciousnessasitsexcellence—inthecaseofonewhohaspenetratedtonohigherrelease.

“Andhowisawareness-releasethroughequanimitydeveloped,whatisitsdestiny,whatisitsexcellence,itsreward,&itsconsummation?

“Thereisthecasewhereamonkdevelopsmindfulnessasafactorforawakeningaccompaniedbyequanimity…etc.…Ifhewants—inthepresenceofwhatisloathsome&whatisnot—cuttinghimselfofffromboth,heremainsequanimous,alert,&mindful.Or,withthecompletetranscendingofthedimensionofinfinitudeofconsciousness,thinking‘Thereisnothing,’heenters&remainsinthedimensionofnothingness.Itellyou,monks,awareness-releasethroughequanimityhasthedimensionofnothingnessasitsexcellence—inthecaseofonewhohaspenetratedtonohigherrelease.”—SN46:54

§7.4“Thereisthecasewhereamonkenters&remainsinacertainpeacefulawareness-release.Heattendstothecessationofself-identification,butasheisattendingtothecessationofself-identificationhisminddoesn’tleapup,growconfident,steadfast,orfirminthecessationofself-identification.Forhimthecessationofself-identificationisnottobeexpected.Justasifamanweretograspabranchwithhishandsmearedwithresin,hishandwouldsticktoit,gripit,adheretoit;inthesameway,themonkenters&remainsinacertainpeacefulawareness-release.Heattendsto

thecessationofself-identification,butasheisattendingtothecessationofself-identificationhisminddoesn’tleapup,growconfident,steadfast,orfirminthecessationofself-identification.Forhimthecessationofself-identificationisnottobeexpected.

“Now,thereisthecasewhereamonkenters&remainsinacertainpeacefulawareness-release.Heattendstothecessationofself-identification,andasheisattendingtothecessationofself-identificationhismindleapsup,growsconfident,steadfast,&firminthecessationofself-identification.Forhimthecessationofself-identificationistobeexpected.Justasifamanweretograspabranchwithacleanhand,hishandwouldnotsticktoit,gripit,oradheretoit;inthesameway,themonkenters&remainsinacertainpeacefulawareness-release.Heattendstothecessationofself-identification,andasheisattendingtothecessationofself-identificationhismindleapsup,growsconfident,steadfast,&firminthecessationofself-identification.Forhimthecessationofself-identificationistobeexpected.

“Now,thereisthecasewhereamonkenters&remainsinacertainpeacefulawareness-release.Heattendstothebreachingofignorance,butasheisattendingtothebreachingofignorancehisminddoesn’tleapup,growconfident,steadfast,orfirminthebreachingofignorance.Forhimthebreachingofignoranceisnottobeexpected.Justasiftherewereawaste-waterpoolthathadstoodforcountlessyears,whereamanweretoblockalltheinletsandopenalltheoutlets,andtheskyweretonotraindowningoodstreamsofrain:thebreachingofthewaste-waterpool’sembankmentwouldnotbeexpected;inthesameway,themonkenters&remainsinacertainpeacefulawareness-release.Heattendstothebreachingofignorance,butasheisattendingtothebreachingofignorancehisminddoesn’tleapup,growconfident,steadfast,orfirminthebreachingofignorance.Forhimthebreachingofignoranceisnottobeexpected.

“Now,thereisthecasewhereamonkenters&remainsinacertainpeacefulawareness-release.Heattendstothebreachingofignorance,andasheisattendingtothebreachingofignorancehismindleapsup,growsconfident,steadfast,&firminthebreachingofignorance.Forhimthebreachingofignoranceistobeexpected.Justasiftherewereawaste-waterpoolthathadstoodforcountlessyears,whereamanweretoopenalltheinletsandblockalltheoutlets,andtheskyweretoraindowningoodstreamsofrain:thebreachingofthewaste-waterpool’sembankmentwouldbeexpected;inthesameway,themonkenters&remainsinacertainpeacefulawareness-release.Heattendstothebreachingofignorance,andasheis

attendingtothebreachingofignorancehismindleapsup,growsconfident,steadfast,&firminthebreachingofignorance.Forhimthebreachingofignoranceistobeexpected.”—AN4:178

§7.5Whenthiswassaid,Ven.ĀnandasaidtotheBlessedOne:“Thereisthecase,lord,whereamonk,havingpracticedinthisway—‘Itshouldnotbe,itshouldnotoccurtome;itwillnotbe,itwillnotoccurtome.Whatis,whathascometobe,thatIabandon’—obtainsequanimity.Now,wouldthismonkbetotallyunbound,ornot?”

“Acertainsuchmonkmight,Ānanda,andanothermightnot.’“Whatisthecause,whatisthereason,wherebyonemightandanother

mightnot?”“Thereisthecase,Ānanda,whereamonk,havingpracticedinthisway—

(thinking)‘Itshouldnotbe,itshouldnotoccurtome;itwillnotbe,itwillnotoccurtome.Whatis,whathascometobe,thatIabandon’—obtainsequanimity.Herelishesthatequanimity,welcomesit,remainsfastenedtoit.Asherelishesthatequanimity,welcomesit,remainsfastenedtoit,hisconsciousnessisdependentonit,issustainedbyit[clingstoit].Withclinging/sustenance,Ānanda,amonkisnottotallyunbound.”

“Beingsustained,whereisthatmonksustained?”“Thedimensionofneitherperceptionnornon-perception.”“Then,indeed,beingsustained,heissustainedbythesupreme

sustenance.”“Beingsustained,Ānanda,heissustainedbythesupremesustenance;for

this—thedimensionofneitherperceptionnornon-perception—isthesupremesustenance.Thereis(however)thecasewhereamonk,havingpracticedinthisway—‘Itshouldnotbe,itshouldnotoccurtome;itwillnotbe,itwillnotoccurtome.Whatis,whathascometobe,thatIabandon’—obtainsequanimity.Hedoesnotrelishthatequanimity,doesnotwelcomeit,doesnotremainfastenedtoit.Asdoesnotrelishthatequanimity,doesnotwelcomeit,doesnotremainfastenedtoit,hisconsciousnessisnotdependentonit,isnotsustainedbyit[doesnotclingtoit].Withoutclinging/sustenance,Ānanda,amonkistotallyunbound.”

“It’samazing,lord.It’sastounding.Fortruly,theBlessedOnehasdeclaredtousthewaytocrossoverthefloodbygoingfromonesupporttothenext.Butwhatisthenobleliberation?”

“Thereisthecase,Ānanda,whereadiscipleofthenobleonesconsidersthis:‘Sensualityhere&now;sensualityinlivestocome;sensualperceptionshere&now;sensualperceptionsinlivestocome;formshere&now;formsin

livestocome;form-perceptionshere&now;form-perceptionsinlivestocome;perceptionsoftheimperturbable;perceptionsofthedimensionofnothingness;perceptionsofthedimensionofneitherperceptionnornon-perception:Thatisanidentity,totheextentthatthereisanidentity.Thisisdeathless:theliberationofthemindthroughlackofclinging/sustenance.’”—MN106

§7.6ThenVen.Sāriputta,havingadjustedhisunderrobeandcarryinghisbowl&outerrobe,wenttoDhanañjānin’shome.Onarrival,hesatdownonapreparedseatandsaidtohim,“Itrustyouaregettingbetter,Dhanañjānin?Itrustyouarecomfortable?Itrustthatyourpainsarelesseningandnotincreasing?Itrustthattherearesignsoftheirlessening,andnotoftheirincreasing?”

“Iamnotgettingbetter,MasterSāriputta.Iamnotcomfortable.Myseverepainsareincreasing,notlessening.Therearesignsoftheirincreasing,andnotoftheirlessening.Extremeforcesslicethroughmyhead,justasifastrongmanwereslicingmyheadopenwithasharpsword.…Extremepainshaveariseninmyhead,justasifastrongmanweretighteningaturbanonmyheadwithatoughleatherstrap.…Extremeforcescarveupmystomachcavity,justasifanexpertbutcherorhisapprenticeweretocarveupthestomachcavityofanoxwithasharpbutcher’sknife.…Thereisanextremeburninginmybody,justasiftwostrongmen,seizingaweakermanwiththeirarms,weretoroastandbroilhimoverapitofhotembers.Iamnotgettingbetter,venerablesir.Iamnotcomfortable.Myseverepainsareincreasing,notlessening.Therearesignsoftheirincreasing,andnotoftheirlessening.”

“Whatdoyouthink,Dhanañjānin?Whichisbetter:hellortheanimalwomb?”

“Theanimalwombisbetterthanhell,MasterSāriputta.”“…Whichisbetter:theanimalwombortherealmofthehungryghosts?”“…therealmofthehungryghosts.…”“…therealmofthehungryghostsorhumanbeings?”“…humanbeings.…”“…humanbeingsortheDevasoftheFourGreatKings?”“…theDevasoftheFourGreatKings.…”“…theDevasoftheFourGreatKingsortheDevasoftheThirty-three?”“…theDevasoftheThirty-three.…”“…theDevasoftheThirty-threeortheDevasoftheHours?”“…theDevasoftheHours.…”“…theDevasoftheHoursortheContentedDevas?”

“…theContentedDevas.…”“…theContentedDevasortheDevasDelightinginCreation?”“…theDevasDelightinginCreation.…”“…theDevasDelightinginCreationortheDevasWieldingPowerover

theCreationsofOthers?”“…theDevasWieldingPowerovertheCreationsofOthers.…”“…theDevasWieldingPowerovertheCreationsofOthersortheBrahmā

world?”“DidMasterSāriputtasay,‘Brahmāworld’?DidMasterSāriputtasay,

‘Brahmāworld’?”ThenthethoughtoccurredtoVen.Sāriputta,“Thesebrahmansareseton

theBrahmāworld.WhatifIweretoteachDhanañjāninthebrahmanthepathtounionwiththeBrahmās?”(Sohesaid:)“Dhanañjānin,IwillteachyouthepathtounionwiththeBrahmās.Listenandpaycarefulattentiontothat.Iwillspeak.”

“Asyousay,master,”DhanañjāninthebrahmanrespondedtoVen.Sāriputta.

Ven.Sāriputtasaid:“AndwhatisthepathtounionwiththeBrahmās?Thereisthecasewhereamonkkeepspervadingthefirstdirection[theeast]withanawarenessimbuedwithgoodwill,likewisethesecond,likewisethethird,likewisethefourth.Thusabove,below,&allaround,everywhere,initsentirety,hekeepspervadingtheall-encompassingcosmoswithanawarenessimbuedwithgoodwill—abundant,expansive,immeasurable,withouthostility,withoutillwill.Hekeepspervadingthefirstdirectionwithanawarenessimbuedwithcompassion…empatheticjoy…equanimity,likewisethesecond,likewisethethird,likewisethefourth.Thusabove,below,&allaround,everywhere,initsentirety,hekeepspervadingtheall-encompassingcosmoswithanawarenessimbuedwithequanimity—abundant,expansive,immeasurable,withouthostility,withoutillwill.This,Dhanañjānin,isthepathtounionwiththeBrahmās.”

“Inthatcase,MasterSāriputta,payhomagetotheBlessedOne’sfeetwithyourheadinmynameandsay‘Lord,Dhanañjāninthebrahmanisdiseased,inpain,severelyill.HepayshomagewithhisheadtotheBlessedOne’sfeet.’”

SoVen.Sāriputta—whentherewasstillmoretobedone,havingestablishedDhanañjāninthebrahmanintheinferiorBrahmāworld—gotupfromhisseatandleft.Then,notlongafterVen.Sāriputta’sdeparture,DhanañjāninthebrahmandiedandreappearedintheBrahmāworld.

AndtheBlessedOnesaidtothemonks,“Monks,Sāriputta—whenthere

wasstillmoretobedone,havingestablishedDhanañjāninthebrahmanintheinferiorBrahmāworld—hasgottenupfromhisseatandleft.”

ThenVen.SāriputtawenttotheBlessedOneand,onarrival,havingboweddowntohim,sattooneside.AshewassittingtherehesaidtotheBlessedOne,“Lord,Dhanañjāninthebrahmanisdiseased,inpain,severelyill.HepayshomagewithhisheadtotheBlessedOne’sfeet.”

“Butwhy,Sāriputta—whentherewasstillmoretobedone,havingestablishedDhanañjāninthebrahmanintheinferiorBrahmāworld—didyougetupfromyourseatandleave?”

“Thethoughtoccurredtome,lord,‘ThesebrahmansaresetontheBrahmāworlds.WhatifIweretoteachDhanañjāninthebrahmanthepathtounionwiththeBrahmās?’”

“Sāriputta,DhanañjāninthebrahmanhasdiedandreappearedintheBrahmāworld.”—MN97

§7.7“Mahānāma,adiscerninglayfollowerwhoisdiseased,inpain,severelyillshouldbereassuredbyanotherdiscerninglayfollowerwithfourreassurances:‘Bereassured,friend,thatyouareendowedwithverifiedconfidenceintheAwakenedOne…verifiedconfidenceintheDhamma…verifiedconfidenceintheSaṅgha…virtuesthatareappealingtothenobleones:untorn,unbroken,unspotted,unsplattered,liberating,praisedbythewise,ungraspedat,leadingtoconcentration.’

“Mahānāma,whenadiscerninglayfollowerwhoisdiseased,inpain,severelyillhasbeenreassuredbyanotherdiscerninglayfollowerwiththesefourreassurances,heshouldbeasked:‘Friend,areyouconcernedforyourmother&father?’Ifheshouldsay,‘Iam…,’heshouldbetold,‘You,mydearfriend,aresubjecttodeath.Ifyoufeelconcernforyourmother&father,you’restillgoingtodie.Ifyoudon’tfeelconcernforyourmother&father,you’restillgoingtodie.Itwouldbegoodifyouabandonedconcernforyourmother&father.’

“Ifheshouldsay,“Myconcernformymother&fatherhasbeenabandoned,’heshouldbeasked,‘Friend,areyouconcernedforyourwife&children?’Ifheshouldsay,‘Iam…,’heshouldbetold,‘You,mydearfriend,aresubjecttodeath.Ifyoufeelconcernforyourwife&children,you’restillgoingtodie.Ifyoudon’tfeelconcernforyourwife&children,you’restillgoingtodie.Itwouldbegoodifyouabandonedconcernforyourwife&children.’

“Ifheshouldsay,“Myconcernformywife&childrenhasbeenabandoned,’heshouldbeasked,‘Friend,areyouconcernedforthefive

stringsofhumansensuality?’Ifheshouldsay,‘Iam…,’heshouldbetold,‘Friend,divinesensualpleasuresaremoresplendid&morerefinedthanhumansensualpleasures.Itwouldbegoodif,havingraisedyourmindabovehumansensualpleasures,yousetitontheDevasoftheFourGreatKings.’

“Ifheshouldsay,‘MymindisraisedabovehumansensualpleasuresandissetontheDevasoftheFourGreatKings,’heshouldbetold,‘Friend,theDevasoftheThirty-threearemoresplendid&morerefinedthantheDevasoftheFourGreatKings.Itwouldbegoodif,havingraisedyourmindabovetheDevasoftheFourGreatKings,yousetitontheDevasoftheThirty-three.’

“Ifheshouldsay,‘MymindisraisedabovetheDevasoftheFourGreatKingsandissetontheDevasoftheThirty-three,’heshouldbetold,‘Friend,theDevasoftheHoursaremoresplendid&morerefinedthantheDevasoftheThirty-three…theContentedDevasaremoresplendid&morerefinedthantheDevasoftheHours…theDevasDelightinginCreationaremoresplendid&morerefinedthantheContentedDevas…theDevasWieldingPowerovertheCreationsofOthersaremoresplendid&morerefinedthantheDevasDelightinginCreation…theBrahmāworldismoresplendidandmorerefinedthantheDevasWieldingPowerovertheCreationsofOthers.Itwouldbegoodif,havingraisedyourmindabovetheDevasWieldingPowerovertheCreationsofOthers,yousetitontheBrahmāworld.’

“Ifheshouldsay,‘MymindisraisedabovetheDevasWieldingPowerovertheCreationsofOthersandissetontheBrahmāworld,’heshouldbetold,‘Friend,eventheBrahmāworldisinconstant,impermanent,includedinself-identification.Itwouldbegoodif,havingraisedyourmindabovetheBrahmāmaworld,youbroughtittothecessationofself-identification.’

“Ifheshouldsay,‘MymindisraisedabovetheBrahmāworldsandisbroughttothecessationofself-identification,’then,Itellyou,Mahānāma,thereisnodifference—intermsofrelease—betweenthereleaseofthatlayfollowerwhosemindisreleasedandthereleaseofamonkwhosemindisreleased.”—SN55:54

§7.8“Thereisthecasewhereanindividualkeepspervadingthefirstdirection[theeast]—aswellastheseconddirection,thethird,&thefourth—withanawarenessimbuedwithgoodwill.Thushekeepspervadingabove,below,&allaround,everywhere&ineveryrespecttheall-encompassingcosmoswithanawarenessimbuedwithgoodwill:abundant,expansive,immeasurable,freefromhostility,freefromillwill.Hesavorsthat,longsforthat,findssatisfactionthroughthat.Stayingthere—fixedonthat,dwellingthereoften,notfallingawayfromthat—thenwhenhedieshereappearsin

conjunctionwiththedevasofBrahmā’sretinue.ThedevasofBrahmā’sretinue,monks,havealifespanofaneon.Arun-of-the-millpersonhavingstayedthere,havingusedupallthelifespanofthosedevas,goestohell,totheanimalwomb,tothestateofthehungryghosts.ButadiscipleoftheBlessedOne,havingstayedthere,havingusedupallthelifespanofthosedevas,isunboundrightinthatstateofbeing.This,monks,isthedifference,thisthedistinction,thisthedistinguishingfactor,betweenaneducateddiscipleofthenobleonesandanuneducatedrun-of-the-millperson,whenthereisadestination,areappearing.

“Andfurther,thereisthecasewhereanindividualkeepspervadingthefirstdirection[theeast]—aswellastheseconddirection,thethird,&thefourth—withanawarenessimbuedwithcompassion.Thushekeepspervadingabove,below,&allaround,everywhere&ineveryrespecttheall-encompassingcosmoswithanawarenessimbuedwithcompassion:abundant,expansive,immeasurable,freefromhostility,freefromillwill.Hesavorsthat,longsforthat,findssatisfactionthroughthat.Stayingthere—fixedonthat,dwellingthereoften,notfallingawayfromthat—thenwhenhedieshereappearsinconjunctionwiththeĀbhassara[Radiant]devas.TheĀbhassaradevas,monks,havealifespanoftwoeons.Arun-of-the-millpersonhavingstayedthere,havingusedupallthelifespanofthosedevas,goestohell,totheanimalwomb,tothestateofthehungryghosts.ButadiscipleoftheBlessedOne,havingstayedthere,havingusedupallthelifespanofthosedevas,isunboundrightinthatstateofbeing.This,monks,isthedifference,thisthedistinction,thisthedistinguishingfactor,betweenaneducateddiscipleofthenobleonesandanuneducatedrun-of-the-millperson,whenthereisadestination,areappearing.

“Andfurther,thereisthecasewhereanindividualkeepspervadingthefirstdirection[theeast]—aswellastheseconddirection,thethird,&thefourth—withanawarenessimbuedwithempatheticjoy.Thushekeepspervadingabove,below,&allaround,everywhere&ineveryrespecttheall-encompassingcosmoswithanawarenessimbuedwithempatheticjoy:abundant,expansive,immeasurable,freefromhostility,freefromillwill.Hesavorsthat,longsforthat,findssatisfactionthroughthat.Stayingthere—fixedonthat,dwellingthereoften,notfallingawayfromthat—thenwhenhedieshereappearsinconjunctionwiththeSubhakiṇha[BeautifulBlack]devas.TheSubhakiṇhadevas,monks,havealifespanoffoureons.Arun-of-the-millpersonhavingstayedthere,havingusedupallthelifespanofthosedevas,goestohell,totheanimalwomb,tothestateofthehungryghosts.Buta

discipleoftheBlessedOne,havingstayedthere,havingusedupallthelifespanofthosedevas,isunboundrightinthatstateofbeing.This,monks,isthedifference,thisthedistinction,thisthedistinguishingfactor,betweenaneducateddiscipleofthenobleonesandanuneducatedrun-of-the-millperson,whenthereisadestination,areappearing.

“Andfurther,thereisthecasewhereanindividualkeepspervadingthefirstdirection[theeast]—aswellastheseconddirection,thethird,&thefourth—withanawarenessimbuedwithequanimity.Thushekeepspervadingabove,below,&allaround,everywhere&ineveryrespecttheall-encompassingcosmoswithanawarenessimbuedwithequanimity:abundant,expansive,immeasurable,freefromhostility,freefromillwill.Hesavorsthat,longsforthat,findssatisfactionthroughthat.Stayingthere—fixedonthat,dwellingthereoften,notfallingawayfromthat—thenwhenhedieshereappearsinconjunctionwiththeVehapphala[Sky-fruit]devas.TheVehapphaladevas,monks,havealifespanof500eons.Arun-of-the-millpersonhavingstayedthere,havingusedupallthelifespanofthosedevas,goestohell,totheanimalwomb,tothestateofthehungryghosts.ButadiscipleoftheBlessedOne,havingstayedthere,havingusedupallthelifespanofthosedevas,isunboundrightinthatstateofbeing.This,monks,isthedifference,thisthedistinction,thisthedistinguishingfactor,betweenaneducateddiscipleofthenobleonesandanuneducatedrun-of-the-millperson,whenthereisadestination,areappearing.”—AN4:125

§7.9“Thereisthecasewhereanindividualkeepspervadingthefirstdirection[theeast]—aswellastheseconddirection,thethird,&thefourth—withanawarenessimbuedwithgoodwill.Thushekeepspervadingabove,below,&allaround,everywhere&ineveryrespecttheall-encompassingcosmoswithanawarenessimbuedwithgoodwill:abundant,expansive,limitless,freefromhostility,freefromillwill.Heregardswhateverphenomenatherethatareconnectedwithform,feeling,perception,fabrications,&consciousness,asinconstant,stressful,adisease,acancer,anarrow,painful,anaffliction,alien,adisintegration,anemptiness,not-self.Atthebreak-upofthebody,afterdeath,hereappearsinconjunctionwiththedevasofthePureAbodes.Thisrebirthisnotincommonwithrun-of-the-millpeople.”

“[Similarlywithcompassion,empatheticjoy,&equanimity.]”—AN4:126

§7.10Ven.Ānanda:“Andfurther,amonkkeepspervadingthefirstdirection[theeast]withanawarenessimbuedwithgoodwill,likewisethe

second,likewisethethird,likewisethefourth.Thusabove,below,&allaround,everywhere,initsentirety,hekeepspervadingtheall-encompassingcosmoswithanawarenessimbuedwithgoodwill—abundant,expansive,unlimited,withouthostility,withoutillwill.Hereflectsonthisanddiscerns,‘Thisawareness-releasethroughgoodwillisfabricated&intended.Nowwhateverisfabricated&intendedisinconstant&subjecttocessation.’Stayingrightthere,hereachestheendingoftheeffluents.Or,ifnot,then—throughthisveryDhamma-passion,thisDhamma-delight,andfromthetotalwastingawayofthefivelowerfetters—heisduetoarisespontaneously(inthePureAbodes),theretobetotallyunbound,neveragaintoreturnfromthatworld.

“Thistoo,householder,isasinglequalitydeclaredbytheBlessedOne—theonewhoknows,theonewhosees,worthy&rightlyself-awakened—wheretheunreleasedmindofamonkwhodwellsthereheedful,ardent,&resolutebecomesreleased,orhisunendedeffluentsgototheirtotalending,orheattainstheunexcelledsecurityfromtheyokethathehadnotattainedbefore.

“[Similarlywithawareness-releasethroughcompassion,throughempatheticjoy,&throughequanimity.]”—MN52

§7.11“Ifthethoughtshouldoccurtoyouthat,whendefilingmentalqualitiesareabandonedandbrightmentalqualitieshavegrown,andoneenters&remainsintheculmination&abundanceofdiscernment,havingknown&realizeditforoneselfinthehere&now,one’sabidingisstressful/painful,youshouldnotseeitinthatway.Whendefilingmentalqualitiesareabandonedandbrightmentalqualitieshavegrown,andoneenters&remainsintheculmination&abundanceofdiscernment,havingknown&realizeditforoneselfinthehere&now,thereisjoy,rapture,serenity,mindfulness,alertness,andapleasant/happyabiding.”—DN9

§7.12SomeNigaṇṭhaascetics:“‘But,friendGotama,it’snotthecasethatpleasureistobeattainedthroughpleasure.Pleasureistobeattainedthroughpain.Forifpleasureweretobeattainedthroughpleasure,thenKingSeniyaBimbisāraofMagadhawouldattainpleasure,forhelivesingreaterpleasurethanyou,friendGotama.’

“‘SurelythevenerableNigaṇṭhassaidthatrashlyandwithoutreflecting…forinstead,Ishouldbeasked,“Wholivesingreaterpleasure:KingSeniyaBimbisāraofMagadhaormasterGotama?”’

“‘Yes,friendGotama,wesaidthatrashlyandwithoutreflecting…butletthatbe.Wenowaskyou,masterGotama—Wholivesingreaterpleasure:

KingSeniyaBimbisāraofMagadhaormasterGotama?’“‘Inthatcase,Nigaṇṭhas,Iwillquestionyouinreturn.Answerasyoulike.

Whatdoyouthink?CanKingSeniyaBimbisāraofMagadha—withoutmovinghisbody,withoututteringaword—dwellsensitivetounalloyedpleasureforsevendays&nights?’

“‘No,friend.”“‘…forsixdays&nights.…forfivedays&nights…foraday&a

night?’“‘No,friend.”“‘Now,I—withoutmovingmybody,withoututteringaword—candwell

sensitivetounalloyedpleasureforadayandanight…fortwodays&nights…forthree…four…five…six…sevendays&nights.Sowhatdoyouthink?Thatbeingthecase,whodwellsingreaterpleasure:KingSeniyaBimbisāraofMagadhaorme?’

“‘Thatbeingthecase,masterGotamadwellsingreaterpleasurethanKingSeniyaBimbisāraofMagadha.’”—MN14

§7.13OnoneoccasiontheBlessedOnewasstayingnearĀḷavīonaspreadofleavesbyacattletrackinasiṁsapāforest.ThenHatthakaofĀḷavī,outroaming&ramblingforexercise,sawtheBlessedOnesittingonaspreadofleavesbythecattletrackinthesiṁsapāforest.Onseeinghim,hewenttohimand,onarrival,havingboweddowntohim,sattooneside.AshewassittingtherehesaidtotheBlessedOne,“Lord,IhopetheBlessedOnehassleptinease.”

“Yes,youngman.Ihavesleptinease.Ofthoseintheworldwhosleepinease,Iamone.”

“Butcold,lord,isthewinternight.The‘Between-the-Eights’isatimeofsnowfall.Hardisthegroundtrampledbycattlehooves.Thinisthespreadofleaves.Sparsearetheleavesinthetrees.Thinareyourochrerobes.AndcoldblowstheVerambhāwind.YetstilltheBlessedOnesays,‘Yes,youngman.Ihavesleptinease.Ofthoseintheworldwhosleepinease,Iamone.’”

“Inthatcase,youngman,Iwillquestionyouinreturn.Answerasyouseefit.Now,whatdoyouthink?Supposeahouseholderorhouseholder’ssonhasahousewithagabledroof,plasteredinside&out,draft-free,withclose-fittingdoor&windowsshutagainstthewind.Insidehehasathrone-likebedspreadwithalong-fleecedcoverlet,awhitewoolcoverlet,anembroideredcoverlet,arugofkadali-deerhide,withacanopyabove,&redcushionsoneitherside.Andtherealampwouldbeburning,andhisfourwives,withtheirmanycharms,wouldbeattendingtohim.Wouldhesleepinease,ornot?Or

howdoesthisstrikeyou?”“Yes,lord,hewouldsleepinease.Ofthoseintheworldwhosleepin

ease,hewouldbeone.”“Butwhatdoyouthink,youngman?Mightthereariseinthathouseholder

orhouseholder’ssonanybodilyfeversorfeversofmindbornofpassionsothat—burnedwiththosepassion-bornfevers—hewouldsleepmiserably?”

“Yes,lord.”“Asforthosepassion-bornfevers—burnedwithwhichthehouseholderor

householder’ssonwouldsleepmiserably—thatpassionhasbeenabandonedbytheTathāgata,itsrootdestroyed,madelikeapalmyrastump,deprivedoftheconditionsofdevelopment,notdestinedforfuturearising.Thereforehesleepsinease.

“Now,whatdoyouthink,youngman?Mightthereariseinthathouseholderorhouseholder’ssonanybodilyfeversorfeversofmindbornofaversionsothat—burnedwiththoseaversion-bornfevers—hewouldsleepmiserably?”

“Yes,lord.”“Asforthoseaversion-bornfevers—burnedwithwhichthehouseholder

orhouseholder’ssonwouldsleepmiserably—thataversionhasbeenabandonedbytheTathāgata,itsrootdestroyed,madelikeapalmyrastump,deprivedoftheconditionsofdevelopment,notdestinedforfuturearising.Thereforehesleepsinease.

“Now,whatdoyouthink,youngman?Mightthereariseinthathouseholderorhouseholder’ssonanybodilyfeversorfeversofmindbornofdelusionsothat—burnedwiththosedelusion-bornfevers—hewouldsleepmiserably?”

“Yes,lord.”“Asforthosedelusion-bornfevers—burnedwithwhichthehouseholderor

householder’ssonwouldsleepmiserably—thatdelusionhasbeenabandonedbytheTathāgata,itsrootdestroyed,madelikeapalmyrastump,deprivedoftheconditionsofdevelopment,notdestinedforfuturearising.Thereforehesleepsinease.

“Always,always,hesleepsinease:thebrahmantotallyunbound,whodoesn’tadheretosensualpleasures,who’swithoutacquisitions

&cooled.Having

cutallties&subduedfearintheheart,

calmed,hesleepsinease,

havingreachedpeaceofawareness.”—AN3:35

§7.14IhaveheardthatononeoccasiontheBlessedOnewasstayingnearAnupiyāintheMangoGrove.Andonthatoccasion,Ven.Bhaddiya,Kāḷigodhā’sson,ongoingtothewilderness,totherootofatree,ortoanemptydwelling,wouldrepeatedlyexclaim,“Whatbliss!Whatbliss!”

AlargenumberofmonksheardVen.Bhaddiya,Kāḷigodhā’sson,ongoingtothewilderness,totherootofatree,ortoanemptydwelling,repeatedlyexclaim,“Whatbliss!Whatbliss!”andonhearinghim,thethoughtoccurredtothem,“There’snodoubtbutthatVen.Bhaddiya,Kāḷigodhā’sson,doesn’tenjoyleadingtheholylife,forwhenhewasahouseholderheknewtheblissofkingship,sothatnow,onrecollectingthatwhengoingtothewilderness,totherootofatree,ortoanemptydwelling,heisrepeatedlyexclaiming,‘Whatbliss!Whatbliss!’”

SotheywenttotheBlessedOneand,onarrival,havingboweddowntohim,sattooneside.Astheyweresittingthere,theytoldhim,“Ven.Bhaddiya,Kāḷigodhā’sson,lord,ongoingtothewilderness,totherootofatree,ortoanemptydwelling,repeatedlyexclaims,‘Whatbliss!Whatbliss!’There’snodoubtbutthatVen.Bhaddiyadoesn’tenjoyleadingtheholylife,forwhenhewasahouseholderheknewtheblissofkingship,sothatnow,onrecollectingthatwhengoingtothewilderness,totherootofatree,ortoanemptydwelling,heisrepeatedlyexclaiming,‘Whatbliss!Whatbliss!’”

ThentheBlessedOnetoldacertainmonk,“Come,monk.Inmyname,callBhaddiya,saying,‘TheTeachercallsyou,friendBhaddiya.’”

Responding,“Asyousay,lord,”totheBlessedOne,themonkwenttoVen.Bhaddiya,Kāḷigodhā’sson,andonarrivalhesaidtohim,“TheTeachercallsyou,friendBhaddiya.”

Responding,“Asyousay,myfriend,”tothemonk,Ven.Bhaddiya,Kāḷigodhā’sson,wenttotheBlessedOneand,onarrival,havingboweddowntohim,sattooneside.Ashewassittingthere,theBlessedOnesaidtohim,“Isittrue,Bhaddiyathat—ongoingtothewilderness,totherootofatree,ortoanemptydwelling—yourepeatedlyexclaim,‘Whatbliss!Whatbliss!’?”

“Yes,lord.”

“Whatcompellingreasondoyouhaveinmindthat—whengoingtothewilderness,totherootofatree,ortoanemptydwelling—yourepeatedlyexclaim,‘Whatbliss!Whatbliss!’?”

“Before,whenIhasahouseholder,maintainingtheblissofkingship,lord,Ihadguardspostedwithinandwithouttheroyalapartments,withinandwithoutthecity,withinandwithoutthecountryside.ButeventhoughIwasthusguarded,thusprotected,Idwelledinfear—agitated,distrustful,&afraid.Butnow,ongoingalonetothewilderness,totherootofatree,ortoanemptydwelling,Idwellwithoutfear,unagitated,confident,&unafraid—unconcerned,unruffled,mywantssatisfied,withmymindlikeawilddeer.ThisisthecompellingreasonIhaveinmindthat—whengoingtothewilderness,totherootofatree,ortoanemptydwelling—Irepeatedlyexclaim,‘Whatbliss!Whatbliss!’”

Then,onrealizingthesignificanceofthat,theBlessedOneonthatoccasionexclaimed:

Fromwhoseheartthereisnoprovocation,&forwhombecoming&non-becoming

areovercome,he—beyondfear,

blissful,withnogrief—

isonethedevascan’tsee.—Ud2:10

§7.15Whenasage,abrahmanthroughsagacity,hasknownforhimself,

thenfromform&formless,frompleasure&pain,

heisfreed.—Ud1:10

Glossary

Arahant:A“worthyone”or“pureone.”Apersonwhosemindisfreeofdefilementandthusnotdestinedforfurtherrebirth.AtitlefortheBuddhaandthehighestlevelofhisnobledisciples.

Āsava:Effluent;fermentation.Fourqualities—sensuality,views,becoming,andignorance—that“flowout”ofthemindandcreatethefloodoftheroundofdeathandrebirth.

Atammayatā:Astateofmindinwhichonedoesnotcreateasenseofidentityaroundone’spractices.

Brahmā:Adevainhabitingthehigherheavenlyrealmsofformorformlessness.

Brahman:Amemberofthepriestlycaste,whichclaimedtobethehighestcasteinIndia,basedonbirth.InaspecificallyBuddhistusage,“brahman”canalsomeananarahant,conveyingthepointthatexcellenceisbasednotonbirthorrace,butonthequalitiesattainedinthemind.

Deva(devatā):Literally,“shiningone.”Abeingonthesubtlelevelsofsensuality,form,orformlessness,livingeitherinterrestrialorheavenlyrealms.

Dhamma:(1)Event;action;(2)aphenomenoninandofitself;(3)mentalquality;(4)doctrine,teaching;(5)nibbāna(althoughtherearepassagesdescribingnibbānaastheabandoningofalldhammas).Sanskritform:Dharma.

Gotama:TheBuddha’sclanname.

Jhāna:Mentalabsorption.Astateofstrongconcentrationfocusedonasinglesensationormentalnotion.Thistermisrelatedtotheverbjhāyati,whichmeanstoburnwithastill,steadyflame.

Kamma:(1)Intentionalaction;(2)theresultsofintentionalactions.Sanskritform:Karma.

Nāga:Amagicalserpentwithpowerssimilartothoseofadeva.

Nibbāna:Literally,the“unbinding”ofthemindfrompassion,aversion,anddelusion,andfromtheentireroundofdeathandrebirth.Asthistermalsodenotestheextinguishingofafire,itcarriesconnotationsofstilling,cooling,andpeace.InthetimeoftheBuddha,thefirepropertywasbelievedtoclingtoitsfuelwhileburning,andtobereleasedwhenitletgo.Whenusedtodescribetheliberatedmind,thisimageimpliesthatthemindisnottrappedbyfabrications.Rather,itistrappedbyitsownclingingtofabricationsanditillfindfreedomwhenitlearnstoletgo.Sanskritform:Nirvāṇa.

Sambojjhaṅga:Factorforawakening.Therearesevensambojjhaṅgasthat,whenfullydeveloped,leadtofullawakening.Theyare:mindfulness,analysisofqualities,persistence,rapture,calm,concentration,andequanimity.

Saṅgha:Ontheconventional(sammati)level,thistermdenotesthecommunitiesofBuddhistmonksandnuns;ontheideal(ariya)level,itdenotesthosefollowersoftheBuddha,layorordained,whohaveattainedatleaststreamentry.

Satipaṭṭhāna:Establishingofmindfulness.Thefoursatipaṭṭhānasareequivalenttothefourexerciseslistedunderrightmindfulnessinpassage§6.2,andtheDhamma-refugedescribedin§6.18.

Tathāgata:Literally,“onewhohasbecomeauthentic(tatha-āgata)”or“onewhoistrulygone(tathā-gata).”AnepithetusedinancientIndiaforapersonwhohasattainedthehighestreligiousgoal.InBuddhism,itusuallydenotestheBuddha,althoughoccasionallyitalsodenotesanyofhisarahantdisciples.

Vinaya:Themonasticdiscipline.TheBuddha’snameforhisownteachingwas“thisDhamma-&-Vinaya.”

Abbreviations

AN AṅguttaraNikāyaDhp DhammapadaDN DīghaNikāyaIti ItivuttakaKhp KhuddakapāṭhaMN MajjhimaNikāyaSN SaṁyuttaNikāyaThig TherīgāthāUd Udāna

TableofContents

Titlepage 2Copyright 3Introduction 4I:Head&HeartTogether 4II:IntheContextofRightView 5III:sevenmisunderstandings 13

Misunderstanding#1:Mettāmeansloveorlovingkindness. 14Misunderstanding#2:Thepracticeofthebrahmavihārasisaformofprayer. 17

Misunderstanding#3:Mettāisbestexpressedbyactsofuncriticaltenderness. 18

Misunderstanding#4:Thebrahmavihārasarepartoftheinnatenatureofthehumanheart. 20

Misunderstanding#5:Otherpeopledeserveourmettā,eitherbecauseoftheirowninnategoodnessorbecauseweareallone. 22

Misunderstanding#6:Thebrahmavihārasarepurelyheartqualities,needingnoinputfromtheanalyticalmind. 23

Misunderstanding#7:Thebrahmavihārasare,inthemselves,acompletepathtoawakening. 27

Readings 311.MettāDefined 312.Prayervs.Resolve 393.MettāinWords&Deeds 484.TheNatureoftheHeart&Mind 535.MotivationfortheBrahmavihāras 566.FabricatingSkillfulMindStates 67

AntidotestoAnger&IllWill 69AntidotestoPartiality 75

7.FurtherPractice 92Glossary 108Abbreviations 110