Discernment

THEBUDDHA’S

STRATEGIES

FORHAPPINESS:II

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ThanissaroBhikkhu

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Introduction

ThisbookisanintroductiontotheBuddha’steachingsonhowtousediscernmenttofindanunendinghappiness.ThemainbodyofthebookconsistsofpassagesselectedfromthePaliCanon—theearliestextantrecordoftheBuddha’steachings—inwhichtheBuddhaandhisdisciplestellhowtodevelopdiscernmentandapplyittothesearchforthathappiness.Thepurposeofthisintroductionistoprovidecontextforthepassages,makingthemmoreaccessibletoanyonewhowantstoputtheirteachingstouse.

ThePaliwordforhappiness,sukha,hasmanylevelsofmeaning:everythingfrom“ease”and“pleasure,”through“happiness,”andontooutright“bliss.”Allofthesemeaningsarerelevanthere.Keepinmindthatwhenanyofthesewordsareusedinthisbook,theyallrefertothesamePaliword.I’vechosentheEnglishrenderingthatseemsmostappropriateinanygivencontext,butifyouprefer,youcanreplacemychoicewithanyoftheothers.

ThePaliwordfordiscernment,pañña,isoftentranslatedas“wisdom.”However,therearetwoconnectedreasonsfortranslatingitas“discernment”instead.ThefirstrelatestotheplaceofpaññainthePalilanguage.It’srelatedtotheverbpajanati,whichreferstothementalactthatdiscernseventsandactions,detectingwhentheyaredistinctfromoneanotherandwhentheyareconnectedascausesandeffects.Pajanatialsoreferstotheactofjudgingintentionsbytheireffectsanddiscerningsubtlephenomenathatareordinarilyhardtodetect.Althoughthesementalactscontainanelementofwisdom,thereisnoappropriateEnglishverbrelatedtowisdomthatcoversallofthesefunctions.TheEnglishverb“discern,”however,doescoverthesefunctions,andso—tokeeptheconnectionbetweentheverbandthenounclear—itseemsbesttotranslatepajanatias“discern”andpaññaas“discernment.”

Thesecondreasonfortranslatingpaññaas“discernment”relatestoitsroleinthepractice.Aswewillsee,theBuddha’sstrategyforfindingtruehappinessistofocusdiscernmentontheprocessesofintentionalaction,todeterminewhethertheyareskillful—conducivetolong-lastinghappiness—ornot.Partofthisstrategy,especiallyatthehigheststagesofthepractice,istoregarddiscernmentitselfasanintentionalaction.Thishelpsyougaugewhentofosteritandwhento

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abandonitforahigherpurpose:totalrelease.Becausewisdomishardtothinkofasanaction,“discernment”seemstoworkbetterinpracticeasatranslationforpañña.

TheBuddhataughtthatdiscernmentbeginsbyseekingoutknowledgeablecontemplatives—peoplewhohavetrainedtheirmindstogainpersonalexperienceofthehighesthappiness—andaskingthem,“What,whenIdoit,willleadtomylong-termwelfareandhappiness?”Todothisdemonstratesdiscernmentinfourimportantways:

•Itshowsthatyouknowenoughtoasktheadviceofpeoplemoreexperiencedthanyou.

•Yourealizethathappinesscomesfromyourownactions.•Yourealizethatlong-termisbetterthanshort-term.•Aboveall,yourealizethatthesearchforlong-termhappinessisthemost

worthyuseofyourdiscernment—thesearchfortruehappinessisanoblepursuit—andthatyouneeddiscernmenttodoitright.

Asthequestionmakesclear,“doingitright”meanssearchingforahappinessthatlasts.TheBuddhadiscoveredinthecourseofhisawakeningthattwokindsofhappinessmeetthesequalifications:onethat’screatedbyyourintentionalactions,andonethat’stotallyuncreated.Histermsforthesetwotypesofexperiencearefabricated(sankhata)andunfabricated(asankhata).Thesetwotermsarecentraltohisteachingsingeneral,andtohisinstructionsonhappinessinparticular,soit’simportanttounderstandthem.

Theterm“fabrication”refersbothtointentionalactions—mentalorphysical—aswellastothementalorphysicalconditionstheyshape.Allexperienceatthesenses—thefivephysicalsensesandthemindtakenasasixthsense—isfabricatedthroughpastandpresentintentionalactionsinthought,word,ordeed.Pastactionsprovidetherawmaterialforpresentexperience.Fromthisrawmaterial,yourpresentintentions—sometimesconsciously,sometimessubconsciously—selectandshapewhatyouactuallyexperienceinthepresent.Thesepresentintentionsalsoaddtotherangeofrawmaterialfromwhichyouwillselectandshapeexperiencesinthefuture.

Becausenointentionsareconstantorpermanent,theycan’tcreateaconstantorpermanenthappiness.Thebesttheycancreate,whenthey’retrainedtobeskillful,isahappinessthat’srelativelylong-lastingandharmless.

Theonlyhappinessnotsubjecttochangeisunfabricatedhappiness,a

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happinessthatdoesnotdependonintentionalactionsforitsexistence.Nibbana(nirvana)isthemostfamoustermforthishappiness.Itliterallymeans“unbinding”or“freeing.”ButtheBuddhadescribesthishappinessmetaphoricallywithothertermsaswell.Theseinclude:peace,thedeathless,exquisite,bliss,rest,thewonderful,themarvelous,security,theunafflicted,purity,theisland,shelter,harbor,refuge,theultimate.

Eventhoughintentionalactionscannotcreatethishappiness,theycanbetrainedtoaheightenedlevelofskillwheretheyallowallfabrications—eventhemselves—tofallstill,revealingtheunfabricateddimensionthatthey’vebeenhidingallalong.Atraditionalmetaphorforthisprocessisthedesiretogotoapark.Thedesiredoesn’tcausetheparktobe,butit’swhatgetsyouthere.Onceyou’vearrived,thedesireisnolongerneededandsofallsawayonitsown[§50].

Themostskillfuluseofdiscernment,ofcourse,istopursueunfabricatedhappiness.Butthisdoesn’tmeanthatfabricatedhappinesshasnovalueonthepath.TheBuddhagavedetailedinstructionsonhowtousediscernmentinpursuinglong-termhappinessofbothsorts.Theskillsneededforlong-termfabricatedhappinesshetaughtundertheterm,“actsofmerit”becausetheyproducehappinesswhilecausingnooneanyharm.Theseactsincludegenerosity,virtue,andthedevelopmentofuniversalgoodwill.Ihavealreadyprovidedadetailedaccountoftheseskillsinthecompaniontothisbook,thestudyguidenamedMerit.HereIwillprovideashortaccountofwhatthepursuitofmeritandthepursuitofnibbanahaveincommonandwheretheypartways.Theircommonfeaturesareimportant,forthepursuitofmeritgivespreliminarytrainingtodiscernmentinmanyofthemoredifficultskillsneededtosucceedinthepursuitofnibbana.However,theirdifferencesarealsoimportant,forthepleasantresultsofmeritoriousactionscanbesosatisfyingthattheycaninterferewiththedesiretogofurther.Whenthishappens,theBuddhatermsthepursuitofmerit“ignoble”[§8].Thisiswhydiscernmentneedsfurthertraininginrealizingthedrawbacksoffabricatedhappinesssothatitwillbemotivatedtosearchforsomethingevenmoresatisfyingandreliable,somethingtrulynobleandworthwhile.

THELESSONSOFMERIT

Thepursuitofmeritisanimportantpreconditionfortheentirepathofpracticebothinternallyandexternally.Ontheexternallevel,actsofgenerosityandvirtuedonewithanattitudeofunlimitedgoodwillhelptoprovidesocialand

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physicalcircumstancesthatareconducivetothepractice.Youcreateanenvironmentwhereyourbasicneedsaremetandyouarefreefromstrife.Ontheinternallevel,actsofmeritfunctionaspartsofthepathtonibbana.Thispathiscomposedofeightfactors[§34],ofwhichthreearecoveredbyvirtue:speech,rightaction,andrightlivelihood.Thepracticeofvirtuealsoexercisesthreeofthequalitiesnecessaryforthefactorofrightmindfulness:ardency,intheefforttokeeptotheprecepts;alertness,intheabilitytokeepwatchoveryouractionsasthey’rehappeningtomakesuretheyconformtotheprecepts;andmindfulness,intheabilitytokeepyourpreceptsinmindatalltimes.Meditationonuniversalgoodwillcanbeusedtodevelopthefactorofrightconcentration,anditalsoplaysaroleinthefactorsofrightresolve,righteffort,andrightmindfulness.

Actsofmeritalsoexerciseyourdiscernment.Tobeginwith,theyshowyouthevalueandimportanceofyourownactions:thatyouhavetheabilitytochoosehowyouact,andthatyouractionshaveconsequencesinbringingaboutpleasureorpain.Youseeforyourselfthatwhenyouchoosetodoactsofmerit,yougainamorelong-lastinghappinessthanthepleasurethatwouldcomefromchoosingtoactinoppositeways:beingstingy,actingharmfully,andactingfromillwill.Althoughsomeoftheseresultstaketimetoappear,othersappearintheimmediatepresent.Forinstance,youseethat,whendealingwithanotherperson,ifyoubringanattitudeofgoodwilltothesituation,youexperienceaverydifferentsituationthanifyouhadapproachedthatpersonwithhostility.You’reshapingyourexperiencesrightinthehereandnow.

SeeingthisleadstoanattitudethattheBuddhacallsheedfulness(appamada):therealizationthat,giventhepowerofallyouractions,youhavetobecarefulinhowyouchoosetoactrightnow,allthetime.This,hesays,istheattitudeunderlyingallskillfulaction[§2].Youseetheneedtousediscernmentinmotivatingyourself(1)toactskillfullyevenincaseswhereyoudon’tfeellikeit,and(2)toavoidunskillfulactionsevenwhenyoufeellikedoingthem[§6].

Asyoudevelopdiscernmentbyactingonthisattitudeofheedfulness,youfostertwoaspectsofahealthysenseofselfthatarenecessaryallalongthepath:theabilitytodelaypresentgratificationforthesakeofamorereliablehappinessinthefuture,andasenseofconfidence—andcompetence—thatyoucanwithstandanyunskillfulurgesthatusedtogetinthewayofactinginyourowntruebestinterest.

Thesearealllessonsandabilitiesthatyouneedtobringtothepursuitofanunfabricatedhappinessaswell.Yoursenseofthepowerofyouractions,asitgets

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morerefined,givesyouinsightintothewayyoufabricateevenyourimmediateexperiencesinthepresent—evensomethingassimpleasseeinganobjectorhearingasound.Becauseofyourmanypastactionsbearingpotentialfruitinthepresent,thepresentoffersmanydifferentpotentials—variousfeelingsinthebodyandmind.Whichpotentialsyouchoosetofocusonandhowyouchoosetodealwiththemcanradicallyshapewhatyouperceiveasactuallyhappeninginthepresent.Afacethatyoumayperceiveasfriendlywhenyou’reinanexpansivemood,forinstance,mightstrikeyouashostileorridiculouswhenyou’refeelingthreatenedorsnide.

Heedfulnesshelpsyouseetheneedtobecarefulevenonthisimmediatelevel,foramomentofdesireordislikecanleadyoutoseethingsinwaysthatwillimpelyoutoactunskillfullynowandonintothefuture.Heedfulnessalsoteachesyouthatifyouwantanunendinghappiness,youcan’tdependonhappinesscreatedbyfabrication.Youhavetodigdeeper,tosomethingunfabricated,ifyouwanttofindahappinessthat’strulyreliable.Aspassage§7shows,whenyoureflectfurtherthatalllevelsofbeingaresubjecttothevagariesofaction,heedfulnessgrowsstronger,intoasenseofurgency(samvega)thatgivesrisetothefactorsofthepathtotheunfabricated,leadingbeyondlevelsofbeingofeverysort.

Asforthehealthysenseofselfdevelopedinthepursuitofmerit,bothaspectsareusefulinthepursuitofnibbana.(1)Youneedtobeabletodenyyourselfcertainpleasuresinthepresentforthesakeoftheultimatepleasureofnibbana.Thisrequiresthediscernmenttoknowhowtokeepyourselfmotivatedinthatdirection.WhenyoureadtheselectionsfromtheCanon,takenoteofhowoftentheydiscusswaysofkeepingyourmotivationstrong.(2)Becausethepursuitofnibbanarequiresovercomingdesiresthatleadinotherdirections,thesenseofyourowncompetenceinovercomingunskillfuldesireswhilepursuingmeritgivesaboosttoyourconfidencethatyou,too,canfollowthepathallthewaytonibbana.

THEDRAWBACKSOFFABRICATION

Thesearesomeofthewaysinwhichthepursuitofmeritprovidestheexternalwellbeingconducivetothepursuitofnibbanaandgivestrainingintheinternalskillsneededforthatpursuit.However,thejoyoffabricatingactsofmerit,alongwiththefabricatedhappinesstheyproduce,canprovesosatisfying

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thattheyleadyoutoputthepursuitofnibbanaaside.Ratherthangamblingonanunfabricatedhappinessyouhaveyettoexperience,youcontentyourselfwithfabricatedactsofmeritandtheirfabricatedresultsthatyoualreadyknow.

Thisiswhythenextstageofdiscernmentisdevotedtodevelopingdispassionforallfabrications.ThisstageissoimportantthatVen.Sariputtaoncesingleditoutasthebestfirstanswerwhenanintelligentnewcomerasks,“WhatdoestheBuddhateach?”Toparaphrasehisanswer,theBuddhateachesthesubduingofpassionanddesireforfabrications[§10].Noticethat,fromthispointofview,theBuddha’scentralteachingdealswithaskill.Subduingthesementalstatesissomethingyoulearntodo.EverythingelseintheBuddha’steachingsisaimedatshowingyouhowtodothiswell.Becausethecentralteachingisaskill,thelogicalnextquestionfocusesonmotivation:Whydevelopthisskill?Andtheansweristhat,ifyoudon’t,yousufferwhenfabricationschange.Ifyoudodeveloptheskill,theneventhoughfabricationschange,theirchangewon’tcauseyoutosuffer.That’sasfarasVen.Sariputta’sanswersgointhatparticularpassage.Otherpassagesmakethepointthatthesubduingofpassionanddesireforfabricationsnotonlyavoidssuffering,butalsoleadstothehighesthappiness[§§18–22],which—becauseit’sunfabricated—isnotsubjecttochange.

Allofthesepassagesarebasedontwopairsofpremisesaboutthenatureofexperience.Thefirstpairisthis:thatfabrications—boththeprocessesoffabricationandthefabricatedexperiencesthatresult—inevitablychange,andthatallexperiencedchangeisasignoffabrication.Thesecondpairisthis:thatanunfabricated,unchanginghappinessispossible,andthatlackofchangeisasignoftheunfabricated[§70].Thesetwopairsunderlietheentireprogramfordevelopingdiscernmentinpursuitofnibbana.Andthey’refairlyradical.Ifeverychangeyouexperiencecomesfromfabrication,thenyou’refabricatingyourexperienceinwaysyoudon’tevenrealize.Thisgivessomeideaofhowdifficultitistoreachtheunfabricated,foritwillinvolvesensitizingyourselftomanyofthedeeplyhiddenprocessesofyourownmind.Yetthisverypremiseiswhatmakestheexperienceofadeathlesshappinesspossible,forifchangecomesfromwithin,thentheendofchangecancomefromwithinaswell.Ifsufferingcomesfromwhatyoudo,thenyoucanenditbychangingwhatyoudo.Thepathiswithinyourpower.Withoutthesepremises,theideaofapathtotheendofsufferingandstresswouldn’tmakesense.Thisiswhythesepremisesarebasictothepath.

Thesepremisesalsogivefocustoyourpractice.Yousharpenyourdiscernmentbytrainingittolookforchange,particularlyinanyexperiencethat

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seemstobeunchanging.Ifyoucatchsightofanythingarisingorpassingaway,you’vedetectedaninstanceoffabrication—asignthatyouneedtolookdeeperintothemindtoseewhat’scausingthatchangeandhowtoletitgo.Whenyoureachadimensionofexperiencewherefabricationandchangeareimpossible,thenyoucanknowforyourselfifit’sreallyhappiness.That’swhenyoucandecidewhethertheBuddha’spremisesreallywork.

Yourmotivationfordoingthis,ofcourse,isthefactthatthereliabilityofyourhappinessisatstake.Ifunchanginghappinessispossible,youdon’twanttomistakeahappinessthatchangesforonethatdoesn’t.Becausetherearenooutsideguarantorsforwhetheryou’vereachedatrulyunchanginghappiness,youronlyguarantorisinternal:thesharpnessandreliabilityofyourowndiscernmentintothepresenceorabsenceofchange.

TheBuddha’sprogramfordevelopingyourdiscernmentinthisdirectionfollowstwosimultaneoustracks.Thefirsttrackislearningtosensitizeyourselftotheextentthatyouarealreadyfabricatingyourexperience.Thesecondtrackisusingfabricationstodevelopthequalitiesofmindthatfosterdispassionforallfabrications—including,ultimately,thefabricationsunderlyingthosequalitiesofmindandthequalitiesthemselves.Thetwotracksoftenoverlap,andareseparateonlyinthatthefirstisfocusedprimarilyonthefactoffabrication,whereasthesecondisfocusedprimarilyonevaluatingfabricationsastotheirworth.

Tosensitizeyoutothefactoffabrication,theBuddhaemploysatwo-prongedapproach.Firstheprovidesseveralwaysofclassifyingfabricationstohelpsensitizeyoutothewidevarietyofwaysinwhichtheyfunction.Thenheasksyoutofabricateapathofpracticesothatyoucangaindirect“hands-on”experienceinhowfabricationswork,howtheydifferinsubtlety,andwheretheirlimitationsare.

TheBuddha’smostcommonwayofclassifyingfabricationsisintoasetoffivekhandhas,awordthatcanbetranslatedas“heap,”“mass,”or—mostcommonly—“aggregate.”Theuseoftheterm“aggregate”forkhandhaapparentlycomesfromadistinctionpopularineighteenthandnineteenthcenturyEurope,betweenconglomeratesofthingsthatworktogetherinanorganicunity—called“systems”—andconglomeratesthatarejustrandomcollectionsofthings,called“aggregates.”Thistranslationconveystheusefulpointthatexperiencesyoumightordinarilyseeashavinganorganicunityareactuallyshapedbydiscretechoicesandtheirresults.

Thefiveaggregatesare:

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•form:anyphysicalphenomenon(althoughtheBuddha’sfocushereislessonthephysicalobjectinitself,andmoreonyourexperienceoftheobject);

•feeling:feeling-tonesofpleasure,pain,orneitherpleasurenorpain;•perception:theactofrecognizing,mentallylabeling,andidentifying

experiences;•fabrication:theintentionalshapingofexperience;•consciousness:awarenessatthesixsenses.

There’ssomethingofananomalyinthattheterm“fabrication”coversallfiveaggregatesandyetislistedasoneofthefive.Passage§11helpstoexplainwhy:Thementalactoffabricationshapestheactualexperienceofallphysicalandmentalexperiencesinthedimensionsofspaceandtime.Itchoosesamongthepotentialsforanyoftheaggregatesmadeavailablebypastactions,andturnsthemintotheactualexperienceofthoseaggregatesinthepresent.“Fabrication”asanameforoneoftheaggregatesrefersspecificallytothismentalprocess.Asatermforallfiveaggregates,“fabrication”coversboththeprocessesoffabricationandthefabricatedphenomena—physicalandmental—thatresult.

BecausetheBuddhaprovidesmanylistsofmentalandphysicalfunctions,there’sthequestionofwhyhechosetofocusspecialattentiononthesefiveaggregates.Theapparentansweristhatthesearetheactivitiesinvolvedinoneoflife’smostbasicprocesses:theactoffeeding.ThisactisoneoftheBuddha’smostpervasiveimagesforhowthemindrelatestoitsexperiences,sowhenhetalksaboutfeedinghe’sreferringbothtothefeedingofthebodyandthefeedingofthemind.Thefiveaggregatesareinvolvedinbothkindsoffeedinginthefollowingways:

•Formcoversboththeformofthebodythatneedstobenourished(andthatwillbeusedtolookforfood),aswellasthephysicalobjectsthatwillbeusedasfood.Whenfeedingtakesplaceinthemind,“form”appliestowhateverformyouassumeforyourselfintheimagination—howyoupictureyourself—andtowhateverimaginarysights,sounds,etc.,youtakepleasurefrom.

•Feelingcoversthepainfulfeelingsoflackorhungerthatdriveyoutosearchforfood;thepainfulfeelingsofanxietyyoufeelwhenyoucan’tfindfood;thepleasantfeelingofsatisfactionthatcomeswhenyou’vefoundsomethingtoeat;andtheaddedpleasurewhenyouactuallyeatit.

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•Perceptioncoverstheabilitytoidentifythetypeofhungeryoufeel,andtoidentifywhichthingsinyourworldofexperiencewillsatisfythathunger.Perceptionalsoplaysacentralroleinidentifyingwhatisandisn’tfood.This,infact,isoneofthewayswefirstlearntoexerciseourperceptionsaschildren.Ourfirstreactiononencounteringsomethingistoputitintoourmouthtoseeifit’sedible.Ifitis,welabelitwiththeperceptionof“food.”Ifit’snot,welabelitas“notfood.”

•Fabricationsrelatetofeedinginthewaywethinkaboutandevaluatestrategiesforfindingfood,fortakingpossessionofitwhenwefindit,andforfixingitifit’snotedibleinitsrawstate.Forexample,ifyouwanttoenjoyanorange,youhavetofigureouthowtoremovethepeel.Ifyourfirstattemptdoesn’twork,youhavetoevaluatewhyitdidn’tandtofigureoutnewstrategiesuntilyoufindonethatdoes.

•Consciousnessreferstotheactofbeingawareofalltheseactivities.

Thesefivewaysoffabricatingaresocentraltoourwayofrelatingtotheworld—bothinthewaywemanipulatetheworldandinwhatwegetoutofit—thatwefeedmentallyoffofthefiveaggregates,justaswefeedoffthefoodtheyprocure.Todistinguishthissecondleveloffeeding,theBuddhagivesitaspecialname:upadana,whichcanmeanboththeactoftakingsustenancefromsomething,andtheactofclinging.(TheunderlyingimagehereisdrawnfromhowpeopleintheBuddha’stimeviewedfire.Astheysawit,thefireelementburnedbecauseitfedofffueltowhichitclung;ifitletgo,itwasnolongernourishedandsohadtogoout.)Thisclingingcantakemanyforms,butthemosttenaciousisusingthefiveaggregatesastherawmaterialfromwhichwecreateoursenseofwhoweare.Weidentifywhowearebyhowwefeed.IntheBuddha’sanalysis,thissecondleveloffeeding—regardlessofhowwecling—iswherewesuffer.Infact,hisshortdefinitionofstressandsufferingisclingingtothefiveaggregates.Weengageinthemrepeatedlybecausewefeelpassionforthefoodtheyprovide,andyettheveryactofengagingintheminevitablyleadstostressandsuffering—bothinthehungerthatdrivestheneedtofeedandintheanxietythatcomesfromtryingtoensurealastingsourceoffood.

ThisgivessomeideaofwhytheskillthatVen.SariputtasawascentraltotheBuddha’steaching—subduingpassionanddesireforthefiveaggregates—issodifficulttomaster,oreven,forabeginner,toseeassomethingpositive.TheBuddhaisaskingustoweanourselvesfromthefoodwe’vebeencreating—theonlyfoodweknow—aswellasfromtheidentitywe’vedevelopedaroundthe

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waysinwhichwelookforandenjoyourmentalandphysicalfood.Astrongpartofthemindwillnaturallyresist.

Tohelpusovercomethisresistance,theBuddha’sstrategy—thesecondprongofhisapproach—istoteachushowtousethefiveaggregatestocreateapathofpracticeoffofwhichwecanfeed,takingustohigherandhigherlevelsoffabricatedfood.Inthecourseofdevelopingthispath,welearnforourselvesthatmanyofthehigherlevelsofhappinesscanbeattainedonlyifwe’rewillingtoovercomeourtendencytoclingtolowerformsoffood.Thisteachestheimportantlessonthatlettinggoleadstobetterpleasuresthanthoseprovidedbyclinging.Then,aswebecomemorefamiliarwiththehigherpleasuresprovidedbytheaggregatesintheformofthepath,weseethatthey,too,havetheirdrawbacks.Webegintosensethestressthateventheyentail.Thussensitized,wewillbecomemorewillingtoletthemgoaswellinfavorofsomethingunfabricated.

Oftheeightfactorsofthepath,rightconcentrationistheonethattheBuddhacitedexplicitlyasatypeoffood.Itisalsotheonlyonethathecitedexplicitlyasbeingcomposedofthefiveaggregates.Rightconcentrationisdefinedasthefourjhanas:statesofstrong,single-mindedmentalabsorptioninasenseoffull-bodyawareness[§57].Therearealsofourformlessattainments,basedonthefourthjhana,thatsometextsciteasformsofrightconcentrationaswell[§111].Eachofthejhanasischaracterizedbypleasure,althoughinthelevelsbeginningwiththefourthjhanathepleasureissosubtlethatit’sformallydescribedasequanimity.Inaddition,thefirsttwojhanasarecharacterizedbyrapture—asenseofintenserefreshment—alongwiththepleasure.

Thepleasureandrapturearethefoodprovidedbythejhanas.Andjustasthefiveaggregatesareactiveinacquiringandenjoyingphysicalfood,theyareactiveinacquiringandenjoyingthejhanas:

•Formhereappliestothesenseofthebodyfeltfromwithinasthemindsettlesinconcentration.Iftheobjectofconcentrationisthebreath,thatwouldcomeunder“form”aswell.

•Feelinghereappliestothefeelingsofpleasureandequanimityexperiencedinthejhanas.

•Perceptioncoversthementallabelthatidentifiestheobjectofconcentration,allowingyoutokeepitinmind.TheroleofperceptioninmaintainingconcentrationissocentralthattheBuddhacallsthefourjhanasandthefirstthreeformlessattainmentsbasedonthefourthjhana“perception-attainments.”

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•Fabricationscovertheactsofintentionneededtoenterjhanaandstaythere.Theseactsarepresentinalllevelsofjhana.Inaddition,inthefirstjhana,“fabrications”alsocoveractsofdirectedthoughtandevaluationthatadjustthemindanditsobjectsothattheycanstaytogethersnuglywithoutfurtheradjustmentinthehigherjhanas.

•Consciousnessagainreferstotheactofbeingawareofalltheseactivities.

Whenyoufirstattempttodeveloprightconcentration,yourattentionisprimarilyfocusedontheobjectofconcentration.However,thedifficultiesinstayingwiththeobjectbegintosensitizeyoumoreandmoretothementalfabricationsthateitherhelporhinderyourattemptstogetthemindtosettledown.Asyougrowmoreskilledinstayingsettled,youeventuallyreachastagewhereyoucanpulloutslightlyfromfullconcentrationandobservetheactivitiesoffabrication—subtlyarisingandpassingaway—thereintheconcentrationitself.Nourishedwiththesenseofwellbeingprovidedbythejhanas,themindisnowinthebestpositiontoobserveboththeusesandthelimitationsoffabrication.Atthispoint,theBuddha’stwo-prongedstrategyforsensitizingyoutofabrication—thefirsttrackinhisprogramfordevelopingdiscernment—isnowcomplete.

Asyouhavebeenfollowingthistrack,hehasalsoencouragedyoutofollowasecondtrackalongsideit.Thistrack,asnotedabove,focusesonevaluatingtheworthoffabrications.Itsstrategyinvolvesfosteringthetwoqualitiesneededtodevelopdispassionforfabrications.Thefirstqualityissamatha,ortranquility.Thesecondisvipassana,orinsight.Thesetwoqualitiesactuallyfunctioninbothtracks.Forexample,bothtranquilityandinsightareneededtodevelopjhana;jhana,inturn,helpsbothqualitiestogrowandmature[§65]sothattheycanbemoreeffectiveinevaluatingnotonlythepleasureproducedbyjhanabutalsothepossibilityofahigherrelease.

AstheBuddhanotes,tranquilityisthementalqualitythatdirectlyenablesthemindtodevelopdispassionforfabrications[§66].Whenthemindcanfindpleasureingrowingtranquil,it’sinapositiontoseethatpleasuredoesn’thavetorequiretheeffortputintotheactivityoffabrication.Thishelpstoundercutthepassionthatdrivesthemindtokeepfabricating.However,tranquilityonitsownisnotenoughtoovercomethetendencytofeedemotionallyorintellectuallyonthepleasureitprovides.It’spossible,forinstance,forthetranquilmindtoidentifywiththetranquility,ortointerpretitasahigherrealitytowhichyouthenbecomeattached.

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Toovercomethistendency,insight—thequalitythatdirectlyovercomesignorance—isalsorequired.Insightiswhatlooksforstressandforthefabricationsthatcauseit.Asthemindgrowstranquil,insightisabletoseesubtlelevelsoffabricationthatareinvisiblewhenthemindisnotstill.Itssearchforthestressarisingandpassingawayinthemidstoftranquilityhelpstouncoverlevelsoffabricationthatmightbehiddeninignorance.Whenthemind,seeingtheselevels,cangrowtranquilinthefaceofanydesiretocontinueparticipatinginthem,thatbringsdispassiontoadeeperlevel.Withoutthistranquility,insightlacksthestrengthtobringdispassionabout[§56].

ThisishowthesetwoqualitiesworktogethertodeveloptheskillcentraltotheBuddha’steaching:abandoningpassionanddelightforthefiveaggregates.

TheBuddha’sprimarytoolfordevelopinginsightisoneoftheaggregatesitself:perception.Thisisacommonpatternthroughouthisstrategy.Youdevelopanduseskillfulversionsofthefabricationsthateventuallyyouwillabandon.Here,theperceptionsheencouragesareoftwosorts:negative,thosethatfocusonthedrawbacksoffabrication;andpositive,thosethatfocusonthedesirabilityoflettingfabricationscease.

Whencontemplatingthenegativeperceptions,it’simportanttorememberatalltimesthatonlytheirformisnegative,whereastheirpurposeispositive.They’remeanttoleadtoanexperienceoftheultimatehappiness[§§79,84,91–93].

ThePaliCanonprovideslonglistsofnegativeperceptionsthatcanbeappliedtofabrications[§§42,71,72,78,103],suchastheperceptionsoftheunattractiveaspectsofthebodyandthedrawbacksofhavingabody,tocounteractspecificunskillfulfabricationssuchaslustandphysicalpride.Butprimarilyitfocusesonthreeperceptionstobeappliedtoallfabrications:theperceptionofinconstancy,theperceptionofstressinwhat’sinconstant;andtheperceptionofnot-selfinwhat’sstressful.Eachoftheseperceptionsrequiresabitofexplanation.

•Inconstant.ThePalitermhereisanicca,whichissometimestranslatedas“impermanent,”butthat’snotwhatitreallymeans.Itsopposite,nicca,describessomethingthat’sdoneconstantlyandreliably.Youcandependonit.Ifsomethingisanicca,it’sunreliable.Rememberthattheseperceptionsareusedtoevaluatethehappinessprovidedbyfabrications,toquestiontheextenttowhichthathappinessisworththeeffortinvolvedinfabricatingit.Therearemanyinstancesinwhichmindcansatisfyitselfwiththingsthatareonlyrelativelypermanent,so

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impermanenceisnotautomaticallyasignthataparticularhappinessisnotworththeeffort.Butifyoufocusontheunreliabilityofaparticularhappiness,it’seasiertodevelopdispassionforit.

•Stressful.ThePalitermhere—dukkha—canalsomean“suffering”or“pain.”“Stress”and“stressful”seemtobethebesttranslationsinthiscontextbecausetheycanbeappliedeventosubtlestatesofconcentration,whereblatantpainandsufferingarenotpresent.TheBuddhadoesn’tdenythattherecanbepleasureinfabrications—heevenrecommendsthepleasuresofjhana—buthedoesnotethatfocusingonthosepleasuresisanobstacletodevelopingdispassion[§88].Thepurposeoftheperceptionofstressistodrawattentiontothefactthatanypleasurethat’sinconstantisinherentlystressful—liketryingtofindrestwhilesittingonachairwithwobbly,unevenlegs.

•Not-self.ThePalitermhereisanatta.Notethatthistermisanadjective.Theperceptionofnot-selfisnotmeanttoassertthatthereisnoself.(Asshownbypassage§45,theBuddharefusedtogetinvolvedinthequestionofwhetherthereisorisnotaself.)Instead,thisperceptionisavaluejudgment:Ifapleasureisinconstantandstressful,it’snotworthclaimingas“me,”“mine,”or“myself.”Thisjudgmentholdsregardlessofhowyoudefineyourself—asseparateorconnected,individualorcosmic[§98]—becauseeverysensethat“Iamthis”isanexpressionofclingingandpassion.

Theperceptionofnot-selfistheonethatleadsdirectlyfrominsighttotranquility,asitinducesyoutoletgoofanyparticipationinthepleasureyou’veidentifiedasinconstantandstressful.Fromthistranquility,twootherqualitiesgrow.Thefirstisnibbida,disenchantment,asensethatyouarenolongerhungryforthatparticularkindoffood.Whenyouloseinterestinthatfood,youfeelviraga,dispassion,towardtheideaofputtingenergyintothefabricationofthatfood.Thesetwoqualitiesarewhatallowfabricationstocease.

Theperceptionofnot-selfdiffersfromtheothertwoinoneimportantrespect.TheBuddharecommendsapplyingitnotonlytofabricatedphenomena,butalsotounfabricatedphenomena[§§74–75].Thisisbecause,aspassage§103notes,it’spossible,onfirstexperiencingthedeathless,tofeelpassionanddelightforit.“Passion-and-delight”isanothertermforclinging.Inotherwords,themindhasnotfullyabandoneditshabitoffeeding,andsoperceivesthedeathlessasanobjectonwhichtofeed.Theperceptionofnot-selfinthisinstanceisneededtohelpovercomethelasttracesofyourfeedinghabitsothatdispassioncanbecomplete.

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BecausetheBuddhaofferssomanydifferentinstructionsonhowtocontemplatethenegativeaspectsoffabrications,thereisthequestionastowhyhefocusedsomuchattentionontheperceptionsof“inconstant,”“stressful,”and“not-self.”

Oneexplanationisthattheyformarefinementofthequestionthatunderliesthedevelopmentofdiscernment:“What,whenIdoit,willleadtomylong-termwelfareandhappiness?”Theperceptionofinconstancyismeanttoleadtotherealizationthatlong-termhappiness,aslongasit’sfabricated,isnolongergoodenough.Youwantsomethingtotallyreliable.Becausefabricatedhappinessisunreliable,it’snotreallyhappiness.Itcontainselementsofstress.Andbecauseit’sstressful,it’snolongergoodenoughforyoutowanttocallit“my.”Todiscerntheseinsightsremovesanymotivationtodowhateverisneededtokeepthathappinessgoing.

AnotherexplanationforwhytheBuddhafocusedattentiononthesethreeperceptionsissuggestedbypassage§9.There,theperceptionofinconstancyisrelatedtoaging,theperceptionofstresstoillness,andtheperceptionofnot-selftodeath.Inthisway,thesethreeperceptionsconnectdirectlytotheBuddha’soriginalsearchwhenhewasabodhisatta—aBuddha-to-be—forahappinessfreefromaging,illness,anddeath.Theyarethetestquestionsyouapplytoanyhappinessthatmightbeofferedtosatisfythatsearch.Ifanyofthesecharacteristicscanbediscernedinthathappiness,thenitfailsthetest.

Tohelpmotivateyouinapplyingthesenegativeperceptionstofabrications,theBuddhaalsohasyoudeveloppositiveperceptionstowardthehappinessfoundwhenfabricationscease.Thesepositiveperceptionsincludenotonlytheperceptionofdispassionandtheperceptionofcessationmentionedinpassage§78,butalsoanyofthestatementsintheCanonthatspeakpositivelyofnibbanaandoftheblissandfreedomcomingwhenfabricationsarestilled[§§20–22,111–118].

Boththenegativeandthepositiveperceptionscanbedevelopedatanypointinthepracticeofmeditation,buthowyouapplythemdependsonwhereyouareinyourpractice.Whenyourmasteryofconcentrationisstillweak,youdon’tapplythenegativeperceptionsdirectlytotheconcentrationitself,forthatmightdiscourageyoufromdevelopingitfurther.Afterall,indevelopingconcentration,you’reactuallypushingagainsttheseperceptions,tocreateastateofmindthatisrelativelyconstant,pleasant,andunderyourcontrol.Soatthisstageyouapplythenegativeperceptionsjusttodistractionsthatwouldpullyouawayfromtheobject

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ofyourconcentration.Onlywhenyourmasteryisstrongshouldyouapplytheseperceptionstoallfabrications,eventhosethatgointocreatingandmaintainingconcentration.Aspassage§103shows,thisisoneofthewaysinwhichfullawakeningcanbeattained.

DEVELOPINGDISCERNMENT

Themind’sfirstdirectexperienceoftheunfabricatedisitsfirsttasteofawakening.Thisexperienceistheresultofanactofdiscernment.Becausetheunfabricatedneitherarisesnorpassesaway,it’salwayspotentiallydiscernible.Thisiswhyawakeningoccursintheflashofamoment.Butbecauseordinaryhumandiscernmentisweakandunreliable,ithastobetrainedanddevelopedtodiscernforsurethesubtletyofwhat’salwaysthere.Thisiswhythepathofpracticeisgradual,andwhytherearestagesinitsdevelopment[§49].

TheBuddhaliststhreewaysofdevelopingdiscernment:throughlistening,throughthinking,andthroughthedevelopmentofthemindthroughmeditation[§23].Heexpandsonthislistinpassage§24,wherehelistsfourfactorsthatleadtothefirstexperienceofawakening:associatingwithpeopleofintegrity,listeningtotheDhamma,applyingappropriateattentiontowhatyou’veheard,andthenpracticingtheDhammainaccordancewiththeDhamma.

Peopleofintegrity.TheBuddhaplacesagreatdealofemphasisonfindingareliablepersontoteachyoutheDhamma.Atpresent,mostpeopletendtoreadbooksaboutDhammaratherthanlearningitdirectlyfromaperson,butthereareatleastfourreasonswhyevenreliablebooksarenosubstituteforreliablepeople.

•BecausemanyofthevaluesoftheDhammaseemcounterintuitivetoournormalapproachtohappiness,wecaneasilywonderifapersonwhonolongerfeedsonmentalandphysicalpleasurescouldreallybehappy.Animportantimpetusinthepracticecomesfromassociatingwithsuchapersonandrealizingthatheorsheisactuallyhappyinaveryprofoundandconsistentway.

•ManyaspectsoftheDhammacan’tbeconveyedinbooksorverbalteachings,butcanbeabsorbedonlythroughthedirectexampleofapersonwhohasmasteredthepath.

•Apersonexperiencedonthepathcangaugeyourstrengthsandweaknesses,andrecommendtheappropriatelevelofDhammaforwhereyouareonthepath.Inparticular,becausethenegativeperceptionsrecommendedbythetextscan,whenmisused,leadtodepression,apathy,orunhealthyaversion,youneedan

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experiencedguidetomakesureyoudon’tmishandletheseperceptionsandcauseharm.

•Apersonwithexperiencecanseewhereyourpracticeisgoingoffpathandinformyouaboutwhatyou’redoingwrong.Thisaspectoftheteacher/studentrelationshipissocrucialthatmanyteachersregardtheabilitytotakecriticismasthemostimportantqualitytolookforinastudent,andasignofgenuinediscernment.Onlyfoolsdon’twanttoknowwheretheycouldimprovetheirbehavior[§31].

Ofcourse,notallteachersofDhammaarepeopleofintegrity.ThisiswhytheBuddhagivesexplicitinstructionsforhowtoexerciseyourdiscernmentinchoosingareliableteacher[§§27–29].Inadditiontobeingobservantandwillingtotaketimeinformulatingajudgmentaboutapotentialteacher’scharacter,youhavetodevelopthequalitiesofintegrityinyourselfifyouwanttorecognizetheminsomeoneelse.Inthisway,theactofjudgingateacherdevelopsyourdiscernmentnotonlyconcerningtheintegrityandreliabilityofthepeoplearoundyou,butalsoconcerningyourown.

ListeningtothetrueDhamma.Inadditiontotailoringteachingsforyourimmediate,specificneeds,agoodteacherwillprovideyouwithanoverallperspectiveonthepathofpracticesothatyoucanbegintojudgewhereyouareonthepathandtoanticipateyourownneedsyourself.

TheprimarycontexttaughtbyallgoodDhammateachersistheBuddha’sfirstteaching:thefournobletruths.Thesetruthsarefourwaysofcategorizingfabricatedandunfabricatedexperiencessothatyoucanknowhowtoacttowardanyparticularexperienceinyourquesttosubduepassionanddesireforallfabrications.Threeofthesetruths—thetruthofstress,thetruthoftheoriginationofstress,andthetruthofthepathofpracticeleadingtotheoriginationofstress—coverfabricatedphenomena.Althoughallofthesefabricationswillultimatelybeabandonedattheendofthepathinthemomentofawakening,yourgradualprogressonthepathrequiresthat,inthemeantime,theybetreateddifferently.Thetruthofstressistobecomprehendedtothepointofdispassion;thetruthoftheoriginationofstressistobeabandoned;thetruthofthepathistobedeveloped.

Thethirdtruth—thetruthofthecessationofstress—coverstheactofabandoningandfeelingdispassionforthesecondtruth,theoriginationofstress.Becauseabandoningisanact,it’safabrication.Thedispassion,however,isunfabricated[§48].Thismeansthatthethirdnobletruthstraddlesthelinebetweenwhat’sfabricatedandwhat’snot.

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Thetruthofthepathisdividedintothreeparts:rightviewandrightresolvecomeunderdiscernment;rightspeech,rightaction,andrightlivelihoodundervirtue;righteffort,rightmindfulness,andrightconcentrationunderconcentration.However,thesepartsarenotmutuallyexclusive.Forinstance,rightresolve,asitreachesanoblestageofdevelopment,translatesintotheresolvesthatdevelopandmaintainthefirstjhana,thefirststageofrightconcentration.Thisconnectionemphasizesthefactthatconcentrationanddiscernment,justliketranquilityandinsight,needeachothertogrow.

Althoughthepatheventuallyhastobeabandoned,itfirsthastobefullydeveloped.Thismeansthatyouneedtounderstanditsstages—andthestagesinyourownpractice—sothatyoucangainasenseofwhenaparticularpartofthepathneedstobeheldto,andwhenyou’rereadytoletitgo.Yourabilitytodiscernthiscancomeonlywithpractice,butanimportantpartoflisteningtothetrueDhammaliesinbeingforewarnedofissuesofthissortthatyouwillfaceinpractice.InfactthisistheprimarywayinwhichlisteningtotheDhammaexercisesyourdiscernment:Youarealertedtoissuesandpossibilitiesthatotherwisemightnothaveoccurredtoyou.Bygivingyouanewvocabulary,italertsyoutodistinctionsandconnectionsthatyouotherwisewouldn’thaveseen.

Appropriateattention.OnceyouhavelistenedtotheDhamma,youhavetothinkaboutit.Thisistheroleofappropriateattention,whichistheabilitytoframeyourquestionsrightly.ApplyingappropriateattentiontotheDhammameansaskingquestionsabouttheDhammathatfocusonhowtoseethingsintermsofthefournobletruthsandtodevelopthedutiesappropriatetoeach.Applyingappropriateattentionalsomeansavoidinganyquestionsthatwouldpullyouawayfromactuallypracticingthepath[§§41,45,76].TheCanoncontainslonglistsofthesedistractingquestions,whichcovermanycommonphilosophicalandreligiousissuesaboutthenatureorexistenceofyourtrueself,orthenatureororiginoftheworld.TheBuddhacomparedaninterestinthesequestionstoamanwho,shotbyanarrow,refusestohaveitremoveduntilhehaslearnedwhomadethearrow,whoshotit,andsoforth.Themanwoulddiebeforefindingananswertohisquestions.Todevelopappropriateattentionistofocusonremovingthearrowasquicklyaspossible.Thisisanimportantexerciseinfocusingyourdiscernmentondetectingwhatreallymattersandignoringissuesthatwouldgetintheway.

Passage§30providesinstructionsinhowtothinkabouttheDhammayou’velistenedtoinawaythatleadstoremovingthearrow.Aftercommittingthe

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Dhammatomemory,youthinkitoverandcometoanunderstandingthatencouragesyoutopractice.Thismeans,first,analyzingtheteachingonitsowntopenetrateitsmeaning.ThenyouponderandcompareitwithotherDhammateachingstoseethatitagreeswithwhatyoualreadyknow.AccordingtotheCanon,thisisthestagewhereyoulearntoidentifywhatcountsastrueDhammaandwhatdoesn’t.Onlyiftheteachingsnewtoyouagreewithwhatyoualreadyknowwithcertaintyshouldyouacceptthemasgenuine.TothinkabouttheDhammainthiswayexercisesyourdiscernmentinnoticingthatwhatmayseemconsistentonthesurfacemay,onfurtherreflection,actuallybeinconsistent,andviceversa.Youlearnnottojumptoconclusions.

OnceyouseethattheDhammayou’veheardisinagreementwiththeDhammayoualreadyknow,thatgivesrisetoadesireandwillingnesstopractice,foryoucanseethattheDhammamakessense.Thedesirehereiswhatallowsthepathtohappen.Basedonthisdesireandwillingness,you“compare,”whichapparentlymeans(1)thatyoucompareyourownbehaviorinbody,speech,andmindtothestandardssetforthintheteaching;and(2)thatyoucomparethedifferencesinthevariousaspectsofyourbehaviortoseewhichsortofbehaviorisskillfulandwhichisnot.Thenyouexertyourselftoabandonunskillfulbehavioranddevelopskillfulbehaviortothepointwhereyouhaveadirectexperienceofthetruthtowardwhichtheteachingisaimed.

AstheCanonfrequentlynotes,it’sonlythroughexertionthatyouactuallygaindiscernmentofhowthingswork.Althoughdiscernmentisneededtoguideyourefforts,youreffortstodevelopskillfulqualitiesandabandonunskillfulone—astheydoanddon’tyieldresults—teachdiscernmentmanylessonsthatitcan’tlearninanyotherway.Thisiswhythepracticeplaysthecentralroleinitstraining.

PracticingtheDhammainaccordancewiththeDhammameanstopracticeforthesakeofdevelopingdisenchantmentforallfabrications[§73].Aswehavealreadynoted,thispracticefollowstwosimultaneoustracks.Thefirsttrackistosensitizeyourmindtotheactualoccurrenceoffabricationsinthepresentbydevelopingthepath,andbydevelopingrightconcentrationinparticular.Thesecondtrackistoapplynegativeperceptionstofabrications,asappropriate,anddeveloppositiveperceptionstowardtheunfabricated.Thesecondtrackkeepsyourpracticeoncourse;thefirsttrackallowsyoutodetecttheactoffabricationinexperienceswhereyouotherwisemightmissit.

Thisfirsttrackdevelopsdiscernmentintwomajorways:byforcingyouto

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findthepointofmoderationinallyourinternalandexternalactionsastheyaffectthepracticeofconcentration,andbyallowingyoutowitnessthestillingoffabricationsastheyfallaway,levelbylevel,whenyourconcentrationdeepens.Thesetwoaspectsofthepathcooperateinrefiningyourdiscernmentanddevelopingittothepointofdisenchantmentanddispassion.

ThepracticeofmoderationissocentraltothepaththattheBuddhaintroducedthepathtohisfirstlistenersasthe“middleway.”Inparticular,thepracticeofrightconcentrationrequiresbalanceinmanyareas:inyouruseofthephysicalrequisites,inyourabilitytoavoidexcessesanddeficienciesinthedesireandeffortyoubringtoyourpractice,andinemphasizingorde-emphasizingdifferentskillfulqualitiesasappropriatetoyourcurrentstateofmind[§§58–64].Apracticethatrequiresyoutofindthepointof“justright”inallyouractivitiesismuchbetteratexercisingdiscernmentthanonethatsimplypushesyoutooneextremeoranother.Tobeginwith,itrequiresyoutomonitortheresultsofyourattemptstofindbalance;thissensitizesyoutosubtletiesofcauseandeffect.Itrequiresyoutobequickinsensingwhenthepointofbalanceshifts.Ithelpsyoutoseethatsuperiorstatesofmindentailinglessfabricationrequirelessefforttomaintainthaninferiorstatesrequiringmore—animportantlessonindevelopingdispassionforfabrication.Andbecausethepointofbalanceinthecircumstancesunderlyingyourconcentrationcanshiftsoeasily,itdriveshomethepointthateventhesolidpleasureofconcentrationrequiresdiligenteffort:anotherreasontolookforahappinessthatrequiresnofabricationatall.

Asforthestep-by-stepstillingoffabrication,thisisbestillustratedbytheBuddha’sinstructionsforbreathmeditation—themeditationtechniqueherecommendedmostfrequentlyintheCanon[§101].Theseinstructionsgiveguidanceinhowtodeveloptranquilityandinsightintandem,fortheysensitizeyoutotheprocessesoffabricationatthesametimedirectingyoutocalmthem.Intheseinstructions,theBuddhaanalyzesfabricationsintothreesorts:bodily(thein-and-outbreath);verbal(directedthoughtandevaluation);andmental(feelingsandperceptions).Theinstructionsthemselvestaketheformofverbalfabricationsthatyoucanusetodirectyourattentiontovariousissuesasyoubreatheinandoutwithmindfulnessandalertness.Inthefirstfourstepsyouareinstructedtosensitizeyourselftothesensationofin-and-outbreathing,toitsimpactontheexperienceoftheentirebody,andthentocalmthatinfluence.Thisshowsyoutheextenttowhichyouhavearangeofchoicesinhowyoubreathe,andthatthesechoicesfabricateyoursenseofthebody,forgoodorill,inthepresent.Themorediscernmentyoubringtothewayyoubreathe,themoreyouwillfosterasenseof

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thebodyinwhichit’seasytosettledown.Inthesecondsetoffoursteps,youaredirectedtodevelopfeelingsofraptureandpleasure,tosensitizeyourselftotheimpactofthesefeelingsandtheiraccompanyingperceptionsonthemind,andthentocalmthatimpactaswell.Thisshowsyoutheextenttowhichtherearepotentialsinthebodyandmindfromwhichyoucanfabricatefeelingsandperceptionsusefulinbringingthemindtocalm.

Aspassage§105demonstrates,thesestepsleadyouthroughthevariousstagesofrightconcentration,asverbal,bodily,andthenfinallymentalfabricationsfallaway.Oneforestmastercomparesthisprocesstoheatingahunkoforecontainingdifferentmetals:Asthetemperaturereachesthemeltingpointofeachmetal,thatmetalwillseparatefromtheoreonitsown.Passage§102warnsthatyoucan’tsimplywillyourselfthroughthesestages,forthenyoufalloffthepathentirely.Instead,youhavetodevelopabalancedattitudeofdesireandskillinmovingfromoneleveltothenext.Thesearchforthisbalance,ofcourse,refinesyourdiscernmentevenfurther.Asblatantlevelsoffabricationfallaway,theyrevealsubtlerlevelsthatyouotherwisewouldn’tdetect.Andasyoulearntoseethemoreblatantlevelsasdisturbances,youdevelopasenseofdisenchantmentanddispassiontowardthem,aprocessthatinclinesyoutolookforwaystodivestyourselfoffabricationsentirely.

Thesetwoprocesses—lookingforthepointofbalancedmoderationinyourpracticeandtryingtobringfabricationstostillnessstep-by-step—cometogetherinthemomentleadingtoawakening,whenthemindissobalancedthatitfeelsnodesireeithertomoveforwardortostayinplace[§64].Thisallowsanequipoisewhereallfabricationsofeverysortfallstill.Eventheactofdiscernmentitselfgetsdropped[§106].Thisishowthehappinessoftheunfabricatedisfound.

STAGESOFAWAKENING

Thefirstdirectexperienceoftheunfabricatedisthefirststageofawakening,called“steam-entry”because—inthesamewaythatthewaterinastreamleadingtotheoceanisdestinedtoreachtheocean—youarenowdestinedforfullawakeningwithinatmostsevenlifetimes.Thisexperienceistheresultofcompletelydevelopingvirtue,butofdevelopingconcentrationanddiscernmentonlytoamoderateextent.Theexperienceofthedeathlessatthisstagecutsthroughthreefettersthatcausepassionforfabrication:self-identityviews,inwhichyouidentifyyourselfintermsofthefiveaggregates[§93];uncertaintyasto

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thetruthoftheBuddha’steaching;andgraspingathabitsandpractices,i.e.,holdingontocertainwaysofbehaviornotasmeanstoanendbutasendsinthemselves.Theseattitudesarecalledfettersbecause,ifthey’renotcut,theykeepyoutiedtotheobsessiontokeepfabricatingagainandagain.However,discernmentatthislevelcan’tcutthroughallthefettersthatcausepassionforfabrication,soyoustillhavemoreworktodoindevelopingtranquilityandinsight.Aftertastingtheunfabricateddimension,youreturntotheexperienceoffabrication.Togotothenextstage,youresumeyourworkofapplyingnegativeperceptionstothefiveaggregatessoastorootoutanyremainingpassionforthem.Thisworkisrequiredaftereachofthefirstthreestagesofawakening,simplythatitgrowsmorethoroughandrefinedwitheachstage.

Thesecondstageofawakeningiscalledonce-return,for—ifyougainnohigherstageinthislifetime—youaredestinedtocomebacktothisworldonlyonceandgainfullawakeningthen.Atthisstage,yourworkatconcentrationanddiscernmentisstillincomplete,noaddedfettersarecut,butthelevelofpassion,aversion,anddelusioninthemindhasbeenreduced.

Thethirdstageofawakeningiscallednon-return,for—ifyougainnohigherstageinthislifetime—youaredestinedtoappearspontaneouslyinanyofthehighlevelsofheavencalledthePureAbodes,theretoattainawakening.Atthisstage,yourworkatconcentrationiscomplete,andyouhavecuttwoaddedfetters:sensualpassionandirritation.However,thereisstillmoreworktodointheareaofdiscernment,foryoucanfeelpassionfortheunfabricated,whichcreatesasubtlesenseofidentificationandclinginginthemind.

Thefourthandfinalstageofawakeningiscalledarahantship,theterm“arahant”meaningonewhoisworthy.Atthisstage,yourworkatdiscernmentiscomplete,andyouhavecutfiveaddedfetters:passionforform(thefourjhanas),passionforwhatisformless(theformlessattainments),conceit(thetendencytocompareyourselfwithothers),restlessness,andignorance,i.e.,younowfullyknowthatyouhavefulfilledthetasksofthefournobletruths.Youarefreedfromeversufferingbirthagain,andtheminddwellsintotalfreedom,withnomorepassionforanyfabricationandnopassionfortheunfabricated.Youmaystillapplynegativeperceptionstothefiveaggregates,yetthisisnotforthesakeofanyfurtherattainment.It’ssimplyapleasantpastimethatmaintainsmindfulnessandalertness.Themindexperiencestotalhappinesswithnohunger,noneedtosearchforanythingfurther,noneedtofeedonorfabricateanythinganymore.

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TRUEHAPPINESS

TheCanonstatesfrequentlythatthehappinessoftheunfabricatedistheultimatehappiness,totallysecure.However,becausethishappinessisunrelatedtoanyactoffeeding,theCanon’sdescriptionsofitcansoundstrangetoanyonewhoseonlyexperienceofhappinessisthroughtheactofmentalandphysicalfeeding—whoseverysenseofidentityiscomposedoftheactsoffeeding.Forinstance,manyofthepassagesdescribingtheexperienceofafullyawakenedpersonemphasizetheextenttowhichsuchapersonexperiencessights,sounds,etc.,andyetisdisjoinedfromthem.Foranyonewhosehappinessfeedsonasenseofconnectedness,thiswouldsoundunappealingandcold.Butrememberthat,astheBuddhapointedout[§89],thethingswefeedonturnaroundandchewonusinreturn:inourhungerforthem,inouranxietyoverthefactthattheychange.Tostopfeedingonthemistostopbeingeatenbythem.Onlybygivingthemtheirfreedomcanyoubefree.Theawakenedpersonhasstoppedfeeding,notbyabandoninganyhopeofhappinessbutbyexperiencingahappinessthatfullysatisfiesyoursearch,removingallhungerforanythingatall.Becausethishappinessliesoutsideofspaceandtime,itwillneverbesubjecttochange.

Forsomeonewhohasyettopractice,thesewordswillbejustthat:words.Onlyifyoustrengthenandsensitizeyourdiscernmentthroughthepracticewillyoubeinapositiontojudgeiftheyreallypointtosomethingsupreme.

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Readings

THENOBLESEARCH

§1.“Thisisthewayleadingtodiscernment:whenvisitingacontemplativeorbrahman,toask:‘Whatisskillful,venerablesir?Whatisunskillful?Whatisblameworthy?Whatisblameless?Whatshouldbecultivated?Whatshouldnotbecultivated?What,havingbeendonebyme,willbeformylong-termharm&suffering?Orwhat,havingbeendonebyme,willbeformylong-termbenefit&happiness?’”—MN135

§2.Ashewassittingtooneside,KingPasenadiKosalasaidtotheBlessedOne:“Isthere,lord,anyonequalitythatkeepsbothkindsofbenefitssecure—benefitsinthislife&benefitsinlivestocome?”

“Thereisonequality,greatking,thatkeepsbothkindsofbenefitssecure—benefitsinthislife&benefitsinlivestocome.”

“Butwhat,lord,isthatonequality…?”“Heedfulness,greatking.Justasthefootprintsofalllivingbeingswithlegs

canbeencompassedbythefootprintoftheelephant,andtheelephant’sfootprintisdeclaredtobesupremeamongthemintermsofitsgreatsize;inthesameway,heedfulnessistheonequalitythatkeepsbothkindsofbenefitssecure—benefitsinthislife&benefitsinlivestocome.”

ThatiswhattheBlessedOnesaid.Havingsaidthat,theOneWell-Gone,theTeacher,saidfurther:

“Foronewhodesireslonglife,health,beauty,heaven,&noblebirth,—lavishdelights,oneafteranother—

thewisepraiseheedfulnessindoingactsofmerit.Whenheedful,wise,youachievebothkindsofbenefit:benefitsinthislife,&benefitsinlivestocome.

Bybreakingthroughtoyourbenefit,

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you’recalledenlightened,wise.—AN3:17

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

§4.They’readdictedtoheedlessness–dullards,fools–whileonewhoiswisecherishesheedfulnessashishighestwealth.—Dhp26

§5.If,byforsakingalimitedease,hewouldseeanabundanceofease,theenlightenedmanwouldforsakethelimitedeaseforthesakeoftheabundant.—Dhp290

§6.“Asforthecourseofactionthatisunpleasanttodobutthat,whendone,leadstowhatisprofitable,it’sinlightofthiscourseofactionthatonemaybeknown—intermsofmanlystamina,manlypersistence,manlyeffort—asafoolorawiseperson.Forafooldoesn’treflect,‘Eventhoughthiscourseofactionisunpleasanttodo,stillwhendoneitleadstowhatisprofitable.’Sohedoesn’tdoit,andthusthenon-doingofthatcourseofactionleadstowhatisunprofitableforhim.Butawisepersonreflects,‘Eventhoughthiscourseofactionisunpleasanttodo,stillwhendoneitleadstowhatisprofitable.’Sohedoesit,andthusthedoingofthatcourseofactionleadstowhatisprofitableforhim.

“Asforthecourseofactionthatispleasanttodobutthat,whendone,leadstowhatisunprofitable,it’sinlightofthiscourseofactionthatonemaybeknown

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—intermsofmanlystamina,manlypersistence,manlyeffort—asafoolorawiseperson.Forafooldoesn’treflect,‘Eventhoughthiscourseofactionispleasanttodo,stillwhendoneitleadstowhatisunprofitable.’Sohedoesit,andthusthedoingofthatcourseofactionleadstowhatisunprofitableforhim.Butawisepersonreflects,‘Eventhoughthiscourseofactionispleasanttodo,stillwhendoneitleadstowhatisunprofitable.’Sohedoesn’tdoit,andthusthenon-doingofthatcourseofactionleadstowhatisprofitableforhim.”—AN4:115

§7.“Therearethesefivefactsthatoneshouldreflectonoften,whetheroneisawomanoraman,layorordained.Whichfive?

“‘Iamsubjecttoaging,havenotgonebeyondaging.’Thisisthefirstfactthatoneshouldreflectonoften.…

“‘Iamsubjecttoillness,havenotgonebeyondillness.’…“‘Iamsubjecttodeath,havenotgonebeyonddeath.’…“‘Iwillgrowdifferent,separatefromallthatisdear&appealingtome.’…“‘Iamtheownerofmyactions[kamma],heirtomyactions,bornofmy

actions,relatedthroughmyactions,andhavemyactionsasmyarbitrator.WhateverIdo,forgoodorforevil,tothatwillIfallheir.’…

“Thesearethefivefactsthatoneshouldreflectonoften,whetheroneisawomanoraman,layorordained.

“Now,basedonwhatlineofreasoningshouldoneoftenreflect…that‘Iamsubjecttoaging,havenotgonebeyondaging’?Therearebeingswhoareintoxicatedwitha[typical]youth’sintoxicationwithyouth.Becauseofthatintoxicationwithyouth,theyconductthemselvesinabadwayinbody…inspeech…inmind.Butwhentheyoftenreflectonthatfact,thatyouth’sintoxicationwithyouthwilleitherbeentirelyabandonedorgrowweaker.…

“Now,basedonwhatlineofreasoningshouldoneoftenreflect…that‘Iamsubjecttoillness,havenotgonebeyondillness’?Therearebeingswhoareintoxicatedwitha[typical]healthyperson’sintoxicationwithhealth.Becauseofthatintoxicationwithhealth,theyconductthemselvesinabadwayinbody…inspeech…inmind.Butwhentheyoftenreflectonthatfact,thathealthyperson’sintoxicationwithhealthwilleitherbeentirelyabandonedorgrowweaker.…

“Now,basedonwhatlineofreasoningshouldoneoftenreflect…that‘Iamsubjecttodeath,havenotgonebeyonddeath’?Therearebeingswhoareintoxicatedwitha[typical]livingperson’sintoxicationwithlife.Becauseofthat

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intoxicationwithlife,theyconductthemselvesinabadwayinbody…inspeech…inmind.Butwhentheyoftenreflectonthatfact,thatlivingperson’sintoxicationwithlifewilleitherbeentirelyabandonedorgrowweaker.…

“Now,basedonwhatlineofreasoningshouldoneoftenreflect…that‘Iwillgrowdifferent,separatefromallthatisdear&appealingtome’?Therearebeingswhofeeldesire&passionforthethingstheyfinddear&appealing.Becauseofthatpassion,theyconductthemselvesinabadwayinbody…inspeech…inmind.Butwhentheyoftenreflectonthatfact,thatdesire&passionforthethingstheyfinddear&appealingwilleitherbeentirelyabandonedorgrowweaker.…

“Now,basedonwhatlineofreasoningshouldoneoftenreflect…that‘Iamtheownerofmyactions,heirtomyactions,bornofmyactions,relatedthroughmyactions,andhavemyactionsasmyarbitrator.WhateverIdo,forgoodorforevil,tothatwillIfallheir’?Therearebeingswhoconductthemselvesinabadwayinbody…inspeech…inmind.Butwhentheyoftenreflectonthatfact,thatbadconductinbody,speech,&mindwilleitherbeentirelyabandonedorgrowweaker.…

“Now,adiscipleofthenobleonesconsidersthis:‘Iamnottheonlyonesubjecttoaging,whohasnotgonebeyondaging.Totheextentthattherearebeings—past&future,passingaway&re-arising—allbeingsaresubjecttoaging,havenotgonebeyondaging.’Whenhe/sheoftenreflectsonthis,the[factorsofthe]pathtakebirth.He/shestickswiththatpath,developsit,cultivatesit.Ashe/shestickswiththatpath,developsit,&cultivatesit,thefettersareabandoned,theobsessionsdestroyed.

“Further,adiscipleofthenobleonesconsidersthis:‘Iamnottheonlyonesubjecttoillness,whohasnotgonebeyondillness’…‘Iamnottheonlyonesubjecttodeath,whohasnotgonebeyonddeath’….‘Iamnottheonlyonewhowillgrowdifferent,separatefromallthatisdear&appealingtome’…

“Adiscipleofthenobleonesconsidersthis:‘Iamnottheonlyonewhoistheownerofmyactions,heirtomyactions,bornofmyactions,relatedthroughmyactions,andhavemyactionsasmyarbitrator;who—whateverIdo,forgoodorforevil,tothatwillIfallheir.Totheextentthattherearebeings—past&future,passingaway&re-arising—allbeingsaretheownersoftheiractions,heirtotheiractions,bornoftheiractions,relatedthroughtheiractions,andhavetheiractionsastheirarbitrator.Whatevertheydo,forgoodorforevil,tothatwilltheyfallheir.’Whenhe/sheoftenreflectsonthis,the[factorsofthe]pathtakebirth.

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He/shestickswiththatpath,developsit,cultivatesit.Ashe/shestickswiththatpath,developsit,&cultivatesit,thefettersareabandoned,theobsessionsdestroyed.”—AN5:57

§8.“Monks,therearethesetwosearches:ignoblesearch&noblesearch.Andwhatisignoblesearch?Thereisthecasewhereaperson,beingsubjecthimselftobirth,seeks[happinessin]whatissubjecttobirth.Beingsubjecthimselftoaging…illness…death…sorrow…defilement,heseeks[happinessin]justwhatissubjecttoillness…death…sorrow…defilement.

“Andwhatmaybesaidtobesubjecttobirth?Spouse&childrenaresubjecttobirth.Men&womenslaves…goats&sheep…fowl&pigs…elephants,cattle,horses,&mares…gold&silveraresubjecttobirth.Subjecttobirtharetheseacquisitions,andonewhoistiedtothem,infatuatedwiththem,whohastotallyfallenforthem,beingsubjecttobirth,seeksjustwhatissubjecttobirth.

“Andwhatmaybesaidtobesubjecttoaging…illness…death…sorrow…defilement?Spouse&children…men&womenslaves…goats&sheep…fowl&pigs…elephants,cattle,horses,&mares…gold&silveraresubjecttoaging…illness…death…sorrow…defilement.Subjecttoaging…illness…death…sorrow…defilementaretheseacquisitions,andonewhoistiedtothem,infatuatedwiththem,whohastotallyfallenforthem,beingsubjecttobirth,seeksjustwhatissubjecttoaging…illness…death…sorrow…defilement.Thisisignoblesearch.

“Andwhatisthenoblesearch?Thereisthecasewhereaperson,himselfbeingsubjecttobirth,seeingthedrawbacksofbirth,seekstheunborn,unexcelledrestfromtheyoke:Unbinding.Himselfbeingsubjecttoaging…illness…death…sorrow…defilement,seeingthedrawbacksofaging…illness…death…sorrow…defilement,seekstheaging-less,illness-less,deathless,sorrow-less,undefiled,unexcelledrestfromtheyoke:Unbinding.Thisisthenoblesearch.

“I,too,monks,beforemyawakening,whenIwasstilljustanunawakenedbodhisatta,beingsubjectmyselftobirth,soughtwhatwaslikewisesubjecttobirth.Beingsubjectmyselftoaging…illness…death…sorrow…defilement,Isought[happinessin]whatwaslikewisesubjecttoillness…death…sorrow…defilement.Thethoughtoccurredtome,‘WhydoI,beingsubjectmyselftobirth,seekwhatislikewisesubjecttobirth?Beingsubjectmyselftoaging…illness…death…sorrow…defilement,whydoIseekwhatislikewisesubjecttoaging…illness…death…sorrow…defilement?WhatifI,beingsubjectmyselftobirth,

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seeingthedrawbacksofbirth,weretoseektheunborn,unexcelledrestfromtheyoke:Unbinding?WhatifI,beingsubjectmyselftoaging…illness…death…sorrow…defilement,seeingthedrawbacksofaging…illness…death…sorrow…defilement,weretoseektheaging-less,illness-less,deathless,sorrow-less,unexcelledrestfromtheyoke:Unbinding?’

“So,atalatertime,whilestillyoung,ablack-hairedyoungmanendowedwiththeblessingsofyouthinthefirststageoflife—andwhilemyparents,unwilling,werecryingwithtearsstreamingdowntheirfaces—Ishavedoffmyhair&beard,putontheochrerobeandwentforthfromthehomelifeintohomelessness.”—MN26

§9.[Ven.Ratthapala:]“Greatking,therearefourDhammasummariesstatedbytheBlessedOnewhoknows&sees,worthy&rightlyself-awakened.Havingknown&seen&heardthem,Iwentforthfromthehomelifeintohomelessness.Whichfour?

“‘Theworldissweptaway.Itdoesnotendure’:ThisisthefirstDhammasummarystatedbytheBlessedOnewhoknows&sees,worthy&rightlyself-awakened.Havingknown&seen&heardit,Iwentforthfromthehomelifeintohomelessness.

“‘Theworldiswithoutshelter,withoutprotector’:ThisisthesecondDhammasummary….

“‘Theworldiswithoutownership.Onehastopasson,leavingeverythingbehind’:ThisisthethirdDhammasummary….

“‘Theworldisinsufficient,insatiable,aslavetocraving’:ThisisthefourthDhammasummary….

“These,greatking,arethefourDhammasummariesstatedbytheBlessedOnewhoknows&sees,worthy&rightlyself-awakened.Havingknown&seen&heardthem,Iwentforthfromthehomelifeintohomelessness.”

[KingKoravya:]“MasterRatthapala,yousay,‘Theworldissweptaway.Itdoesnotendure.’Nowhowisthemeaningofthisstatementtobeunderstood?”

“Whatdoyouthink,greatking?Whenyouweretwentyortwenty-fiveyearsold—anexpertelephantrider,anexperthorseman,anexpertcharioteer,anexpertarcher,anexpertswordsman—wereyoustronginarm&stronginthigh,fit,&seasonedinwarfare?”

“Yes,MasterRatthapala,whenIwastwentyortwenty-fiveyearsold…I

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wasstronginarm&stronginthigh,fit,&seasonedinwarfare.ItwasasifIhadsupernormalpower.Idonotseeanyonewhowasmyequalinstrength.”

“Andwhatdoyouthink,greatking?Areyouevennowasstronginarm&stronginthigh,asfit,&asseasonedinwarfare?”

“Notatall,MasterRatthapala.I’mnowafeebleoldman,aged,advancedinyears,havingcometothelaststageoflife,80yearsold.Sometimes,thinking,‘I’llplacemyfoothere,’Iplaceitsomewhereelse.”

“Itwasinreferencetothis,greatking,thattheBlessedOne…said:‘Theworldissweptaway.Itdoesnotendure.’Havingknown&seen&heardthis,Iwentforthfromthehomelifeintohomelessness.”

“It’samazing,MasterRatthapala.It’sastounding,howwellthathasbeensaidbytheBlessedOne….

“Now,inthisroyalcourtthereareelephanttroops&cavalry&chariottroops&infantrythatwillservetodefendusfromdangers.Andyetyousay,‘Theworldiswithoutshelter,withoutprotector.’Howisthemeaningofthisstatementtobeunderstood?”

“Whatdoyouthink,greatking?Doyouhaveanyrecurringillness?”“Yes,MasterRatthapala,Ihavearecurringwind-illness[sharp,stabbing

painsattributedtothewindenergyinthebody].Sometimesmyfriends&advisors,relatives&blood-kinsmen,standaroundmesaying,‘ThistimeKingKoravyawilldie.ThistimeKingKoravyawilldie.’”

“Andwhatdoyouthink,greatking?Canyousaytoyourfriends&advisors,relatives&blood-kinsmen,‘Myfriends&advisors,relatives&blood-kinsmenarecommanded:allofyouwhoarepresent,shareoutthispainsothatImayfeellesspain’?Ordoyouhavetofeelthatpainallalone?”

“Oh,no,MasterRatthapala,Ican’t.…Ihavetofeelthatpainallalone.”“Itwasinreferencetothis,greatking,thattheBlessedOne…said:‘The

worldiswithoutshelter,withoutprotector.’Havingknown&seen&heardthis,Iwentforthfromthehomelifeintohomelessness.”

“It’samazing,MasterRatthapala.It’sastounding,howwellthathasbeensaidbytheBlessedOne.…

“Now,inthisroyalcourtthereisagreatdealofgold&silverstashedawayunderground&inatticvaults.Andyetyousay,‘Theworldiswithoutownership.Onehastopasson,leavingeverythingbehind.’Howisthemeaningofthisstatementtobeunderstood?”

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“Whatdoyouthink,greatking?Asyounowenjoyyourselfendowed&repletewiththepleasuresofthefivesenses,canyousay,‘EvenintheafterlifeIwillenjoymyselfinthesameway,endowed&repletewiththeverysamepleasuresofthefivesenses’?Orwillthiswealthfalltoothers,whileyoupassoninaccordancewithyouractions?”

“Oh,no,MasterRatthapala,Ican’tsay,‘EvenintheafterlifeIwillenjoymyselfinthesameway,endowed&repletewiththeverysamepleasuresofthefivesenses.’Thiswealthwillfalltoothers,whileIpassoninaccordancewithmyactions.”

“Itwasinreferencetothis,greatking,thattheBlessedOne…said:‘Theworldiswithoutownership.Onehastopasson,leavingeverythingbehind.’Havingknown&seen&heardthis,Iwentforthfromthehomelifeintohomelessness.”

“It’samazing,MasterRatthapala.It’sastounding,howwellthathasbeensaidbytheBlessedOne.…

“Now,MasterRatthapala,yousay,‘Theworldisinsufficient,insatiable,aslavetocraving.’Howisthemeaningofthisstatementtobeunderstood?”

“Whatdoyouthink,greatking?DoyounowruleovertheprosperouscountryofKuru?”

“Yes,MasterRatthapala.…”“Whatdoyouthink,greatking?Supposeatrustworthy,reliablemanofyours

weretocometoyoufromtheeast.Onarrivalhewouldsaytoyou,‘Mayitpleaseyourmajestytoknow,Ihavecomefromtheeast.ThereIsawagreatcountry,powerful&prosperous,populous&crowdedwithpeople.Plentyaretheelephanttroopsthere,plentythecavalrytroops,chariottroops,&infantrytroops.Plentyistheivory-workthere,plentythegold&silver,bothworked&unworked.Plentyarethewomenforthetaking.Itispossible,withtheforcesyounowhave,toconquerit.Conquerit,greatking!’Whatwouldyoudo?”

“Havingconqueredit,MasterRatthapala,Iwouldruleoverit.”“Nowwhatdoyouthink,greatking?Supposeatrustworthy,reliablemanof

yoursweretocometoyoufromthewest…thenorth…thesouth…theothersideoftheocean.Onarrivalhewouldsaytoyou,‘Mayitpleaseyourmajestytoknow,Ihavecomefromtheothersideoftheocean.ThereIsawagreatcountry,powerful&prosperous,populous&crowdedwithpeople.Plentyaretheelephanttroopsthere,plentythecavalrytroops,chariottroops,&infantrytroops.Plentyis

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theivory-workthere,plentythegold&silver,bothworked&unworked.Plentyarethewomenforthetaking.Itispossible,withtheforcesyounowhave,toconquerit.Conquerit,greatking!’Whatwouldyoudo?”

“Havingconqueredit,MasterRatthapala,Iwouldruleoverit,too.”“Itwasinreferencetothis,greatking,thattheBlessedOne…said:‘The

worldisinsufficient,insatiable,aslavetocraving.’Havingknown&seen&heardthis,Iwentforthfromthehomelifeintohomelessness.”

“It’samazing,MasterRatthapala.It’sastounding,howwellthathasbeensaidbytheBlessedOnewhoknows&sees,worthy&rightlyself-awakened:‘Theworldisinsufficient,insatiable,aslavetocraving.’Fortheworldreallyisinsufficient,MasterRatthapala.It’sinsatiable,aslavetocraving.”—MN82

§10.Ven.Sariputtasaid,“Friends,inforeignlandstherearewisenobles&brahmans,householders&contemplatives—forthepeopletherearewise&discriminating—whowillquestionamonk:‘Whatisyourteacher’sdoctrine?Whatdoesheteach?’

“Thusasked,youshouldanswer,‘Ourteacherteachesthesubduingofpassion&desire.’

“Havingthusbeenanswered,theremaybewisenobles&brahmans,householders&contemplatives…whowillquestionyoufurther,‘Andyourteacherteachesthesubduingofpassion&desireforwhat?’

“Thusasked,youshouldanswer,‘Ourteacherteachesthesubduingofpassion&desireforform…forfeeling…forperception…forfabrications.Ourteacherteachesthesubduingofpassion&desireforconsciousness.’

“Havingthusbeenanswered,theremaybewisenobles&brahmans,householders&contemplatives…whowillquestionyoufurther,‘Andseeingwhatdangerdoesyourteacherteachthesubduingofpassion&desireforform…forfeeling…forperception…forfabrications.Seeingwhatdangerdoesyourteacherteachthesubduingofpassion&desireforconsciousness?’

“Thusasked,youshouldanswer,‘Whenoneisnotfreefrompassion,desire,love,thirst,fever,&cravingforform,thenfromanychange&alterationinthatform,therearisessorrow,lamentation,pain,grief,&despair.Whenoneisnotfreefrompassion…forfeeling…forperception…forfabrications…Whenoneisnotfreefrompassion,desire,love,thirst,fever,&cravingforconsciousness,thenfromanychange&alterationinthatconsciousness,therearisesorrow,

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lamentation,pain,grief,&despair.Seeingthisdanger,ourteacherteachesthesubduingofpassion&desireforform…forfeeling…forperception…forfabrications.Seeingthisdangerourteacherteachesthesubduingofpassion&desireforconsciousness.’

“Havingthusbeenanswered,theremaybewisenobles&brahmans,householders&contemplatives…whowillquestionyoufurther,‘Andseeingwhatbenefitdoesyourteacherteachthesubduingofpassion&desireforform…forfeeling…forperception…forfabrications.Seeingwhatbenefitdoesyourteacherteachthesubduingofpassion&desireforconsciousness?’

“Thusasked,youshouldanswer,‘Whenoneisfreefrompassion,desire,love,thirst,fever,&cravingforform,thenwithanychange&alterationinthatform,theredoesnotariseanysorrow,lamentation,pain,grief,ordespair.Whenoneisfreefrompassion…forfeeling…forperception…forfabrications…Whenoneisfreefrompassion,desire,love,thirst,fever,&cravingforconsciousness,thenwithanychange&alterationinthatconsciousness,theredoesnotariseanysorrow,lamentation,pain,grief,ordespair.Seeingthisbenefit,ourteacherteachesthesubduingofpassion&desireforform…forfeeling…forperception…forfabrications.Seeingthisbenefitourteacherteachesthesubduingofpassion&desireforconsciousness.’”—SN22:2

§11.“Andwhydoyoucallit‘form’[rupa]?Becauseitisafflicted[ruppati],thusitiscalled‘form.’Afflictedwithwhat?Withcold&heat&hunger&thirst,withthetouchofflies,mosquitoes,wind,sun,&reptiles.Becauseitisafflicted,itiscalledform.

“Andwhydoyoucallit‘feeling’?Becauseitfeels,thusitiscalled‘feeling.’Whatdoesitfeel?Itfeelspleasure,itfeelspain,itfeelsneither-pleasure-nor-pain.Becauseitfeels,itiscalledfeeling.

“Andwhydoyoucallit‘perception’?Becauseitperceives,thusitiscalled‘perception.’Whatdoesitperceive?Itperceivesblue,itperceivesyellow,itperceivesred,itperceiveswhite.Becauseitperceives,itiscalledperception.

“Andwhydoyoucallthem‘fabrications’?Becausetheyfabricatefabricatedthings,thustheyarecalled‘fabrications.’Whatdotheyfabricateasafabricatedthing?Forthesakeofform-ness,theyfabricateformasafabricatedthing.Forthesakeoffeeling-ness,theyfabricatefeelingasafabricatedthing.Forthesakeofperception-hood…Forthesakeoffabrication-hood…Forthesakeofconsciousness-hood,theyfabricateconsciousnessasafabricatedthing.Because

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theyfabricatefabricatedthings,theyarecalledfabrications.“Andwhydoyoucallit‘consciousness’?Becauseitcognizes,thusitis

calledconsciousness.Whatdoesitcognize?Itcognizeswhatissour,bitter,pungent,sweet,alkaline,non-alkaline,salty,&unsalty.Becauseitcognizes,itiscalledconsciousness.”—SN22:79

§12.“Nowwhatisoldaction?Theeyeistobeseenasoldaction,fabricated&willed,capableofbeingfelt.Theear…Thenose…Thetongue…Thebody…Theintellectistobeseenasoldaction,fabricated&willed,capableofbeingfelt.Thisiscalledoldaction.

“Andwhatisnewaction?Whateveractiononedoesnowwiththebody,withspeech,orwiththeintellect:Thisiscallednewaction.”—SN35:145

§13.[Ven.Sariputta:]“Friends,ifonewhoentered&remainedinunskillfulmentalqualitiesweretohaveapleasantabidinginthehere&now—unthreatened,undespairing,unfeverish—andonthebreak-upofthebody,afterdeath,couldexpectagooddestination,thentheBlessedOnewouldnotadvocatetheabandoningofunskillfulmentalqualities.Butbecauseonewhoenters&remainsinunskillfulmentalqualitieshasastressfulabidinginthehere&now—threatened,despairing,&feverish—andonthebreak-upofthebody,afterdeath,canexpectabaddestination,thatiswhytheBlessedOneadvocatestheabandoningofunskillfulmentalqualities.

“Ifonewhoentered&remainedinskillfulmentalqualitiesweretohaveastressfulabidinginthehere&now—threatened,despairing,&feverish—andonthebreak-upofthebody,afterdeath,couldexpectabaddestination,thentheBlessedOnewouldnotadvocateenteringintoskillfulmentalqualities.Butbecauseonewhoenters&remainsinskillfulmentalqualitieshasapleasantabidinginthehere&now—unthreatened,undespairing,unfeverish—andonthebreak-upofthebody,afterdeath,canexpectagooddestination,thatiswhytheBlessedOneadvocatesenteringintoskillfulmentalqualities.”—SN22:2

§14.“Ifthethoughtshouldoccurtoyouthat—whendefilingqualitiesareabandonedandbrightqualitieshavegrown,andoneenters&remainsintheculmination&abundanceofdiscernment,havingknown&realizeditforoneselfinthehere&now—one’sabidingisstressful/painful,youshouldnotseeitinthatway.Whendefilingqualitiesareabandonedandbrightqualitieshavegrown,and

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oneenters&remainsintheculmination&abundanceofdiscernment,havingknown&realizeditforoneselfinthehere&now,thereisjoy,rapture,calm,mindfulness,alertness,andapleasant/happyabiding.”—DN9

§15.“Andwhatisthepleasuremorenot-of-the-fleshthanthatnotoftheflesh?Whateverpleasurearisesinaeffluent-ended[totallyawakened]monkasheisreflectingonhismindreleasedfrompassion,reflectingonhismindreleasedfromaversion,reflectingonhismindreleasedfromdelusion,thatiscalledpleasuremorenot-of-the-fleshthanthatnotoftheflesh.”—SN36:31

§16.“Nowit’spossible,Ananda,thatsomewanderersofotherpersuasionsmightsay,‘Gotamathecontemplativespeaksofthecessationofperception&feelingandyetdescribesitaspleasure.Whatisthis?Howisthis?’Whentheysaythat,theyaretobetold,‘It’snotthecase,friends,thattheBlessedOnedescribesonlypleasantfeelingasincludedunderpleasure.Whereverpleasureisfound,inwhateverterms,theBlessedOnedescribesitaspleasure.’”—SN36:19

§17.[SomeNiganthaascetics:]“It’snotthecasethatpleasureistobeattainedthroughpleasure.Pleasureistobeattainedthroughpain.Forifpleasureweretobeattainedthroughpleasure,thenKingSeniyaBimbisaraofMagadhawouldattainpleasure,forhelivesingreaterpleasurethanyou,friendGotama.”

[TheBuddha:]“SurelythevenerableNiganthassaidthatrashlyandwithoutreflecting…forinstead,Ishouldbeasked,‘Wholivesingreaterpleasure:KingSeniyaBimbisaraofMagadhaormasterGotama?’”

“Yes,friendGotama,wesaidthatrashlyandwithoutreflecting.…butletthatbe.Wenowaskyou,masterGotama:Wholivesingreaterpleasure:KingSeniyaBimbisaraofMagadhaormasterGotama?”

“Inthatcase,Niganthas,Iwillquestionyouinreturn.Answerasyouseefit.Whatdoyouthink?CanKingSeniyaBimbisaraofMagadha—withoutmovinghisbody,withoututteringaword—dwellsensitivetounalloyedpleasureforsevendays&nights?”—“No,friend.”

“…forsixdays&nights…forfivedays&nights…foraday&anight?”—“No,friend.”

“Now,I—withoutmovingmybody,withoututteringaword—candwellsensitivetounalloyedpleasureforadayandanight…fortwodays&nights…

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forthree…four…five…six…sevendays&nights.Sowhatdoyouthink?Thatbeingthecase,whodwellsingreaterpleasure:KingSeniyaBimbisaraofMagadhaorI?”

“Thatbeingthecase,masterGotamadwellsingreaterpleasurethanKingSeniyaBimbisaraofMagadha.”—MN14

§18.Blissfulissolitudeforonewho’scontent,

whohasheardtheDhamma,whosees.

Blissfulisnon-afflictionwithregardfortheworld,

restraintforlivingbeings.Blissfulisdispassionwithregardfortheworld,

theovercomingofsensuality.Butthesubduingoftheconceit“Iam”—Thatistruly

theultimatebliss.—Ud2:1

§19.Anysensualblissintheworld,anyheavenlybliss,

isn’tworthonesixteenth-sixteenthoftheblissoftheendingofcraving.—Ud2:2

§20.Howinconstantarefabrications!Theirnature:toarise&passaway.Theydisbandastheyarearising.

Theirtotalstillingisbliss.—DN16

§21.Dwellinginkindness,amonkwithfaithintheAwakenedOne’steaching,wouldattainthegoodstate,

thepeacefulstate:stilling-of-fabricationsbliss.—Dhp368

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§22.There’snofirelikepassion,nolosslikeanger,nopainliketheaggregates,noblissotherthanpeace.Hunger:theforemostillness.Fabrications:theforemostpain.Foroneknowingthistruthasitactuallyis,

Unbindingistheforemostbliss.—Dhp202–203

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WAYSTODEVELOPDISCERNMENT

§23.Threetypesofdiscernment:discernmentthatcomesfromlistening[sutamaya-pañña]discernmentthatcomesfromthinking[cintamaya-pañña]discernmentthatcomesfromdeveloping[bhavanamaya-pañña]—DN33

§24.“Associationwithpeopleofintegrityisafactorforstreamentry.ListeningtothetrueDhamma…Appropriateattention…PracticeinaccordancewiththeDhammaisafactorforstreamentry.”

—SN55:5

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LISTENING&THINKING

§25.“Monks,therearethesetwoconditionsforthearisingofwrongview.Whichtwo?Thevoiceofanotherandinappropriateattention.”…“Therearethesetwoconditionsforthearisingofrightview.Whichtwo?Thevoiceofanotherandappropriateattention.”—AN2:123–124

§26.“Withregardtoexternalfactors,Idon’tenvisionanyothersinglefactorlikefriendshipwithadmirablepeopleasdoingsomuchforamonkintraining,whohasnotattainedtheheart’sgoalbutremainsintentontheunsurpassedsafetyfrombondage.Amonkwhoisafriendwithadmirablepeopleabandonswhatisunskillfulanddevelopswhatisskillful.”—Iti17

§27.“Monks,couldapersonofnointegrityknowofapersonofnointegrity:‘Thisisapersonofnointegrity’?”—“No,lord.”

“Good,monks.It’simpossible,there’snoway,thatapersonofnointegritywouldknowofapersonofnointegrity:‘Thisisapersonofnointegrity.’

“Couldapersonofnointegrityknowofapersonofintegrity:‘Thisisapersonofintegrity’?”—“No,lord.”

“Good,monks.It’simpossible,there’snoway,thatapersonofnointegritywouldknowofapersonofintegrity:‘Thisisapersonofintegrity.’”….

“Now,monks,couldapersonofintegrityknowofapersonofnointegrity:‘Thisisapersonofnointegrity’?”—“Yes,lord.”

“Good,monks.Itispossiblethatapersonofintegritywouldknowofapersonofnointegrity:‘Thisisapersonofnointegrity.’

“Couldapersonofintegrityknowofapersonofintegrity:‘Thisisapersonofintegrity’?”—“Yes,lord.”

“Good,monks.Itispossiblethatapersonofintegritywouldknowofapersonofintegrity:‘Thisisapersonofintegrity.’”—MN110

§28.“‘It’sthroughlivingtogetherthataperson’svirtuemaybeknown,andthenonlyafteralongperiod,notashortperiod;byonewhoisattentive,notbyonewhoisinattentive;byonewhoisdiscerning,notbyonewhoisnotdiscerning’:Thusitwassaid.Andinreferencetowhatwasitsaid?

“Thereisthecasewhereoneindividual,throughlivingwithanother,knows

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this:‘Foralongtimethispersonhasbeentorn,broken,spotted,splatteredinhisactions.Hehasn’tbeenconsistentinhisactions.Hehasn’tpracticedconsistentlywithregardtotheprecepts.Heisanunprincipledperson,notavirtuous,principledone.’Andthenthereisthecasewhereoneindividual,throughlivingwithanother,knowsthis:‘Foralongtimethispersonhasbeenuntorn,unbroken,unspotted,unsplatteredinhisactions.Hehasbeenconsistentinhisactions.Hehaspracticedconsistentlywithregardtotheprecepts.Heisavirtuous,principledperson,notanunprincipledone.’

“‘It’sthroughlivingtogetherthataperson’svirtuemaybeknown,andthenonlyafteralongperiod,notashortperiod;byonewhoisattentive,notbyonewhoisinattentive;byonewhoisdiscerning,notbyonewhoisnotdiscerning’:Thusitwassaid.Andinreferencetothiswasitsaid.

“‘It’sthroughdealingwithapersonthathispuritymaybeknown,andthenonlyafteralongperiod,notashortperiod;byonewhoisattentive,notbyonewhoisinattentive;byonewhoisdiscerning,notbyonewhoisnotdiscerning’:Thusitwassaid.Andinreferencetowhatwasitsaid?

“Thereisthecasewhereoneindividual,throughdealingwithanother,knowsthis:‘Thispersondealsonewaywhenone-on-one,anotherwaywhenwithtwo,anotherwaywhenwiththree,anotherwaywhenwithmany.Hisearlierdealingsdonotjibewithhislaterdealings.Heisimpureinhisdealings,notpure.’Andthenthereisthecasewhereoneindividual,throughdealingwithanother,knowsthis:‘Thewaythispersondealswhenone-on-one,isthesamewayhedealswhenwithtwo,whenwiththree,whenwithmany.Hisearlierdealingsjibewithhislaterdealings.Heispureinhisdealings,notimpure.’

“‘It’sthroughdealingwithapersonthathispuritymaybeknown,andthenonlyafteralongperiod,notashortperiod;byonewhoisattentive,notbyonewhoisinattentive;byonewhoisdiscerning,notbyonewhoisnotdiscerning’:Thusitwassaid.Andinreferencetothiswasitsaid.

“‘It’sthroughadversitythataperson’sendurancemaybeknown,andthenonlyafteralongperiod,notashortperiod;byonewhoisattentive,notbyonewhoisinattentive;byonewhoisdiscerning,notbyonewhoisnotdiscerning’:Thusitwassaid.Andinreferencetowhatwasitsaid?

“Thereisthecasewhereaperson,sufferinglossofrelatives,lossofwealth,orlossthroughdisease,doesn’treflect:‘That’showitiswhenlivingtogetherintheworld.That’showitiswhengainingapersonalidentity[atta-bhava,literally“self-state”].Whenthereislivingintheworld,whenthereisthegainingofa

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personalidentity,theseeightworldlyconditionsspinaftertheworld,andtheworldspinsaftertheseeightworldlyconditions:gain,loss,status,disgrace,censure,praise,pleasure,&pain.’Sufferinglossofrelatives,lossofwealth,orlossthroughdisease,hesorrows,grieves,&laments,beatshisbreast,becomesdistraught.Andthenthereisthecasewhereaperson,sufferinglossofrelatives,lossofwealth,orlossthroughdisease,reflects:‘That’showitiswhenlivingtogetherintheworld.That’showitiswhengainingapersonalidentity.Whenthereislivingintheworld,whenthereisthegainingofapersonalidentity,theseeightworldlyconditionsspinaftertheworld,andtheworldspinsaftertheseeightworldlyconditions:gain,loss,status,disgrace,censure,praise,pleasure,&pain.’Sufferinglossofrelatives,lossofwealth,orlossthroughdisease,hedoesn’tsorrow,grieve,orlament,doesn’tbeathisbreastorbecomedistraught.

“‘It’sthroughadversitythataperson’sendurancemaybeknown,andthenonlyafteralongperiod,notashortperiod;byonewhoisattentive,notbyonewhoisinattentive;byonewhoisdiscerning,notbyonewhoisnotdiscerning’:Thusitwassaid.Andinreferencetothiswasitsaid.

“‘It’sthroughdiscussionthataperson’sdiscernmentmaybeknown,andthenonlyafteralongperiod,notashortperiod;byonewhoisattentive,notbyonewhoisinattentive;byonewhoisdiscerning,notbyonewhoisnotdiscerning’:Thusitwassaid.Andinreferencetowhatwasitsaid?

“Thereisthecasewhereoneindividual,throughdiscussionwithanother,knowsthis:‘Fromthewaythispersonrisestoanissue,fromthewayheapplies[hisreasoning],fromthewayheaddressesaquestion,heisdull,notdiscerning.Whyisthat?Hedoesn’tmakestatementsthataredeep,tranquil,refined,beyondthescopeofconjecture,subtle,to-be-experiencedbythewise.Hecannotdeclarethemeaning,teachit,describeit,setitforth,revealit,explainit,ormakeitplain.Heisdull,notdiscerning.’Justasifamanwithgoodeyesightstandingontheshoreofabodyofwaterweretoseeasmallfishrise.Thethoughtwouldoccurtohim,‘Fromtheriseofthisfish,fromthebreakofitsripples,fromitsspeed,itisasmallfish,notalargeone.’Inthesameway,oneindividual,indiscussionwithanother,knowsthis:‘Fromthewaythispersonrisestoanissue,fromthewayheapplies[hisreasoning],fromthewayheaddressesaquestion…heisdull,notdiscerning.’

“Andthenthereisthecasewhereoneindividual,throughdiscussionwithanother,knowsthis:‘Fromthewaythispersonrisestoanissue,fromthewayheapplies[hisreasoning],fromthewayheaddressesaquestion,heisdiscerning,

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notdull.Whyisthat?Hemakesstatementsthataredeep,tranquil,refined,beyondthescopeofconjecture,subtle,to-be-experiencedbythewise.Hecandeclarethemeaning,teachit,describeit,setitforth,revealit,explainit,&makeitplain.Heisdiscerning,notdull.’Justasifamanwithgoodeyesightstandingontheshoreofabodyofwaterweretoseealargefishrise.Thethoughtwouldoccurtohim,‘Fromtheriseofthisfish,fromthebreakofitsripples,fromitsspeed,itisalargefish,notasmallone.’Inthesameway,oneindividual,indiscussionwithanother,knowsthis:‘Fromthewaythispersonrisestoanissue,fromthewayheapplies[hisreasoning],fromthewayheaddressesaquestion…heisdiscerning,notdull.’

“‘It’sthroughdiscussionthataperson’sdiscernmentmaybeknown,andthenonlyafteralongperiod,notashortperiod;byonewhoisattentive,notbyonewhoisinattentive;byonewhoisdiscerning,notbyonewhoisnotdiscerning’:Thusitwassaid.Andinreferencetothiswasitsaid.”—AN4:192

§29.[CankiBharadvaja:]“Towhatextentdoesoneawakentothetruth?WeaskMasterGotamaaboutawakeningtothetruth.”

[TheBuddha:]“Thereisthecase,Bharadvaja,whereamonklivesindependenceonacertainvillageortown.Thenahouseholderorhouseholder’ssongoestohimandobserveshimwithregardtothreementalqualities—qualitiesbasedongreed,qualitiesbasedonaversion,qualitiesbasedondelusion:‘Arethereinthisvenerableoneanysuchqualitiesbasedongreedthat,withhismindovercomebythesequalities,hemightsay,“Iknow,”whilenotknowing,orsay,“Isee,”whilenotseeing;orthathemighturgeanothertoactinawaythatwasforhis/herlong-termharm&pain?’Asheobserveshim,hecomestoknow,‘Thereareinthisvenerableonenosuchqualitiesbasedongreed.…Hisbodilybehavior&verbalbehaviorarethoseofonenotgreedy.AndtheDhammaheteachesisdeep,hardtosee,hardtorealize,tranquil,refined,beyondthescopeofconjecture,subtle,to-be-experiencedbythewise.ThisDhammacan’teasilybetaughtbyapersonwho’sgreedy.

“When,onobservingthatthemonkispurifiedwithregardtoqualitiesbasedongreed,henextobserveshimwithregardtoqualitiesbasedonaversion:‘Arethereinthisvenerableoneanysuchqualitiesbasedonaversionthat,withhismindovercomebythesequalities,hemightsay,“Iknow,”whilenotknowing,orsay,“Isee,”whilenotseeing;orthathemighturgeanothertoactinawaythatwasforhis/herlong-termharm&pain?’Asheobserveshim,hecomestoknow,

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‘Thereareinthisvenerableonenosuchqualitiesbasedonaversion.…Hisbodilybehavior&verbalbehaviorarethoseofonenotaversive.AndtheDhammaheteachesisdeep,hardtosee,hardtorealize,tranquil,refined,beyondthescopeofconjecture,subtle,to-be-experiencedbythewise.ThisDhammacan’teasilybetaughtbyapersonwho’saversive.

“When,onobservingthatthemonkispurifiedwithregardtoqualitiesbasedonaversion,henextobserveshimwithregardtoqualitiesbasedondelusion:‘Arethereinthisvenerableoneanysuchqualitiesbasedondelusionthat,withhismindovercomebythesequalities,hemightsay,“Iknow,”whilenotknowing,orsay,“Isee,”whilenotseeing;orthathemighturgeanothertoactinawaythatwasforhis/herlong-termharm&pain?’Asheobserveshim,hecomestoknow,‘Thereareinthisvenerableonenosuchqualitiesbasedondelusion.…Hisbodilybehavior&verbalbehaviorarethoseofonenotdeluded.AndtheDhammaheteachesisdeep,hardtosee,hardtorealize,tranquil,refined,beyondthescopeofconjecture,subtle,to-be-experiencedbythewise.ThisDhammacan’teasilybetaughtbyapersonwho’sdeluded.”—MN95

§30.“When,onobservingthatthemonkispurifiedwithregardtoqualitiesbasedondelusion,heplacesconvictioninhim.Withthearisingofconviction,hevisitshim&growsclosetohim.Growingclosetohim,helendsear.Lendingear,hehearstheDhamma.HearingtheDhamma,heremembersit.Rememberingit,hepenetratesthemeaningofthosedhammas.Penetratingthemeaning,hecomestoanagreementthroughponderingthosedhammas.Therebeinganagreementthroughponderingthosedhammas,desirearises.Withthearisingofdesire,hebecomeswilling.Willing,hecontemplates[lit:“weighs,”“compares”].Contemplating,hemakesanexertion.Exertinghimself,hebothrealizestheultimatemeaningofthetruthwithhisbodyandseesbypenetratingitwithdiscernment.

“Tothisextent,Bharadvaja,thereisanawakeningtothetruth…Butitisnotyetthefinalattainmentofthetruth.”

[CankiBharadvaja:]“…Buttowhatextentistherethefinalattainmentofthetruth?Towhatextentdoesonefinallyattainthetruth?WeaskMasterGotamaaboutthefinalattainmentofthetruth.”

[TheBuddha:]“Thecultivation,development,&pursuitofthoseverysamequalities:tothisextent,Bharadvaja,thereisthefinalattainmentofthetruth.Tothisextentonefinallyattainsthetruth.Idescribethisasthefinalattainmentofthetruth.”—MN95

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§31.Regardhimasonewhopointsouttreasure,

thewiseonewhoseeingyourfaults

rebukesyou.Staywiththissortofsage.Fortheonewhostayswithasageofthissort,

thingsgetbetter,notworse.

Lethimadmonish,instruct,deflectyou

awayfrompoormanners.Tothegood,he’sendearing;tothebad,he’snot.—Dhp76–77

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RIGHTVIEW

§32.“Andwhatisthefacultyofdiscernment?Thereisthecasewhereamonk,adiscipleofthenobleones,isdiscerning,endowedwithdiscernmentofarising&passingaway—noble,penetrating,leadingtotherightendingofstress.Hediscerns,asithascometobe:‘Thisisstress…Thisistheoriginationofstress…Thisisthecessationofstress…Thisisthepathofpracticeleadingtothecessationofstress.’”—SN48:10

§33.Ven.Sariputtasaid:“Friends,justasthefootprintsofallleggedanimalsareencompassedbythefootprintoftheelephant,andtheelephant’sfootprintisreckonedtheforemostamongthemintermsofsize;inthesameway,allskillfulqualitiesareincludedinthefournobletruths.”—MN28

§34.“Nowwhatisthenobletruthofstress?Birthisstressful,agingisstressful,deathisstressful;sorrow,lamentation,pain,distress,&despairarestressful;associationwiththeunbelovedisstressful;separationfromthelovedisstressful;notgettingwhatiswantedisstressful.Inshort,thefiveclinging-aggregatesarestressful.…

“Andwhatisthenobletruthoftheoriginationofstress?Thecravingthatmakesforfurtherbecoming—accompaniedbypassion&delight,relishingnowhere&nowthere—i.e.,sensuality-craving,becoming-craving,andnon-becoming-craving.…

“Andwhatisthenobletruthofthecessationofstress?Theremainderlessfading&cessation,renunciation,relinquishment,release,&lettinggoofthatverycraving.…

“Andwhatisthenobletruthofthepathofpracticeleadingtothecessationofstress?Justthisverynobleeightfoldpath:rightview,rightresolve,rightspeech,rightaction,rightlivelihood,righteffort,rightmindfulness,rightconcentration.

“Andwhatisrightview?Knowledgeintermsofstress,knowledgeintermsoftheoriginationofstress,knowledgeintermsofthecessationofstress,knowledgeintermsofthewayofpracticeleadingtothecessationofstress:Thisiscalledrightview.

“Andwhatisrightresolve?Beingresolvedonrenunciation,onnon-illwill,onharmlessness:Thisiscalledrightresolve.

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“Andwhatisrightspeech?Abstainingfromlying,fromdivisivespeech,fromabusivespeech,&fromidlechatter:Thisiscalledrightspeech.

“Andwhatisrightaction?Abstainingfromtakinglife,fromstealing,&fromsexualmisconduct:Thisiscalledrightaction.

“Andwhatisrightlivelihood?Thereisthecasewhereadiscipleofthenobleones,havingabandoneddishonestlivelihood,keepshislifegoingwithrightlivelihood.Thisiscalledrightlivelihood.

“Andwhatisrighteffort?Thereisthecasewhereamonkgeneratesdesire,endeavors,arousespersistence,upholds&exertshisintentforthesakeofthenon-arisingofevil,unskillfulqualitiesthathavenotyetarisen…forthesakeoftheabandoningofevil,unskillfulqualitiesthathavearisen…forthesakeofthearisingofskillfulqualitiesthathavenotyetarisen…(and)forthemaintenance,non-confusion,increase,plenitude,development,&culminationofskillfulqualitiesthathavearisen.Thisiscalledrighteffort.

“Andwhatisrightmindfulness?Thereisthecasewhereamonkremainsfocusedonthebodyin&ofitself—ardent,alert,&mindful—puttingasidegreed&distresswithreferencetotheworld.Heremainsfocusedonfeelingsin&ofthemselves…themindin&ofitself…mentalqualitiesin&ofthemselves—ardent,alert,&mindful—puttingasidegreed&distresswithreferencetotheworld.Thisiscalledrightmindfulness.

“Andwhatisrightconcentration?Thereisthecasewhereamonk—quitesecludedfromsensuality,secludedfromunskillfulqualities—enters&remainsinthefirstjhana:rapture&pleasurebornofseclusion,accompaniedbydirectedthought&evaluation.Withthestillingofdirectedthoughts&evaluations,heenters&remainsinthesecondjhana:rapture&pleasurebornofconcentration,unificationofawarenessfreefromdirectedthought&evaluation—internalassurance.Withthefadingofraptureheremainsequanimous,mindful,&alert,andsensespleasurewiththebody.Heenters&remainsinthethirdjhana,ofwhichtheNobleOnesdeclare,‘Equanimous&mindful,hehasapleasantabiding.’Withtheabandoningofpleasure&pain—aswiththeearlierdisappearanceofelation&distress—heenters&remainsinthefourthjhana:purityofequanimity&mindfulness,neitherpleasurenorpain.Thisiscalledrightconcentration.”—DN22

§35.[SisterDhammadinna:]“Rightspeech,rightaction,&rightlivelihoodcomeundertheaggregateofvirtue.Righteffort,rightmindfulness,&rightconcentration

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comeundertheaggregateofconcentration.Rightview&rightresolvecomeundertheaggregateofdiscernment.”—MN44

§36.“‘Thisnobletruthofstressistobecomprehended’…‘Thisnobletruthoftheoriginationofstressistobeabandoned’…‘Thisnobletruthofthecessationofstressistobedirectlyexperienced’…‘Thisnobletruthofthewayofpracticeleadingtothecessationofstressisto

bedeveloped.’”—SN56:11

§37.“Andwhichqualitiesaretobecomprehendedthroughdirectknowledge?‘Thefiveclinging-aggregates’…

“Andwhichqualitiesaretobeabandonedthroughdirectknowledge?Ignorance&cravingforbecoming…

“Andwhichqualitiesaretobedevelopedthroughdirectknowledge?Tranquility&insight…

“Andwhichqualitiesaretoberealizedthroughdirectknowledge?Clearknowing&release.”—MN149

§38.“Andwhatiscomprehension?Anyendingofpassion,endingofaversion,endingofdelusion:Thisiscalledcomprehension.”—SN22:23

§39.“Andwhatistherightviewwitheffluents[asava],sidingwithmerit,resultinginacquisitions[ofbecoming]?‘Thereiswhatisgiven,whatisoffered,whatissacrificed.Therearefruits&resultsofgood&badactions.Thereisthisworld&thenextworld.Thereismother&father.Therearespontaneouslyrebornbeings[thoseborninheavenorhell,withoutmotherorfather];therearecontemplatives&brahmanswho,faringrightly&practicingrightly,proclaimthisworld&thenextafterhavingdirectlyknown&realizeditforthemselves.’Thisistherightviewwitheffluents,sidingwithmerit,resultinginacquisitions.

“Andwhatistherightviewthatisnoble,withouteffluents,transcendent,afactorofthepath?Thediscernment,thefacultyofdiscernment,thestrengthofdiscernment,analysisofqualitiesasafactorforawakening,thepathfactorofrightviewinonedevelopingthenoblepathwhosemindisnoble,whosemindiswithouteffluents,whoisfullypossessedofthenoblepath.Thisistherightviewthatisnoble,withouteffluents,transcendent,afactorofthepath.

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“Onetriestoabandonwrongview&toenterintorightview:Thisisone’srighteffort.Oneismindfultoabandonwrongview&toenter&remaininrightview:Thisisone’srightmindfulness.Thusthesethreequalities—rightview,righteffort,&rightmindfulness—run&circlearoundrightview.

“Ofthose,rightviewistheforerunner.Andhowisrightviewtheforerunner?Onediscernswrongresolveaswrongresolve,andrightresolveasrightresolve.Andwhatiswrongresolve?Beingresolvedonsensuality,onillwill,onharmfulness.Thisiswrongresolve.

“Andwhatisrightresolve?Rightresolve,Itellyou,isoftwosorts:Thereisrightresolvewitheffluents,sidingwithmerit,resultinginacquisitions;thereisrightresolvethatisnoble,withouteffluents,transcendent,afactorofthepath.

“Andwhatistherightresolvewitheffluents,sidingwithmerit,resultinginacquisitions?Beingresolvedonrenunciation,onfreedomfromillwill,onharmlessness.Thisistherightresolvewitheffluents,sidingwithmerit,resultinginacquisitions.

“Andwhatistherightresolvethatisnoble,withouteffluents,transcendent,afactorofthepath?Thethinking,directedthinking,resolve,mentalabsorption,mentalfixity,focusedawareness,&verbalfabricationsinonedevelopingthenoblepathwhosemindisnoble,whosemindiswithouteffluents,whoisfullypossessedofthenoblepath.Thisistherightresolvethatisnoble,withouteffluents,transcendent,afactorofthepath.

“Onetriestoabandonwrongresolve&toenterintorightresolve:Thisisone’srighteffort.Oneismindfultoabandonwrongresolve&toenter&remaininrightresolve:Thisisone’srightmindfulness.Thusthesethreequalities—rightview,righteffort,&rightmindfulness—run&circlearoundrightresolve.”—MN117

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APPROPRIATEATTENTION

§40.“Withregardtointernalfactors,Idon’tenvisionanyothersinglefactorlikeappropriateattentionasdoingsomuchforamonkintraining,whohasnotattainedtheheart’sgoalbutremainsintentontheunsurpassedsafetyfrombondage.Amonkwhoattendsappropriatelyabandonswhatisunskillfulanddevelopswhatisskillful.”—Iti16

§41.“Thereisthecasewhereanuninstructed,run-of-the-millperson—whohasnoregardfornobleones,isnotwell-versedordisciplinedintheirDhamma;whohasnoregardforpeopleofintegrity,isnotwell-versedordisciplinedintheirDhamma—doesnotdiscernwhatideasarefitforattentionorwhatideasareunfitforattention.Thisbeingso,hedoesnotattendtoideasfitforattentionandattends[instead]toideasunfitforattention.…

“Thisishowheattendsinappropriately:‘WasIinthepast?WasInotinthepast?WhatwasIinthepast?HowwasIinthepast?Havingbeenwhat,whatwasIinthepast?ShallIbeinthefuture?ShallInotbeinthefuture?WhatshallIbeinthefuture?HowshallIbeinthefuture?Havingbeenwhat,whatshallIbeinthefuture?’Orelseheisinwardlyperplexedabouttheimmediatepresent:‘AmI?AmInot?WhatamI?HowamI?Wherehasthisbeingcomefrom?Whereisitbound?’

“Asheattendsinappropriatelyinthisway,oneofsixkindsofviewarisesinhim:TheviewIhaveaselfarisesinhimastrue&established,ortheviewIhavenoself…ortheviewItispreciselybymeansofselfthatIperceiveself…ortheviewItispreciselybymeansofselfthatIperceivenot-self…ortheviewItispreciselybymeansofnot-selfthatIperceiveselfarisesinhimastrue&established,orelsehehasaviewlikethis:Thisveryselfofmine—theknowerthatissensitivehere&theretotheripeningofgood&badactions—istheselfofminethatisconstant,everlasting,eternal,notsubjecttochange,andwillendureaslongaseternity.Thisiscalledathicketofviews,awildernessofviews,acontortionofviews,awrithingofviews,afetterofviews.Boundbyafetterofviews,theuninstructed,run-of-the-millpersonisnotfreedfrombirth,aging,&death,fromsorrow,lamentation,pain,distress,&despair.Heisnotfreed,Itellyou,fromsuffering&stress.

“Thewell-instructeddiscipleofthenobleones—whohasregardfornobleones,iswell-versed&disciplinedintheirDhamma;whohasregardformenof

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integrity,iswell-versed&disciplinedintheirDhamma—discernswhatideasarefitforattentionandwhatideasareunfitforattention.Thisbeingso,hedoesnotattendtoideasunfitforattentionandattends[instead]toideasfitforattention.…

“Heattendsappropriately,Thisisstress…Thisistheoriginationofstress…Thisisthecessationofstress…Thisisthewayleadingtothecessationofstress.Asheattendsappropriatelyinthisway,threefettersareabandonedinhim:identity-view,doubt,andgraspingathabits&practices.”—MN2

§42.OnoneoccasionVen.Sariputta&Ven.MahaKotthitawerestayingnearVaranasiintheDeerParkatIsipatana.ThenVen.MahaKotthita,emergingfromseclusioninthelateafternoon,wenttoVen.Sariputtaand,onarrival,exchangedcourteousgreetingswithhim.Afteranexchangeoffriendlygreetings&courtesies,hesattooneside.Ashewassittingthere,hesaidtoVen.Sariputta,“Sariputtamyfriend,whichthingsshouldavirtuousmonkattendtoinanappropriateway?”

“Avirtuousmonk,Kotthitamyfriend,shouldattendinanappropriatewaytothefiveclinging-aggregatesasinconstant,stressful,adisease,acancer,anarrow,painful,anaffliction,alien,adissolution,anemptiness,not-self.Whichfive?Theformclinging-aggregate,thefeelingclinging-aggregate,theperceptionclinging-aggregate,thefabricationsclinging-aggregate,theconsciousnessclinging-aggregate.Avirtuousmonkshouldattendinanappropriatewaytothesefiveclinging-aggregatesasinconstant,stressful,adisease,acancer,anarrow,painful,anaffliction,alien,adissolution,anemptiness,not-self.Foritispossiblethatavirtuousmonk,attendinginanappropriatewaytothesefiveclinging-aggregatesasinconstant…not-self,wouldrealizethefruitofstream-entry.”

“Thenwhichthingsshouldamonkwhohasattainedstream-entryattendtoinanappropriateway?”

“Amonkwhohasattainedstream-entryshouldattendinanappropriatewaytothesefiveclinging-aggregatesasinconstant,stressful,adisease,acancer,anarrow,painful,anaffliction,alien,adissolution,anemptiness,not-self.Foritispossiblethatamonkwhohasattainedstream-entry,attendinginanappropriatewaytothesefiveclinging-aggregatesasinconstant…not-self,wouldrealizethefruitofonce-returning.”

“Thenwhichthingsshouldamonkwhohasattainedonce-returningattendtoinanappropriateway?”

“Amonkwhohasattainedonce-returningshouldattendinanappropriate

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waytothesefiveclinging-aggregatesasinconstant,stressful,adisease,acancer,anarrow,painful,anaffliction,alien,adissolution,anemptiness,not-self.Foritispossiblethatamonkwhohasattainedonce-returning,attendinginanappropriatewaytothesefiveclinging-aggregatesasinconstant…not-self,wouldrealizethefruitofnon-returning.”

“Thenwhichthingsshouldamonkwhohasattainednon-returningattendtoinanappropriateway?”

“Amonkwhohasattainednon-returningshouldattendinanappropriatewaytothesefiveclinging-aggregatesasinconstant,stressful,adisease,acancer,anarrow,painful,anaffliction,alien,adissolution,anemptiness,not-self.Foritispossiblethatamonkwhohasattainednon-returning,attendinginanappropriatewaytothesefiveclinging-aggregatesasinconstant…not-self,wouldrealizethefruitofarahantship.”

“Thenwhichthingsshouldanarahantattendtoinanappropriateway?”“Anarahantshouldattendinanappropriatewaytothesefiveclinging-

aggregatesasinconstant,stressful,adisease,acancer,anarrow,painful,anaffliction,alien,adissolution,anemptiness,not-self.Although,foranarahant,thereisnothingfurthertodo,andnothingtoaddtowhathasbeendone,stillthesethings—whendeveloped&pursued—leadbothtoapleasantabidinginthehere-&-nowandtomindfulness&alertness.”—SN22:122

§43.“Therearementalqualitiesthatareskillful&unskillful,blameworthy&blameless,gross&refined,sidingwithdarkness&withlight.Tofosterappropriateattentiontothem:Thisisthefoodforthearisingofunarisenanalysisofqualitiesasafactorforawakening,orforthegrowth&increaseofanalysisofqualities…onceithasarisen.”—SN46:51

§44.“Therearethesefourwaysofansweringquestions.Whichfour?Therearequestionsthatshouldbeansweredcategorically.Therearequestionsthatshouldbeansweredwithananalytical[qualified]answer[definingorredefiningtheterms].Therearequestionsthatshouldbeansweredwithacounter-question.Therearequestionsthatshouldbeputaside.Thesearethefourwaysofansweringquestions.”—AN4:42

§45.“ThenVacchagottathewandererwenttotheBlessedOneand,onarrival,exchangedcourteousgreetingswithhim.Afteranexchangeoffriendlygreetings&

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courtesies,hesatdowntooneside.AshewassittingthereheaskedtheBlessedOne,“Nowthen,masterGotama,isthereaself?”Whenthiswassaid,theBlessedOnewassilent.“Thenistherenoself?”AsecondtimetheBlessedOnewassilent.ThenVacchagottathewanderergotupfromhisseatandleft.

ThennotlongafterVacchagottathewandererhadleft,VenerableAnandasaidtotheBlessedOne,“Why,Lord,didtheBlessedOnenotanswerwhenaskedaquestionbyVacchagottathewanderer?”

“Ananda,ifI—beingaskedbyVacchagottathewandererifthereisaself—weretoanswerthatthereisaself,thatwouldbeconformingwiththosecontemplativesandbrahmanswhoareexponentsofeternalism[theviewthatthereisaneternal,unchangingsoul].IfI—beingaskedbyVacchagottathewandererifthereisnoself—weretoanswerthatthereisnoself,thatwouldbeconformingwiththosecontemplativesandbrahmanswhoareexponentsofannihilationism[theviewthatdeathistheannihilationoftheself].IfI—beingaskedbyVacchagottathewandererifthereisaself—weretoanswerthatthereisaself,wouldthatbeinkeepingwiththearisingofknowledgethatallphenomenaarenot-self?”

“No,Lord.”“AndifI—beingaskedbyVacchagottathewandererifthereisnoself—

weretoanswerthatthereisnoself,thebewilderedVacchagottawouldbecomeevenmorebewildered:‘DoestheselfthatIusedtohavenownotexist?’”—SN44:10

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PRACTICING

§46.Irrigatorsguidethewater.Fletchersshapethearrowshaft.Carpentersshapethewood.Thewisecontrolthemselves.—Dhp80

§47.[Visakha:]“Isthenobleeightfoldpathfabricatedorunfabricated?”[SisterDhammadinna:]“Thenobleeightfoldpathisfabricated.”—MN44

§48.“Amongwhateverdhammastheremaybe,fabricatedorunfabricated,dispassion—thesubduingofintoxication,theeliminationofthirst,theuprootingofattachment,thebreakingoftheround,thedestructionofcraving,dispassion,cessation,therealizationofUnbinding—isconsideredsupreme.Thosewhohaveconfidenceinthedhammaofdispassionhaveconfidenceinwhatissupreme;andforthosewithconfidenceinthesupreme,supremeistheresult.

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

§49.“Justastheoceanhasagradualshelf,agradualslope,agradualinclination,withasuddendrop-offonlyafteralongstretch;inthesamewaythisDhamma&Vinayahasagradualtraining,agradualperformance,agradualpractice,withapenetrationtognosisonlyafteralongstretch.ThefactthatthisDhamma&Vinayahasagradualtraining,agradualperformance,agradualpractice,withapenetrationtognosisonlyafteralongstretch:Thisisthefirstamazing&astoundingqualityofthisDhamma&Vinayabecauseofwhich,astheyseeitagain&again,themonkstakegreatjoyinthisDhamma&Vinaya.”—Ud5:5

§50.ThenUnnabhathebrahmanwenttoVen.Anandaandonarrivalgreetedhimcourteously.Afteranexchangeoffriendlygreetings&courtesies,hesattooneside.Ashewassittingthere,hesaidtoVen.Ananda,“MasterAnanda,whatistheaimofthisholylifelivedunderGotamathecontemplative?”

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“Brahman,theholylifeislivedundertheBlessedOnewiththeaimofabandoningdesire.”

“Isthereapath,isthereapractice,fortheabandoningofthatdesire?”“Yes,thereis….”“Whatisthepath,thepractice,fortheabandoningofthatdesire?”“Brahman,thereisthecasewhereamonkdevelopsthebaseofpower

endowedwithconcentrationfoundedondesire&thefabricationsofexertion.Hedevelopsthebaseofpowerendowedwithconcentrationfoundedonpersistence…concentrationfoundedonintent…concentrationfoundedondiscrimination&thefabricationsofexertion.This,brahman,isthepath,thisisthepracticefortheabandoningofthatdesire.”

“Ifthat’sso,MasterAnanda,thenit’sanendlesspath,andnotonewithanend,forit’simpossiblethatonecouldabandondesirebymeansofdesire.”

“Inthatcase,brahman,letmequestionyouonthismatter.Answerasyouseefit.Whatdoyouthink:Didn’tyoufirsthavedesire,thinking,‘I’llgotothepark,’andthenwhenyoureachedthepark,wasn’tthatparticulardesireallayed?”

“Yes,sir.”“Didn’tyoufirsthavepersistence,thinking,‘I’llgotothepark,’andthen

whenyoureachedthepark,wasn’tthatparticularpersistenceallayed?”“Yes,sir.”“Didn’tyoufirsthavetheintent,thinking,‘I’llgotothepark,’andthenwhen

youreachedthepark,wasn’tthatparticularintentallayed?”“Yes,sir.”“Didn’tyoufirsthave[anactof]discrimination,thinking,‘I’llgotothe

park,’andthenwhenyoureachedthepark,wasn’tthatparticular[actof]discriminationallayed?”

“Yes,sir.”“Soitiswithanarahantwhoseeffluentsareended,whohasreached

fulfillment,donethetask,laiddowntheburden,attainedthetruegoal,totallydestroyedthefetterofbecoming,andwhoisreleasedthroughrightgnosis.Whateverdesirehefirsthadfortheattainmentofarahantship,onattainingarahantshipthatparticulardesireisallayed.Whateverpersistencehefirsthadfortheattainmentofarahantship,onattainingarahantshipthatparticularpersistenceisallayed.Whateverintenthefirsthadfortheattainmentofarahantship,onattainingarahantshipthatparticularintentisallayed.Whateverdiscriminationhefirsthad

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fortheattainmentofarahantship,onattainingarahantshipthatparticulardiscriminationisallayed.Sowhatdoyouthink,brahman?Isthisanendlesspath,oronewithanend?”

“You’reright,MasterAnanda.Thisisapathwithanend,andnotanendlessone.”—SN51:15

§51.Atthetimeforinitiativehetakesnoinitiative.Young,strong,butlethargic,theresolvesofhisheart

exhausted,thelazy,lethargiconelosesthepathtodiscernment.—Dhp280

§52.Fromstrivingcomeswisdom[bhuri];fromnot,wisdom’send.Knowingthesetwocourses—todevelopment,

decline—conductyourselfsothatwisdomwillgrow.—Dhp282

§53.Forapersonofunsteadymind,notknowingtrueDhamma,

serenitysetadrift:

discernmentdoesn’tgrowfull.—Dhp38

§54.There’snojhanaforonewithnodiscernment,

nodiscernmentforonewithnojhana.Butonewithbothjhana

&discernment:he’sontheverge

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ofUnbinding.—Dhp372

§55.“Thesefourdevotionstopleasurearebase,vulgar,common,ignoble,unprofitable.Theydonotleadtodisenchantment,todispassion,tocessation,tocalm,todirectknowledge,toawakening,tounbinding.Whichfour?Thereisthecasewhereacertainfool,havingkilledlivingbeings,ischeered&pleasedwithhimself…havingtakenwhatisnotgiven,heischeered&pleasedwithhimself…havingtoldalie,heischeered&pleasedwithhimself…heenjoyshimself,supplied&endowedwiththefivestringsofsensuality…

“Thesefourdevotionstopleasureleadexclusivelytodisenchantment,todispassion,tocessation,tocalm,todirectknowledge,toawakening,tounbinding.Whichfour?Thereisthecasewhereamonk[practicesthefourjhanas].”—DN29

§56.“Eventhoughadiscipleofthenobleoneshasclearlyseenasitactuallyiswithrightdiscernmentthatsensualityisofmuchstress,muchdespair,&greaterdrawbacks,still—ifhehasnotattainedarapture&pleasureapartfromsensuality,apartfromunskillfulmentalqualities,orsomethingmorepeacefulthanthat—hecanbetemptedbysensuality.Butwhenhehasclearlyseenasitactuallyiswithrightdiscernmentthatsensualityisofmuchstress,muchdespair,&greaterdrawbacks,andhehasattainedarapture&pleasureapartfromsensuality,apartfromunskillfulmentalqualities,orsomethingmorepeacefulthanthat,hecannotbetemptedbysensuality.”—MN14

§57.“Nowwhat,monks,isfive-factorednoblerightconcentration?Thereisthecasewhereamonk—quitesecludedfromsensuality,secludedfromunskillfulqualities—entersandremainsinthefirstjhana:rapture&pleasurebornofseclusion,accompaniedbydirectedthought&evaluation.Hepermeatesandpervades,suffusesandfillsthisverybodywiththerapture&pleasurebornofseclusion.Thereisnothingofhisentirebodyunpervadedbyrapture&pleasurebornfromseclusion.

“Justasifaskilledbathmanorbathman’sapprenticewouldpourbathpowderintoabrassbasinandkneadittogether,sprinklingitagainandagainwithwater,sothathisballofbathpowder—saturated,moisture-laden,permeatedwithinandwithout—wouldneverthelessnotdrip;evenso,themonkpermeates,suffusesandfillsthisverybodywiththerapture&pleasurebornofseclusion.

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Thereisnothingofhisentirebodyunpervadedbyrapture&pleasurebornfromseclusion.Thisisthefirstdevelopmentofthefive-factorednoblerightconcentration.

“Then,withthestillingofdirectedthoughts&evaluations,heentersandremainsinthesecondjhana:rapture&pleasurebornofconcentration,unificationofawarenessfreefromdirectedthoughtandevaluation—internalassurance.Hepermeatesandpervades,suffusesandfillsthisverybodywiththerapture&pleasurebornofconcentration.Thereisnothingofhisentirebodyunpervadedbyrapture&pleasurebornofconcentration.

“Justlikealakewithspring-waterwellingupfromwithin,havingnoinflowfromeast,west,north,orsouth,andwiththeskiesperiodicallysupplyingabundantshowers,sothatthecoolfountofwaterwellingupfromwithinthelakewouldpermeateandpervade,suffuseandfillitwithcoolwaters,therebeingnopartofthelakeunpervadedbythecoolwaters;evenso,themonkpermeatesandpervades,suffusesandfillsthisverybodywiththerapture&pleasurebornofconcentration.Thereisnothingofhisentirebodyunpervadedbyrapture&pleasurebornofconcentration.Thisistheseconddevelopmentofthefive-factorednoblerightconcentration.

“Then,withthefadingofrapture,heremainsequanimous,mindful,&alert,andsensespleasurewiththebody.Heentersandremainsinthethirdjhana,andofhimthenobleonesdeclare,‘Equanimous&mindful,hehasapleasantabiding.’Hepermeatesandpervades,suffusesandfillsthisverybodywiththepleasuredivestedofrapture,sothatthereisnothingofhisentirebodyunpervadedwithpleasuredivestedofrapture.

“Justasinablue-,white-,orred-lotuspond,theremaybesomeoftheblue,white,orredlotuseswhich,bornandgrowinginthewater,stayimmersedinthewaterandflourishwithoutstandingupoutofthewater,sothattheyarepermeatedandpervaded,suffusedandfilledwithcoolwaterfromtheirrootstotheirtips,andnothingofthoseblue,white,orredlotuseswouldbeunpervadedwithcoolwater;evenso,themonkpermeatesandpervades,suffusesandfillsthisverybodywiththepleasuredivestedofrapture.Thereisnothingofhisentirebodyunpervadedwithpleasuredivestedofrapture.Thisisthethirddevelopmentofthefive-factorednoblerightconcentration.

“Then,withtheabandoningofpleasureandstress—aswiththeearlierdisappearanceofelation&distress—heentersandremainsinthefourthjhana:purityofequanimity&mindfulness,neither-pleasure-nor-pain.Hesits,

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permeatingthebodywithapure,brightawareness,sothatthereisnothingofhisentirebodyunpervadedbypure,brightawareness.

“Justasifamanweresittingwrappedfromheadtofootwithawhiteclothsothattherewouldbenopartofhisbodytowhichthewhiteclothdidnotextend;evenso,themonksits,permeatinghisbodywithapure,brightawareness.Thereisnothingofhisentirebodyunpervadedbypure,brightawareness.Thisisthefourthdevelopmentofthefive-factorednoblerightconcentration.

“Andfurthermore,themonkhashisthemeofreflectionwellinhand,wellattendedto,well-pondered,well-tuned[well-penetrated]bymeansofdiscernment.

“Justasifonepersonweretoreflectonanother,orastandingpersonweretoreflectonasittingperson,orasittingpersonweretoreflectonapersonlyingdown;evenso,monks,themonkhashisthemeofreflectionwellinhand,wellattendedto,well-pondered,well-tuned[well-penetrated]bymeansofdiscernment.Thisisthefifthdevelopmentofthefive-factorednoblerightconcentration.”—AN5:28

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MODERATION

§58.“Andhowisstrivingfruitful,howisexertionfruitful?Thereisthecasewhereamonk,whennotloadeddown,doesnotloadhimselfdownwithpain,nordoesherejectpleasurethataccordswiththeDhamma,althoughheisnotinfatuatedwiththatpleasure.Hediscernsthat‘WhenIexerta[bodily,verbal,ormental]fabricationagainstthiscauseofstress,thenfromthefabricationofexertionthereisdispassion[see§100].WhenIlookonwithequanimityatthatcauseofstress,thenfromthedevelopmentofequanimitythereisdispassion.’Soheexertsafabricationagainstthecauseofstresswheretherecomesdispassionfromthefabricationofexertion,anddevelopsequanimitywithregardtothecauseofstresswheretherecomesdispassionfromthedevelopmentofequanimity.Thusthestresswheretherecomesdispassionfromthefabricationofexertionisexhausted&thestresswheretherecomesdispassionfromthedevelopmentofequanimityisexhausted…

“Supposeafletcherweretoheat&warmanarrowshaftbetweentwoflames,makingitstraight&pliable.Thenatalatertimehewouldnolongerheat&warmtheshaftbetweentwoflames,makingitstraight&pliable.Whyisthat?Becausehehasattainedthegoalforwhichhewasheating&warmingtheshaft.Thatiswhyatalatertimehewouldnolongerheat&warmtheshaftbetweentwoflames,makingitstraight&pliable.

“Inthesameway,themonknoticesthis:‘WhenIliveaccordingtomypleasure,unskillfulmentalqualitiesincreaseinme&skillfulqualitiesdecline.WhenIexertmyselfwithstress&pain,though,unskillfulqualitiesdeclineinme&skillfulqualitiesincrease.Whydon’tIexertmyselfwithstress&pain?’Soheexertshimselfwithstress&pain,andwhileheisexertinghimselfwithstress&pain,unskillfulqualitiesdeclineinhim,&skillfulqualitiesincrease.Thenatalatertimehewouldnolongerexerthimselfwithstress&pain.Whyisthat?Becausehehasattainedthegoalforwhichhewasexertinghimselfwithstress&pain.Thatiswhy,atalatertime,hewouldnolongerexerthimselfwithstress&pain.

“Thisishowstrivingisfruitful,howexertionisfruitful.”—MN101

§59.“Andwhataretheeffluentstobeabandonedbyusing?Thereisthecasewhereamonk,reflectingappropriately,usestherobesimplytocounteractcold,tocounteractheat,tocounteractthetouchofflies,mosquitoes,wind,sun,&reptiles;

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simplyforthepurposeofcoveringthepartsofthebodythatcauseshame.“Reflectingappropriately,heusesalmsfood,notplayfully,norfor

intoxication,norforputtingonbulk,norforbeautification;butsimplyforthesurvival&continuanceofthisbody,forendingitsafflictions,forthesupportoftheholylife,thinking,‘ThuswillIdestroyoldfeelings[ofhunger]andnotcreatenewfeelings[fromovereating].Iwillmaintainmyself,beblameless,&liveincomfort.’

“Reflectingappropriately,heuseslodgingsimplytocounteractcold,tocounteractheat,tocounteractthetouchofflies,mosquitoes,wind,sun,&reptiles;simplyforprotectionfromtheinclemenciesofweatherandfortheenjoymentofseclusion.

“Reflectingappropriately,heusesmedicinalrequisitesthatareusedforcuringthesicksimplytocounteractanypainsofillnessthathavearisenandformaximumfreedomfromdisease.”—MN2

§60.IhaveheardthatononeoccasiontheBlessedOnewasstayingnearRajagaha,onVulturePeakMountain.AndonthatoccasionVen.SonawasstayingnearRajagahaintheCoolWood.Then,asVen.Sonawasmeditatinginseclusion[afterdoingwalkingmeditationuntiltheskinofhissoleswassplit&bleeding],thistrainofthoughtaroseinhisawareness:“OftheBlessedOne’sdiscipleswhohavearousedtheirpersistence,Iamone,butmymindisnotreleasedfromtheeffluentsthroughlackofclinging/sustenance.Now,myfamilyhasenoughwealththatitwouldbepossibletoenjoywealth&makemerit.WhatifIweretodisavowthetraining,returntothelowerlife,enjoywealth,&makemerit?”

ThentheBlessedOne,assoonasheperceivedwithhisawarenessthetrainofthoughtinVen.Sona’sawarenessdisappearedfromVulturePeakMountain—justasastrongmanmightextendhisflexedarmorflexhisextendedarm—appearedintheCoolWoodrightinfrontofVen.Sona,andsatdownonapreparedseat.Ven.Sona,afterbowingdowntotheBlessedOne,sattooneside.Ashewassittingthere,theBlessedOnesaidtohim,“Justnow,asyouweremeditatinginseclusion,didn’tthistrainofthoughtappeartoyourawareness:‘OftheBlessedOne’sdiscipleswhohavearousedtheirpersistence,Iamone,butmymindisnotreleasedfromtheeffluents.…WhatifIweretodisavowthetraining,returntothelowerlife,enjoywealth,&makemerit?’”

“Yes,lord.”“Nowwhatdoyouthink,Sona?Before,whenyouwereahouse-dweller,

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wereyouskilledatplayingthelute?”“Yes,lord.”“Andwhatdoyouthink?Whenthestringsofyourluteweretootaut,was

yourluteintune&playable?”“No,lord.”“Andwhatdoyouthink?Whenthestringsofyourluteweretooloose,was

yourluteintune&playable?”“No,lord.”“Andwhatdoyouthink?Whenthestringsofyourlutewereneithertootaut

nortooloose,buttunedtoberightonpitch,wasyourluteintune&playable?”“Yes,lord.”“Inthesameway,Sona,over-arousedpersistenceleadstorestlessness,

overlyslackpersistenceleadstolaziness.Thusyoushoulddeterminetherightpitchforyourpersistence,attunethepitchofthe(five)faculties(tothat),andtherepickupyourtheme.”

“Yes,lord,”Ven.SonaansweredtheBlessedOne.Then,havinggiventhisexhortationtoVen.Sona,theBlessedOne—asastrongmanmightextendhisflexedarmorflexhisextendedarm—disappearedfromtheCoolWoodandappearedonVulturePeakMountain.

Soafterthat,Ven.Sonadeterminedtherightpitchforhispersistence,attunedthepitchofthe(five)faculties(tothat),andtherepickeduphistheme.Dwellingalone,secluded,heedful,ardent,&resolute,heinnolongtimereached&remainedinthesupremegoaloftheholylifeforwhichclansmenrightlygoforthfromhomeintohomelessness,knowing&realizingitforhimselfinthehere&now.Heknew:“Birthisended,theholylifefulfilled,thetaskdone.Thereisnothingfurtherforthesakeofthisworld.”AndthusVen.Sonabecameanotheroneofthearahants.—AN6:55

§61.“AsIwasremainingheedful,ardent,&resolute…itoccurredtome,‘Excessivepersistencearoseinme,andbecauseoftheexcessivepersistencemyconcentrationfellaway.…Justasifamanmightholdaquailtightlywithbothhands;itwoulddiethen&there.Inthesameway,excessivepersistencearoseinme.…Iwillactinsuchawaythatuncertainty…&excessivepersistencewillnotariseinmeagain.’

“AsIwasremainingheedful,ardent,&resolute…itoccurredtome,

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‘Sluggishpersistencearoseinme,andbecauseofthesluggishpersistencemyconcentrationfellaway.…Justasifamanmightholdaquailloosely;itwouldflyoutofhishand.Inthesameway,sluggishpersistencearoseinme.…Iwillactinsuchawaythatuncertainty…excessivepersistence,&sluggishpersistencewillnotariseinmeagain.’”—MN128

§62.“Thereisthecasewhereamonkdevelopsthebaseofpowerendowedwithconcentrationfoundedonpersistence&thefabricationsofexertion,thinking,‘Thispersistenceofminewillbeneitheroverlysluggishnoroverlyactive,neitherinwardlyconstrictednoroutwardlyscattered’.…

“Andhowispersistenceoverlysluggish?Whateverpersistenceisaccompaniedbylaziness,conjoinedwithlaziness:Thatiscalledoverlysluggishpersistence.

“Andhowispersistenceoverlyactive?Whateverpersistenceisaccompaniedbyrestlessness,conjoinedwithrestlessness:Thatiscalledoverlyactivepersistence.

“Andhowispersistenceinwardlyconstricted?Whateverpersistenceisaccompaniedbysloth&drowsiness,conjoinedwithsloth&drowsiness:Thatiscalledinwardlyconstrictedpersistence.

“Andhowispersistenceoutwardlyscattered?Whateverpersistenceisstirredupbythefivestringsofsensuality,outwardlydispersed&dissipated:Thatiscalledoutwardlyscatteredpersistence.”—SN51:20

§63.“Monks,onanyoccasionwhenthemindissluggish,thatisthewrongtimetodevelopcalmasafactorforawakening,concentrationasafactorforawakening,equanimityasafactorforawakening.Whyisthat?Thesluggishmindishardtoraiseupbythosementalqualities.Justasifaman,wantingtomakeasmallfireblazeup,weretoplacewetgrassinit,wetcowdung,&wetsticks;weretogiveitasprayofwaterandsmotheritwithdust.Isitpossiblethathewouldmakethesmallfireblazeup?”

“No,lord.”“Inthesameway,monks,onanyoccasionthemindissluggish,thatisthe

wrongtimetodevelopcalmasafactorforawakening,concentrationasafactorforawakening,equanimityasafactorforawakening.Whyisthat?Thesluggishmindishardtoraiseupbythosementalqualities.

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“Now,onanyoccasionwhenthemindissluggish,thatistherighttimetodevelopanalysisofqualitiesasafactorforawakening,persistenceasafactorforawakening,raptureasafactorforawakening.Whyisthat?Thesluggishmindiseasytoraiseupbythosementalqualities.Justasifaman,wantingtomakeasmallfireblazeup,weretoplacedrygrassinit,drycowdung,&drysticks;weretoblowonitwithhismouthandnotsmotheritwithdust.Isitpossiblethathewouldmakethesmallfireblazeup?

“Yes,lord.“Inthesameway,monks,onanyoccasionwhenthemindissluggish,thatis

therighttimetodevelopanalysisofqualitiesasafactorforawakening,persistenceasafactorforawakening,raptureasafactorforawakening.Whyisthat?Thesluggishmindiseasytoraiseupbythosementalqualities.

“Now,onanyoccasionwhenthemindisrestless,thatisthewrongtimetodevelopanalysisofqualitiesasafactorforawakening,persistenceasafactorforawakening,raptureasafactorforawakening.Whyisthat?Therestlessmindishardtostillwiththosementalqualities.Justasifaman,wantingtoputoutalargefire,weretoplacedrygrassinit,drycowdung,&drysticks;weretoblowonitwithhismouthandnotsmotheritwithdust.Isitpossiblethathewouldputitout?”

“No,lord.”“Inthesameway,monks,onanyoccasionwhenthemindisrestless,thatis

thewrongtimetodevelopanalysisofqualitiesasafactorforawakening,persistenceasafactorforawakening,raptureasafactorforawakening.Whyisthat?Therestlessmindishardtostillwiththosementalqualities.

“Now,onoccasionswhenthemindisrestless,thatistherighttimetodevelopcalmasafactorforawakening,concentrationasafactorforawakening,equanimityasafactorforawakening.Whyisthat?Therestlessmindiseasytostillwiththosementalqualities.Justasifaman,wantingtoputoutalargefire,weretoplacewetgrassinit,wetcowdung,&wetsticks;weretogiveitasprayofwaterandsmotheritwithdust.Isitpossiblethathewouldputitout?”

“Yes,lord.”“Inthesameway,monks,whenthemindisrestless,thatistherighttimeto

developcalmasafactorforawakening,concentrationasafactorforawakening,equanimityasafactorforawakening.Whyisthat?Therestlessmindiseasytostillwiththosementalqualities.

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“Asformindfulness,Itellyou,thatserveseverypurpose.”—SN46:53

§64.IhaveheardthatononeoccasiontheBlessedOnewasstayingnearSavatthiinJeta’sGrove,Anathapindika’smonastery.Thenacertaindevata,inthefarextremeofthenight,herextremeradiancelightinguptheentiretyofJeta’sGrove,wenttotheBlessedOne.Onarrival,havingboweddowntohim,shestoodtooneside.Asshewasstandingthere,shesaidtohim,“Tellme,dearsir,howyoucrossedovertheflood.”

“Icrossedoverthefloodwithoutpushingforward,withoutstayinginplace.”“Buthow,dearsir,didyoucrossoverthefloodwithoutpushingforward,

withoutstayinginplace?”“WhenIpushedforward,Iwaswhirledabout.WhenIstayedinplace,I

sank.AndsoIcrossedoverthefloodwithoutpushingforward,withoutstayinginplace.”

Thedevata:“AtlonglastIseeabrahman,totallyunbound,whowithoutpushingforward,

withoutstayinginplace,hascrossedover

theentanglementsoftheworld.”—SN1:1

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TRANQUILITY&INSIGHT

§65.“Ifamonkwouldwish,‘MayIattain—wheneverIwant,withoutstrain,withoutdifficulty—thefourjhanasthatareheightenedmentalstates,pleasantabidingsinthehere-&-now,’thenheshouldbeonewhobringsthepreceptstoperfection,whoiscommittedtoinnertranquilityofawareness,whodoesnotneglectjhana,whoisendowedwithinsight,andwhofrequentsemptydwellings.

“Ifamonkwouldwish,‘MayI—withtheendingofeffluents—remainintheeffluent-freeawareness-release&discernment-release,havingdirectlyknown&realizedthemformyselfrightinthehere-&-now,’thenheshouldbeonewhobringsthepreceptstoperfection,whoiscommittedtoinnertranquilityofawareness,whodoesnotneglectjhana,whoisendowedwithinsight,andwhofrequentsemptydwellings.”—AN10:71

§66.“Thesetwoqualitieshaveashareinclearknowing.Whichtwo?Tranquility[samatha]&insight[vipassana].

“Whentranquilityisdeveloped,whatpurposedoesitserve?Themindisdeveloped.Andwhenthemindisdeveloped,whatpurposedoesitserve?Passionisabandoned.

“Wheninsightisdeveloped,whatpurposedoesitserve?Discernmentisdeveloped.Andwhendiscernmentisdeveloped,whatpurposedoesitserve?Ignoranceisabandoned.”

“Defiledbypassion,themindisnotreleased.Defiledbyignorance,discernmentdoesnotdevelop.Thusfromthefadingofpassionisthereawareness-release.Fromthefadingofignoranceistherediscernment-release.”—AN2:29–30

§67.Ven.Anandasaid:“Friends,whoever—monkornun—declarestheattainmentofarahantshipinmypresence,theyalldoitbymeansofoneoranotheroffourpaths.Whichfour?

“Thereisthecasewhereamonkhasdevelopedinsightprecededbytranquility.Ashedevelopsinsightprecededbytranquility,thepathisborn.Hefollowsthatpath,developsit,pursuesit.Ashefollowsthepath,developingit&pursuingit—hisfettersareabandoned,hisobsessionsdestroyed.

“Thenthereisthecasewhereamonkhasdevelopedtranquilityprecededby

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insight.Ashedevelopstranquilityprecededbyinsight,thepathisborn.Hefollowsthatpath,developsit,pursuesit.Ashefollowsthepath,developingit&pursuingit—hisfettersareabandoned,hisobsessionsdestroyed.

“Thenthereisthecasewhereamonkhasdevelopedtranquilityintandemwithinsight.Ashedevelopstranquilityintandemwithinsight,thepathisborn.Hefollowsthatpath,developsit,pursuesit.Ashefollowsthepath,developingit&pursuingit—hisfettersareabandoned,hisobsessionsdestroyed.

“Thenthereisthecasewhereamonk’smindhasitsrestlessnessconcerningtheDhamma[Commentary:thecorruptionsofinsight]wellundercontrol.Therecomesatimewhenhismindgrowssteadyinwardly,settlesdown,andbecomesunified&concentrated.Inhimthepathisborn.Hefollowsthatpath,developsit,pursuesit.Ashefollowsthepath,developingit&pursuingit—hisfettersareabandoned,hisobsessionsdestroyed.

“Whoever—monkornun—declarestheattainmentofarahantshipinmypresence,theyalldoitbymeansofoneoranotherofthesefourpaths.”—AN4:170

§68.“Theindividualwhohasattainedinternaltranquilityofawareness,butnotinsightintophenomenathroughheighteneddiscernment,shouldapproachanindividualwhohasattainedinsightintophenomenathroughheighteneddiscernmentandaskhim:‘Howshouldfabricationsberegarded?Howshouldtheybeinvestigated?Howshouldtheybeseenwithinsight?’Theotherwillanswerinlinewithwhathehasseen&experienced:‘Fabricationsshouldberegardedinthisway.Fabricationsshouldbeinvestigatedinthisway.Fabricationsshouldbeseeninthiswaywithinsight.’Theneventuallyhe[thefirst]willbecomeonewhohasattainedbothinternaltranquilityofawareness&insightintophenomenathroughheighteneddiscernment.

“Asfortheindividualwhohasattainedinsightintophenomenathroughheighteneddiscernment,butnotinternaltranquilityofawareness,heshouldapproachanindividualwhohasattainedinternaltranquilityofawareness…andaskhim,‘Howshouldthemindbesteadied?Howshoulditbemadetosettledown?Howshoulditbeunified?Howshoulditbeconcentrated?’Theotherwillanswerinlinewithwhathehasseen&experienced:‘Themindshouldbesteadiedinthisway.Themindshouldbemadetosettledowninthisway.Themindshouldbeunifiedinthisway.Themindshouldbeconcentratedinthisway.’Theneventuallyhe[thefirst]willbecomeonewhohasattainedbothinternal

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tranquilityofawareness&insightintophenomenathroughheighteneddiscernment.…

“Asfortheindividualwhohasattainedbothinternaltranquilityofawareness&insightintophenomenathroughheighteneddiscernment,hisdutyistomakeaneffortinestablishing[‘tuning’]thoseverysameskillfulqualitiestoahigherdegreefortheendingoftheeffluents.”—AN4:94

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FABRICATION

§69.“Andwhatarefabrications?Therearethesesixclassesofintention:intentionaimedatsights,sounds,smells,tastes,tactilesensations,&ideas.Thesearecalledfabrications.”—SN22:56

§70.“Monks,thesethreearefabricatedcharacteristicsofwhatisfabricated.Whichthree?Arisingisdiscernable,passingawayisdiscernable,alterationwhilestayingisdiscernable.…

“Nowthesethreeareunfabricatedcharacteristicsofwhatisunfabricated.Whichthree?Noarisingisdiscernable,nopassingawayisdiscernable,noalterationwhilestayingisdiscernable.”—AN3:47

§71.OnoneoccasiontheBlessedOnewasstayingamongtheAyojjhansonthebanksoftheGangesRiver.Thereheaddressedthemonks:“Monks,supposethatalargegloboffoamwerefloatingdownthisGangesRiver,andamanwithgoodeyesightweretoseeit,observeit,&appropriatelyexamineit.Tohim—seeingit,observingit,&appropriatelyexaminingit—itwouldappearempty,void,withoutsubstance:forwhatsubstancewouldtherebeinagloboffoam?Inthesameway,amonksees,observes,&appropriatelyexaminesanyformthatispast,future,orpresent;internalorexternal;blatantorsubtle;commonorsublime;farornear.Tohim—seeingit,observingit,&appropriatelyexaminingit—itwouldappearempty,void,withoutsubstance:forwhatsubstancewouldtherebeinform?

“Nowsupposethatintheautumn—whenit’sraininginfat,heavydrops—awaterbubbleweretoappear&disappearonthewater,andamanwithgoodeyesightweretoseeit,observeit,&appropriatelyexamineit.Tohim—seeingit,observingit,&appropriatelyexaminingit—itwouldappearempty,void,withoutsubstance:forwhatsubstancewouldtherebeinawaterbubble?Inthesameway,amonksees,observes,&appropriatelyexaminesanyfeelingthatispast,future,orpresent;internalorexternal;blatantorsubtle;commonorsublime;farornear.Tohim—seeingit,observingit,&appropriatelyexaminingit—itwouldappearempty,void,withoutsubstance:forwhatsubstancewouldtherebeinfeeling?

“Nowsupposethatinthelastmonthofthehotseasonamiragewereshimmering,andamanwithgoodeyesightweretoseeit,observeit,&appropriatelyexamineit.Tohim—seeingit,observingit,&appropriatelyexaminingit—itwouldappearempty,void,withoutsubstance:forwhatsubstance

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wouldtherebeinamirage?Inthesameway,amonksees,observes,&appropriatelyexaminesanyperceptionthatispast,future,orpresent;internalorexternal;blatantorsubtle;commonorsublime;farornear.Tohim—seeingit,observingit,&appropriatelyexaminingit—itwouldappearempty,void,withoutsubstance:forwhatsubstancewouldtherebeinperception?

“Nowsupposethatamandesiringheartwood,inquestofheartwood,seekingheartwood,weretogointoaforestcarryingasharpax.Therehewouldseealargebananatree:straight,young,ofenormousheight.Hewouldcutitattherootand,havingcutitattheroot,wouldchopoffthetop.Havingchoppedoffthetop,hewouldpeelawaytheouterskin.Peelingawaytheouterskin,hewouldn’tevenfindsapwood,tosaynothingofheartwood.Thenamanwithgoodeyesightwouldseeit,observeit,&appropriatelyexamineit.Tohim—seeingit,observingit,&appropriatelyexaminingit—itwouldappearempty,void,withoutsubstance:forwhatsubstancewouldtherebeinabananatree?Inthesameway,amonksees,observes,&appropriatelyexaminesanyfabricationsthatarepast,future,orpresent;internalorexternal;blatantorsubtle;commonorsublime;farornear.Tohim—seeingthem,observingthem,&appropriatelyexaminingthem—theywouldappearempty,void,withoutsubstance:forwhatsubstancewouldtherebeinfabrications?

“Nowsupposethatamagicianormagician’sapprenticeweretodisplayamagictrickatamajorintersection,andamanwithgoodeyesightweretoseeit,observeit,&appropriatelyexamineit.Tohim—seeingit,observingit,&appropriatelyexaminingit—itwouldappearempty,void,withoutsubstance:forwhatsubstancewouldtherebeinamagictrick?Inthesameway,amonksees,observes,&appropriatelyexaminesanyconsciousnessthatispast,future,orpresent;internalorexternal;blatantorsubtle;commonorsublime;farornear.Tohim—seeingit,observingit,&appropriatelyexaminingit—itwouldappearempty,void,withoutsubstance:forwhatsubstancewouldtherebeinconsciousness?

“Seeingthus,thewell-instructeddiscipleofthenobleonesgrowsdisenchantedwithform,disenchantedwithfeeling,disenchantedwithperception,disenchantedwithfabrications,disenchantedwithconsciousness.Disenchanted,hegrowsdispassionate.Throughdispassion,he’sreleased.Withreleasethere’stheknowledge,‘Released.’Hediscernsthat‘Birthisended,theholylifefulfilled,thetaskdone.Thereisnothingfurtherforthisworld.’”—SN22:95

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§72.[Acertainmonk:]“Buthowdoesamonkknow,howdoesamonksee,sothatignoranceisabandonedandclearknowing[vijja]arises?”

[TheBuddha:]“Thereisthecase,monk,whereamonkhasheard,‘Allthingsareunworthyofattachment.’Havingheardthatallthingsareunworthyofattachment,hedirectlyknowseverything.Directlyknowingeverything,hecomprehendseverything.Comprehendingeverything,heseesallthemes[allobjects]assomethingseparate.

“Heseestheeyeassomethingseparate[aññatto].Heseesformsassomethingseparate.Heseeseye-consciousnessassomethingseparate.Heseeseye-contactassomethingseparate.Andwhateverarisesindependenceoneye-contact—experiencedeitheraspleasure,aspain,orasneither-pleasure-nor-pain—thattooheseesassomethingseparate.

“Heseestheearassomethingseparate…“Heseesthenoseassomethingseparate…“Heseesthetongueassomethingseparate…“Heseesthebodyassomethingseparate…“Heseestheintellectassomethingseparate.Heseesideasassomething

separate.Heseesintellect-consciousnessassomethingseparate.Heseesintellect-contactassomethingseparate.Andwhateverarisesindependenceonintellect-contact—experiencedeitheraspleasure,aspain,orasneither-pleasure-nor-pain—thattooheseesassomethingseparate.

“Thisishowamonkknows,thisishowamonksees,sothatignoranceisabandonedandclearknowingarises.”—SN35:80

§73.“ForamonkpracticingtheDhammainaccordancewiththeDhamma,thisiswhataccordswiththeDhamma:thathekeepcultivatingdisenchantmentwithregardtoform,thathekeepcultivatingdisenchantmentwithregardtofeeling,thathekeepcultivatingdisenchantmentwithregardtoperception,thathekeepcultivatingdisenchantmentwithregardtofabrications,thathekeepcultivatingdisenchantmentwithregardtoconsciousness.Ashekeepscultivatingdisenchantmentwithregardtoform…feeling…perception…fabrications…consciousness,hecomprehendsform…feeling…perception…fabrications…consciousness.Ashecomprehendsform…feeling…perception…fabrications…consciousness,heistotallyreleasedfromform…feeling…perception…fabrications…consciousness.Heistotallyreleasedfromsorrows,lamentations,

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pains,distresses,&despairs.Heistotallyreleased,Itellyou,fromsuffering&stress.”

“ForamonkpracticingtheDhammainaccordancewiththeDhamma,thisiswhataccordswiththeDhamma:thathekeepfocusedoninconstancy…stress…not-selfwithregardtoform,thathekeepfocusedoninconstancy…stress…not-selfwithregardtofeeling…perception…fabrications…consciousness.Ashekeepsfocusingoninconstancy…stress…not-selfwithregardtoform…feeling…perception…fabrications…consciousness,hecomprehendsform…feeling…perception…fabrications…consciousness.Ashecomprehendsform…feeling…perception…fabrications…consciousness,heistotallyreleasedfromform…feeling…perception…fabrications…consciousness.Heistotallyreleasedfromsorrows,lamentations,pains,distresses,&despairs.Heistotallyreleased,Itellyou,fromsuffering&stress.”—SN22:39–42

§74.Whenyouseewithdiscernment,‘Allfabricationsareinconstant’—yougrowdisenchantedwithstress.

Thisisthepathtopurity.

Whenyouseewithdiscernment,‘Allfabricationsarestressful’—yougrowdisenchantedwithstress.

Thisisthepathtopurity.

Whenyouseewithdiscernment,‘Allphenomenaarenot-self ’—yougrowdisenchantedwithstress.

Thisisthepathtopurity.—Dhp277–279

§75.“WhetherornotthereisthearisingofTathagatas,thispropertystands—thissteadfastnessoftheDhamma,thisorderlinessoftheDhamma:Allfabricationsareinconstant.

“TheTathagatadirectlyawakenstothat,breaksthroughtothat.Directlyawakening&breakingthroughtothat,hedeclaresit,teachesit,describesit,setsitforth.Herevealsit,explainsit,makesitplain:Allfabricationsareinconstant.

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“WhetherornotthereisthearisingofTathagatas,thispropertystands—thissteadfastnessoftheDhamma,thisorderlinessoftheDhamma:Allfabricationsarestressful.

“TheTathagatadirectlyawakenstothat,breaksthroughtothat.Directlyawakening&breakingthroughtothat,hedeclaresit,teachesit,describesit,setsitforth.Herevealsit,explainsit,makesitplain:Allfabricationsarestressful.

“WhetherornotthereisthearisingofTathagatas,thispropertystands—thissteadfastnessoftheDhamma,thisorderlinessoftheDhamma:Allphenomenaarenot-self.

“TheTathagatadirectlyawakenstothat,breaksthroughtothat.Directlyawakening&breakingthroughtothat,hedeclaresit,teachesit,describesit,setsitforth.Herevealsit,explainsit,makesitplain:Allphenomenaarenot-self.”—AN3:137

§76.Nowatthatmomentthislineofthinkingappearedintheawarenessofacertainmonk:“So—formisnot-self,feelingisnot-self,perceptionisnot-self,fabricationsarenot-self,consciousnessisnot-self.Thenwhatselfwillbetouchedbytheactionsdonebywhatisnot-self?”

ThentheBlessedOne,realizingwithhisawarenessthelineofthinkinginthatmonk’sawareness,addressedthemonks:“It’spossiblethatasenselessperson—immersedinignorance,overcomewithcraving—mightthinkthathecouldoutsmarttheTeacher’smessageinthisway:‘So—formisnot-self,feelingisnot-self,perceptionisnot-self,fabricationsarenot-self,consciousnessisnot-self.Thenwhatselfwillbetouchedbytheactionsdonebywhatisnot-self?’Now,monks,haven’tItrainedyouincounter-questioningwithregardtothis&thattopichere&there?Whatdoyouthink?Isformconstantorinconstant?”“Inconstant,lord.”“Andisthatwhichisinconstanteasefulorstressful?”“Stressful,lord.”“Andisitfittingtoregardwhatisinconstant,stressful,subjecttochangeas:‘Thisismine.Thisismyself.ThisiswhatIam’?”“No,lord.”

“…Isfeelingconstantorinconstant?”“Inconstant,lord”.…“…Isperceptionconstantorinconstant?”“Inconstant,lord”.…“…Arefabricationsconstantorinconstant?”“Inconstant,lord”.…“Whatdoyouthink,monks?Isconsciousnessconstantorinconstant?”

“Inconstant,lord.”“Andisthatwhichisinconstanteasefulorstressful?”“Stressful,lord.”“Andisitfittingtoregardwhatisinconstant,stressful,subject

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tochangeas:‘Thisismine.Thisismyself.ThisiswhatIam’?”“No,lord.”“Thus,monks,anyformwhatsoeverthatispast,future,orpresent;internalor

external;blatantorsubtle;commonorsublime;farornear:everyformistobeseenasithascometobewithrightdiscernmentas:‘Thisisnotmine.Thisisnotmyself.ThisisnotwhatIam.’

“Anyfeelingwhatsoever.…“Anyperceptionwhatsoever.…“Anyfabricationswhatsoever.…“Anyconsciousnesswhatsoeverthatispast,future,orpresent;internalor

external;blatantorsubtle;commonorsublime;farornear:everyconsciousnessistobeseenasithascometobewithrightdiscernmentas:‘Thisisnotmine.Thisisnotmyself.ThisisnotwhatIam.’

“Seeingthus,thewell-instructeddiscipleofthenobleonesgrowsdisenchantedwithform,disenchantedwithfeeling,disenchantedwithperception,disenchantedwithfabrications,disenchantedwithconsciousness.Disenchanted,hebecomesdispassionate.Throughdispassion,heisreleased.Withrelease,thereistheknowledge,‘Released.’Hediscernsthat‘Birthisended,theholylifefulfilled,thetaskdone.Thereisnothingfurtherforthisworld.’”

ThatiswhattheBlessedOnesaid.Gratified,themonksdelightedintheBlessedOne’swords.Andwhilethisexplanationwasbeinggiven,themindsofsixtymonks,throughlackofclinging/sustenance,werereleasedfromtheeffluents.—MN109

§77.“Monks,therearethesefourperversionsofperception,perversionsofmind,perversionsofview.Whichfour?‘Constant’withregardtotheinconstantisaperversionofperception,aperversionofmind,aperversionofview.‘Pleasant’withregardtothestressful.…‘Self’withregardtonot-self.…‘Attractive’withregardtotheunattractiveisaperversionofperception,aperversionofmind,aperversionofview.Thesearethefourperversionsofperception,perversionsofmind,perversionsofview.

“Therearethesefournon-perversionsofperception,non-perversionsofmind,non-perversionsofview.Whichfour?‘Inconstant’withregardtotheinconstantisanon-perversionofperception,anon-perversionofmind,anon-perversionofview.‘Stressful’withregardtothestressful.…‘Not-self’withregardtonot-self.…‘Unattractive’withregardtotheunattractiveisanon-

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perversionofperception,anon-perversionofmind,anon-perversionofview.Thesearethefournon-perversionsofperception,non-perversionsofmind,non-perversionsofview.”

Perceivingconstancyintheinconstant,pleasureinthestressful,selfinwhat’snot-self,attractivenessintheunattractive,

beings,destroyedbywrong-view,gomad,outoftheirminds.BoundtoMara’syoke,fromtheyoketheyfindnorest.Beingsgoontothewandering-on,

leadingtobirth&death.

ButwhenAwakenedOnesariseintheworld,bringinglighttotheworld,

theyproclaimtheDhammaleadingtothestillingofstress.Whenthosewithdiscernmentlisten,

theyregaintheirsenses,seeing

theinconstantasinconstant,thestressfulasstressful,what’snot-selfasnot-self,theunattractiveasunattractive.

Undertakingrightview,theytranscendallstress&suffering.—AN4:49

§78.“Andwhatistheperceptionofinconstancy?Thereisthecasewhereamonk—havinggonetothewilderness,totheshadeofatree,ortoanemptybuilding—reflectsthus:‘Formisinconstant,feelingisinconstant,perceptionisinconstant,fabricationsareinconstant,consciousnessisinconstant.’Thusheremainsfocusedoninconstancywithregardtothefiveaggregates.This,Ananda,iscalledtheperceptionofinconstancy.

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“Andwhatistheperceptionofnot-self?Thereisthecasewhereamonk—havinggonetothewilderness,totheshadeofatree,ortoanemptybuilding—reflectsthus:‘Theeyeisnot-self;formsarenot-self.Theearisnot-self;soundsarenot-self.Thenoseisnot-self;aromasarenot-self.Thetongueisnot-self;flavorsarenot-self.Thebodyisnot-self;tactilesensationsarenot-self.Theintellectisnot-self;ideasarenot-self.’Thusheremainsfocusedonnot-selfnesswithregardtothesixinner&outersensemedia.Thisiscalledtheperceptionofnot-self.

“Andwhatistheperceptionofunattractiveness?Thereisthecasewhereamonkpondersthisverybody—fromthesolesofthefeetonup,fromthecrownoftheheadondown,surroundedbyskin,filledwithallsortsofuncleanthings:‘Thereisinthisbody:hairofthehead,hairofthebody,nails,teeth,skin,muscle,tendons,bones,bonemarrow,spleen,heart,liver,membranes,kidneys,lungs,largeintestines,smallintestines,gorge,feces,gall,phlegm,lymph,blood,sweat,fat,tears,oil,saliva,mucus,oilinthejoints,urine.’Thusheremainsfocusedonunattractivenesswithregardtothisverybody.Thisiscalledtheperceptionofunattractiveness.

“Andwhatistheperceptionofdrawbacks?Thereisthecasewhereamonk—havinggonetothewilderness,tothefootofatree,ortoanemptydwelling—reflectsthus:‘Thisbodyhasmanypains,manydrawbacks.Inthisbodymanykindsofdiseasearise,suchas:seeing-diseases,hearing-diseases,nose-diseases,tongue-diseases,body-diseases,head-diseases,ear-diseases,mouth-diseases,teeth-diseases,cough,asthma,catarrh,fever,aging,stomach-ache,fainting,dysentery,grippe,cholera,leprosy,boils,ringworm,tuberculosis,epilepsy,skin-diseases,itch,scab,psoriasis,scabies,jaundice,diabetes,hemorrhoids,fistulas,ulcers;diseasesarisingfrombile,fromphlegm,fromthewind-property,fromcombinationsofbodilyhumors,fromchangesintheweather,fromunevencareofthebody,fromattacks,fromtheresultofaction;cold,heat,hunger,thirst,defecation,urination.’Thusheremainsfocusedondrawbackswithregardtothisbody.Thisiscalledtheperceptionofdrawbacks.

“Andwhatistheperceptionofabandoning?Thereisthecasewhereamonkdoesn’tacquiescetoanarisenthoughtofsensuality.Heabandonsit,destroysit,dispelsit,&wipesitoutofexistence.Hedoesn’tacquiescetoanarisenthoughtofillwill.Heabandonsit,destroysit,dispelsit,&wipesitoutofexistence.Hedoesn’tacquiescetoanarisenthoughtofharmfulness.Heabandonsit,destroysit,dispelsit,&wipesitoutofexistence.Hedoesn’tacquiescetoanyarisenevil,

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unskillfulqualities.Heabandonsthem,destroysthem,dispelsthem,&wipesthemoutofexistence.Thisiscalledtheperceptionofabandoning.

“Andwhatistheperceptionofdispassion?Thereisthecasewhereamonk—havinggonetothewilderness,totheshadeofatree,ortoanemptybuilding—reflectsthus:‘Thisispeace,thisisexquisite—thestillingofallfabrications,therelinquishmentofallacquisitions,theendingofcraving,dispassion,Unbinding.’Thisiscalledtheperceptionofdispassion.

“Andwhatistheperceptionofcessation?Thereisthecasewhereamonk—havinggonetothewilderness,totheshadeofatree,ortoanemptybuilding—reflectsthus:‘Thisispeace,thisisexquisite—thestillingofallfabrications,therelinquishmentofallacquisitions,theendingofcraving,cessation,Unbinding.’Thisiscalledtheperceptionofcessation.

“Andwhatistheperceptionofdistasteforeveryworld?Thereisthecasewhereamonkabandoninganyattachments,clingings,fixationsofawareness,biases,orobsessionswithregardtoanyworld,refrainsfromthemanddoesnotgetinvolved.Thisiscalledtheperceptionofdistasteforeveryworld.

“Andwhatistheperceptionoftheundesirabilityofallfabrications?Thereisthecasewhereamonkfeelshorrified,humiliated,&disgustedwithallfabrications.Thisiscalledtheperceptionoftheundesirabilityofallfabrications.”—AN10:60

Incons tant

§79.“Inseeingsixrewards,it’senoughforamonktoestablishtheperceptionofinconstancywithregardtoallfabricationswithoutexception.Whichsix?‘Allfabricationswillappearasunstable.Mymindwillnotdelightinanyworld.Mymindwillriseaboveeveryworld.MyheartwillbeinclinedtoUnbinding.Myfetterswillgototheirabandoning.I’llbeendowedwiththeforemostqualitiesofthecontemplativelife.’

“Inseeingthesesixrewards,it’senoughforamonktoestablishtheperceptionofinconstancywithregardtoallfabricationswithoutexception.”—AN6:102

§80.“Rahula,developthemeditationoftheperceptionofinconstancy.Forwhenyouaredevelopingthemeditationoftheperceptionofinconstancy,theconceit‘I

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am’willbeabandoned.”—MN62

§81.“Once,monks,therewasateachernamedAraka,asectarianleaderwhowasfreeofpassionforsensuality.HehadmanyhundredsofstudentsandhetaughtthemtheDhammainthisway:‘Nexttonothing,brahmans,isthelifeofhumanbeings—limited,trifling,ofmuchstress&manydespairs.Oneshouldtouchthis[truth]likeasage,dowhatisskillful,followtheholylife.Foronewhoisbornthereisnofreedomfromdeath.

“‘Justasadewdroponthetipofabladeofgrassquicklyvanisheswiththerisingofthesunanddoesnotstaylong,inthesameway,brahmans,thelifeofhumanbeingsislikeadewdrop—limited,trifling,ofmuchstress&manydespairs.Oneshouldtouchthis[truth]likeasage,dowhatisskillful,followtheholylife.Foronewhoisbornthereisnofreedomfromdeath.

“‘Justaswhentherain-devassendraininfatdrops,andabubbleonthewaterquicklyvanishesanddoesnotstaylong,inthesameway,brahmans,thelifeofhumanbeingsislikeawaterbubble—limited,trifling,ofmuchstress&manydespairs.Oneshouldtouchthis[truth]likeasage,dowhatisskillful,followtheholylife.Foronewhoisbornthereisnofreedomfromdeath.

“‘Justasalinedrawninthewaterwithastickquicklyvanishesanddoesnotstaylong,inthesameway,brahmans,thelifeofhumanbeingsislikealinedrawninthewaterwithastick—limited,trifling,ofmuchstress&manydespairs.Oneshouldtouchthis[truth]likeasage,dowhatisskillful,followtheholylife.Foronewhoisbornthereisnofreedomfromdeath.

“‘Justasariverflowingdownfromthemountains,goingfar,itscurrentswift,carryingeverythingwithit,sothatthereisnotamoment,aninstant,asecondwhereitstandsstill,butinsteaditgoes&rushes&flows,inthesameway,brahmans,thelifeofhumanbeingsislikeariverflowingdownfromthemountains—limited,trifling,ofmuchstress&manydespairs.Oneshouldtouchthis[truth]likeasage,dowhatisskillful,followtheholylife.Foronewhoisbornthereisnofreedomfromdeath.

“‘Justasstrongmanformingadropofspitonthetipofhistonguewouldspititoutwithlittleeffort,inthesameway,brahmans,thelifeofhumanbeingsislikeadropofspit—limited,trifling,ofmuchstress&manydespairs.Oneshouldtouchthis[truth]likeasage,dowhatisskillful,followtheholylife.Foronewhoisbornthereisnofreedomfromdeath.

“‘Justasasliverofmeatthrownintoanironpanheatedalldayquickly

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vanishesanddoesnotstaylong,inthesameway,brahmans,thelifeofhumanbeingsislikeasliverofmeat—limited,trifling,ofmuchstress&manydespairs.Oneshouldtouchthis[truth]likeasage,dowhatisskillful,followtheholylife.Foronewhoisbornthereisnofreedomfromdeath.

“‘Justasacowtobeslaughteredbeingledtotheslaughterhouse,witheverystepofitsfootclosertoitsslaughtering,closertodeath,inthesameway,brahmans,thelifeofhumanbeingsislikeacowtobeslaughtered—limited,trifling,ofmuchstress&manydespairs.Oneshouldtouchthis[truth]likeasage,dowhatisskillful,followtheholylife.Foronewhoisbornthereisnofreedomfromdeath.’

“Nowatthattime,monks,thehumanlifespanwas60,000years,withgirlsmarriageableat500.Andatthattimetherewere[only]sixafflictions:cold,heat,hunger,thirst,defecation,&urination.Yeteventhoughpeopleweresolong-lived,long-lasting,withsofewafflictions,thatteacherArakataughttheDhammatohisdisciplesinthisway:‘Nexttonothing,brahmans,isthelifeofhumanbeings—limited,trifling,ofmuchstress&manydespairs.Oneshouldtouchthis[truth]likeasage,dowhatisskillful,followtheholylife.Foronewhoisbornthereisnofreedomfromdeath.’

“Atpresent,monks,onespeakingrightlywouldsay,‘Nexttonothingisthelifeofhumanbeings—limited,trifling,ofmuchstress&manydespairs.Oneshouldtouchthis[truth]likeasage,dowhatisskillful,followtheholylife.Foronewhoisbornthereisnofreedomfromdeath.’Atpresent,monks,onewholivesalongtimeis100yearsoldoralittlebitmore.Living100years,onelivesfor300seasons:100seasonsofcold,100seasonsofheat,100seasonsofrain.Livingfor300seasons,onelivesfor1,200months:400monthsofcold,400monthsofheat,400monthsofrain.Livingfor1,200months,onelivesfor2,400fortnights:800fortnightsofcold,800fortnightsofheat,800fortnightsofrain.Livingfor2,400fortnights,onelivesfor36,000days:12,000daysofcold,12,000daysofheat,12,000daysofrain.Livingfor36,000days,oneeats72,000meals:24,000mealsinthecold,24,000mealsintheheat,24,000mealsintherain—countingthetakingofmother’smilkandobstaclestoeating.Thesearetheobstaclestoeating:whenonedoesn’teatwhileangered,whenonedoesn’teatwhilesufferingorstressed,whenonedoesn’teatwhilesick,whenonedoesn’teatontheobservance[uposatha]day,whenonedoesn’teatwhilepoor.

“Thus,monks,Ihavereckonedthelifeofapersonlivingfor100years:Ihavereckonedthelifespan,reckonedtheseasons,reckonedtheyears,reckoned

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themonths,reckonedthefortnights,reckonedthenights,reckonedthedays,reckonedthemeals,reckonedtheobstaclestoeating.Whateverateachershoulddo—seekingthewelfareofhisdisciples,outofsympathyforthem—thathaveIdoneforyou.Overtherearetherootsoftrees;overthere,emptydwellings.Practicejhana,monks.Don’tbeheedless.Don’tlaterfallintoregret.Thisisourmessagetoyouall.”—AN7:70

§82.[Ven.Nandaka:]“Justaswhentheoilinaburningoillampisinconstant&subjecttochange,itswickisinconstant&subjecttochange,itsflameisinconstant&subjecttochange,itslightisinconstant&subjecttochange.Ifsomeoneweretosay,‘Theoilinthatburningoillampisinconstant&subjecttochange,itswickisinconstant&subjecttochange,itsflameisinconstant&subjecttochange,butasforitslight,thatisconstant,everlasting,eternal,&notsubjecttochange’:wouldhebespeakingrightly?”

[Somenuns:]“No,venerablesir.Whyisthat?Becausetheoilinthatburningoillampisinconstant&subjecttochange,itswickisinconstant&subjecttochange,itsflameisinconstant&subjecttochange,sohowmuchmoreshoulditslightbeinconstant&subjecttochange.”

“Inthesameway,sisters,ifsomeoneweretosay,‘Mysixinternalmediaareinconstant,butwhatIexperiencebasedonthesixinternalmedia—pleasure,pain,orneitherpleasurenorpain—thatisconstant,everlasting,eternal,&notsubjecttochange’:Wouldhebespeakingrightly?”

“No,venerablesir.Whyisthat?Becauseeachfeelingarisesdependentonitscorrespondingcondition.Withthecessationofitscorrespondingcondition,itceases.”

“Good,good,sisters.That’showitisforadiscipleofthenobleoneswhohasseenitasithascometobewithrightdiscernment.

“Justaswhentherootofagreat,standingtree—possessedofheartwood—isinconstant&subjecttochange,itstrunkisinconstant&subjecttochange,itsbranches&foliageareinconstant&subjecttochange,itsshadowisinconstant&subjecttochange.Ifsomeoneweretosay,‘Therootofthatgreat,standingtree—possessedofheartwood—isinconstant&subjecttochange,itstrunkisinconstant&subjecttochange,itsbranches&foliageareinconstant&subjecttochange,butasforitsshadow,thatisconstant,everlasting,eternal,&notsubjecttochange’:Wouldhebespeakingrightly?”

“No,venerablesir.Whyisthat?Becausetherootofthatgreat,standingtree

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—possessedofheartwood—isinconstant&subjecttochange,itstrunkisinconstant&subjecttochange,itsbranches&foliageareinconstant&subjecttochange,sohowmuchmoreshoulditsshadowbeinconstant&subjecttochange.”

“Inthesameway,sisters,ifsomeoneweretosay,‘Mysixexternalmediaareinconstant,butwhatIexperiencebasedonthesixinternalmedia—pleasure,pain,orneitherpleasurenorpain—thatisconstant,everlasting,eternal,&notsubjecttochange’:Wouldhebespeakingrightly?”

“No,venerablesir.Whyisthat?Becauseeachfeelingarisesdependentonitscorrespondingcondition.Withthecessationofitscorrespondingcondition,itceases.”

“Good,good,sisters.That’showitisforadiscipleofthenobleoneswhohasseenitasithascometobewithrightdiscernment.”—MN146

§83.“Thereisthecase,Moggallana,whereamonkhasheard,‘Allthingsareunworthyofattachment.’Havingheardthatallthingsareunworthyofattachment,hefullyknowsallthings.Fullyknowingallthings,hefullycomprehendsallthings.Fullycomprehendingallthings,thenwhateverfeelingheexperiences—pleasure,pain,neitherpleasurenorpain—heremainsfocusedoninconstancy,focusedondispassion,focusedoncessation,focusedonrelinquishingwithregardtothatfeeling.Asheremainsfocusedoninconstancy,focusedondispassion,focusedoncessation,focusedonrelinquishingwithregardtothatfeeling,heisunsustainedby[doesn’tclingto]anythingintheworld.Unsustained,heisn’tagitated.Unagitated,heisunboundrightwithin.Hediscerns:‘Birthisended,theholylifefulfilled,thetaskdone.Thereisnothingfurtherforthisworld.’”—AN7:58

St ress ful

§84.“Inseeingsixrewards,it’senoughforamonktoestablishtheperceptionofstresswithregardtoallfabricationswithoutexception.Whichsix?‘Theperceptionofdisenchantmentwillbeestablishedwithinmewithregardtoallfabrications,likeamurdererwithadrawnsword.Mymindwillriseaboveeveryworld.I’llbecomeonewhoseespeaceinUnbinding.Myobsessionswillgototheirdestruction.I’llbeonewhohascompletedhistask.TheTeacherwillhavebeenservedwithgoodwill.’

“Inseeingthesesixrewards,it’senoughforamonktoestablishthe

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perceptionofstresswithregardtoallfabricationswithoutexception.”—AN6:103

§85.[Ven.Sariputta:]“Therearethesethreeformsofstressfulness,myfriend:thestressfulnessofpain,thestressfulnessoffabrication,thestressfulnessofchange.Thesearethethreeformsofstressfulness.”—SN38:14

§86.ThenacertainmonkwenttotheBlessedOneand,onarrival,havingboweddowntohim,sattooneside.AshewassittingtherehesaidtotheBlessedOne:“Justnow,lord,whileIwasaloneinseclusion,thistrainofthoughtaroseinmyawareness:‘ThreefeelingshavebeenspokenofbytheBlessedOne:afeelingofpleasure,afeelingofpain[stress],&afeelingofneitherpleasurenorpain.ThesearethethreefeelingsspokenofbytheBlessedOne.ButtheBlessedOnehassaid:“Whateverisfeltcomesunderstress[pain].”NowinwhatconnectionwasthisstatedbytheBlessedOne:“Whateverisfeltcomesunderstress[pain]?”’”

“Excellent,monk.Excellent.Thesethreefeelingshavebeenspokenofbyme:afeelingofpleasure,afeelingofpain[stress],&afeelingofneitherpleasurenorpain.Thesearethethreefeelingsspokenofbyme.ButIhavealsosaid:‘Whateverisfeltcomesunderstress[pain].’ThatIhavestatedsimplyinconnectionwiththeinconstancyoffabrications.ThatIhavestatedsimplyinconnectionwiththenatureoffabricationstoend…inconnectionwiththenatureoffabricationstofallaway…tofadeaway…tocease…inconnectionwiththenatureoffabricationstochange.”—SN36:11

§87.[Visakha:]“Inwhatwayispleasantfeelingpleasant,lady,andinwhatwaypainful?”

[SisterDhammadinna:]“Pleasantfeelingispleasantinremaining,&painfulinchanging,friendVisakha.Painfulfeelingispainfulinremaining&pleasantinchanging.Neither-pleasant-nor-painfulfeelingispleasantinoccurringtogetherwithknowledge,andpainfulinoccurringwithoutknowledge.”—MN44

§88.[Ven.Mahali:]“Andwhat,lord,isthecause,whattherequisitecondition,forthedefilementofbeings?Howarebeingsdefiledwithcause,withrequisitecondition?”

[TheBuddha:]“Mahali,ifformwereexclusivelystressful—followedbystress,infusedwithstressandnotinfusedwithpleasure—beingswouldnotbe

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infatuatedwithform.Butbecauseformisalsopleasant—followedbypleasure,infusedwithpleasureandnotinfusedwithstress—beingsareinfatuatedwithform.Throughinfatuation,theyarecaptivated.Throughcaptivation,theyaredefiled.Thisisthecause,thistherequisitecondition,forthedefilementofbeings.Andthisishowbeingsaredefiledwithcause,withrequisitecondition.

“Iffeelingwereexclusivelystressful.…“Ifperceptionwereexclusivelystressful.…“Iffabricationswereexclusivelystressful.…“Ifconsciousnesswereexclusivelystressful—followedbystress,infused

withstressandnotinfusedwithpleasure—beingswouldnotbeinfatuatedwithconsciousness.Butbecauseconsciousnessisalsopleasant—followedbypleasure,infusedwithpleasureandnotinfusedwithstress—beingsareinfatuatedwithconsciousness.Throughinfatuation,theyarecaptivated.Throughcaptivation,theyaredefiled.Thisisthecause,thistherequisitecondition,forthedefilementofbeings.Andthisishowbeingsaredefiledwithcause,withrequisitecondition.”

“Andwhat,lord,isthecause,whattherequisitecondition,forthepurificationofbeings?Howarebeingspurifiedwithcause,withrequisitecondition?”

“Mahali,ifformwereexclusivelypleasant—followedbypleasure,infusedwithpleasureandnotinfusedwithstress—beingswouldnotbedisenchantedwithform.Butbecauseformisalsostressful—followedbystress,infusedwithstressandnotinfusedwithpleasure—beingsaredisenchantedwithform.Throughdisenchantment,theygrowdispassionate.Throughdispassion,theyarepurified.Thisisthecause,thistherequisitecondition,forthepurificationofbeings.Andthisishowbeingsarepurifiedwithcause,withrequisitecondition.

“Iffeelingwereexclusivelypleasant…“Ifperceptionwereexclusivelypleasant.…“Iffabricationswereexclusivelypleasant.…“Ifconsciousnesswereexclusivelypleasant—followedbypleasure,infused

withpleasureandnotinfusedwithstress—beingswouldnotbedisenchantedwithconsciousness.Butbecauseconsciousnessisalsostressful—followedbystress,infusedwithstressandnotinfusedwithpleasure—beingsaredisenchantedwithconsciousnessThroughdisenchantment,theygrowdispassionate.Throughdispassion,theyarepurified.Thisisthecause,thistherequisitecondition,forthe

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purificationofbeings.Andthisishowbeingsarepurifiedwithcause,withrequisitecondition.”—SN22:60

§89.“Awell-instructeddiscipleofthenobleonesreflectsinthisway:‘Iamnowbeingchewedupbyform.ButinthepastIwasalsochewedupbyforminthesamewayIamnowbeingchewedupbypresentform.AndifIdelightinfutureform,theninthefutureIwillbechewedupbyforminthesamewayIamnowbeingchewedupbypresentform.’Havingreflectedinthisway,hebecomesindifferenttopastform,doesnotdelightinfutureform,andispracticingforthesakeofdisenchantment,dispassion,andcessationwithregardtopresentform.

“[Hereflects:]‘Iamnowbeingchewedupbyfeeling…perception…fabrications…consciousness.ButinthepastIwasalsochewedupbyconsciousnessinthesamewayIamnowbeingchewedupbypresentconsciousness.AndifIdelightinfutureconsciousness,theninthefutureIwillbechewedupbyconsciousnessinthesamewayIamnowbeingchewedupbypresentconsciousness.’Havingreflectedinthisway,hebecomesindifferenttopastconsciousness,doesnotdelightinfutureconsciousness,andispracticingforthesakeofdisenchantment,dispassion,andcessationwithregardtopresentconsciousness.”—SN22:79

§90.“Magandiya,supposethattherewasalepercoveredwithsoresandinfections,devouredbyworms,pickingthescabsofftheopeningsofhiswoundswithhisnails,cauterizinghisbodyoverapitofglowingembers.Hisfriends,companions,&relativeswouldtakehimtoadoctor.Thedoctorwouldconcoctmedicineforhim,andthankstothemedicinehewouldbecuredofhisleprosy:well&happy,free,masterofhimself,goingwhereverheliked.Thensupposetwostrongmen,havingseizedholdofhimbybotharms,weretodraghimtoapitofglowingembers.Whatdoyouthink?Wouldn’thetwisthisbodythisway&that?”

“Yes,MasterGotama.Whyisthat?Thefireispainfultothetouch,veryhot&scorching.”

“Nowwhatdoyouthink,Magandiya?Isthefirepainfultothetouch,veryhot&scorching,onlynow,orwasitalsothatwaybefore?”

“Bothnow&beforeisitpainfultothetouch,veryhot&scorching,MasterGotama.It’sjustthatwhenthemanwasalepercoveredwithsoresandinfections,devouredbyworms,pickingthescabsofftheopeningsofhiswoundswithhisnails,hisfacultieswereimpaired,whichwaswhy,eventhoughthefirewas

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actuallypainfultothetouch,hehadtheskewedperceptionof‘pleasant.’”“Inthesameway,Magandiya,sensualpleasuresinthepastwerepainfulto

thetouch,veryhot&scorching;sensualpleasuresinthefuturewillbepainfultothetouch,veryhot&scorching;sensualpleasuresatpresentarepainfultothetouch,veryhot&scorching;butwhenbeingsarenotfreefrompassionforsensualpleasures—devouredbysensualcraving,burningwithsensualfever—theirfacultiesareimpaired,whichiswhy,eventhoughsensualpleasuresareactuallypainfultothetouch,theyhavetheskewedperceptionof‘pleasant.’

“Nowsupposethattherewasalepercoveredwithsores&infections,devouredbyworms,pickingthescabsofftheopeningsofhiswoundswithhisnails,cauterizinghisbodyoverapitofglowingembers.Themorehecauterizedhisbodyoverthepitofglowingembers,themoredisgusting,foul-smelling,&putridtheopeningsofhiswoundswouldbecome,andyethewouldfeelamodicumofenjoyment&satisfactionbecauseoftheitchinessofhiswounds.Inthesameway,beingsnotfreefrompassionforsensualpleasures—devouredbysensualcraving,burningwithsensualfever—indulgeinsensualpleasures.Themoretheyindulgeinsensualpleasures,themoretheirsensualcravingincreasesandthemoretheyburnwithsensualfever,andyettheyfeelamodicumofenjoyment&satisfactiondependentonthefivestrandsofsensuality.

“Nowwhatdoyouthink,Magandiya?Haveyoueverseenorheardofakingorking’sminister—enjoyinghimself,provided&endowedwiththefivestrandsofsensualpleasure,withoutabandoningsensualcraving,withoutremovingsensualfever—whohasdweltorwilldwellorisdwellingfreefromthirst,hismindinwardlyatpeace?”

“No,MasterGotama.”“Verygood,Magandiya.NeitherhaveIeverseenorheardofakingorking’s

minister—enjoyinghimself,provided&endowedwiththefivestrandsofsensualpleasure,withoutabandoningsensualcraving,withoutremovingsensualfever—whohasdweltorwilldwellorisdwellingfreefromthirst,hismindinwardlyatpeace.Butwhatevercontemplativesorbrahmanswhohavedweltorwilldwelloraredwellingfreefromthirst,theirmindsinwardlyatpeace,allhavedonesohavingrealized—asithascometobe—theorigination&disappearance,theallure,thedanger,&theescapefromsensualpleasures,havingabandonedsensualcravingandremovedsensualfever.”

ThenatthatmomenttheBlessedOneexclaimed,

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“Freedomfromdisease:theforemostgoodfortune.Unbinding:theforemostease.Theeightfold:theforemostofpaths

goingtotheDeathless,Secure.’

Whenthiswassaid,MagandiyathewanderersaidtotheBlessedOne,“It’samazing,MasterGotama.It’sastounding,howthis,too,iswell-statedbyMasterGotama:‘Freedomfromdisease:theforemostgoodfortune.Unbinding:theforemostease.’Wehavealsoheardthissaidbyearlierwanderersinthelineageofourteachers:‘Freedomfromdisease:theforemostgoodfortune.Unbinding:theforemostease.’Thisagreeswiththat.”

“Butasforwhatyouhaveheardsaidbyearlierwanderersinthelineageofyourteachers,Magandiya—‘Freedomfromdisease:theforemostgoodfortune.Unbinding:theforemostease’—whichfreedomfromdiseaseisthat,whichUnbinding?”

Whenthiswassaid,Magandiyathewandererrubbedhisownlimbswithhishand.“Thisisthatfreedomfromdisease,MasterGotama,”hesaid.“ThisisthatUnbinding.ForIamnowfreefromdisease,happy,andnothingafflictsme.”

“Magandiya,it’sjustasiftherewereamanblindfrombirthwhocouldn’tseeblackobjects…white…blue…yellow…red…orpinkobjects;whocouldn’tseeevenorunevenplaces,thestars,thesun,orthemoon.Hewouldhearamanwithgoodeyesightsaying,‘Howwonderful,goodsirs,isawhitecloth—beautiful,spotless,&clean.’Hewouldgoinsearchofsomethingwhite.Thenanothermanwouldfoolhimwithagrimy,oil-stainedrag:‘Here,mygoodman,isawhitecloth—beautiful,spotless,&clean.’Theblindmanwouldtakeitandputiton.Havingputiton,gratified,hewouldexclaimwordsofgratification,‘Howwonderful,goodsirs,isawhitecloth—beautiful,spotless,&clean.’Nowwhatdoyouthink,Magandiya?Whenthatmanblindfrombirthtookthegrimy,oil-stainedragandputiton;and,havingputiton,gratified,exclaimedwordsofgratification,‘Howwonderful,goodsirs,isawhitecloth—beautiful,spotless,&clean’:Didhedosoknowing&seeing,oroutoffaithinthemanwithgoodeyesight?”

“Ofcoursehediditnotknowing&notseeing,MasterGotama,butoutoffaithinthemanwithgoodeyesight.”

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“Inthesameway,Magandiya,thewanderersofothersectsareblind&eyeless.Withoutknowingfreedomfromdisease,withoutseeingUnbinding,theystillspeakthisverse:

‘Freedomfromdisease:theforemostgoodfortune.Unbinding:theforemostease.’

Thisversewasstatedbyearlierworthyones,fullyself-awakened:

‘Freedomfromdisease:theforemostgoodfortune.Unbinding:theforemostease.Theeightfold:theforemostofpaths

goingtotheDeathless,Secure.’

“Butnowithasgraduallybecomeaverseofrun-of-the-millpeople.“Thisbody,Magandiya,isadisease,acancer,anarrow,painful,an

affliction.Andyetyousay,withreferencetothisbody,whichisadisease,acancer,anarrow,painful,anaffliction:‘Thisisthatfreedomfromdisease,MasterGotama.ThisisthatUnbinding,’foryoudon’thavethenoblevisionwithwhichyouwouldknowfreedomfromdiseaseandseeUnbinding.”

“I’mconvinced,MasterGotama,thatyoucanteachmetheDhammainsuchawaythatIwouldknowfreedomfromdisease,thatIwouldseeUnbinding.”

“Magandiya,it’sjustasiftherewereamanblindfrombirthwhocouldn’tseeblackobjects…white…blue…yellow…red…thesunorthemoon.Hisfriends,companions,&relativeswouldtakehimtoadoctor.Thedoctorwouldconcoctmedicineforhim,butinspiteofthemedicinehiseyesightwouldnotappearorgrowclear.Whatdoyouthink,Magandiya?Wouldthatdoctorhavenothingbuthisshareofweariness&disappointment?”

“Yes,MasterGotama.”“Inthesameway,Magandiya,ifIweretoteachyoutheDhamma—‘Thisis

thatfreedomfromdisease;thisisthatUnbinding’—andyouonyourpartdidnotknowfreedomfromdiseaseorseeUnbinding,thatwouldbewearisomeforme;thatwouldbetroublesomeforme.”

“I’mconvinced,MasterGotama,thatyoucanteachmetheDhammainsuchawaythatIwouldknowfreedomfromdisease,thatIwouldseeUnbinding.”

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“Magandiya,it’sjustasiftherewereamanblindfrombirthwhocouldn’tseeblackobjects…white…blue…yellow…red…thesunorthemoon.Nowsupposethatacertainmanweretotakeagrimy,oil-stainedragandfoolhim,saying,‘Here,mygoodman,isawhitecloth—beautiful,spotless,&clean.’Theblindmanwouldtakeitandputiton.

“Thenhisfriends,companions,&relativeswouldtakehimtoadoctor.Thedoctorwouldconcoctmedicineforhim:purgesfromabove&purgesfrombelow,ointments&counter-ointmentsandtreatmentsthroughthenose.Andthankstothemedicinehiseyesightwouldappear&growclear.Thentogetherwiththearisingofhiseyesight,hewouldabandonwhateverpassion&delighthefeltforthatgrimy,oil-stainedrag.Andhewouldregardthatmanasanenemy&nofriendatall,andthinkthathedeservedtobekilled.‘Mygosh,howlonghaveIbeenfooled,cheated,&deceivedbythatman&hisgrimy,oil-stainedrag!—“Here,mygoodman,isawhitecloth—beautiful,spotless,&clean.”’

“Inthesameway,Magandiya,ifIweretoteachyoutheDhamma—‘ThisisthatfreedomfromDisease;thisisthatUnbinding’—andyouonyourpartweretoknowthatfreedomfromDiseaseandseethatUnbinding,thentogetherwiththearisingofyoureyesightyouwouldabandonwhateverpassion&delightyoufeltwithregardforthefiveclinging-aggregates.Anditwouldoccurtoyou,‘Mygosh,howlonghaveIbeenfooled,cheated,&deceivedbythismind!Forinclinging,itwasjustformthatIwasclingingto…itwasjustfeeling…justperception…justfabrications…justconsciousnessthatIwasclingingto.Withmyclingingasarequisitecondition,therearisesbecoming…birth…aging&death…sorrow,lamentation,pains,distresses,&despairs.Andthusistheoriginofthisentiremassofstress.’”

“I’mconvinced,MasterGotama,thatyoucanteachmetheDhammainsuchawaythatImightriseupfromthisseatcuredofmyblindness.”

“Inthatcase,Magandiya,associatewithmenofintegrity.Whenyouassociatewithmenofintegrity,youwillhearthetrueDhamma.WhenyouhearthetrueDhamma,youwillpracticetheDhammainaccordancewiththeDhamma.WhenyoupracticetheDhammainaccordancewiththeDhamma,youwillknow&seeforyourself:‘Thesethingsarediseases,cancers,arrows.Andhereiswherediseases,cancers,&arrowsceasewithouttrace.Withthecessationofmyclingingcomesthecessationofbecoming.Withthecessationofbecomingcomesthecessationofbirth.Withthecessationofbirththenaging&death,sorrow,lamentation,pain,distress,&despairallcease.Suchisthecessationofthisentire

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massofsuffering&stress.”—MN75

Not - se l f

§91.“Inseeingsixrewards,it’senoughforamonktoestablishtheperceptionofnot-selfwithregardtoallphenomenawithoutexception.Whichsix?‘Iwon’tbefashionedinconnectionwithanyworld.MyI-makingwillbestopped.Mymy-makingwillbestopped.I’llbeendowedwithuncommonknowledge.I’llbecomeonewhorightlyseescause,alongwithcausally-originatedphenomena.’

“Inseeingthesesixrewards,it’senoughforamonktoestablishtheperceptionofnot-selfwithregardtoallphenomenawithoutexception.”—AN6:104

§92.“Monks,doyouseeanyclinging/sustenanceintheformofadoctrineofselfwhich,inclingingto,therewouldnotarisesorrow,lamentation,pain,grief&despair?”

“No,lord.”“…NeitherdoI…Whatdoyouthink,monks?Ifapersonweretogatheror

burnordoashelikeswiththegrass,twigs,branches&leaveshereinJeta’sGrove,wouldthethoughtoccurtoyou,‘It’susthatthispersonisgathering,burningordoingwithashelikes’?”

“No,lord.Whyisthat?Becausethosethingsarenotourself,nordotheypertaintoourself.”

“Inthesameway,monks,whateverisnotyours:Letgoofit.Yourlettinggoofitwillbeforyourlong-termhappiness&benefit.Andwhatisn’tyours?Formisn’tyours…Feelingisn’tyours…Perception…Fabrications…Consciousnessisn’tyours:Letgoofit.Yourlettinggoofitwillbeforyourlong-termhappiness&benefit.”—MN22

§93.“Thereisthecasewhereanuninstructed,run-of-the-millperson—whohasnoregardfornobleones,isnotwell-versedordisciplinedintheirDhamma;whohasnoregardformenofintegrity,isnotwell-versedordisciplinedintheirDhamma—assumesformtobetheself,ortheselfaspossessingform,orformasintheself,ortheselfasinform.Heisobsessedwiththeideathat‘Iamform’or‘Formismine.’Asheisobsessedwiththeseideas,hisformchanges&alters,and

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hefallsintosorrow,lamentation,pain,distress,&despairoveritschange&alteration.

“Heassumesfeeling.…perception.…fabrications.…Heassumesconsciousnesstobetheself,ortheselfaspossessingconsciousness,orconsciousnessasintheself,ortheselfasinconsciousness.Heisobsessedwiththeideathat‘Iamconsciousness’or‘Consciousnessismine.’Asheisobsessedwiththeseideas,hisconsciousnesschanges&alters,andhefallsintosorrow,lamentation,pain,distress,&despairoveritschange&alteration.

“This,householder,ishowoneisafflictedinbodyandafflictedinmind.“Andhowisoneafflictedinbodybutunafflictedinmind?Thereisthecase

whereawell-instructeddiscipleofthenobleones—whohasregardfornobleones,iswell-versed&disciplinedintheirDhamma;whohasregardformenofintegrity,iswell-versed&disciplinedintheirDhamma—doesnotassumeformtobetheself,ortheselfaspossessingform,orformasintheself,ortheselfasinform.Heisnotseizedwiththeideathat‘Iamform’or‘Formismine.’Asheisnotseizedwiththeseideas,hisformchanges&alters,buthedoesnotfallintosorrow,lamentation,pain,distress,ordespairoveritschange&alteration.

“Hedoesn’tassumefeelingtobetheself.…perceptiontobetheself.…fabricationstobetheself.…

“Hedoesn’tassumeconsciousnesstobetheself,ortheselfaspossessingconsciousness,orconsciousnessasintheself,ortheselfasinconsciousness.Heisnotseizedwiththeideathat‘Iamconsciousness’or‘Consciousnessismine.’Asheisnotseizedwiththeseideas,hisconsciousnesschanges&alters,buthedoesnotfallintosorrow,lamentation,pain,distress,ordespairoveritschange&alteration.

“This,householder,ishowoneisafflictedinbodybutunafflictedinmind.”—SN22:1

§94.“Form,monks,isnotself.Ifformweretheself,thisformwouldnotlenditselftodis-ease.Itwouldbepossible[tosay]withregardtoform,‘Letmyformbethus.Letmyformnotbethus.’Butpreciselybecauseformisnotself,thisformlendsitselftodis-ease.Anditisnotpossible[tosay]withregardtoform,‘Letmyformbethus.Letmyformnotbethus.’

“Feelingisnotself.…Perceptionisnotself.…Fabricationsarenotself.…“Consciousnessisnotself.Ifconsciousnessweretheself,thisconsciousness

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wouldnotlenditselftodis-ease.Itwouldbepossible[tosay]withregardtoconsciousness,‘Letmyconsciousnessbethus.Letmyconsciousnessnotbethus.’Butpreciselybecauseconsciousnessisnotself,consciousnesslendsitselftodis-ease.Anditisnotpossible[tosay]withregardtoconsciousness,‘Letmyconsciousnessbethus.Letmyconsciousnessnotbethus.’…

“Thus,monks,anyformwhatsoeverthatispast,future,orpresent;internalorexternal;blatantorsubtle;commonorsublime;farornear:everyformistobeseenwithrightdiscernmentasithascometobe:‘Thisisnotmine.Thisisnotmyself.ThisisnotwhatIam.’

“Anyfeeling.…Anyperception.…Anyfabrications.…“Anyconsciousnesswhatsoeverthatispast,future,orpresent;internalor

external;blatantorsubtle;commonorsublime;farornear:everyconsciousnessistobeseenwithrightdiscernmentasithascometobe:‘Thisisnotmine.Thisisnotmyself.ThisisnotwhatIam.’

“Seeingthus,thewell-instructeddiscipleofthenobleonesgrowsdisenchantedwithform,disenchantedwithfeeling,disenchantedwithperception,disenchantedwithfabrications,disenchantedwithconsciousness.Disenchanted,hebecomesdispassionate.Throughdispassion,heisreleased.Withrelease,thereistheknowledge,‘Released.’Hediscernsthat‘Birthisended,theholylifefulfilled,thetaskdone.Thereisnothingfurtherforthisworld.’”

ThatiswhattheBlessedOnesaid.Gratified,thegroupoffivemonksdelightedintheBlessedOne’swords.Andwhilethisexplanationwasbeinggiven,themindsofthegroupoffivemonks,throughlackofclinging/sustenance,werereleasedfromtheeffluents.—SN22:59

§95.“Monks,supposetherewereariver,flowingdownfromthemountains,goingfar,itscurrentswift,carryingeverythingwithit,and—holdingontobothbanks—kasagrasses,kusagrasses,reeds,biranagrasses,&treesweregrowing.Thenamansweptawaybythecurrentwouldgrabholdofthekasagrasses,buttheywouldtearaway,andsofromthatcausehewouldcometodisaster.Hewouldgrabholdofthekusagrasses…thereeds…thebiranagrasses…thetrees,buttheywouldtearaway,andsofromthatcausehewouldcometodisaster.

“Inthesameway,thereisthecasewhereanuninstructed,run-of-the-millperson—whohasnoregardfornobleones,isnotwell-versedordisciplinedintheirDhamma;whohasnoregardformenofintegrity,isnotwell-versedordisciplinedintheirDhamma—assumesformtobetheself,ortheselfas

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possessingform,orformasintheself,ortheselfasinform.Thatformtearsawayfromhim,andsofromthatcausehewouldcometodisaster.

“Heassumesfeeling…perception…fabricationstobetheself.…“Heassumesconsciousnesstobetheself,ortheselfaspossessing

consciousness,orconsciousnessasintheself,ortheselfasinconsciousness.Thatconsciousnesstearsawayfromhim,andsofromthatcausehewouldcometodisaster.”—SN22:95

§96.“Justasadog,tiedbyaleashtoapostorstake,keepsrunningaroundandcirclingaroundthatverypostorstake;inthesameway,anuninstructed,run-of-the-millperson—whohasnoregardfornobleones,isnotwell-versedordisciplinedintheirDhamma;whohasnoregardforpeopleofintegrity,isnotwell-versedordisciplinedintheirDhamma—assumesformtobetheself,ortheselfaspossessingform,orformasintheself,ortheselfasinform.

“Heassumesfeeling.…perception.…fabrications.…Heassumesconsciousnesstobetheself,ortheselfaspossessingconsciousness,orconsciousnessasintheself,ortheselfasinconsciousness.

“Hekeepsrunningaroundandcirclingaroundthatveryform…thatveryfeeling…thatveryperception…thoseveryfabrications…thatveryconsciousness.Heisnotsetloosefromform,notsetloosefromfeeling…fromperception…fromfabrications…notsetloosefromconsciousness.Heisnotsetloosefrombirth,aging,&death;fromsorrows,lamentations,pains,distresses,&despairs.Heisnotsetloose,Itellyou,fromsuffering&stress.

“Butawell-instructeddiscipleofthenobleones—whohasregardfornobleones,iswell-versed&disciplinedintheirDhamma;whohasregardforpeopleofintegrity,iswell-versed&disciplinedintheirDhamma—doesn’tassumeformtobetheself,ortheselfaspossessingform,orformasintheself,ortheselfasinform.

“Hedoesn’tassumefeelingtobetheself.…perceptiontobetheself.…fabricationstobetheself.…

“Hedoesn’tassumeconsciousnesstobetheself,ortheselfaspossessingconsciousness,orconsciousnessasintheself,ortheselfasinconsciousness.

“Hedoesn’trunaroundorcirclearoundthatveryform…thatveryfeeling…thatveryperception…thoseveryfabrications…thatveryconsciousness.Heissetloosefromform,setloosefromfeeling…fromperception…from

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fabrications…setloosefromconsciousness.Heissetloosefrombirth,aging,&death;fromsorrows,lamentations,pains,distresses,&despairs.Heissetloose,Itellyou,fromsuffering&stress.”—SN22:99

§97.“Supposetherewereakingorking’sministerwhohadneverheardthesoundofalutebefore.Hemighthearthesoundofaluteandsay,‘What,mygoodmen,isthatsound—sodelightful,sotantalizing,sointoxicating,soravishing,soenthralling?’Theywouldsay,‘That,sire,iscalledalute,whosesoundissodelightful,sotantalizing,sointoxicating,soravishing,soenthralling.’Thenhewouldsay,‘Go&fetchmethatlute.’Theywouldfetchtheluteandsay,‘Here,sire,isthelutewhosesoundissodelightful,sotantalizing,sointoxicating,soravishing,soenthralling.’Hewouldsay,‘Enoughofyourlute.Fetchmejustthesound.’Thentheywouldsay,‘Thislute,sire,ismadeofnumerouscomponents,agreatmanycomponents.It’sthroughtheactivityofnumerouscomponentsthatitsounds:thatis,independenceonthebody,theskin,theneck,theframe,thestrings,thebridge,andtheappropriatehumaneffort.Thusitisthatthislute—madeofnumerouscomponents,agreatmanycomponents—soundsthroughtheactivityofnumerouscomponents.’

“Thenthekingwouldsplittheluteintotenpieces,ahundredpieces.Havingsplittheluteintotenpieces,ahundredpieces,hewouldshaveittosplinters.Havingshavedittosplinters,hewouldburnitinafire.Havingburneditinafire,hewouldreduceittoashes.Havingreducedittoashes,hewouldwinnowitbeforeahighwindorletitbewashedawaybyaswift-flowingstream.Hewouldthensay,‘Asorrything,thislute—whateveralutemaybe—bywhichpeoplehavebeensothoroughlytricked&deceived.’

“Inthesameway,amonkinvestigatesform,howeverfarformmaygo.Heinvestigatesfeeling…perception…fabrications…consciousness,howeverfarconsciousnessmaygo.Asheisinvestigatingform…feeling…perception…fabrications…consciousness,howeverfarconsciousnessmaygo,anythoughtsof‘me’or‘mine’or‘Iam’donotoccurtohim.”—SN35:205

§98.“Monks,wherethereisaself,wouldtherebe[thethought,]‘belongingtomyself’?”—“Yes,lord.”

“Or,monks,wherethereiswhatbelongstoself,wouldtherebe[thethought,]‘myself’?”—“Yes,lord.”

“Monks,whereaselforwhatbelongstoselfarenotpinneddownasatruth

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orreality,thentheview-position—‘Thiscosmosistheself.AfterdeaththisIwillbeconstant,permanent,eternal,notsubjecttochange.Iwillstayjustlikethatforaneternity’—Isn’titutterly&completelyafool’steaching?”—MN22

§99.“Ifonestaysobsessedwithform,monk,that’swhatoneismeasuredby[or:limitedto].Whateveroneismeasuredby,that’showoneisclassified.

“Ifonestaysobsessedwithfeeling.…perception.…fabrications.…“Ifonestaysobsessedwithconsciousness,that’swhatoneismeasuredby.

Whateveroneismeasuredby,that’showoneisclassified.“Butifonedoesn’tstayobsessedwithform,monk,that’snotwhatoneis

measuredby.Whateveroneisn’tmeasuredby,that’snothowoneisclassified.“Ifonedoesn’tstayobsessedwithfeeling.…perception.…fabrications.…“Ifonedoesn’tstayobsessedwithconsciousness,that’snotwhatoneis

measuredby.Whateveroneisn’tmeasuredby,that’snothowoneisclassified.”—SN22:36

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THESTILLINGOFFABRICATIONS

§100.[Visakha:]“Andwhat,lady,arebodilyfabrications,whatareverbalfabrications,whatarementalfabrications?”

[SisterDhammadinna:]“In-&-outbreathingisbodily,boundupwiththebody,thereforeisitcalledabodilyfabrication.Havingdirectedone’sthoughtandevaluated[thematter],onebreaksintospeech.Thereforedirectedthought&evaluationarecalledverbalfabrications.Perception&feelingaremental,boundupwiththemind.Thereforeperception&feelingarecalledmentalfabrications.”—MN44

§101.“Nowhowismindfulnessofin-&-outbreathingdeveloped&pursuedsoastobeofgreatfruit,ofgreatbenefit?

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

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

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breatheinreleasingthemind.’Hetrainshimself,‘Iwillbreatheoutreleasingthemind.’

“[13]Hetrainshimself,‘Iwillbreatheinfocusingoninconstancy.’Hetrainshimself,‘Iwillbreatheoutfocusingoninconstancy.’[14]Hetrainshimself,‘Iwillbreatheinfocusingondispassion[literally,fading].’Hetrainshimself,‘Iwillbreatheoutfocusingondispassion.’[15]Hetrainshimself,‘Iwillbreatheinfocusingoncessation.’Hetrainshimself,‘Iwillbreatheoutfocusingoncessation.’[16]Hetrainshimself,‘Iwillbreatheinfocusingonrelinquishment.’Hetrainshimself,‘Iwillbreatheoutfocusingonrelinquishment.’

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

§102.“Supposetherewasamountaincow—foolish,inexperienced,unfamiliarwithherpasture,unskilledinroamingonruggedmountains—andsheweretothink,‘WhatifIweretogoinadirectionIhavenevergonebefore,toeatgrassIhavenevereatenbefore,todrinkwaterIhaveneverdrunkbefore!’Shewouldliftherhindhoofwithouthavingplacedherfronthooffirmlyand[asaresult]wouldnotgettogoinadirectionshehadnevergonebefore,toeatgrassshehadnevereatenbefore,ortodrinkwatershehadneverdrunkbefore.Andasfortheplacewhereshewasstandingwhenthethoughtoccurredtoher,‘WhatifIweretogowhereIhaveneverbeenbefore…todrinkwaterIhaveneverdrunkbefore,’shewouldnotreturntheresafely.Whyisthat?Becausesheisafoolish,inexperiencedmountaincow,unfamiliarwithherpasture,unskilledinroamingonruggedmountains.

“Inthesameway,therearecaseswhereamonk—foolish,inexperienced,unfamiliarwithhispasture,unskilledin…entering&remaininginthefirstjhana:rapture&pleasurebornofseclusion,accompaniedbydirectedthought&evaluation—doesn’tstickwiththattheme,doesn’tdevelopit,pursueit,orestablishhimselffirmlyinit.Thethoughtoccurstohim,‘WhatifI,withthestillingofdirectedthoughts&evaluations,weretoenter&remaininthesecondjhana:rapture&pleasurebornofconcentration,unificationofawarenessfreefromdirectedthought&evaluation—internalassurance.’Heisnotable…toenter&remaininthesecondjhana.…Thethoughtoccurstohim,‘WhatifI…weretoenter&remaininthefirstjhana.…Heisnotable…toenter&remaininthefirstjhana.Thisiscalledamonkwhohasslipped&fallenfrombothsides,likethemountaincow,foolish,inexperienced,unfamiliarwithherpasture,unskilledin

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roamingonruggedmountains.“Butsupposetherewasamountaincow—wise,experienced,familiarwith

herpasture,skilledinroamingonruggedmountains—andsheweretothink,‘WhatifIweretogoinadirectionIhavenevergonebefore,toeatgrassIhavenevereatenbefore,todrinkwaterIhaveneverdrunkbefore!’Shewouldliftherhindhoofonlyafterhavingplacedherfronthooffirmlyand[asaresult]wouldgettogoinadirectionshehadnevergonebefore…todrinkwatershehadneverdrunkbefore.Andasfortheplacewhereshewasstandingwhenthethoughtoccurredtoher,‘WhatifIweretogoinadirectionIhavenevergonebefore…todrinkwaterIhaveneverdrunkbefore,’shewouldreturntheresafely.Whyisthat?Becausesheisawise,experiencedmountaincow,familiarwithherpasture,skilledinroamingonruggedmountains.

“Inthesameway,therearesomecaseswhereamonk—wise,experienced,familiarwithhispasture,skilledin…entering&remaininginthefirstjhana:rapture&pleasurebornofseclusion,accompaniedbydirectedthought&evaluation—stickswiththattheme,developsit,pursuesit,&establisheshimselffirmlyinit.

“Thethoughtoccurstohim,‘Whatif,withthestillingofdirectedthoughts&evaluations,Iweretoenter&remaininthesecondjhana:rapture&pleasurebornofconcentration,unificationofawarenessfreefromdirectedthought&evaluation—internalassurance.’Withoutjumpingatthesecondjhana,he—withthestillingofdirectedthoughts&evaluations—enters&remainsinthesecondjhana:rapture&pleasurebornofconcentration,unificationofawarenessfreefromdirectedthought&evaluation—internalassurance.Hestickswiththattheme,developsit,pursuesit,&establisheshimselffirmlyinit.[Similarlywiththeremainingconcentrationattainments.]”—AN9:35

§103.“Supposethatanarcherorarcher’sapprenticeweretopracticeonastrawmanormoundofclay,sothatafterawhilehewouldbecomeabletoshootlongdistances,tofireaccurateshotsinrapidsuccession,andtopiercegreatmasses.Inthesameway,thereisthecasewhereamonk…enters&remainsinthefirstjhana:rapture&pleasurebornofseclusion,accompaniedbydirectedthought&evaluation.Heregardswhateverphenomenatherethatareconnectedwithform,feeling,perceptions,fabrications,&consciousness,asinconstant,stressful,adisease,acancer,anarrow,painful,anaffliction,alien,adisintegration,avoid,not-self.Heturnshismindawayfromthosephenomena,andhavingdoneso,

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inclineshismindtothepropertyofdeathlessness:‘Thisispeace,thisisexquisite—theresolutionofallfabrications;therelinquishmentofallacquisitions;theendingofcraving;dispassion;cessation;Unbinding.’

“Stayingrightthere,hereachestheendingoftheeffluents.Or,ifnot,thenthroughthisveryDhamma-passion,thisDhamma-delight,andthroughthetotalwastingawayofthefirstfivefetters[self-identityviews,graspingathabits&practices,uncertainty,sensualpassion,andirritation]—heisduetobereborn[inthePureAbodes],theretobetotallyunbound,neveragaintoreturnfromthatworld.

“‘Itellyou,theendingoftheeffluentsdependsonthefirstjhana.’Thusitwassaid,andinreferencetothiswasitsaid.

“[Similarlywiththesecond,third,andfourthjhana.]“.…Supposethatanarcherorarcher'sapprenticeweretopracticeona

strawmanormoundofclay,sothatafterawhilehewouldbecomeabletoshootlongdistances,tofireaccurateshotsinrapidsuccession,andtopiercegreatmasses.Inthesameway,thereisthecasewhereamonk…enters&remainsinthedimensionoftheinfinitudeofspace.Heregardswhateverphenomenatherethatareconnectedwithfeeling,perception,fabrications,&consciousness,asinconstant,stressful,adisease,acancer,anarrow,painful,anaffliction,alien,adisintegration,anemptiness,not-self.Heturnshismindawayfromthosephenomena,andhavingdoneso,inclineshismindtothepropertyofdeathlessness:‘Thisispeace,thisisexquisite—theresolutionofallfabrications;therelinquishmentofallacquisitions;theendingofcraving;dispassion;cessation;Unbinding.’

“Stayingrightthere,hereachestheendingoftheeffluents.Or,ifnot,then—throughthisveryDhamma-passion,thisveryDhamma-delight,andfromthetotalwastingawayofthefirstfivefetters—heisduetobereborn[inthePureAbodes],theretobetotallyunbound,neveragaintoreturnfromthatworld.…

“[Similarlywiththedimensionoftheinfinitudeofconsciousnessandthedimensionofnothingness.]”—AN9:36

§104.Ven.Ananda:“Thereisthecase,householder,whereamonk,secludedfromsensuality,secludedfromunskillfulqualities,enters&remainsinthefirstjhana:rapture&pleasurebornofseclusion,accompaniedbydirectedthought&evaluation.Hereflectsonthisanddiscerns,‘Thisfirstjhanaisfabricated&intended.Nowwhateverisfabricated&intendedisinconstant&subjectto

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cessation.’Stayingrightthere,hereachestheendingoftheeffluents.Or,ifnot,then—throughthisveryDhamma-passion,thisDhamma-delight,andfromthetotalwastingawayofthefivelowerfetters[self-identityviews,graspingathabits&practices,uncertainty,sensualpassion,andirritation]—heisduetobereborn[inthePureAbodes],theretobetotallyunbound,neveragaintoreturnfromthatworld.…

“[Similarlywiththesecond,third,andfourthjhanas.]”—AN11:17

§105.“AndIhavealsotaughtthestep-by-stepcessationoffabrications.Whenonehasattainedthefirstjhana,speechhasceased.Whenonehasattainedthesecondjhana,directedthoughts&evaluationshaveceased.Whenonehasattainedthethirdjhana,rapturehasceased.Whenonehasattainedthefourthjhana,in-and-outbreathinghasceased.Whenonehasattainedthedimensionoftheinfinitudeofspace,theperceptionofformshasceased.Whenonehasattainedthedimensionoftheinfinitudeofconsciousness,theperceptionofthedimensionoftheinfinitudeofspacehasceased.Whenonehasattainedthedimensionofnothingness,theperceptionofthedimensionoftheinfinitudeofconsciousnesshasceased.Whenonehasattainedthedimensionofneitherperceptionnornon-perception,theperceptionofthedimensionofnothingnesshasceased.Whenonehasattainedthecessationofperception&feeling,perception&feelinghaveceased.Whenamonk’seffluentshaveended,passionhasceased,aversionhasceased,delusionhasceased.”—SN36:11

§106.“This,monks,theTathagatadiscerns.Andhediscernsthatthesestandpoints,thusseized,thusgraspedat,leadtosuch&suchadestination,tosuch&suchastateintheworldbeyond.Andhediscernswhatishigherthanthis.Andyetdiscerningthat,hedoesnotgraspatthatactofdiscerning.Andasheisnotgraspingatit,unbinding[nibbuti]isexperiencedrightwithin.Knowing,astheyhavecometobe,theorigin,ending,allure,&drawbacksoffeelings,alongwiththeescapefromfeelings,theTathagata,monks—throughlackofclinging/sustenance—isreleased.”—DN1

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STAGESOFAWAKENING

§107.“Therearethesetenfetters.Whichten?Fivelowerfetters&fivehigherfetters.Andwhicharethefivelowerfetters?Self-identityviews,uncertainty,graspingathabits&practices,sensualdesire,andillwill.Thesearethefivelowerfetters.Andwhicharethefivehigherfetters?Passionforform,passionforwhatisformless,conceit,restlessness,andignorance.Thesearethefivehigherfetters.Andthesearethetenfetters.”—AN10:13

§108.“Thereareinthiscommunityofmonks,monkswho,withthewastingawayof[thefirst]threefetters,arestream-enterers,neveragaindestinedforstatesofwoe,steadfast,headedforself-awakening.…

“Thereare…monkswho,withthewastingawayof[thefirst]threefettersandtheattenuationofpassion,aversion,&delusion,areonce-returners.Afterreturningonlyoncetothisworldtheywillputanendtostress.…

“Thereare…monkswho,withthewastingawayofthefivelowerfetters,areduetobespontaneouslyreborn[inthePureAbodes],theretobetotallyunbound,neveragaintoreturnfromthatworld.…

“Thereare…monkswhoarearahants,whoseeffluentsareended,whohavereachedfulfillment,donethetask,laiddowntheburden,attainedthetruegoal,totallydestroyedthefetterofbecoming,andwhoarereleasedthroughrightgnosis.”—MN118

§109.“Thereisthecasewhereamonkiswhollyaccomplishedinvirtue,moderatelyaccomplishedinconcentration,andmoderatelyaccomplishedindiscernment.…Withthewastingawayof[thefirst]threefetters,heisastream-enterer,neveragaindestinedforstatesofwoe,steadfast,headedforself-awakening.

“Thereisthecasewhereamonkiswhollyaccomplishedinvirtue,moderatelyaccomplishedinconcentration,andmoderatelyaccomplishedindiscernment.…Withthewastingawayof[thefirst]threefetters,andwiththeattenuationofpassion,aversion,&delusion,heisaonce-returner,who—afterreturningonlyoncetothisworld—willputanendtostress.

“Thereisthecasewhereamonkiswhollyaccomplishedinvirtue,whollyaccomplishedinconcentration,andmoderatelyaccomplishedindiscernment.…

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Withthewastingawayofthefivelowerfetters,heisduetobespontaneouslyreborn[inthePureAbodes],theretobetotallyunbound,neveragaintoreturnfromthatworld.

“Thereisthecasewhereamonkiswhollyaccomplishedinvirtue,whollyaccomplishedinconcentration,whollyaccomplishedindiscernment.…Withtheendingoftheeffluents,heenters&remainsintheeffluent-freeawareness-releaseanddiscernment-release,havingdirectlyknownandrealizedthemforhimselfrightinthehere-&-now.”—AN3:87

§110.Unimpassionateforpassion,notimpassionedfordispassion,he[thearahant]hasnothingherethathe’sgraspedassupreme.—Sn4:4

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THEBLISSOFTOTALFREEDOM

§111.IhaveheardthatononeoccasionVen.SariputtawasstayingnearRajagahaintheBambooGrove,theSquirrels’FeedingSanctuary.Therehesaidtothemonks,“ThisUnbindingispleasant,friends.ThisUnbindingispleasant.”

Whenthiswassaid,Ven.UdayinsaidtoVen.Sariputta,“Butwhatisthepleasurehere,myfriend,wherethereisnothingfelt?”

“Justthatisthepleasurehere,myfriend:wherethereisnothingfelt.Therearethesefivestringsofsensuality.Whichfive?Formscognizableviatheeye—agreeable,pleasing,charming,endearing,fosteringdesire,enticing;soundscognizableviatheear…smellscognizableviathenose…tastescognizableviathetongue…tactilesensationscognizableviathebody—agreeable,pleasing,charming,endearing,fosteringdesire,enticing.Whateverpleasureorjoyarisesindependenceonthesefivestringsofsensuality,thatissensualpleasure.

“Nowthereisthecasewhereamonk—quitesecludedfromsensuality,secludedfromunskillfulqualities—enters&remainsinthefirstjhana:rapture&pleasurebornofseclusion,accompaniedbydirectedthought&evaluation.If,asheremainsthere,heisbesetwithattentiontoperceptionsdealingwithsensuality,thatisanafflictionforhim.Justaspainarisesasanafflictioninahealthypersonforhisaffliction,evensotheattentiontoperceptionsdealingwithsensualitythatbesetthemonkisanafflictionforhim.Now,theBlessedOnehassaidthatwhateverisanafflictionisstress.SobythislineofreasoningitmaybeknownhowUnbindingispleasant.

“Thenthereisthecasewhereamonk,withthestillingofdirectedthoughts&evaluations,enters&remainsinthesecondjhana:rapture&pleasurebornofconcentration,unificationofawarenessfreefromdirectedthought&evaluation—internalassurance.If,asheremainsthere,heisbesetwithattentiontoperceptionsdealingwithdirectedthought,thatisanafflictionforhim.…

“Thenthereisthecasewhereamonk,withthefadingofrapture,remainsequanimous,mindful,&alert,andsensespleasurewiththebody.Heenters&remainsinthethirdjhana,ofwhichthenobleonesdeclare,‘Equanimous&mindful,hehasapleasantabiding.’If,asheremainsthere,heisbesetwithattentiontoperceptionsdealingwithrapture,thatisanafflictionforhim.…

“Thenthereisthecasewhereamonk,withtheabandoningofpleasure&pain—aswiththeearlierdisappearanceofjoy&distress—enters&remainsinthefourthjhana:purityofequanimity&mindfulness,neither-pleasure-nor-pain.If,

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asheremainsthere,heisbesetwithattentiontoperceptionsdealingwithequanimity,thatisanafflictionforhim.…

“Thenthereisthecasewhereamonk,withthecompletetranscendingofperceptionsof[physical]form,withthedisappearanceofperceptionsofresistance,andnotheedingperceptionsofdiversity,(perceiving,)‘Infinitespace,’enters&remainsinthedimensionoftheinfinitudeofspace.If,asheremainsthere,heisbesetwithattentiontoperceptionsdealingwithform,thatisanafflictionforhim.…

“Thenthereisthecasewhereamonk,withthecompletetranscendingofthedimensionoftheinfinitudeofspace,(perceiving,)‘Infiniteconsciousness,’enters&remainsinthedimensionoftheinfinitudeofconsciousness.If,asheremainsthere,heisbesetwithattentiontoperceptionsdealingwiththedimensionoftheinfinitudeofspace,thatisanafflictionforhim.…

“Thenthereisthecasewhereamonk,withthecompletetranscendingofthedimensionoftheinfinitudeofconsciousness,(perceiving,)‘Thereisnothing,’enters&remainsinthedimensionofnothingness.If,asheremainsthere,heisbesetwithattentiontoperceptionsdealingwiththedimensionoftheinfinitudeofconsciousness,thatisanafflictionforhim.…

“Thenthereisthecasewhereamonk,withthecompletetranscendingofthedimensionofnothingness,enters&remainsinthedimensionofneitherperceptionnornon-perception.If,asheremainsthere,heisbesetwithattentiontoperceptionsdealingwiththedimensionofnothingness,thatisanafflictionforhim.Now,theBlessedOnehassaidthatwhateverisanafflictionisstress.SobythislineofreasoningitmaybeknownhowUnbindingispleasant.

“Thenthereisthecasewhereamonk,withthecompletetranscendingofthedimensionofneitherperceptionnornon-perception,enters&remainsinthecessationofperception&feeling.And,havingseen[that]withdiscernment,hiseffluentsarecompletelyended.SobythislineofreasoningitmaybeknownhowUnbindingispleasant.”—AN9:34

§112.Withthestillingofconsciousness,themonkfreefromhungeristotallyunbound.…

Whilethosewhocomprehendcontact,delightinginstillingthroughdiscernment,

they,bybreakingthroughcontact,

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freefromhunger,aretotallyunbound.…

Seetheworld,togetherwithitsdevas:conceivingnot-selftobeself.Entrenchedinname&form,theyconceivethat‘Thisistrue.’Inwhatevertermstheyconceiveititturnsintosomethingotherthanthat,andthat’swhat’sfalseaboutit:changing,it’sdeceptivebynature.UndeceptivebynatureisUnbinding:Thatthenobleonesknow

astrue.They,bybreakingthrough

tothetruth,freefromhunger,aretotallyunbound.—Sn3:12

§113.Centered,alert,mindful,

theAwakenedOne’sdisciple

discernssearches,howsearchescomeintoplay,wheretheycease,&thepathtotheirending.Withtheendingofsearches,amonkfreefromhunger

istotallyunbound.—Iti54

§114.[Ven.Nandaka:]“Justasifaskilledbutcherorbutcher’sapprentice,havingkilledacow,weretocarveitupwithasharpcarvingknifesothat—withoutdamagingthesubstanceoftheinnerflesh,withoutdamagingthesubstance

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oftheouterhide—hewouldcut,sever,&detachonlytheskinmuscles,connectivetissues,&attachmentsinbetween.Havingcut,severed,&detachedtheouterskin,andthencoveringthecowagainwiththatveryskin,ifheweretosaythatthecowwasjoinedtotheskinjustasithadbeen:wouldhebespeakingrightly?”

[Somenuns:]“No,venerablesir.Whyisthat?Becauseiftheskilledbutcherorbutcher’sapprentice,havingkilledacow,wereto…cut,sever,&detachonlytheskinmuscles,connectivetissues,&attachmentsinbetween;and…havingcoveredthecowagainwiththatveryskin,thennomatterhowmuchhemightsaythatthecowwasjoinedtotheskinjustasithadbeen,thecowwouldstillbedisjoinedfromtheskin.“

“Thissimile,sisters,Ihavegiventoconveyamessage.Themessageisthis:Thesubstanceoftheinnerfleshstandsforthesixinternalmedia;thesubstanceoftheouterhide,forthesixexternalmedia.Theskinmuscles,connectivetissues,&attachmentsinbetweenstandforpassion&delight.Andthesharpknifestandsfornoblediscernment—thenoblediscernmentthatcuts,severs,&detachesthedefilements,fetters,&bondsinbetween.”—MN146

§115.“Monks,anuninstructedrun-of-the-millpersonfeelsfeelingsofpleasure,feelingsofpain,feelingsofneither-pleasure-nor-pain.Awell-instructeddiscipleofthenobleonesalsofeelsfeelingsofpleasure,feelingsofpain,feelingsofneither-pleasure-nor-pain.Sowhatdifference,whatdistinction,whatdistinguishingfactoristherebetweenthewell-instructeddiscipleofthenobleonesandtheuninstructedrun-of-the-millperson?”

“Forus,lord,theteachingshavetheBlessedOneastheirroot,theirguide,&theirarbitrator.ItwouldbegoodiftheBlessedOnehimselfwouldexplicatethemeaningofthisstatement.HavinghearditfromtheBlessedOne,themonkswillrememberit.”

“Inthatcase,monks,listen&paycloseattention.Iwillspeak.”“Asyousay,lord,”themonksresponded.TheBlessedOnesaid,“Whentouchedwithafeelingofpain,theuninstructed

run-of-the-millpersonsorrows,grieves,&laments,beatshisbreast,becomesdistraught.Sohefeelstwopains,physical&mental.Justasiftheyweretoshootamanwithanarrowand,rightafterward,weretoshoothimwithanotherone,sothathewouldfeelthepainsoftwoarrows.Inthesameway,whentouchedwithafeelingofpain,theuninstructedrun-of-the-millpersonsorrows,grieves,&laments,beatshisbreast,becomesdistraught.Sohefeelstwopains,physical&

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mental.“Asheistouchedbythatpainfulfeeling,heisresistant.Anyresistance-

obsessionwithregardtothatpainfulfeelingobsesseshim.Touchedbythatpainfulfeeling,hedelightsinsensuality.Whyisthat?Becausetheuninstructedrun-of-the-millpersondoesnotdiscernanyescapefrompainfulfeelingasidefromsensuality.Asheisdelightinginsensuality,anypassion-obsessionwithregardtothatfeelingofpleasureobsesseshim.Hedoesnotdiscern,asithascometobe,theorigination,passingaway,allure,drawback,orescapefromthatfeeling.Ashedoesnotdiscerntheorigination,passingaway,allure,drawback,orescapefromthatfeeling,thenanyignorance-obsessionwithregardtothatfeelingofneither-pleasure-nor-painobsesseshim.

“Sensingafeelingofpleasure,hesensesitasthoughjoinedwithit.Sensingafeelingofpain,hesensesitasthoughjoinedwithit.Sensingafeelingofneither-pleasure-nor-pain,hesensesitasthoughjoinedwithit.Thisiscalledanuninstructedrun-of-the-millpersonjoinedwithbirth,aging,&death;withsorrows,lamentations,pains,distresses,&despairs.Heisjoined,Itellyou,withsuffering&stress.

“Now,thewell-instructeddiscipleofthenobleones,whentouchedwithafeelingofpain,doesnotsorrow,grieve,orlament,doesnotbeathisbreastorbecomedistraught.Sohefeelsonepain:physical,butnotmental.Justasiftheyweretoshootamanwithanarrowand,rightafterward,didnotshoothimwithanotherone,sothathewouldfeelthepainofonlyonearrow.Inthesameway,whentouchedwithafeelingofpain,thewell-instructeddiscipleofthenobleonesdoesnotsorrow,grieve,orlament,doesnotbeathisbreastorbecomedistraught.Hefeelsonepain:physical,butnotmental.

“Asheistouchedbythatpainfulfeeling,heisnotresistant.Noresistance-obsessionwithregardtothatpainfulfeelingobsesseshim.Touchedbythatpainfulfeeling,hedoesnotdelightinsensuality.Whyisthat?Becausethewell-instructeddiscipleofthenobleonesdiscernsanescapefrompainfulfeelingasidefromsensuality.Asheisnotdelightinginsensuality,nopassion-obsessionwithregardtothatfeelingofpleasureobsesseshim.Hediscerns,asithascometobe,theorigination,passingaway,allure,drawback,andescapefromthatfeeling.Ashediscernstheorigination,passingaway,allure,drawback,andescapefromthatfeeling,noignorance-obsessionwithregardtothatfeelingofneither-pleasure-nor-painobsesseshim.

“Sensingafeelingofpleasure,hesensesitdisjoinedfromit.Sensinga

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feelingofpain,hesensesitdisjoinedfromit.Sensingafeelingofneither-pleasure-nor-pain,hesensesitdisjoinedfromit.Thisiscalledawell-instructeddiscipleofthenobleonesdisjoinedfrombirth,aging,&death;fromsorrows,lamentations,pains,distresses,&despairs.Heisdisjoined,Itellyou,fromsuffering&stress.

“Thisisthedifference,thisthedistinction,thisthedistinguishingfactorbetweenthewell-instructeddiscipleofthenobleonesandtheuninstructedrun-of-the-millperson.”—SN36:6

§116.“Justasanoillampburnsindependenceonoil&wick;andfromtheterminationoftheoil&wick—andfromnotbeingprovidedanyothersustenance—itgoesoutunnourished;evenso,whensensingafeelinglimitedtothebody,onediscernsthat‘Iamsensingafeelinglimitedtothebody.’Whensensingafeelinglimitedtolife,onediscernsthat‘Iamsensingafeelinglimitedtolife.’Onediscernsthat‘Withthebreak-upofthebody,aftertheterminationoflife,allthatissensed,notbeingrelished,willgrowcoldrighthere.’

“Thusamonksoendowedisendowedwiththehighestdeterminationfordiscernment,forthis—theknowledgeofthepassingawayofallsuffering&stress—isthehighestnoblediscernment.

“Hisrelease,beingfoundedontruth,doesnotfluctuate,forwhateverisdeceptiveisfalse;Unbinding—theundeceptive—istrue.Thusamonksoendowedisendowedwiththehighestdeterminationfortruth,forthis—Unbinding,theundeceptive—isthehighestnobletruth.”—MN140

§117.“Evenso,Vaccha,anyformbywhichonedescribingtheTathagatawoulddescribehim:ThattheTathagatahasabandoned,itsrootdestroyed,likeanuprootedpalmtree,deprivedoftheconditionsofexistence,notdestinedforfuturearising.Freedfromtheclassificationofform,Vaccha,theTathagataisdeep,boundless,hardtofathom,liketheocean.‘Reappears’doesn’tapply.‘Doesnotreappear’doesn’tapply.‘Bothdoes&doesnotreappear’doesn’tapply.‘Neitherreappearsnordoesnotreappear’doesn’tapply.

“Anyfeeling.…Anyperception.…Anyfabrication.…“AnyconsciousnessbywhichonedescribingtheTathagatawoulddescribe

him:ThattheTathagatahasabandoned,itsrootdestroyed,likeanuprootedpalmtree,deprivedoftheconditionsofexistence,notdestinedforfuturearising.Freedfromtheclassificationofconsciousness,Vaccha,theTathagataisdeep,boundless,

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hardtofathom,liketheocean.”—MN72

§118.“Freed,dissociated,&releasedfromtenthings,Bahuna,theTathagatadwellswithunrestrictedawareness.Whichten?Freed,dissociated,&releasedfromform,theTathagatadwellswithunrestrictedawareness.Freed,dissociated,&releasedfromfeeling…Freed,dissociated,&releasedfromperception…Freed,dissociated,&releasedfromfabrications…Freed,dissociated,&releasedfromconsciousness…Freed,dissociated,&releasedfrombirth…Freed,dissociated,&releasedfromaging…Freed,dissociated,&releasedfromdeath…Freed,dissociated,&releasedfromstress…Freed,dissociated,&releasedfromdefilement,theTathagatadwellswithunrestrictedawareness.

“Justasared,blue,orwhitelotusborninthewaterandgrowinginthewater,risesupabovethewaterandstandswithnowateradheringtoit,inthesamewaytheTathagata—freed,dissociated,&releasedfromthesetenthings—dwellswithunrestrictedawareness.”—AN10:81

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Glossary

Arahant:A“worthyone”or“pureone”;apersonwhosemindisfreeofdefilementandisthusnotsubjecttofurtherrebirth.AtitlefortheBuddhaandhishighestlevelofnobledisciples.

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

Bodhisatta:Abeing(satta)intentonawakening(bodhi).TheBuddha’stermforhimselfpriortohisawakening.

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

Deva(devata):Literally,“shiningone.”Aninhabitantoftheheavenlyrealms.

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

Gotama:TheBuddha’sclanname.

Jhana:Mentalabsorption.Astateofstrongconcentrationfocusedonasinglesensationormentalnotion.Thistermisrelatedtotheverbjhayati,whichmeanstoburnwithastill,steadyflame.

Nibbana:Literally,the“unbinding”ofthemindfrompassion,aversion,anddelusion,andfromtheentireroundofdeathandrebirth.Asthistermalsodenotestheextinguishingofafire,itcarriesconnotationsofstilling,cooling,andpeace.InthetimeoftheBuddha,thefirepropertywasbelievedtoclingtoitsfuelwhileburning,andtobereleasedwhenitletgo.Usedtodescribetheliberatedmind,theimplicationisthatthemindisnottrappedbyfabrications.Rather,itistrappedbyitsownclingingtofabricationsandwillfindfreedomwhenitlearnstoletgo.

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Sanskritform:Nirvana.

Tathagata:Literally,“onewhohasbecomeauthentic(tatha-agata)”or“onewhoistrulygone(tatha-gata).”AnepithetusedinancientIndiaforapersonwhohasattainedthehighestreligiousgoal.InBuddhism,itusuallydenotestheBuddha,althoughoccasionallyitalsodenotesanyofhisarahantdisciples.

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

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Abbreviations

ReferencesaretotextsfromthePaliCanon:

AN AnguttaraNikaya

Dhp Dhammapada

DN DighaNikaya

Iti Itivuttaka

MN MajjhimaNikaya

SN SaṁyuttaNikaya

Sn SuttaNipata

Ud Udana

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TableofContents

Titlepage 2Copyright 3Introduction 4TheLessonsofMerit 6TheDrawbacksofFabrication 8DevelopingDiscernment 18StagesofAwakening 23TrueHappiness 25

Readings 26TheNobleSearch 26WaystoDevelopDiscernment 40Listening&Thinking 41RightView 47AppropriateAttention 51Practicing 55Moderation 61Tranquility&Insight 67Fabrication 70

Inconstant 78Stressful 82Not-self 90

TheStillingofFabrications 96StagesofAwakening 101TheBlissofTotalFreedom 103

Glossary 110Abbreviations 112

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