Cattāri Brahmavihārā

Posted by: Michael | 04/27/2010

Anangana Sutta: Without Blemishes

A little sutta study for everyone. Here’s a link to Ven. Bhikkhu Bodhi’s exposition of this sutta: Anangana Sutta

I heard thus:

At one time the Blessed One lived in the monastery offered by Anathapindika in Jeta’s grove in Savatthi.

Venerable Shariputra addressed the Bhikkhus:” Friends, Bhikkhus,” and those Bhikkhus replied “Yes, friend.” And venerable Shariputra said: Friends, there are four persons in the world, what four?

“Here, a certain person with blemish does not know, as it really is, ‘there is blemish in me.’ A certain person with blemish knows, as it really is, ‘there is blemish in me.’ A certain person without blemish does not know as it really is, ‘there is no blemish in me.’ A certain person without blemish knows as it really is, ‘there is no blemish in me.’ Of the two persons with blemish, the one who does not know as it really is, ‘there is blemish in me’ is the inferior The one who knows as it really is, ‘there is blemish in me’ is the superior one.

Of the two persons without blemish, the one who does not know, as it really is, ‘there is no blemish’ is the inferior one. The one who knows as it really is, ‘there is no blemish in me’ is the superior.

When this was said, venerable Maha Moggallana said , Friend, Shariputra, what is the reason that of the two with blemish that one should be inferior and the other superior and of the other two without blemish, what is the reason that one should be inferior and the other superior.

Here, friend, Moggallana, this person with blemish, who does not know, as it really is, ‘there is blemish in me,’ would not arouse interest, and make effort to dispel that blemish. So he would die with a defiled mind with greed, hate and delusion. Just like a bronze bowl bought from a shop or smithy would be covered with dust and stains, its owner not partaking food in it would not clean it, would let it lie with dust and as time goes that bronze bowl would be much more dusty and stained. In the same way this person with blemish, who would not know, as it really is, ‘there is blemish in me,’ would not arouse interest, and make effort to dispel that blemish. So he would die with a defiled mind with greed, hate and delusion.

Friend, this person with blemish, who knows, as it really is, ‘there is blemish in me,’ would arouse interest, and make effort to dispel that blemish. He would die with a non-defiled mind without greed, hate and delusion. Just like a bronze bowl bought from a shop or smithy would be covered with dust and stains. Its owner partaking food in it would clean it. Would not let it lie with dirt and as time goes the bronze bowl would be more and more clean. In the same manner this person with blemish, who knows, as it really is, ‘there is blemish in me,’ would arouse interest and make effort to dispel that blemish. So he would die with a non-defiled mind without greed, hate, and delusion.

Friend, this person without blemish, who does not know, as it really is, ‘there is no blemish in me,’ attending to an agreeable sign, greed would overcome his mind, hate and delusion would overcome his mind and he would die with a defiled mind. Just like a bronze bowl bought from a shop or smithy clean and pure, the owner would not partake in it, would let it lie with dirt, then as time goes, that bronze bowl would be more and more dusty and stained in the same manner this person without blemish, who does not know, as it really is, ‘there is no blemish in me,’ attending to an agreeable sign greed would overcome his mind, hate and delusion would overcome his mind and he would die with a defiled mind.

Friend, this person without blemish, who knows, as it really is, ‘there is no blemish in me,’ attending to an agreeable sign, greed would not overcome his mind, hate and delusions would not overcome his mind. He would die without greed, hate and delusion; He would die with an undefiled mind. Just like a bronze bowl bought from a shop or smithy, clean and pure, the owner would partake in it, would clean it and not let it lie in dirt, and as time goes that bronze bowl would be more and more clean. In the same manner this person without blemish, who knows, as it really is, ‘there is no blemish in me,’ attending to an agreeable sign, greed, would not overcome his mind, hate and delusion would not overcome his mind. He would die without greed, hate and delusion. He would die with an undefiled mind.

Friend, Moggallana, this is the reason for the two persons with blemish, one to be called inferior and the other superior. For the two persons without blemish, one to be called inferior and the other superior.

Friend, it is called blemish, what is a synonym for blemish? Friend, blemish is the wanderings of thoughts, in evil demerit. It may happen, that such a desire would arise to a Bhikkhu. ‘I have fallen to an offence, may the Bhikkhus not know about this.’ The Bhikkhus know, that this Bhikkhu has fallen to an offence, so this Bhikkhu becomes angry and averse. Both anger and aversion are blemishes.

It may happen, that such a desire would arise to a Bhikkhu, ‘I have fallen to this offence, may the Bhikkhus advise me in secrecy not in the midst of the community.’ It happens that the Bhikkhu is advised in the midst of the community, For advising in the midst of the community this Bhikkhu becomes angry and averse. Both anger and aversion are blemishes.

It may happen, that such a desire would arise to a Bhikkhu, ‘I have fallen to this offence, may a Bhikkhu and not the Teacher advise me,’ It happens that the Bhikkhu is advised by the Teacher. For being advised by the Teacher this Bhikkhu becomes angry and averse. Both anger and aversion are blemishes.

It may happen, that such a desire would arise to a Bhikkhu, ‘O! May the Teacher ask questions from me and proceed to preach the Bhikkhus.’ It happens that the Teacher asks questions from another Bhikkhu and proceeds to preach the Bhikkhus. Because the Teacher asks questions from another Bhikkhu before proceeding to preach the Bhikkhus, this Bhikkhu becomes angry and averse. Both anger and aversion are blemishes.

It may happen that such a desire would arise to a Bhikkhu. ‘May I lead the Bhikkhus when going the alms round in the village.’ It happens that another Bhikkhu leads the Bhikkhus going the alms round in the village Because another Bhikkhu leads the Bhikkhus when going the alms round in the village, this Bhikkhu becomes angry and averse. Both anger and aversion are blemishes.

It may happen that such a desire would arise to a Bhikkhu. ‘May I be the gainer of the most prominent seat, the first bowl of water and the first morsel of food in the refactory.’ It happens that another Bhikkhu becomes the gainer of the most prominent seat, the first bowl of water and the first morsel of food in the refactory. Because another Bhikkhu becomes the gainer of the most prominent seat, the first bowl of water and the first morsel of food in the refactory, this Bhikkhu becomes angry and averse. Both anger and aversion are blemishes. .

It may happen that such a desire would arise to a Bhikkhu. ‘May I be the Bhikkhu, to give the thanks giving at the end of the meal…’ It happens that another Bhikkhu gives the thanks giving at the end of the meal. Because another Bhikkhu gives the thanks giving at the end of the meal, this Bhikkhu becomes angry and averse. Both anger and aversion are blemishes.

It may happen that such a desire would arise to a Bhikkhu. ‘May I preach the Bhikkhus that come to the monastery.’ It happens that another Bhikkhu preaches the Bhikkhus that come to the monastery. Because another Bhikkhu preaches the Bhikkhus that come to the monastery, this Bhikkhu becomes angry and averse. Both anger and aversion are blemishes…

It may happen that such a desire would arise to a Bhikkhu. ‘May I preach the Bhikkhunis that come to the monastery.’ It happens that another Bhikkhu preaches the Bhikkhunis that come to the monastery. Because another Bhikkhu preaches the Bhikkhunis that come to the monastery, this Bhikkhu becomes angry and averse. Both anger and aversion are blemishes.

It may happen that such a desire would arise to a Bhikkhu. ‘May I preach the lay disciples male that come to the monastery.’ It happens that another Bhikkhu preaches the lay disciples male that come to the monastery. Because another Bhikkhu preaches the lay disciples male that come to the monastery, this Bhikkhu is angry and averse. Both anger and aversion are blemishes.

It may happen that such a desire would arise to a Bhikkhu. ‘May I preach the lay disciples female that come to the monastery.’ It happens that another Bhikkhu preaches the lay disciples female that come to the monastery. Because another Bhikkhu preaches the lay disciples female that come to the monastery, this Bhikkhu is angry and averse. Both anger and aversion are blemishes.

It may happen that such a desire would arise to a Bhikkhu. ‘May the Bhikkhus honor, revere and venerate me.’ It happens that the Bhikkhus honor revere and venerate some other Bhikkhu. Because some other Bhikkhu is honored, revered and venerated, this Bhikkhu is angry and averse Both anger and aversion are blemishes…

It may happen that such a desire would arise to a Bhikkhu. ‘May the Bhikkhunis honor, revere and venerate me.’ It happens that the Bhikkhunis honor, revere and venerate some other Bhikkhu. Because the Bhikkhunis honors, revere and venerate some other Bhikkhu, this Bhikkhu is angry and averse. Both anger and aversion are blemishes.

It may happen that such a desire would arise to a Bhikkhu. ‘May the lay disciples male honor, revere and venerate me.’ It happens that the lay disciples male honor, revere and venerate some other Bhikkhu. Because the lay disciples male honor, revere and venerate some other Bhikkhu, this Bhikkhu is angry and averse. Both anger and aversion are blemishes.

It may happen that such a desire would arise to a Bhikkhu. ‘May the lay disciples female honor, revere and venerate me.’ It happens that the lay disciples female honor revere and venerate some other Bhikkhu. Because the lay disciples female honor, revere and venerate some other Bhikkhu, this Bhikkhu is angry and averse. Both anger and aversion are blemishes.

It may happen that such a desire would arise to a Bhikkhu. ‘May I be the gainer of excellent robes.’ It happens that another Bhikkhu is the gainer of excellent robes. Because the gainer of excellent robes is another Bhikkhu, this Bhikkhu is angry and averse. Both anger and aversion are blemishes.

It may happen that such a desire would arise to a Bhikkhu. ‘May I be the gainer of excellent morsel food…’ It happens that another Bhikkhu is the gainer of excellent morsel food. Because the gainer of excellent morsel food is another Bhikkhu, this Bhikkhu is angry and averse. Both anger and aversion are blemishes.

It may happen that such a desire would arise to a Bhikkhu. ‘May I be the gainer of excellent dwellings.’ It happens that another Bhikkhu is the gainer of excellent dwellings. Because the gainer of excellent dwellings is another Bhikkhu, this Bhikkhu is angry and averse. Both anger and aversion are blemishes.

It may happen that such a desire would arise to a Bhikkhu, ‘May I be the gainer of excellent requisites when ill.’ It happens that another Bhikkhu is the gainer of excellent requisites when ill. Because the gainer of excellent requisites when ill is some other Bhikkhu, this Bhikkhu is angry and averse. Both anger and aversion are blemishes. Friend, the wanderings of thoughts in evil demerit is the meaning of blemish.

Friend, to whatever Bhikkhu these wanderings of thought in evil demerit is seen and heard to be present, whoever he may be, a forest dweller, a leaves hut dweller, a partaker of morsel food going in due order, a wearer of rough rag robes, his co-associates in the holy life do not honor, revere and venerate him: What is the reason: Because the wanderings of thoughts in evil demerit are seen and heard to be not dispelled in him. Just as a bronze bowl pure and clean bought from a shop or a smithy, its owner would fill up with the dead body of a serpent, a dog or a human covering it up with another bowl would carry it to the fair. People seeing it would say, friend, what is it you are carrying, seems to be something delicious. Then they would stop him, open it and peep inside. At the sight of it disgust and running away from it gets established. Those hungry lose their appetite, what’s there to speak of those not hungry. Friend, in the same manner to whatever Bhikkhu these wanderings of thought in evil demerit are seen and heard to be present, whoever he may be, a forest dweller, a leaves hut dweller, a partaker of morsel food going in due order, a wearer of rough rag robes, his co-associates in the holy life do not honor, revere and venerate him. What is the reason: Because the wanderings of thoughts in evil demerit are seen and heard to be not dispelled in him. Friend, to whatever Bhikkhu these wanderings of thought in evil demerit are seen and heard to be dispelled, whoever he may be a dweller in the out skirts of the village, an invitee, a wearer of robes offered by householders, his co-associates in the holy life honor, revere and venerate him. What is the reason: Because the wanderings of thoughts in evil demerit are seen and heard to be dispelled in him. Just as a bronze bowl pure and clean bought from a shop or a smithy, its owner would fill up with cooked fine rice, dark seeds picked with various soups and curries. Covering it up with another bowl would carry it to the fair. People seeing it would say, friend, what is it you are carrying, seems to be something delicious. Then they would stop him, open it and peep inside. At the sight of it agreeability and a desire to eat gets established. Even those not hungry desire to eat it, what to speak of those hungry. Friend, in the same manner, to whatever Bhikkhu these wanderings of thought in evil demerit are seen and heard to be dispelled whoever he may be a dweller in the out skirts of the village, an invitee, a wearer of robes offered by householders, his co-associates in the holy life honor, revere and venerate him. What is the reason: Because the wanderings of thoughts in evil demerit are seen and heard to be dispelled in him…

When this was said venerable Maha Moggallana said: Friend, Shariputra, a comparison occurs to me. “Friend, say it.” “Friend, at one time, I was living in the mountains of Rajagaha. Then one morning wearing robes and taking bowl and robes I entered Rajagaha. At that time Samiiti the chariot maker’s son was bending the circumference of a wheel for an ascetic, the son of Pandu, the earlier chariot maker. Then it occurred to the ascetic, O! If Samiiti’s son corrects these crooked-nesses, slants, and faults and makes the wheel perfect. Whatever crookedness, slant, or fault that the ascetic thought of, that and that he corrected and made the circumference of the wheel perfect. Then the ascetic expressed words of pleasure and said. ‘It’s like he knew the heart with the heart.’ Friend, Shariputra, in the same manner, those making a livelihood without faith, crafty hypocrites, trained deceivers, unsteady, wavering, with loose talk, mental faculties not restrained, not knowing the right amount to partake, not yoked to wakefulness and not desirous of the recluse -ship, not honoring the training, living in abundance and lethargy, unyoked from seclusion, without effort, not mindful and aware, not concentrated, those lacking in wisdom deaf and dumb, hearing this discourse should know the heart with the heart and make repairs.

As for those sons of clansmen gone forth out of faith, not crafty, not hypocrites, not trained deceivers, steady, without loose talk, mental faculties restrained, yoked to wakefulness, desirous of the recluse-ship, honoring the training, not living in abundance and lethargy, yoked to seclusion with effort, mindful and aware, concentrated and wise, they hearing this discourse of venerable Shariputra, I think should devour the word and thought of it. Good if the co-associates in the holy life raised themselves from demerit and got established in merit.”

The two great men delighted in each other’s words.

Source:

http://tipitaka.wikia.com/wiki/Anangana_Sutta

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Posted in Buddhism, Dhamma, Theravada | Tags: Anagana Sutta: Without Blemishes, Anangana, Ven. Bhikkhu Bodhi

Posted by: Michael | 04/27/2010

Aspiration (Patthāna)

The making of aspirations could be said to be, in many ways, the foundation of the teaching of all of the Buddhas given that each one of them had first to making the asseveration that they would tread the path of the Bodhisattas for incalculable eons until the paramis were developed to the point at which they would become a sammasambuddhas. That being the case, why is it so hard for me to find much in the extant Theravada literature about the importance of aspirations in our practice of the Dhamma? Is it simply that the making of mundane aspirations is simply too banal to merit mention or is it that an aspiration really only gains true power and significance when made by a being in the presence of Buddha? I’m confused by the lack of material but will keep up the search and, if I happen to come across anything, will post my findings. Suki hotu!

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Posted in Buddhism, Dhamma, Theravada | Tags: aspirations, Bodhisattas, Patthāna, sammasambuddhas, Theravada

Posted by: Michael | 04/25/2010

Nekkhamma

If, by forsaking
a limited ease,
he would see
an abundance of ease,
the enlightened man
would forsake
the limited ease
for the sake
of the abundant.

-Dhammapada 290

I’m not entirely sure why but I find myself attracted to renunciation time and again in my practice. Perhaps it’s a misplaced machismo but I do find that I draw inspiration and energy from making aditthana to renounce certain sense pleasures. As such, this is probably the reason why I have such an affinity for the uposatha precepts. Time and again I am brought face to face with the tragic absurdity of my attachments to myriad sense pleasures simply through the practice of renunciation. And it can be as simple as taking up a practice of eating two meals a day which is what I’ve recently begun to do. It’s not incredibly difficult but it does help to clarify those instances when I would reach for a taste simply to distract myself or for intoxication. It has been tremendously interesting to see the way the mind rebels at the imposition of such a comparatively easy practice and seems to me to be a great way to train skillfully before making larger commitments to renunciation. And here is a nice piece mentioned by my friend at our weekly sutta discussion group:

, together with Tapussa the householder, went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there he said to the Blessed One: “Tapussa the householder, here, has said to me, ‘Venerable Ananda, sir, we are householders who indulge in sensuality, delight in sensuality, enjoy sensuality, rejoice in sensuality. For us — indulging in sensuality, delighting in sensuality, enjoying sensuality, rejoicing in sensuality — renunciation seems like a sheer drop-off. Yet I’ve heard that in this doctrine & discipline the hearts of the very young monks leap up at renunciation, grow confident, steadfast, & firm, seeing it as peace. So right here is where this doctrine & discipline is contrary to the great mass of people: i.e., [this issue of] renunciation.'”

“So it is, Ananda. So it is. Even I myself, before my Awakening, when I was still an unawakened Bodhisatta, thought: ‘Renunciation is good. Seclusion is good.’ But my heart didn’t leap up at renunciation, didn’t grow confident, steadfast, or firm, seeing it as peace. The thought occurred to me: ‘What is the cause, what is the reason, why my heart doesn’t leap up at renunciation, doesn’t grow confident, steadfast, or firm, seeing it as peace?’ Then the thought occurred to me: ‘I haven’t seen the drawback of sensual pleasures; I haven’t pursued [that theme]. I haven’t understood the reward of renunciation; I haven’t familiarized myself with it. That’s why my heart doesn’t leap up at renunciation, doesn’t grow confident, steadfast, or firm, seeing it as peace.’

“Then the thought occurred to me: ‘If, having seen the drawback of sensual pleasures, I were to pursue that theme; and if, having understood the reward of renunciation, I were to familiarize myself with it, there’s the possibility that my heart would leap up at renunciation, grow confident, steadfast, & firm, seeing it as peace.’

“So at a later time, having seen the drawback of sensual pleasures, I pursued that theme; having understood the reward of renunciation, I familiarized myself with it. My heart leaped up at renunciation, grew confident, steadfast, & firm, seeing it as peace. Then, quite withdrawn from sensuality, withdrawn from unskillful qualities, I entered & remained in the first jhana: rapture & pleasure born from withdrawal, accompanied by directed thought & evaluation…”

-Anguttara Nikaya 9.4

Source:

http://www.accesstoinsight.org/ptf/dhamma/nekkhamma/index.html

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Posted in Buddhism, Dhamma, Theravada | Tags: aditthana, Anguttara Nikaya, Nekkhamma, renunciation, sense pleasure, sensuality

Posted by: Michael | 04/24/2010

The Five Spiritual Faculties

The king said: “Is it through wise attention that people become exempt from further rebirth?” — “Yes, that is due to wise attention, and also to wisdom, and the other wholesome dharmas.” — “But is not wise attention the same as wisdom?” — “No, Your Majesty. Attention is one thing, and wisdom another. Sheep and goats, oxen and buffaloes, camels and asses have attention, but wisdom they have not.” — “Well put, Venerable Nagasena.”

The king said: “What is the mark of attention, and what is the mark of wisdom?” — “Consideration is the mark of attention, cutting off that of wisdom.” — “How is that? Give me a simile.” — “You know barley-reapers, I suppose?” — “Yes, I do.” — “How then do they reap the barley?” — “With the left hand they seize a bunch of barley, in the right hand they hold a sickle, and they cut the barley off with that sickle.” — “Just so, Your Majesty, the yogin seizes his mental processes with his attention, and by his wisdom he cuts off the defilements.” — “Well put, Venerable Nagasena.”

The king said: “When you just spoke of ‘the other wholesome dharmas,’ which ones did you mean?” — “I meant morality, faith, vigor, mindfulness and concentration.” — “And what is the mark of morality?” — “Morality has the mark of providing a basis for all wholesome dharmas, whatever they may be. When based on morality, all the wholesome dharmas will not dwindle away.” — “Give me an illustration.” — “As all plants and animals which increase, grow, and prosper, do so with the earth as their support, with the earth as their basis, just so the yogin, with morality as his support, with morality as his basis, develops the five cardinal virtues, i.e., the cardinal virtues of faith, vigor, mindfulness, concentration, and wisdom.”

“Give me a further illustration.”

“As the builder of a city when constructing a town first of all clears the site, removes all stumps and thorns, and levels it; and only after that he lays out and marks off the roads and cross-roads, and so builds the city, even so the yogin develops the five cardinal virtues with morality as his support, with morality as his basis.”

The king said: “What is the mark of faith?” — “Faith makes serene, and it leaps forward.” — “And how does faith make serene?” — “When faith arises it arrests the five hindrances, and the heart becomes free from them, clear, serene and undisturbed.” — “Give me an illustration.” — “A universal monarch might on his way, together with his fourfold army, cross over a small stream. Stirred up by the elephants and horses, by the chariots and infantry, the water would become disturbed, agitated and muddy. Having crossed over, the universal monarch would order his men to bring some water for him to drink. But the king would possess a miraculous water-clearing gem, and his men, in obedience to his command, would throw it into the stream. Then at once all fragments of vegetation would float away, the mud would settle at the bottom, the stream would become clear, serene and undisturbed, and fit to be drunk by the universal monarch. Here the stream corresponds to the heart, the monarch’s men to the yogin, the fragments of vegetation and the mud to the defilements, and the miraculous water-clearing gem to faith.”

“And how does faith leap forward?” — “When the yogin sees that the hearts of others have been set free, he leaps forward, by way of aspiration, to the various fruits of the holy life, and he makes efforts to attain the yet unattained, to find the yet unfound, to realize the yet unrealized.” — “Give me an illustration.” — “Suppose that a great cloud were to burst over a hill-slope. The water then would flow down the slope, would first fill all the hill’s clefts, fissures, and gullies, and would then run into the river below, making its banks overflow on both sides. Now suppose further that a great crowd of people had come along, and unable to size up either the width or the depth of the river, should stand frightened and hesitating on the bank. But then some man would come along, who, conscious of his own strength and power, would firmly tie on his own loin-cloth and jump across the river. And the great crowd of people, seeing him on the other side, would cross likewise. Even so the yogin, when he has seen that the hearts of others have been set free, leaps forward, by aspiration, to the various fruits of the holy life, and he makes efforts to attain the yet unattained, to find the yet unfound, to realize the yet unrealized. And this is what the Lord has said in the Samyutta Nikaya:

By faith the flood is crossed,

By wakefulness the sea;

By vigor ill is passed;

By wisdom cleansed is he.”

“Well put, Nagasena!”

The king asked: “And what is the mark of vigor?” — “Vigor props up, and, when propped up by vigor, all the wholesome dharmas do not dwindle away.” — “Give me a simile.” — “If a man’s house were falling down, he would prop it up with a new piece of wood, and, so supported, that house would not collapse.”

The king asked: “And what is the mark of mindfulness?” — “Calling to mind and taking up.”

“How is calling to mind a mark of mindfulness?” — “When mindfulness arises, one calls to mind the dharmas which participate in what is wholesome and unwholesome, blamable and blameless, inferior and sublime, dark and light, i.e., these are the four applications of mindfulness, these the four right efforts, these the four roads to psychic power, these the five cardinal virtues, these the five powers, these the seven limbs of enlightenment, this is the holy eightfold path; this is calm, this insight, this knowledge and this emancipation. Thereafter the yogin tends those dharmas which should be tended, and he does not tend those which should not be tended; he partakes of those dharmas which should be followed, and he does not partake of those which should not be followed. It is in this sense that calling to mind is a mark of mindfulness.” — “Give me a simile.” — “It is like the treasurer of a universal monarch, who each morning and evening reminds his royal master of his magnificent assets: ‘So many elephants you have, so many horses, so many chariots, so much infantry, so many gold coins, so much bullion, so much property; may Your Majesty bear this in mind.’ In this way he calls to mind his master’s wealth.”

“And how does mindfulness take up?” — “When mindfulness arises, the outcome of beneficial and harmful dharmas is examined in this way: ‘These dharmas are beneficial, these harmful; these dharmas are helpful, these unhelpful.’ Thereafter the yogin removes the harmful dharmas, and takes up the beneficial ones; he removes the unhelpful dharmas, and takes up the helpful ones. It is in this sense that mindfulness takes up.” — “Give me a comparison.” — “It is like the invaluable adviser of a universal monarch who knows what is beneficial and what is harmful to his royal master, what is helpful and what is unhelpful. Thereafter what is harmful and unhelpful can be removed, what is beneficial and helpful can be taken up.”

The king asked: “And what is the mark of concentration?” — “It stands at the head. Whatever wholesome dharmas there may be, they all are headed by concentration, they bend towards concentration, lead to concentration, incline to concentration.” — “Give me a comparison.” — “It is as with a building with a pointed roof: whatever rafters there are, they all converge on the top, bend towards the top, meet at the top, and the top occupies the most prominent place. So with concentration in relation to the other wholesome dharmas.” — “Give me a further comparison.” — “If a king were to enter battle with his fourfold army, then all his troops — the elephants, cavalry, chariots and infantry — would be headed by him, and would be ranged around him. Such is the position of concentration in relation to the other wholesome dharmas.”

The king then asked: “What then is the mark of wisdom?” — “Cutting off is, as I said before, one mark of wisdom. In addition it illuminates.” — “And how does wisdom illuminate?” — “When wisdom arises, it dispels the darkness of ignorance, generates the illumination of knowledge, sheds the light of cognition, and makes the holy truths stand out clearly. Thereafter the yogin, with his correct wisdom, can see impermanence, ill, and not-self.” — “Give me a comparison.” — “It is like a lamp which a man would take into a dark house. It would dispel the darkness, would illuminate, shed light, and make the forms in the house stands out clearly.” — “Well put, Venerable Nagasena.”

— Milindapañha, pp. 51-62; translated by Edward Conze

Source:

http://www.accesstoinsight.org/lib/authors/conze/wheel065.html

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Posted in Buddhism, Dhamma, Theravada | Tags: five spiritual faculties, Milinda, Milindapanha, Nagasena

Posted by: Michael | 04/22/2010

Aghata Sutta – Hatred

I’m skipping a sutta in my compilation (the Nissaraniya Sutta) because I find the Ahgata Sutta much more poignant and-truth be told-it’s much shorter. I’m feeling somewhat low on energy today despite the fact that during this morning’s walking meditation my mind was racing to and fro with thoughts about what I would like to post etc…Now, at 7:30PM I can barely get myself to it but, since I view this blog as part of a daily practice that I’ve undertaken, there can be no wishy-washing around. So here goes:

“There are these ten ways of subduing hatred. Which ten?

(1) “Thinking, ‘He has done me harm. But what should I expect?’ ones subdues hatred.

(2) “Thinking, ‘He is doing me harm. But what should I expect?’ one subdues hatred.

(3) “Thinking, ‘He is going to do me harm. But what should I expect?’ one subdues hatred.

(4) “Thinking, ‘He has done harm to people who are dear and pleasing to me. But what should I expect?” one subdues hatred.

(5) “Thinking, ‘He is doing harm to people who are dear and pleasing to me. But what should I expect?’ one subdues hatred.

(6) “Thinking, ‘He is going to do harm to people who are dear and pleasing to me. But what should I expect?’ one subdues hatred.

(7) “Thinking, ‘He is going to do harm to people who are dear and pleasing to me. But what should I expect?’ one subdues hatred.

(8) “Thinking, ‘He is aiding people who are not dear or pleasing to me. But what should I expect?’ one subdues hatred.

(9) “Thinking, ‘He is going to aid people who are not dear or pleasing to me. But what should I expect?’ one subdues hatred.

(10) “One does not get worked up over impossibilities. These are ten ways of subduing hatred.”

-Anguttara Nikaya 10.80

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Posted in Dhamma | Tags: aghata sutta, Anguttara Nikaya, hatred, Nissaraniya, subduing hatred

Posted by: Michael | 04/21/2010

Mettaanisamsa Sutta

Today’s post will not seem much different in nature from the others that precede it but it will be completely different from my end. Rather than simply copying and pasting the sutta for today I’ve decided to copy it by hand (well, not quite by hand but you get the picture) so that I actually engage with the text. Some time ago I actually compiled and had printed a booklet containing as many suttas as I could find that took up the them of metta. It’s been my idea that I would somehow memorize all of these suttas in order to draw inspiration from them and use them to energize my practice. So far, sadly, I haven’t been successful. Today, I will begin with the second sutta in my collection, the Discourse on the Advantages of Loving-Kindness.

Thus have I heard:

One one occasion the Blessed One was living near Savatthi at Jetavana at Anathapindika’s monastery. Then he addressed the monks saying, “Monks.” -“Veneravle Sir,” said the monks by way of reply. The Blessed One then spoke as follows:

“Monks, eleven advantages are to be expected from the release of heart by familiarizing oneself with thoughts of loving-kindness, by the cultivation of loving-kindness, by constantly increasing these thoughts, by regarding loving-kindness as a vehicle and also as something to be treasured, by living in conformity with these thoughts, by putting these ideas into practice, and by establishing them. What are these eleven?

1. “He sleeps in comfort.”

2. “He awakes in comfort.”

3. “He sees no evil dreams.”

4. “He is dear to human beings.”

5. “He is dear to non-human beings.”

6. “Devas protect him.”

7. “Fire, poison and sword cannot touch him.”

8. “His mind can concentrate quickly.”

9. “His countenance is serene.”

10. “He dies without being confused in mind.”

11. ” If he fails to attain arahantship here and now, he will be reborn in the brahma-world.”

“These eleven advantages, monks, are to be expected from the release of heart by familiarizing oneself with thoughts of loving-kindness, by cultivation of loving-kindness, by constantly increasing these thoughts, by regarding loving-kindness as a vehicle and also as something to be treasured, by living in conformity with these thoughts, by putting these ideas into practice and by establishing them.”

So said the Blessed One. Those monks rejoiced at the words of the Blessed One.

-Anguttara Nikaya 11.16

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Posted in Buddhism, Dhamma, Theravada | Tags: advantages, Anguttara Nikaya, eleven, metta, Mettanisamsa

Posted by: Michael | 04/21/2010

The Paramis

The paramis or spiritual perfections have deeply resonated with me since I first discovered them. I believe my initial contact with the idea of spiritual perfections was through the Mahayana paramitas of which there are six (in traditional Theravada there are 10 paramis). Some people (most notably a good friend) have taken issue with the fact that they are post-canonical and are never enumerated by the Lord Buddha himself. To these objections I have no rebuttal and my only defense in my continued fascination with them is simply the fact that each time I come back to them (almost always in the course of difficult events in my daily life) I find that they serve me well in keeping my thoughts, words and deeds in line with the Dhamma. I’ll provide a an excerpt below to give an idea of what the paramis are for those who don’t know but, if you find it fruitful, I would recommend looking up the term on accesstoinsight.com when you get a chance.

“How many qualities are there, Lord, issuing in Buddhahood?”

“There are, Saariputta, ten qualities issuing in Buddhahood. What are the ten? Giving, Saariputta, is a quality issuing in Buddhahood. Virtue, renunciation, wisdom, energy, patience, truthfulness, determination, loving-kindness, and equanimity are qualities issuing in Buddhahood.

Source: http://www.accesstoinsight.org/lib/authors/bodhi/wheel409.html

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Posted in Buddhism, Dhamma, Theravada | Tags: daily life, Dhamma, parami, paramita

Posted by: Michael | 04/19/2010

The Five Messengers

Being sick is always a great opportunity for practice despite the fact that it is all too easy to lose oneself in feelings of self-pity or aversion when one lapses into heedlessness (which is all too common an occurrence in almost anyone’s workplace and home environments). The following sutta is perfect for reminding us of the preciousness of our present circumstances and pulling us out of our quotidian slumber. May we all find taste true happiness in this lifetime!

I heard thus.

At one time the Blessed One was living in the monastery offered by Anaathapindika in Jeta’s grove in Saavatthi. The Blessed One addressed the bhikkhus from there. ‘Bhikkhus, like a man standing between two houses with doors standing adjacently would see people entering, leaving, wandering and roaming in the two houses.Likewise I see with my heavenly eye purified beyond human, beings disappearing and appearing, unexalted and exalted, beautiful and ugly, in heaven and in hell. I see beings according their actions: These good beings conducting well by body, speech and mind, not blaming noble ones, developping right view, bearing the right view of actions, at the break up of the body, after death, go to increase, are born in heavenThese good beings conducting well by body, speech and mind, not blaming noble ones, developping right view, bearing the right view of actions, at the break up of the body, after death, are born with humans. These good beings mis -conducting by body, speech and mind, blaming noble ones, developping wrong view, bearing the wrong view of actions, at the break up of the body, after death,.

are born in the sphere of ghosts These good beings misconducting by body, speech and mind, blaming noble ones, developping wrong view, bearing the wrong view of actions, at the break up of the body, after death, are born with animals.These good beings misconducting by body, speech and mind, blaming noble ones, developping wrong view, bearing the wrong view of actions, at the break up of the body, after death, decrease, and are born in hell.

Bhikkhus, the warders of hell take him by his hands and feet and show him to the king of the under world ‘Lord, this man is unfriendly, not uniting, not chaste, does not honour the elders in the family, mete him the suitable punishment.

The king of the under world cross questions, asks for reasons and studies together with him thus. ‘Good man did you not see the first divine messenger among humans?’ He says ‘Sir I did not see.’ Then the king of the under world would ask him. ‘Good man didn’t you see a todler who stands and lies with difficulty, mingled in his own urine and excreta while lying?’ Then he says, ‘Sir, I saw.’The king of the under world asks him. ‘Goodman, being a wise aged one, didn’t it occur to you, I have not gone beyond birth, now I will do some good by body, words and mind?’ He would say, ‘Sir, I could not do.owing to negligence’ The king of the under world says. ‘Good one, owing to negligence you acted in that manner. This evil action was not done by your, mother, father, brother, sister, friends, co -associates or blood relations. It was not done by recluses, brahmins or gods, it was done by you and you will experience its results

Bhikkhus, the king of the under word having finished cross questioning, asking for reasons and studying together about the first divine messenger asks him‘Good man did you not see the second divine messenger among humans?’ He says ‘Sir I did not see.’ Then the king of the under world would ask him. ‘Good man didn’t you see among humans a woman or man, eighty or ninety years old, decayed and bent like the frame work of a roof, going about supported on a stick, shivering, ill, the youth gone, with broken teeth, grey hair, spotted wrinkled skin?’ Then he says, ‘Sir, I saw.’The king of the under world asks him. ‘Goodman, being a wise aged one, didn’t it occur to you, I have not gone beyond decay, now I will do some good by body, words and mind?’ He would say, ‘Sir, I could not do.owing to negligence’ The king of the under world says. ‘Good one, owing to negligence you acted in that manner. This evil action was not done by your, mother, father, brother, sister, friends, co -associates or blood relations. It was not done by recluses, brahmins or gods, it was done by you and you will experience its results

Bhikkhus, the king of the under word having finished cross questioning, asking for reasons and studying together about the second divine messenger asks him‘Good man did you not see the third divine messenger among humans?’ He says ‘Sir I did not see.’ Then the king of the under world would ask him. ‘Good man didn’t you see among humans a woman or man, gravely ill immersed in his own urine and excreta, raised by others and conducted by others?’ Then he says, ‘Sir, I saw.’The king of the under world asks him. ‘Goodman, being a wise aged one, didn’t it occur to you, I have not gone beyond illness, now I will do some good by body, words and mind?’ He would say, ‘Sir, I could not do.owing to negligence’ The king of the under world says. ‘Good one, owing to negligence you acted in that manner. This evil action was not done by your, mother, father, brother, sister, friends, co -associates or blood relations. It was not done by recluses, brahmins or gods, it was done by you and you will experience its results

Bhikkhus, the king of the under word having finished cross questioning, asking for reasons and studying together about the third divine messenger asks him‘Good man did you not see the fourth divine messenger among humans?’ He says ‘Sir I did not see.’ Then the king of the under world would ask him. ‘Good man didn’t you see among humansan offender taken hold by the king and given various kinds of torture caned and wipped, flogged with the jungle rope, flogged with the soiled stick, hands severed, legs severed, or both hands and legs severed, ears and nose severed, put in the boiling gruel pot, shell tonsured, put in Raahu’s mouth, garlanded with the blazing garland, hands scorched, the bark dress given, put with snakes, put hooks in theflesh, cut pieces of flesh from the body, drive a spike from ear to ear, beat to make the body like straw, immerse in the boiling oil, give to the dogs to be eaten, raise on a spike alive until death, and cut the neck with the sword?’. Then he says, ‘Sir, I saw.’The king of the under world asks him. ‘Goodman, being a wise aged one, didn’t it occur to you, the results for evil actions are here and now there is no other alternative. Now I will do some good by body, words and mind?’ He would say, ‘Sir, I could not do.owing to negligence’ The king of the under world says. ‘Good one, owing to negligence you acted in that manner. This evil action was not done by your, mother, father, brother, sister, friends, co -associates or blood relations. It was not done by recluses, brahmins or gods, it was done by you and you will experience its results

Bhikkhus, the king of the under word having finished cross questioning, asking for reasons and studying together about the fourth divine messenger asks him‘Good man did you not see the fifth divine messenger among humans?’ He says ‘Sir I did not see.’ Then the king of the under world would ask him. ‘Good man didn’t you see among humans a woman or man dead after one day, two days or three days, bloated and turned blue?’ Then he says, ‘Sir, I saw.’The king of the under world asks him. ‘Goodman, being a wise aged one, didn’t it occur to you, I too will be subject to death, I have not gone beyond it.Now I will do some good by body, words and mind?’ He would say, ‘Sir, I could not do.owing to negligence’ The king of the under world says. ‘Good one, owing to negligence you acted in that manner. This evil action was not done by your, mother, father, brother, sister, friends, co -associates or blood relations. It was not done by recluses, brahmins or gods, it was done by you and you will experience its results

Bhikkhus, the king of the under word having finished cross questioning, asking for reasons and studying together about the fifth divine messenger becomes silent.

Then the warders of hell give him the fivefold binding. That is two hot iron spikes are sent through his two palms, and two other hot spikes are sent through his two feet and the fifth hot iron spike is sent through his chest. On account of this he experiences sharp piercing unpleasant feelings. Yet he does not die, until his demerit finishes. Next the warders of hell conduct him and hammer himOn account of this he experiences sharp piercing unpleasant feelings. Yet he does not die, until his demerit finishes. Next the warders of hell take him upside down and cut him with a knifeOn account of this too he experiences sharp piercing unpleasant feelings. Yet he does not die, until his demerit finishes. Next the warders of hell yoke him to a cart and make him go to and fro on a ground that is flaming and ablaze On account of this too he experiences sharp piercing unpleasant feelings. Yet he does not die, until his demerit finishes. Next the warders of hell make him ascend and descend a rock of burning ambers On account of this he experiences sharp piercing unpleasant feelings. Yet he does not die, until his demerit finishes. Next the warders of hell throw him upside down into a boiling, blazingpot of molten. Therehe is cooked in the molten scum, and he on his own accord dives in comes up and goes across in the molten pot.On account of this too he experiences sharp piercing unpleasant feelings. Yet he does not die, until his demerit finishes.Next the warders of hell throw him to the Great Hell. The square Great Hell has four gates and is divided in two, Enclosed by iron walls, is closed with an iron lid. The floor spreads for seven hundred miles, And it stands there everyday.

A fire springs from the eastern wall of the Great Hell to scorch the western wall. A fire springs from the western wall to scorch the eastern wallA fire springs from the northern wall to scorch the southern wall. A fire springs from the southern wall to scorch the northern wall. A fire springs from the bottom to scorch the top and a fire springs from the top to scorch the bottom. There he experiences sharp piercing unpleasant feelings, yet he does not die until his demerit comes to an end.

Bhikkhus, after the lapse of a very long time, it happens that the eastern door of the Great Hell opens. Then he runs with great speed, in doing so he burns his outer skin, inner skin, flesh, nerves, andeven the bones smoke,even if he pulls himself out, it happens. When he had, had enough of it the door closesThere he experiences sharp piercing unpleasant feelings, yet he does not die until his demerit comes to an end.

Bhikkhus, after the lapse of a very long time, it happens that the western door of the Great Hell opens. Then he runs with great speed, in doing so he burns his outer skin, inner skin, flesh, nerves, andeven the bones smoke,even if he pulls himself out, it happens. When he had, had enough of it the door closesThere he experiences sharp piercing unpleasant feelings, yet he does not die until his demerit comes to an end.

Bhikkhus, after the lapse of a very long time, it happens that the eastern door of the Great Hell opens. Then he runs with great speed, in doing so he burns his outer skin, inner skin, flesh, nerves, andeven the bones smoke,even if he pulls himself out, it happens. He escapes through that door.

Parallel and together with the Great Hell is the Hell of Excreta he falls into that.In it there are needle mouthed living things, that pierce the outer skin,.then the inner skin, after that the flesh, the nerves and even the bones and they eat the bone marrowThere he experiences sharp piercing unpleasant feelings, yet he does not die until his demerit comes to an end.

Parallel and together with the Hell of Excretais the Hell where hot ashes rain, he falls into that.There he experiences sharp piercing unpleasant feelings, yet he does not die until his demerit comes to an end.

Parallel and together with the Hell where hot ashes rain, is the Simbali forest, more than seven miles tall, it has thorns sixteen inches long, aflame and blazing, he climbes on them and goes to and fro on them. There he experiences sharp piercing unpleasant feelings, yet he does not die until his demerit comes to an end.

Parallel and together with the Simbali forest, is a forest of swords. He enters that. The leaves that fall with the wind, cut his feet, hands, feet and hands, ears, nose, ears and nose. There he experiences sharp piercing unpleasant feelings, yet he does not die until his demerit comes to an end.

Parallel and together with the forest of swords is a huge salt water riverHe falls into that. In it he is carried up stream and down stream.There he experiences sharp piercing unpleasant feelings, yet he does not die until his demerit comes to an end.

Then the warders of hell pull him out with a hook and ask him. ‘Good man, what do you desire?’ He says, ‘Sir, I’m hungry.’ The warders of hell open his mouth with hot iron spikes and pour into his mouth burning, flaming iron balls. They burn his lips, mouth, throat, chest, the intestines, the lower intestines and they come out with the insides There he experiences sharp piercing unpleasant feelings, yet he does not die, until his demerit comes to an end.

Then the warders ask him. ‘Good man, what do you desire?’ He says, ‘Sir, I’m thirsty.’ The warders of hell open his mouth with hot iron spikes and pour into his mouth burning, flaming copper molten. They burn his lips, mouth, throat, chest, the intestines, the lower intestines and they come out with the insides. There he experiences sharp piercing unpleasant feelings, yet he does not die, until his demerit comes to an end.

Then the warders of Hell put him back to the Great Hell.

In the past to the king of the Under World it occurred thus. To those who do evil in the world, these various punishments are given. O! IfI gain humanity. O! If the Thus Gone One, perfect and rightfully enlightened is born in the world. O! I should associate that Blessed One. O! the Blessed One should teach me and I should know that Teaching.

Bhikkhus, I say this not hearing from another recluse or brahmin, this is what I have myself known and seen and so I say it.’

Then the Blessed One further said.

Those humans that are negligent, when blamed by the divine messengers
Are born in low births, there they grieve long
The appeased and worthy ones blamed by the divine messengers,
Are not negligent in the noble Teaching any day.
They see fear in holding, birth, death and being
And release themselves without holding,destroying birth and death
They are the appeased and pleasant, the extinguished here and now
Gone beyond all fear and revenge, have gone beyond all unpleasantness.

Source:

http://www.dhammaweb.net/Tipitaka/read.php?id=164

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Posted in Buddhism, Dhamma, Theravada | Tags: aging, death, Devaduta Sutta, disease, MN 130, sickness, sutta, three messengers

Posted by: Michael | 04/18/2010

Five Subjects for Frequent Recollection

“There are these five facts that one should reflect on often, whether one is a woman or a man, lay or ordained. Which five?
“‘I am subject to aging, have not gone beyond aging.’ This is the first fact that one should reflect on often, whether one is a woman or a man, lay or ordained.

“‘I am subject to illness, have not gone beyond illness’…

“‘I am subject to death, have not gone beyond death’…

“‘I will grow different, separate from all that is dear and appealing to me’…

“‘I am the owner of my actions (kamma), heir to my actions, born of my actions, related through my actions, and have my actions as my arbitrator. Whatever I do, for good or for evil, to that will I fall heir’…

“These are the five facts that one should reflect on often, whether one is a woman or a man, lay or ordained.

“Now, based on what line of reasoning should one often reflect…that ‘I am subject to aging, have not gone beyond aging’? There are beings who are intoxicated with a [typical] youth’s intoxication with youth. Because of that intoxication with youth, they conduct themselves in a bad way in body…in speech…and in mind. But when they often reflect on that fact, that youth’s intoxication with youth will either be entirely abandoned or grow weaker…

“Now, based on what line of reasoning should one often reflect…that ‘I am subject to illness, have not gone beyond illness’? There are beings who are intoxicated with a [typical] healthy person’s intoxication with health. Because of that intoxication with health, they conduct themselves in a bad way in body…in speech…and in mind. But when they often reflect on that fact, that healthy person’s intoxication with health will either be entirely abandoned or grow weaker…

“Now, based on what line of reasoning should one often reflect…that ‘I am subject to death, have not gone beyond death’? There are beings who are intoxicated with a [typical] living person’s intoxication with life. Because of that intoxication with life, they conduct themselves in a bad way in body…in speech…and in mind. But when they often reflect on that fact, that living person’s intoxication with life will either be entirely abandoned or grow weaker…

“Now, based on what line of reasoning should one often reflect…that ‘I will grow different, separate from all that is dear and appealing to me’? There are beings who feel desire and passion for the things they find dear and appealing. Because of that passion, they conduct themselves in a bad way in body…in speech…and in mind. But when they often reflect on that fact, that desire and passion for the things they find dear and appealing will either be entirely abandoned or grow weaker…

“Now, based on what line of reasoning should one often reflect…that ‘I am the owner of my actions (kamma), heir to my actions, born of my actions, related through my actions, and have my actions as my arbitrator. Whatever I do, for good or for evil, to that will I fall heir’? There are beings who conduct themselves in a bad way in body…in speech…and in mind. But when they often reflect on that fact, that bad conduct in body, speech, and mind will either be entirely abandoned or grow weaker…

“Now, a noble disciple considers this: ‘I am not the only one subject to aging, who has not gone beyond aging. To the extent that there are beings — past and future, passing away and re-arising — all beings are subject to aging, have not gone beyond aging.’ When he/she often reflects on this, the [factors of the] path take birth. He/she sticks with that path, develops it, cultivates it. As he/she sticks with that path, develops it and cultivates it, the fetters are abandoned, the latent tendencies destroyed.

“Further, a noble disciple considers this: ‘I am not the only one subject to illness, who has not gone beyond illness’…’I am not the only one subject to death, who has not gone beyond death’…’I am not the only one who will grow different, separate from all that is dear and appealing to me’…

“A noble disciple considers this: ‘I am not the only one who is owner of my actions, heir to my actions, born of my actions, related through my actions, and have my actions as my arbitrator; who — whatever I do, for good or for evil, to that will I fall heir. To the extent that there are beings — past and future, passing away and re-arising — all beings are owner of their actions, heir to their actions, born of their actions, related through their actions, and have their actions as their arbitrator. Whatever they do, for good or for evil, to that will they fall heir.’ When he/she often reflects on this, the [factors of the] path take birth. He/she sticks with that path, develops it, cultivates it. As he/she sticks with that path, develops it and cultivates it, the fetters are abandoned, the latent tendencies destroyed.”

Subject to birth, subject to aging,
subject to death,
run-of-the-mill people
are repelled by those who suffer
from that to which they are subject.
And if I were to be repelled
by beings subject to these things,
it would not be fitting for me,
living as they do.
As I maintained this attitude —
knowing the Dhamma
without paraphernalia —
I overcame all intoxication
with health, youth, & life
as one who sees
renunciation as security.
For me, energy arose,
Unbinding was clearly seen.
There’s now no way
I could partake of sensual pleasures.
Having followed the holy life,
I will not return.

Source: http://www.vipassana.com/canon/anguttara/an5-57.php

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Posted in Buddhism, Dhamma, Theravada | Tags: aging, Dhamma, Five Subjects for Frequent Recollection, illness, kamma

Posted by: Michael | 04/18/2010

Kusita-Arambhavatthu Sutta

Kusita-Arambhavatthu Sutta: The Grounds for Laziness and the Arousal of Energy

“Monks, there are these . Which eight?

“There is the case where a monk has some work to do. The thought occurs to him: ‘I will have to do this work. But when I have done this work, my body will be tired. Why don’t I lie down?’ So he lies down. He doesn’t make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the first grounds for laziness.

“Then there is the case where a monk has done some work. The thought occurs to him: ‘I have done some work. Now that I have done work, my body is tired. Why don’t I lie down?’ So he lies down. He doesn’t make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the second grounds for laziness.

“Then there is the case where a monk has to go on a journey. The thought occurs to him: ‘I will have to go on this journey. But when I have gone on the journey, my body will be tired. Why don’t I lie down?’ So he lies down. He doesn’t make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the third grounds for laziness.

“Then there is the case where a monk has gone on a journey. The thought occurs to him: ‘I have gone on a journey. Now that I have gone on a journey, my body is tired. Why don’t I lie down?’ So he lies down. He doesn’t make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the fourth grounds for laziness.

“Then there is the case where a monk, having gone for alms in a village or town, does not get as much coarse or refined food as he needs to fill himself up. The thought occurs to him: ‘I, having gone for alms in a village or town, have not gotten as much coarse or refined food as I need to fill myself up. This body of mine is tired & unsuitable for work. Why don’t I lie down?’ So he lies down. He doesn’t make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the fifth grounds for laziness.

“Then there is the case where a monk, having gone for alms in a village or town, does get as much coarse or refined food as he needs to fill himself up. The thought occurs to him: ‘I, having gone for alms in a village or town, have gotten as much coarse or refined food as I need to fill myself up. This body of mine is heavy & unsuitable for work, as if I were many months pregnant. Why don’t I lie down?’ So he lies down. He doesn’t make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the sixth grounds for laziness.

“Then there is the case where a monk comes down with a slight illness. The thought occurs to him: ‘I have come down with a slight illness. There’s a need to lie down.’ So he lies down. He doesn’t make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the seventh grounds for laziness.

“Then there is the case where a monk has recovered from his illness, not long after his recovery. The thought occurs to him: ‘I have recovered from my illness. It’s not long after my recovery. This body of mine is weak & unsuitable for work. Why don’t I lie down?’ So he lies down. He doesn’t make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the eighth grounds for laziness.

“These are the eight grounds for laziness.

“There are these eight grounds for the arousal of energy. Which eight?

“There is the case where a monk has some work to do. The thought occurs to him: ‘I will have to do this work. But when I am doing this work, it will not be easy to attend to the Buddha’s message. Why don’t I make an effort beforehand for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized?’ So he makes an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the first grounds for the arousal of energy.

“Then there is the case where a monk has done some work. The thought occurs to him: ‘I have done some work. While I was doing work, I couldn’t attend to the Buddha’s message. Why don’t I make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized?’ So he makes an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the second grounds for the arousal of energy.

“Then there is the case where a monk has to go on a journey. The thought occurs to him: ‘I will have to go on this journey. But when I am going on the journey, it will not be easy to attend to the Buddha’s message. Why don’t I make an effort beforehand for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized?’ So he makes an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the third grounds for the arousal of energy.

“Then there is the case where a monk has gone on a journey. The thought occurs to him: ‘I have gone on a journey. While I was going on the journey, I couldn’t attend to the Buddha’s message. Why don’t I make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized?’ So he makes an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the fourth grounds for the arousal of energy.

“Then there is the case where a monk, having gone for alms in a village or town, does not get as much coarse or refined food as he needs to fill himself up. The thought occurs to him: ‘I, having gone for alms in a village or town, have not gotten as much coarse or refined food as I need to fill myself up. This body of mine is light & suitable for work. Why don’t I make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized?’ So he makes an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the fifth grounds for the arousal of energy.

“Then there is the case where a monk, having gone for alms in a village or town, does get as much coarse or refined food as he needs to fill himself up. The thought occurs to him: ‘I, having gone for alms in a village or town, have gotten as much coarse or refined food as I need to fill myself up. This body of mine is light & suitable for work. Why don’t I make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized?’ So he makes an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the sixth grounds for the arousal of energy.

“Then there is the case where a monk comes down with a slight illness. The thought occurs to him: ‘I have come down with a slight illness. Now, there’s the possibility that it could get worse. Why don’t I make an effort beforehand for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized?’ So he makes an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the seventh grounds for the arousal of energy.

“Then there is the case where a monk has recovered from his illness, not long after his recovery. The thought occurs to him: ‘I have recovered from my illness. It’s not long after my recovery. Now, there’s the possibility that the illness could come back. Why don’t I make an effort beforehand for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized?’ So he makes an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the eighth grounds for the arousal of energy.

“These are the eight grounds for the arousal of energy.”