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Non-violence

ASTUDYGUIDE

BASEDONEARLYBUDDHISTTEACHINGS

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ṬhānissaroBhikkhu

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Introduction

§1.Whenembraced,therodofviolence

breedsdanger&fear:Lookatpeopleinstrife.IwilltellofhowIexperienced

terror:Seeingpeopleflounderinglikefishinsmallpuddles,competingwithoneanother—

asIsawthis,fearcameintome.

Theworldwasentirelywithoutsubstance.

Allthedirectionswereknockedoutofline.

Wantingahavenformyself,Isawnothingthatwasn’tlaidclaimto.Seeingnothingintheendbutcompetition,Ifeltdiscontent.

AndthenIsawanarrowhere,

soveryhardtosee,embeddedintheheart.

Overcomebythisarrowyouruninalldirections.Butsimplyonpullingitout

youdon’trun,youdon’tsink.…

Whateverthingsaretieddownintheworld,


youshouldn’tbesetonthem.Havingtotallypenetrated

sensualpleasures,sensualpassions,

youshouldtrainforyourownunbinding[nibbāna].—Sn4:15

Inthisshortpassage,theBuddhadescribeshissenseofdismayattheviolenceandconflictintheworld,togetherwithhisimportantdiscovery:thattheonlyescapefromviolenceistoremovethecausesofviolencefromyourownheart.Toremovethesecauses,youfirsthavetorestrainyourselffromengaginginviolenceontheexternallevel.Thathelpscreatetheproperkarmiccontext—morepeacefulandhonest—forextractingthecausesofviolenceandconflictontheinternallevel.Inotherwords,youhavetostopengaginginviolencebeforeyoucanisolateanduproottheemotionsandthoughtsthatwouldmakeyouwanttoengageinviolencetobeginwith.

ThefollowingpassagesfromthePāliCanonexplainthesetwolevelsofthepractice.Theyaredividedintoeightsections.

Thefirsttwosectionsdealwiththefirst,external,levelofpractice.Section1detailsthedrawbacksofengaginginviolence,focusingonthelong-termandimmediateharmyoudotoyourselfifyoudoso.Tofullyunderstandthissection,it’sgoodtohavesomebackgroundontheBuddha’steachingsonkamma(karma).Agoodplacetostartwouldbetheshortbooklet,KarmaQ&A.

Passage§6 inthissectionmakestheimportantpointthatthedesireforpowercreatesaviciouscircle,inwhichyouhavetotreatothersviolentlyinordertogainandmaintainpower,andthenthefactthatyou’vebeenviolentmakesyouunwillingtolistentoteachingsthatpointoutthedangersofviolence.Inthisway,youcloseyourselfofffromrealizingthedamageyou’redoing,makingithardertostopcausingyourselfevenmoreharm.

Section2focusesonwhatitmeanstopracticerestraint,alongwiththebenefitsthatcomebothfromexercisingrestraintyourselfandfromgettingotherstoexerciserestraint,too.Oneoftheimplicationsofpassage§13inthissectionisthat,fromtheperspectiveofkamma,youdoharmtoyourselfwhenyouengageinviolence,andyoudoharmtootherswhenyougetthemtoengageinviolence.Andaspassages§§18–20clearlyshow,theBuddhataughtthatrestraintagainstkilling


shouldbeexercisedinallsituations,withoutexception.Inotherwords,therearenogroundsforjustifyinganyactofkilling,nomatterhowbadlyprovoked.Thismeansthatthere’snoroomatallintheBuddha’steachingsforatheoryof“justwar.”Thepathtoputanendtosufferingrequiresthatyoubewillingtosacrificemanythings,butnotthepurityofyourvirtue.Passage§19makesthispointclearbystatingthattheformsoflossusuallycitedasexcusesforbreakingthepreceptagainstkilling—lossofrelatives,lossofwealth,lossofhealth—arenowherenearasseriousaslossofvirtueandlossofrightview.Passage§20illustratesthispointwithoneofthemostdramaticstoriesinthePāliCanon,inwhichtheheroofthestorysucceedsinexercisingrestraintinasituationwheremanyalesserpersonwouldsuccumbtothedesiretogetrevenge.

Section3,OvercomingtheCausesofViolence,introducesthesecond,internal,levelofpractice.Passage§21liststhecharactertraitsleadingtoviolence—desire,anger,fear,anddelusion.Readtogetherwithpassage§22,thislistexposesanotherviciouscircleinthepracticeofviolence:Peoplekillandmaimoutoffearofdeath,butthenthefactthattheyhavedonesomethingcruelmakesthemfeardeathallthemore.Thismeansthattheyarelikelytocontinueengaginginevenmoreviolencebecauseoftheirfear.

ThenexttwopassagesinSection3introducethreeofthebasiccharactertraitsthathavetobedevelopedtobreaktheseviciouscyclesbydoingtheinnerworkthateradicatesthecausesofviolence.

Thefirsttraitisheedfulness:realizingthatyouractionswillmakethedifferencebetweensufferinglong-termpainandexperiencinglong-termpleasure.Asaresult,youwanttobecarefultoavoidactinginwaysthatwillleadtolong-termpain,eveniftheyentailpainintheshortterm.

Thesecondtraitisasenseofshame—notthedebilitatingshamethat’stheoppositeofpride,butthehealthyshamethat’stheoppositeofshamelessness.Youwanttolookgoodintheeyesofwisepeople,andyouwouldbeashamedtobehaveinwaysthattheywouldcriticize.

Thethirdtraitiscompunction,whichistheoppositeofapathy:themindstateinwhichyoudon’tcareaboutthelong-term.Whenyoudevelopcompunction,youcareaboutyourlong-termhappiness,andsoyoudevelopahealthyfearoftheconsequencesofbehavinginunskillfulways.

TheremainingpassagesinSection3focusonhowtheBuddha’svaluesreverse


thevaluesoftheworldthatglorifywarandotherviolence.Truevictory,inhiseyesandtheeyesofallthewise,istoconqueryourowninternalunskillfulqualities,ratherthantoconquerotherpeople.Manyofthepassagesinthissectionillustratethisprinciplewithsimilesofwarriorsandelephantsinbattle,inwhichthetrulybravewarriorstandsforthepersonwhoovercomeshisownanger,sensuality,andlackofendurance.Genuinestrengthlies,notinforcingyourwillonothers,butinusingyourwillandintelligencetoovercomeyourslaverytoyourownangerandsensuality.

Thenextthreesectionsformaset,dealingwithtechniquestosolvetheproblemofanger.Section4containspassagesthatsuggestlinesofthoughtthatcanbeusedtoovercomeanger.Ofthesepassages,§39isespeciallyinterestinginthatitrecommendsusingadefilement—spite—toovercomethemoreseriousdefilementofanger.Otherpassagesthenrecommenddevelopingnoblerandmorefar-sightedlinesofthought—suchasgoodwill,equanimity,andacontemplationofthelong-termresultsofkamma—toovercomebothangerandspite.

Section5introducesacharactertraitthat’sparticularlyusefulforovercominganger—endurance—andsuggestslinesofthoughtfordevelopingit.Someoftheselinesofthoughtaimatdepersonalizingunpleasantexperiencesby(1)showingthattheyareperfectlynormalinthehumanrealmand(2)learninghownottoembroiderunpleasantexperiencesbeyondthestageofmeresensorycontact.Inotherwords,ifyoucansayofunpleasantwordsorpainfulsensationssimplythat“anunpleasantobjecthasmadecontactatthesenses”andleaveitatthat,thenit’smucheasiertobearthanifyouallowthemindtoreverberatewithcomplaintsandrecriminationsoverthatcontact.

Passage§42introducesanotherpracticethathelpstodevelopendurance,thedevelopmentofgoodwill,atopicdiscussedinmoredetailinSection6.Theendofpassage§42alsopresentsanotherlineofthought:Givenhowbadlyhumanbeingscantreatoneanother,ithelpstoremember,whenthey’reunkind,thatatleasttheyarenottreatingyouasbadlyastheycould.Passage§48takesthislineofthoughtevenfurther,showinghowtothinksoasnottosufferwhenpeopledotreatyouasbadlyaspossible.

Section6goesintomoredetailonameditationpracticethat’sgoodforfosteringendurance:thedevelopmentofunlimitedgoodwillforallbeings.Aspassage§49shows,thispracticeisparticularlyusefulnotonlytopreventyourself


fromtreatingotherswithviolence,butalsotohealtheemotionalscarsthatcancomewhenyourememberwaysinwhichyouwereviolentinthepast.

Section7discussescontemplationsandconcentrationpracticesusefulforovercomingsensuality—ourfascinationwiththinkingandplanningsensualpleasures—whichisanotherimportantcauseofviolence.Thecontemplationshelpyoutoseethedrawbacksofsensuality;thepracticeofjhāna—strongabsorptioninamentalstatefreefromsensuality—helpsyoutofindapleasurethatweakensthedesiretoresorttosensualityevenwhenyouseeitsdrawbacks.Passage§61thenactsasaseguefromthepracticeofconcentrationtothetypeofinsightthatputsanendtothecausesforviolenceonceandforall.

Section8requiresthemostexplanation,asitdealswithasubtletopic:thecontemplationsthatputanendtopapañca,thetypeofthinkingthatliesattherootofviolenceandallconflict.

Whattypeofthinkingispapañca?InsomeDhammacircles,thistermmeans“mentalproliferation,”suggestingthatit’ssimplythinkingrunriot.Inotherwords,theproblemisthatyouthinktoomuchinanuncontrollableway.However,theCanonshowsthattheproblemwithpapañcaisnotsomuchtheamountofthinkingasitisthetypesofperceptionsandcategoriesthatinformthethinking:howyouthink,ratherthanhowmuchyouthink.

Passage§68statesthattherootofthecategoriesofpapañcaistheperception,“Iamthethinker.”Thisself-reflexivethoughtiswhatcreatesyoursenseofselfasabeingorobject—whichiswhypapañcaisbesttranslatedas“objectification.”Whenyouobjectifyyourselfwiththethought,“Iamthis,”anumberofthought-categoriesgrowfromthatthoughttoformthebasisforhowyourelatetotheworld.Thesecategoriesincludethedichotomiesof:being/not-being,me/not-me,mine/not-mine,doer/done-to.Also,whenyouidentifyyourselfwithsomethingthatexperiences,thenbasedonthefeelingsarisingfromsensorycontact,somefeelingswillseemappealing—worthgettingfortheself—andotherswillseemunappealing—worthpushingaway.Fromthistheregrowsdesire,whichcomesintoconflictwiththedesiresofotherswhoarealsoengaginginpapañca.

Thisisbecause,onceyoutakeontheidentityofa“being,”youneedtofeed—bothphysicallyandmentally.Infact,theneedtosubsistonfoodistheonethingthatcharacterizesallbeings(§63).Asabeing,yoursenseofwhoyouarehastoinhabitaworldthatcanprovideforthefoodyouneed.Thisappliesbothonthe


external,physicallevelandontheinternal,psychologicallevel.Thisiswhytheviewsandquestionsofobjectificationcovernotonlywhoyouare,butalsowhereyouare,whereyou’vecomefrom,andwhereyou’regoing.(Seepassage§64.)

Externally,asahumanbeingwithhumandesires,youinhabitthesamephysicalworld—intheimageof§1 ,thesamepuddle—asotherhumanbeingsandcommonanimals.Whenyouthinkintermsofobjectificationandlookforfoodinthehumanpuddle,youinevitablyrunintoconflictwithotherbeingsinhabitingthesamepuddle:thosewhoyouwouldliketotakeasfood,thosewhowouldliketotakeyouasfood,andthoselookingforthesamesortoffoodthatyouare.Thinkingintermsofthecategoriesofobjectificationspawnsthedesiresthatseeyoursourcesoffoodwithinthatpuddleasdear,andanyonewhoblocksthosesourcesasnot-dear.Fromthisdistinctioncomeenvyandstinginess,hostility,violence,rivalry,andillwill(§65).Theseattitudes,inturn,leadtotheviolenceof“takinguprods&bladedweapons,ofarguments,quarrels,disputes,accusations,divisivetale-bearing,&falsespeech”(§15).

Thisishowtheinneractofobjectificationbreedexternalcontention.(Tohelpvisualizethedifferentwaysinwhichthesuttasdescribetheprocesses

bywhichpapañcaleadstoconflictandviolence,Section8endswithastudy-aidthatmapsoutthreeofthosedescriptions.)

Howcantheseprocessesbeended?Throughashiftinperception,causedbythewayyouattendtofeeling,usingthecategoriesofappropriateattention(seepassage§64).AstheBuddhastatesinpassage§65,ratherthanviewingafeelingasanappealingorunappealingthing,youshouldlookatitaspartofacausalprocess:Whenaparticularfeelingispursued,doskillfulorunskillfulqualitiesincreaseinthemind?Ifskillfulqualitiesincrease,youcanpursuethefeeling.Ifunskillfulqualitiesincrease,youshouldn’t.Whencomparingfeelingsthatleadtoskillfulqualities,noticethatthoseendowedwiththinking(directedthought)andevaluationarelessrefinedthanthosefreeofthinkingandevaluation,asinthehigherstagesofmentalabsorption,orjhāna.Whenyouseethis,youcanoptforthemorerefinedfeelings,andthiscutsthroughtheactofthinkingthat,accordingtopassage§67,providesthebasisforpapañca.

Infollowingthisprogram,youavoidthenotionsofagentandvictim,alongwithanyself-reflexivethinkingingeneral.Thereissimplytheanalysisofcause-effectprocesses.You’restillmakinguseofdualities—distinguishingbetweenunskillful


andskillfulactions,betweensufferingandstressontheonehand,andanendtosufferingandstressontheother—butthedistinctionisbetweenactionsorprocesses,notthings.Inthisway,youranalysisavoidsthetypeofthinkingthat,accordingtopassage§65,dependsontheperceptionsandcategoriesofpapañca.Thisishowtheviciouscycleinwhichthinkingandpapañcakeepfeedingeachotheriscut.

Ultimately,asyoufollowthisprogramtogreaterandgreaterlevelsofrefinementthroughthehigherlevelsofmentalabsorption,youfindlessandlesstorelishandenjoyinthesixsensesandthementalprocessesbasedonthem—andultimatelyevenintheactionofmentalabsorptionitself.Withthissenseofdisenchantment,theprocessesoffeelingandthoughtarestilled,andthere’sabreakthroughtothecessationofthesixsensespheres.

Whenthesespherescease,isthereanythingelseleft?Ven.Sāriputta,inpassage§69warnsusnottoask,fortoaskifthereis,isn’t,both-is-and-isn’t,neither-is-nor-isn’tanythingleftinthatdimensionistopapañcizewhatisfreefrompapañca.However,thisdimensionisnotatotalannihilationofexperience(§70).It’satypeofexperiencethatDN11callsconsciousnesswithoutsurface,“luminousallaround,wherewater,earth,fire,&windhavenofooting,wherelong/short,coarse/fine,fair/foul,name/formareallbroughttoanend.”Thisisthefruitofthepathofarahantship—apaththatmakesuseofdualitiesbutleadstoafruitbeyondthem.

Itmaycomeascoldcomforttorealizethatconflictcanbetotallyovercomeonlywiththerealizationofarahantship.However,astheearliersectionshaveshown,violencecanbeabandonedmuchearlierinthepractice,andalotofthesufferingthatcomesfromviolenceandconflictcanberelievedbydevelopingsomeverybasiccharactertraits:restraint,heedfulness,ahealthysenseofshameandcompunction,endurance,andgoodwill.Andevenbeforeyoutacklepapañcahead-on,it’spossibletostartusingtheapproachrecommendedinpassage§65:learningtoquestionthewaysinwhichyouidentifyyour“self,”andtryingtoviewfeelingsnotasthingsbutaspartsofacausalprocessaffectingthequalitiesinthemind.Inthisway,thebasisforpapañcaisgraduallyundercut,andtherearefewerandfeweroccasionsforconflict.Infollowingthispath,youreapitsincreasingbenefits—morepeace,bothwithinandwithout—allalongtheway.

Formoreonthetopicofnon-violence,seetheessays,“EducatingCompassion”


and“GettingtheMessage.”Onthetopicofrestraint,seethearticles,“TradingCandyforGold,”“Reconciliation:Right&Wrong,”“TheStreamsofEmotion,”and“AllWinners,NoLosers.”Formoreonthedevelopmentofgoodwill,seeTheSublimeAttitudes.Formoreonthetopicofpapañca,seetheessay,“TheArrowsofThinking”andthediscussionofpapañcainSkillinQuestions.


1:TheDrawbacksofViolence

§2.Alltrembleattherod,

allarefearfulofdeath.Drawingtheparallelto

yourself,neitherkillnorgetotherstokill.

Alltrembleattherod,

allholdtheirlifedear.Drawingtheparallelto

yourself,neitherkillnorgetotherstokill.

Whoeverhitswitharodbeingsdesiringease,whenhehimselfislookingforease,willmeetwithnoeaseafterdeath.

Whoeverdoesn’thitwitharodbeingsdesiringease,whenhehimselfislookingforease,willmeetwitheaseafterdeath.

Speakharshlytonoone,orthewordswillbethrown

rightbackatyou.Contentioustalkispainful,foryougetstruckbyrodsinreturn.

If,likeaflattenedmetalpotyoudon’tresound,


you’veattainedanunbinding:Inyouthere’sfoundnocontention.—Dhp129–134

§3.Beingsaretheownersoftheiractions(karma),heirtotheiractions,bornoftheiractions,relatedthroughtheiractions,andhavetheiractionsastheirarbitrator.Actioniswhatcreatesdistinctionsamongbeingsintermsofcoarseness&refinement.…

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

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

“Thereisthecasewhereawomanormanisonewhoharmsbeingswithhis/herfists,withclods,withsticks,orwithknives.Throughhavingadopted&carriedoutsuchactions,onthebreak-upofthebody,afterdeath,he/shereappearsinaplaneofdeprivation…Ifinsteadhe/shecomestothehumanstate,thenhe/sheissicklywhereverreborn.Thisisthewayleadingtosickliness:tobeonewhoharmsbeingswithone’sfists,withclods,withsticks,orwithknives.


“Butthenthereisthecasewhereawomanormanisnotonewhoharmsbeingswithhis/herfists,withclods,withsticks,orwithknives.Throughhavingadopted&carriedoutsuchactions,onthebreak-upofthebody,afterdeath,he/shereappearsinagooddestination…Ifinsteadhe/shecomestothehumanstate,thenhe/sheishealthywhereverreborn.Thisisthewayleadingtohealth:nottobeonewhoharmsbeingswithone’sfists,withclods,withsticks,orwithknives.”—MN135

§4.OnoneoccasiontheBlessedOnewasstayingnearNāḷandāinthePāvārikaMangoGrove.ThenAsibandhakaputtatheheadmanwenttotheBlessedOneandonarrival,havingboweddowntohim,sattooneside.AshewassittingtherehesaidtotheBlessedOne:“ThebrahmansoftheWesternlands,lord—thosewhocarrywaterpots,weargarlandsofwaterplants,purifywithwater,&worshipfire—cantake(thespiritof)adeadperson,liftitout,instructit,&sendittoheaven.ButtheBlessedOne,worthy&rightlyself-awakened,canarrangeitsothatalltheworld,atthebreak-upofthebody,afterdeath,reappearsinagooddestination,aheavenlyworld.”

“Verywell,then,headman,Iwillquestionyouonthismatter.Answerasyouseefit.Whatdoyouthink?Thereisthecasewhereamanisonewhotakeslife,steals,indulgesinillicitsex;isaliar,onewhospeaksdivisivespeech,harshspeech,&idlechatter;isgreedy,bearsthoughtsofill-will,&holdstowrongviews.Thenagreatcrowdofpeople,gathering&congregating,wouldpray,praise,&circumambulatewiththeirhandspalm-to-palmovertheheart(saying,)‘Maythisman,atthebreak-upofthebody,afterdeath,reappearinagooddestination,theheavenlyworld!’Whatdoyouthink?Wouldthatman—becauseoftheprayers,praise,&circumambulationofthatgreatcrowdofpeople—atthebreak-upofthebody,afterdeath,reappearinagooddestination,aheavenlyworld?”

“No,lord.”“Supposeamanweretothrowalargeboulderintoadeeplakeofwater,anda

greatcrowdofpeople,gathering&congregating,wouldpray,praise,&circumambulatewiththeirhandspalm-to-palmovertheheart(saying,)‘Riseup,Oboulder!Comefloatingup,Oboulder!Comefloattotheshore,Oboulder!’Whatdoyouthink?Wouldthatboulder—becauseoftheprayers,praise,&circumambulationofthatgreatcrowdofpeople—riseup,comefloatingup,or


comefloattotheshore?”“No,lord.”

“Soitiswithanymanwhotakeslife,steals,indulgesinillicitsex;isaliar,onewhospeaksdivisivespeech,harshspeech,&idlechatter;isgreedy,bearsthoughtsofill-will,&holdstowrongviews.Eventhoughagreatcrowdofpeople,gathering&congregating,wouldpray,praise,&circumambulatewiththeirhandspalm-to-palmovertheheart—(saying,)‘Maythisman,atthebreak-upofthebody,afterdeath,reappearinagooddestination,aheavenlyworld!’—still,atthebreak-upofthebody,afterdeath,hewouldreappearinaplaneofdeprivation,abaddestination,alowerrealm,hell.”—SN42:6

§5.Amanmayplunderaslongasitserveshisends,

butwhenothersareplundered,hewhohasplundered

getsplunderedinturn.

Afoolthinks,‘Now’smychance,’aslongashisevilhasyettoripen.Butwhenitripens,thefoolfallsintopain.

Killing,yougainyourkiller.

Conquering,yougainonewhowillconqueryou;

insulting,insult;harassing,harassment.

Andso,throughthecycleofaction,hewhohasplunderedgetsplunderedinturn.—SN3:15


§6.“Monks,therearethesethreerootsofwhatisunskillful.Whichthree?Greedisarootofwhatisunskillful,aversionisarootofwhatisunskillful,delusionisarootofwhatisunskillful.

“Greeditselfisunskillful.Whateveragreedypersonfabricatesbymeansofbody,speech,orintellect,thattooisunskillful.Whateversufferingagreedyperson—hismindovercomewithgreed,hismindconsumed—wronglyinflictsonanotherpersonthroughbeatingorimprisonmentorconfiscationorplacingblameorbanishment,(withthethought,)‘Ihavepower.Iwantpower,’thattooisunskillful.Thusitisthatmanyevil,unskillfulqualities/events—bornofgreed,causedbygreed,originatedthroughgreed,conditionedbygreed—comeintoplay.

“Aversionitselfisunskillful.Whateveranaversivepersonfabricatesbymeansofbody,speech,orintellect,thattooisunskillful.Whateversufferinganaversiveperson—hismindovercomewithaversion,hismindconsumed—wronglyinflictsonanotherpersonthroughbeatingorimprisonmentorconfiscationorplacingblameorbanishment,(withthethought,)‘Ihavepower.Iwantpower,’thattooisunskillful.Thusitisthatmanyevil,unskillfulqualities—bornofaversion,causedbyaversion,originatedthroughaversion,conditionedbyaversion—comeintoplay.

“Delusionitselfisunskillful.Whateveradeludedpersonfabricatesbymeansofbody,speech,orintellect,thattooisunskillful.Whateversufferingadeludedperson—hismindovercomewithdelusion,hismindconsumed—wronglyinflictsonanotherpersonthroughbeatingorimprisonmentorconfiscationorplacingblameorbanishment,(withthethought,)‘Ihavepower.Iwantpower,’thattooisunskillful.Thusitisthatmanyevil,unskillfulqualities—bornofdelusion,causedbydelusion,originatedthroughdelusion,conditionedbydelusion—comeintoplay.

“Andapersonlikethisiscalledonewhospeaksatthewrongtime,speakswhatisunfactual,speakswhatisirrelevant,speakscontrarytotheDhamma,speakscontrarytotheVinaya.Why…?Becauseofhavingwronglyinflictedsufferingonanotherpersonthroughbeatingorimprisonmentorconfiscationorplacingblameorbanishment,(withthethought,)‘Ihavepower.Iwantpower.’Whentoldwhatisfactual,hedeniesitanddoesn’tacknowledgeit.Whentoldwhatisunfactual,hedoesn’tmakeanardentefforttountangleit(tosee),‘Thisisunfactual.Thisis


baseless.’That’swhyapersonlikethisiscalledonewhospeaksatthewrongtime,speakswhatisunfactual,speakswhatisirrelevant,speakscontrarytotheDhamma,speakscontrarytotheVinaya.

“Apersonlikethis—hismindovercomewithevil,unskillfulqualitiesbornofgreed…bornofaversion…bornofdelusion,hismindconsumed—dwellsinsufferingrightinthehere&now—feelingthreatened,turbulent,feverish—andatthebreak-upofthebody,afterdeath,canexpectabaddestination.

“Justasasaltree,abirch,oranaspen,whensmothered&surroundedbythreeparasiticvines,fallsintomisfortune,fallsintodisaster,fallsintomisfortune&disaster,inthesameway,apersonlikethis—hismindovercomewithevil,unskillfulqualitiesbornofgreed…bornofaversion…bornofdelusion,hismindconsumed—dwellsinsufferingrightinthehere&now—feelingthreatened,turbulent,feverish—andatthebreak-upofthebody,afterdeath,canexpectabaddestination.”—AN3:70

§7.ThenYodhājīva(ProfessionalWarrior)theheadmanwenttotheBlessedOneand,onarrival,havingboweddowntohim,sattooneside.AshewassittingtherehesaidtotheBlessedOne:“Venerablesir,Ihaveheardthatithasbeenpasseddownbytheancientteachinglineageofprofessionalwarriorsthat‘Whenaprofessionalwarriorstrives&exertshimselfinbattle,ifothersthenstrikehimdown&slayhimwhileheisstriving&exertinghimselfinbattle,thenwiththebreakupofthebody,afterdeath,heisreborninthecompanyofdevasslaininbattle.’WhatdoestheBlessedOnehavetosayaboutthat?”

“Enough,headman,putthataside.Don’taskmethat.”Asecondtime…AthirdtimeYodhājīvatheheadmansaid:“Venerablesir,I

haveheardthatithasbeenpasseddownbytheancientteachinglineageofprofessionalwarriorsthat‘Whenaprofessionalwarriorstrives&exertshimselfinbattle,ifothersthenstrikehimdown&slayhimwhileheisstriving&exertinghimselfinbattle,thenwiththebreakupofthebody,afterdeath,heisreborninthecompanyofdevasslaininbattle.’WhatdoestheBlessedOnehavetosayaboutthat?”

“Apparently,headman,Ihaven’tbeenabletogetpastyoubysaying,‘Enough,headman,putthataside.Don’taskmethat.’SoIwillsimplyansweryou.Whenaprofessionalwarriorstrives&exertshimselfinbattle,hismindisalreadyseized,


debased,&misdirectedbythethought:‘Maythesebeingsbestruckdownorslaughteredorannihilatedordestroyed.Maytheynotexist.’Ifothersthenstrikehimdown&slayhimwhileheisthusstriving&exertinghimselfinbattle,thenwiththebreakupofthebody,afterdeath,heisreborninthehellcalledtherealmofthoseslaininbattle.Butifheholdssuchaviewasthis:‘Whenaprofessionalwarriorstrives&exertshimselfinbattle,ifothersthenstrikehimdown&slayhimwhileheisstriving&exertinghimselfinbattle,thenwiththebreakupofthebody,afterdeath,heisreborninthecompanyofdevasslaininbattle,’thatishiswrongview.Now,therearetwodestinationsforapersonwithwrongview,Itellyou:eitherhellortheanimalwomb.”

Whenthiswassaid,Yodhājīvatheheadmansobbed&burstintotears.(TheBlessedOnesaid:)“ThatiswhatIcouldn’tgetpastyoubysaying,‘Enough,headman,putthataside.Don’taskmethat.’”

“I’mnotcrying,venerablesir,becauseofwhattheBlessedOnesaidtome,butsimplybecauseIhavebeendeceived,cheated,&fooledforalongtimebythatancientteachinglineageofprofessionalwarriorswhosaid:‘Whenaprofessionalwarriorstrives&exertshimselfinbattle,ifothersthenstrikehimdown&slayhimwhileheisstriving&exertinghimselfinbattle,thenwiththebreakupofthebody,afterdeath,heisreborninthecompanyofdevasslaininbattle.’

“Magnificent,venerablesir!Magnificent!Justasifheweretoplaceuprightwhatwasoverturned,torevealwhatwashidden,toshowthewaytoonewhowaslost,ortocarryalampintothedarksothatthosewitheyescouldseeforms,inthesamewayhastheBlessedOne—throughmanylinesofreasoning—madetheDhammaclear.IgototheBlessedOneforrefuge,totheDhamma,andtotheSaṅghaofmonks.MaytheBlessedOneremembermeasalayfollowerwhohasgonetohimforrefuge,fromthisdayforward,forlife.”—SN42:3

§8.Ashewassittingtooneside,KingPasenadiKosalasaidtotheBlessedOne:“Justnow,lord,whileIwasaloneinseclusion,thistrainofthoughtaroseinmyawareness:‘Whohavethemselvesprotected,andwholeavethemselvesunprotected?’Thenitoccurredtome:‘Thosewhoengageinbodilymisconduct,verbalmisconduct,&mentalmisconductleavethemselvesunprotected.Eventhoughasquadronofelephanttroopsmightprotectthem,asquadronofcavalrytroops,asquadronofchariottroops,asquadronofinfantrytroopsmightprotect


them,stilltheyleavethemselvesunprotected.Whyisthat?Becausethat’sanexternalprotection,notaninternalone.Thereforetheyleavethemselvesunprotected.Butthosewhoengageingoodbodilyconduct,goodverbalconduct,&goodmentalconducthavethemselvesprotected.Eventhoughneitherasquadronofelephanttroops,asquadronofcavalrytroops,asquadronofchariottroops,norasquadronofinfantrytroopsmightprotectthem,stilltheyhavethemselvesprotected.Whyisthat?Becausethat’saninternalprotection,notanexternalone.Thereforetheyhavethemselvesprotected.’”

“That’sthewayitis,greatking!That’sthewayitis!Thosewhoengageinbodilymisconduct,verbalmisconduct,&mentalmisconductleavethemselvesunprotected.Eventhoughasquadronofelephanttroopsmightprotectthem,asquadronofcavalrytroops,asquadronofchariottroops,asquadronofinfantrytroopsmightprotectthem,stilltheyleavethemselvesunprotected.Whyisthat?Becausethat’sanexternalprotection,notaninternalone.Thereforetheyleavethemselvesunprotected.Butthosewhoengageingoodbodilyconduct,goodverbalconduct,&goodmentalconducthavethemselvesprotected.Eventhoughneitherasquadronofelephanttroops,asquadronofcavalrytroops,asquadronofchariottroops,norasquadronofinfantrytroopsmightprotectthem,stilltheyhavethemselvesprotected.Whyisthat?Becausethat’saninternalprotection,notanexternalone.Thereforetheyhavethemselvesprotected.”

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

“Restraintwiththebodyisgood,goodisrestraintwithspeech.Restraintwiththeheartisgood,goodisrestrainteverywhere.Restrainedeverywhere,

conscientious,oneissaidtobe

protected.”—SN3:5


2:ThePracticeofRestraint§9.IhaveheardthatononeoccasiontheBlessedOnewasstayingnearSāvatthī

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

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

exclaimed:

Ifyoufearpain,ifyoudislikepain,don’tanywheredoanevildeedinopenorinsecret.Ifyou’redoingorwilldoanevildeed,youwon’tescapepain

catchingupasyourunaway.—Ud5:4

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


otherstorefrainfromtakinglife,andspeaksinpraiseofrefrainingfromtakinglife.Inthiswayhisbodilybehaviorispureinthreeways.

“Andfurther,hereflectsthus:‘Ifsomeone,bywayoftheft,weretotakefrommewhatIhaven’tgiven,thatwouldbedispleasing&disagreeabletome.…Ifsomeoneweretocommitadulterywithmywives,thatwouldbedispleasing&disagreeabletome.…Ifsomeoneweretodamagemywell-beingwithalie,thatwouldbedispleasing&disagreeabletome.…Ifsomeoneweretodividemefrommyfriendswithdivisivespeech,thatwouldbedispleasing&disagreeabletome.…Ifsomeoneweretoaddressmewithharshspeech,thatwouldbedispleasing&disagreeabletome.…Ifsomeoneweretoaddressmewithidlechatter,thatwouldbedispleasing&disagreeabletome.AndifIweretoaddressanotherwithidlechatter,thatwouldbedispleasing&disagreeabletotheother.Whatisdispleasing&disagreeabletomeisdispleasing&disagreeabletoothers.HowcanIinflictonotherswhatisdispleasing&disagreeabletome?’Reflectinginthisway,herefrainsfromidlechatter,getsotherstorefrainfromidlechatter,andspeaksinpraiseofrefrainingfromidlechatter.”—SN55:7

§11.Searchingalldirectionswithyourawareness,youfindnoonedearer

thanyourself.Inthesameway,othersarethicklydeartothemselves.Soyoushouldn’thurtothers

ifyouloveyourself.—Ud5:1

§12.“Andhowisonemadeimpureinthreewaysbybodilyaction?Thereisthecasewhereacertainpersontakeslife,isbrutal,bloody-handed,devotedtokilling&slaying,showingnomercytolivingbeings.Hetakeswhatisnotgiven.Hetakes,inthemannerofathief,thingsinavillageorawildernessthatbelongtoothersandhavenotbeengivenbythem.Heengagesinsexualmisconduct.Hegetssexuallyinvolvedwiththosewhoareprotectedbytheirmothers,theirfathers,theirbrothers,theirsisters,theirrelatives,ortheirDhamma;thosewithhusbands,thosewhoentailpunishments,oreventhosecrownedwithflowersbyanotherman.This


ishowoneismadeimpureinthreewaysbybodilyaction.“Andhowisonemadeimpureinfourwaysbyverbalaction?Thereisthecase

whereacertainpersontellslies.Whenhehasbeencalledtoatownmeeting,agroupmeeting,agatheringofhisrelatives,hisguild,oroftheroyalty[i.e.,aroyalcourtproceeding],ifheisaskedasawitness,‘Come&tell,goodman,whatyouknow’:Ifhedoesn’tknow,hesays,‘Iknow.’Ifhedoesknow,hesays,‘Idon’tknow.’Ifhehasn’tseen,hesays,‘Ihaveseen.’Ifhehasseen,hesays,’Ihaven’tseen.’Thusheconsciouslytellsliesforhisownsake,forthesakeofanother,orforthesakeofacertainreward.Heengagesindivisivespeech.Whathehasheardherehetellstheretobreakthosepeopleapartfromthesepeoplehere.Whathehasheardtherehetellsheretobreakthesepeopleapartfromthosepeoplethere.Thusbreakingapartthosewhoareunitedandstirringupstrifebetweenthosewhohavebrokenapart,helovesfactionalism,delightsinfactionalism,enjoysfactionalism,speaksthingsthatcreatefactionalism.Heengagesinharshspeech.Hespeakswordsthatareinsolent,cutting,meantoothers,revilingothers,provokingangeranddestroyingconcentration.Heengagesinidlechatter.Hespeaksoutofseason,speakswhatisn’tfactual,whatisn’tinaccordancewiththegoal,theDhamma,&theVinaya,wordsthatarenotworthtreasuring.Thisishowoneismadeimpureinfourwaysbyverbalaction.…

“Andhowisonemadepureinthreewaysbybodilyaction?Thereisthecasewhereacertainperson,abandoningthetakingoflife,abstainsfromthetakingoflife.Hedwellswithhisrodlaiddown,hisknifelaiddown,scrupulous,merciful,compassionateforthewelfareofalllivingbeings.Abandoningthetakingofwhatisnotgiven,heabstainsfromtakingwhatisnotgiven.Hedoesnottake,inthemannerofathief,thingsinavillageorawildernessthatbelongtoothersandhavenotbeengivenbythem.Abandoningsexualmisconduct,heabstainsfromsexualmisconduct.Hedoesnotgetsexuallyinvolvedwiththosewhoareprotectedbytheirmothers,theirfathers,theirbrothers,theirsisters,theirrelatives,ortheirDhamma;thosewithhusbands,thosewhoentailpunishments,oreventhosecrownedwithflowersbyanotherman.Thisishowoneismadepureinthreewaysbybodilyaction.

“Andhowisonemadepureinfourwaysbyverbalaction?Thereisthecasewhereacertainperson,abandoningthetellingoflies,abstainsfromtellinglies.Whenhehasbeencalledtoatownmeeting,agroupmeeting,agatheringofhisrelatives,hisguild,oroftheroyalty,ifheisaskedasawitness,‘Come&tell,goodman,whatyouknow’:Ifhedoesn’tknow,hesays,‘Idon’tknow.’Ifhedoesknow,


hesays,‘Iknow.’Ifhehasn’tseen,hesays,‘Ihaven’tseen.’Ifhehasseen,hesays,’Ihaveseen.’Thushedoesn’tconsciouslytellalieforhisownsake,forthesakeofanother,orforthesakeofanyreward.Abandoningdivisivespeech,heabstainsfromdivisivespeech.Whathehasheardherehedoesnottelltheretobreakthosepeopleapartfromthesepeoplehere.Whathehasheardtherehedoesnottellheretobreakthesepeopleapartfromthosepeoplethere.Thusreconcilingthosewhohavebrokenapartorcementingthosewhoareunited,helovesconcord,delightsinconcord,enjoysconcord,speaksthingsthatcreateconcord.Abandoningharshspeech,heabstainsfromharshspeech.Hespeakswordsthataresoothingtotheear,thatareaffectionate,thatgototheheart,thatarepolite,appealing&pleasingtopeopleatlarge.Abandoningidlechatter,heabstainsfromidlechatter.Hespeaksinseason,speakswhatisfactual,whatisinaccordancewiththegoal,theDhamma,&theVinaya.Hespeakswordsworthtreasuring,seasonable,reasonable,circumscribed,connectedwiththegoal.Thisishowoneismadepureinfourwaysbyverbalaction.”—AN10:165

§13.“Monks,thesefourtypesofindividualsaretobefoundexistingintheworld.Whichfour?Theonewhopracticesforhisownbenefitbutnotforthatofothers.Theonewhopracticesforthebenefitofothersbutnotforhisown.Theonewhopracticesneitherforhisownbenefitnorforthatofothers.Theonewhopracticesforhisownbenefitandforthatofothers.

“Andhowisoneanindividualwhopracticesforhisownbenefitbutnotforthatofothers?Thereisthecasewhereacertainindividualhimselfabstainsfromthetakingoflifebutdoesn’tencourageothersinundertakingabstinencefromthetakingoflife.Hehimselfabstainsfromstealingbutdoesn’tencourageothersinundertakingabstinencefromstealing.Hehimselfabstainsfromsexualmisconductbutdoesn’tencourageothersinundertakingabstinencefromsexualmisconduct.Hehimselfabstainsfromlyingbutdoesn’tencourageothersinundertakingabstinencefromlying.Hehimselfabstainsfromintoxicantsthatcauseheedlessnessbutdoesn’tencourageothersinundertakingabstinencefromintoxicantsthatcauseheedlessness.Suchistheindividualwhopracticesforhisownbenefitbutnotforthatofothers.

“Andhowisoneanindividualwhopracticesforthebenefitofothersbutnotforhisown?Thereisthecasewhereacertainindividualhimselfdoesn’tabstainfromthetakingoflifebutencouragesothersinundertakingabstinencefromthetakingoflife.Hehimselfdoesn’tabstainfromstealingbutencouragesothersin


undertakingabstinencefromstealing.Hehimselfdoesn’tabstainfromsexualmisconductbutencouragesothersinundertakingabstinencefromsexualmisconduct.Hehimselfdoesn’tabstainfromlyingbutencouragesothersinundertakingabstinencefromlying.Hehimselfdoesn’tabstainfromintoxicantsthatcauseheedlessnessbutencouragesothersinundertakingabstinencefromintoxicantsthatcauseheedlessness.Suchistheindividualwhopracticesforthebenefitofothersbutnotforhisown.

“Andhowisoneanindividualwhopracticesneitherforhisownbenefitnorforthatofothers?Thereisthecasewhereacertainindividualhimselfdoesn’tabstainfromthetakingoflifeanddoesn’tencourageothersinundertakingabstinencefromthetakingoflife.Hehimselfdoesn’tabstainfromstealinganddoesn’tencourageothersinundertakingabstinencefromstealing.Hehimselfdoesn’tabstainfromsexualmisconductanddoesn’tencourageothersinundertakingabstinencefromsexualmisconduct.Hehimselfdoesn’tabstainfromlyinganddoesn’tencourageothersinundertakingabstinencefromlying.Hehimselfdoesn’tabstainfromintoxicantsthatcauseheedlessnessanddoesn’tencourageothersinundertakingabstinencefromintoxicantsthatcauseheedlessness.Suchistheindividualwhopracticesneitherforhisownbenefitnorforthatofothers.

“Andhowisoneanindividualwhopracticesforhisownbenefitandforthatofothers?Thereisthecasewhereacertainindividualhimselfabstainsfromthetakingoflifeandencouragesothersinundertakingabstinencefromthetakingoflife.Hehimselfabstainsfromstealingandencouragesothersinundertakingabstinencefromstealing.Hehimselfabstainsfromsexualmisconductandencouragesothersinundertakingabstinencefromsexualmisconduct.Hehimselfabstainsfromlyingandencouragesothersinundertakingabstinencefromlying.Hehimselfabstainsfromintoxicantsthatcauseheedlessnessandencouragesothersinundertakingabstinencefromintoxicantsthatcauseheedlessness.Suchistheindividualwhopracticesforhisownbenefitandforthatofothers.”—AN4:99

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

§15.Thefirstprecept:Iundertakethetrainingruletorefrainfromtakinglife.—Khp2


§16.Fromtheinstructionstoeverynewmonk:“Amonkwhohasbeenacceptedshouldnotdeprivealivingbeingoflife,evenif

itisonlyablackorwhiteant.Anymonkwhopurposelydeprivesahumanbeingoflife,eventotheextentofcausinganabortion,isnotacontemplative,notasonoftheSakyan.

“Justasasolidblockofstonebrokenintwocannotbejoinedtogetheragain,inthesamewayamonkwhohaspurposelydeprivedahumanbeingoflifeisnotacontemplative,notasonoftheSakyan.Youarenottodothisfortherestofyourlife.”—MvI.78.2

§17.OnoneoccasiontheBlessedOnewasstayingnearSāvatthīatJeta’sGrove,Anāthapiṇḍika’smonastery.Thereheaddressedthemonks,“Monks!”

“Yes,lord,”themonksresponded.TheBlessedOnesaid,“Onceinthepastthedevas&asuras1werearrayedfor

battle.ThenVepacittitheasura-kingsaidtoSakkathedeva-king:‘Lettherebevictorythroughwhatiswellspoken.’

“‘Yes,Vepacitti,lettherebevictorythroughwhatiswellspoken.’“Sothedevas&asurasappointedapanelofjudges,[thinking,]‘Thesewill

decideforuswhatiswellspoken&poorlyspoken.’“ThenVepacittitheasura-kingsaidtoSakkathedeva-king,‘Sayaverse,deva-

king!’“Whenthiswassaid,Sakkathedeva-kingsaidtoVepacittitheasura-king,‘But

youaretheseniordeityhere,Vepacitti.Yousayaverse.’

“Whenthiswassaid,Vepacittirecitedthisverse:

‘Foolswouldflareupevenmoreiftherewerenoconstraints.Thusanenlightenedoneshouldrestrainthefoolwithaheavystick.’

“WhenVepacittihadsaidthisverse,theasurasapplaudedbutthedevasweresilent.SoVepacittisaidtoSakka,‘Sayaverse,deva-king!’


“Whenthiswassaid,Sakkarecitedthisverse:

‘This,Ithink,istheonlyconstraintforafool:When,knowingtheother’sprovoked,

youmindfullygrowcalm.’

“WhenSakkahadsaidthisverse,thedevasapplaudedbuttheasurasweresilent.SoSakkasaidtoVepacitti,‘Sayaverse,Vepacitti!’

“Whenthiswassaid,Vepacittirecitedthisverse:

‘Vasava2,Iseeafaultinthisveryforbearance:Whenthefoolthinks,

“He’sforbearingoutoffearofme,”

theidiotpursuesyouevenmore—asacow,someonewhorunsaway.’

“WhenVepacittihadsaidthisverse,theasurasapplaudedbutthedevasweresilent.SoVepacittisaidtoSakka,‘Sayaverse,deva-king!’

“Whenthiswassaid,Sakkarecitedthisverse:

‘Itdoesn’tmatterwhetherhethinks,“He’sforbearingoutoffearofme.”One’sowntruegoodistheforemostgood.Nothingbetterthanpatienceisfound.

Whoever,whenstrong,isforbearingtoonewhoisweak:


That’stheforemostpatience.Theweakmustconstantlyendure.

Theycallthatstrengthnostrengthatall:whoever’sstrengthisthestrengthofafool.There’snoreproachforonewhoisstrong,guarding—guardedby—Dhamma.

Youmakethingsworsewhenyouflareupatsomeonewho’sangry.Whoeverdoesn’tflareupatsomeonewho’sangrywinsabattlehardtowin.

Youliveforthegoodofboth—yourown,theother’s—when,knowingtheother’sprovoked,youmindfullygrowcalm.Whenyouworkthecureofboth—yourown,theother’s—thosewhothinkyouafoolknownothingofDhamma.’

“WhenSakkahadsaidthisverse,thedevasapplaudedbuttheasurasweresilent.Thenthedeva&asurapanelofjudgessaid,‘TheversessaidbyVepacittitheasura-kinglieinthesphereofswords&weapons—thencearguments,quarrels,&strife.WhereastheversessaidbySakkathedeva-kinglieoutsidethesphereofswords&weapons—thencenoarguments,noquarrels,nostrife.ThevictorythroughwhatiswellspokengoestoSakkathedeva-king.’

“Andthat,monks,ishowthevictorythroughwhatwaswellspokenwenttoSakkathedeva-king.”—SN11:5


Notes1.Thedevas&asurasweretwogroupsofdeitieswhofoughtforcontrolofheaven

(likethegods&titansinGreekmythology).Thedevaseventuallywon.Theasuras,knownfortheirfierceanger,laterbecameclassedasangrydemonsand,insomeBuddhistcosmologies,areregardedasaclassofbeinglowerthanhuman.

2.Vasava—“Powerful”—isoneofSakka’sepithets.

§18.“Thereisthecasewhereadiscipleofthenobleones,abandoningthetakingoflife,abstainsfromtakinglife.Indoingso,hegivesfreedomfromdanger,freedomfromanimosity,freedomfromoppressiontolimitlessnumbersofbeings.Ingivingfreedomfromdanger,freedomfromanimosity,freedomfromoppressiontolimitlessnumbersofbeings,hegainsashareinlimitlessfreedomfromdanger,freedomfromanimosity,andfreedomfromoppression.Thisisthefirstgift,thefirstgreatgift—original,long-standing,traditional,ancient,unadulterated,unadulteratedfromthebeginning—thatisnotopentosuspicion,willneverbeopentosuspicion,andisunfaultedbyknowledgeablecontemplatives&brahmans.”—AN8:39

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

“Therearethesefivewaysofbeingconsummate.Whichfive?Beingconsummateintermsofrelatives,beingconsummateintermsofwealth,beingconsummateintermsoffreedomfromdisease,beingconsummateintermsofvirtue,beingconsummateintermsofviews.It’snotbyreasonofbeingconsummateintermsofrelatives,beingconsummateintermsofwealth,orbeingconsummateintermsoffreedomfromdiseasethatbeings—withthebreak-upofthebody,afterdeath—reappearinagooddestination,aheavenlyworld.It’sbyreasonofbeingconsummateinvirtueandbeingconsummateintermsofviewsthatbeings—withthebreak-upofthebody,afterdeath—reappearinagood


destination,aheavenlyworld.Thesearethefivewaysofbeingconsummate.”—AN5:130

§20.“Once,monks,inVārāṇasī,BrahmadattawasthekingofKāsi—rich,prosperous,withmanypossessions,manytroops,manyvehicles,manyterritories,withfully-stockedarmories&granaries.DīghītiwasthekingofKosala—poor,notveryprosperous,withfewpossessions,fewtroops,fewvehicles,fewterritories,withpoorly-stockedarmories&granaries.SoBrahmadattathekingofKāsi,raisingafourfoldarmy,marchedagainstDīghītithekingofKosala.DīghītithekingofKosalaheard,‘BrahmadattathekingofKāsi,theysay,hasraisedafourfoldarmyandismarchingagainstme.’Thenthethoughtoccurredtohim,‘KingBrahmadattaisrich,prosperous…withfully-stockedarmories&granaries,whereasIampoor…withpoorly-stockedarmories&granaries.Iamnotcompetenttostandagainstevenoneattackbyhim.Whydon’tIslipoutofthecitybeforehand?’So,takinghischiefconsort,heslippedoutofthecitybeforehand.ThenKingBrahmadatta,conqueringthetroops,vehicles,lands,armories,&granariesofKingDīghīti,livedinlordshipoverthem.

“Meanwhile,KingDīghītihadsetoutforVārāṇasītogetherwithhisconsortand,travelingbystages,arrivedthere.TherehelivedwithherontheoutskirtsofVārāṇasīinapotter’shouse,disguisedasawanderer.Notlongafterwards,shebecamepregnant.Shehadapregnancywishofthissort:Shewantedtoseeafourfoldarmy,armed&arrayed,standingonaparadegroundatdawn,andtodrinkthewaterusedforwashingtheswords.ShesaidtoKingDīghīti,‘Yourmajesty,IampregnantandIhaveapregnancywishofthissort:Iwanttoseeafourfoldarmy,armed&arrayed,standingonaparadegroundatdawn,andtodrinkthewaterusedforwashingtheswords.’Hesaid,‘Myqueen,whereisthereforus—fallenonhardtimes—afourfoldarmy,armed&arrayed,standingonaparadeground,andwaterusedforwashingtheswords?’

“‘IfIdon’tgetthis,yourmajesty,Iwilldie.’Nowatthattime,thebrahmanadvisertoKingBrahmadattawasafriendof

KingDīghīti.SoKingDīghītiwenttohimand,onarrival,said,‘Aladyfriendofyours,oldfriend,ispregnant,andshehasapregnancywishofthissort:Shewantstoseeafourfoldarmy,armed&arrayed,standingonaparadegroundatdawn,andtodrinkthewaterusedforwashingtheswords.’


“‘Inthatcase,letmeseeher.’“SoKingDīghīti’sconsortwenttoKingBrahmadatta’sbrahmanadviser.When

hesawhercomingfromafar,herosefromhisseat,arrangedhisrobeoveroneshoulderand,withhishandsraisedinsalutationtoher,exclaimedthreetimes,‘SurelythekingofKosalahascometoyourwomb!SurelythekingofKosalahascometoyourwomb!SurelythekingofKosalahascometoyourwomb!Don’tbeworried,myqueen.Youwillgettoseeafourfoldarmy,armed&arrayed,standingonaparadegroundatdawn,andtodrinkthewaterusedforwashingtheswords.’

“ThenhewenttoKingBrahmadattaand,onarrival,saidtohim,‘Yourmajesty,signshaveappearedsuchthattomorrowatdawnafourfoldarmy,armed&arrayed,shouldstandonaparadegroundandthattheswordsshouldbewashed.’

“SoKingBrahmadattaorderedhispeople,‘Isay,then:Doasthebrahmanadvisersays.’ThusKingDīghīti’schiefconsortgottoseeafourfoldarmy,armed&arrayed,standingonaparadegroundatdawn,andgottodrinkthewaterusedforwashingtheswords.Then,withthematuringofthefetus,shegavebirthtoason,whomtheynamedDīghāvu[LongLife].Notlongafterwards,PrinceDīghāvureachedtheageofdiscretion.ThethoughtoccurredtoKingDīghīti,‘ThisKingBrahmadattaofKāsihasdoneusgreatharm.Hehasseizedourtroops,vehicles,lands,armories,&granaries.Ifhefindsoutaboutus,hewillhaveallthreeofuskilled.Whydon’tIsendPrinceDīghāvutoliveoutsideofthecity?’SoPrinceDīghāvu,havinggonetoliveoutsideofthecity,learnedallthecrafts.

“NowatthattimeKingDīghīti’sbarberhadgoneovertoKingBrahmadatta.HesawKingDīghīti,togetherwithhisconsort,livingontheoutskirtsofVārāṇasīinapotter’shouse,disguisedasawanderer.Onseeingthem,hewenttoKingBrahmadattaand,onarrival,saidtohim,‘Yourmajesty,KingDīghītiofKosala,togetherwithhisconsort,islivingontheoutskirtsofVārāṇasīinapotter’shouse,disguisedasawanderer.’

“SoKingBrahmadattaorderedhispeople,‘Isay,then:GofetchKingDīghītitogetherwithhisconsort.’

“Responding,‘Asyousay,yourmajesty,’totheking,theywentandfetchedKingDīghītitogetherwithhisconsort.

“ThenKingBrahmadattaorderedhispeople,‘Isay,then:HavingboundKingDīghīti&hisconsortwithastoutropewiththeirarmspinnedtightlyagainsttheirbacks,andhavingshavedthembald,marchthemtoaharsh-soundingdrumfrom


streettostreet,crossroadstocrossroads,evictthemoutthesouthgateofthecityandthere,tothesouthofthecity,cutthemintofourpiecesandburytheminholesplacedinthefourdirections.’

Responding,‘Asyousay,yourmajesty,’totheking,theking’speopleboundKingDīghīti&hisconsortwithastoutrope,pinningtheirarmstightlyagainsttheirbacks,shavedthembald,andmarchedthemtoaharsh-soundingdrumfromstreettostreet,crossroadstocrossroads.

“ThenthethoughtoccurredtoPrinceDīghāvu,‘It’sbeenalongtimesinceIsawmymother&father.WhatifIweretogoseethem?’SoheenteredVārāṇasīandsawhismother&fatherboundwithastoutrope,theirarmspinnedtightlyagainsttheirbacks,theirheadsshavenbald,beingmarchedtoaharsh-soundingdrumfromstreettostreet,crossroadstocrossroads.Sohewenttothem.KingDīghītisawPrinceDīghāvucomingfromafar,andonseeinghim,said,‘Don’t,mydearDīghāvu,befar-sighted.Don’tbenear-sighted.Forvengeanceisnotsettledthroughvengeance.Vengeanceissettledthroughnon-vengeance.’

“Whenthiswassaid,thepeoplesaidtohim,‘ThisKingDīghītihasgonecrazy.He’stalkingnonsense.WhoisDīghāvu?Whyishesaying,“Don’t,mydearDīghāvu,befar-sighted.Don’tbenear-sighted.Forvengeanceisnotsettledthroughvengeance.Vengeanceissettledthroughnon-vengeance”?’

“‘I’mnotcrazyortalkingnonsense.Hewhoknowswillunderstand.’Thenasecondtime…athirdtimehesaid,‘Don’t,mydearDīghāvu,befar-sighted.Don’tbenear-sighted.Forvengeanceisnotsettledthroughvengeance.Vengeanceissettledthroughnon-vengeance.’

“Athirdtime,thepeoplesaidtohim,‘ThisKingDīghītihasgonecrazy.He’stalkingnonsense.WhoisDīghāvu?Whyishesaying,“Don’t,mydearDīghāvu,befar-sighted.Don’tbenear-sighted.Forvengeanceisnotsettledthroughvengeance.Vengeanceissettledthroughnon-vengeance”?’

“‘I’mnotcrazyortalkingnonsense.Hewhoknowswillunderstand.’“Thentheking’speople,havingmarchedKingDīghītitogetherwithhischief

consorttoaharsh-soundingdrumfromstreettostreet,crossroadstocrossroads,evictedthemoutthesouthgateofthecityandthere,tothesouthofthecity,cutthemintofourpieces,buriedtheminholesplacedinthefourdirections,stationedguards,andleft.


“ThenPrinceDīghāvu,havingenteredVārāṇasī,broughtoutsomeliquorandgottheguardstodrinkit.Whentheyhadfallendowndrunk,hecollectedsticks,madeapyre,raisedthebodiesofhismother&fatherontothepyre,setfiretoit,andthencircumambulateditthreetimeswithhishandsraisedinsalutation.

“Nowatthattime,KingBrahmadattahadgoneuptotheterraceontopofhispalace.HesawPrinceDīghāvucircumambulatingthepyrethreetimeswithhishandsraisedinsalutation,andonseeinghim,thethoughtoccurredtohim,‘Doubtlessly,thispersonisarelativeorblood-kinsmanofKingDīghīti.Ah,howunfortunateforme,forthereisnoonewhowilltellmewhatthismeans!’

“ThenPrinceDīghāvu,havinggoneintothewildernessandhavingcried&weptasmuchasheneededto,driedhistearsandenteredVārāṇasī.Goingtoanelephantstablenexttotheking’spalace,hesaidtothechiefelephanttrainer,‘Teacher,Iwanttolearnthiscraft.’

“‘Inthatcase,youngman,youmaylearnit.’“Then,risinginthelastwatchofthenight,PrinceDīghāvusanginasweetvoice

andplayedtheluteintheelephantstable.KingBrahmadatta,alsorisinginthelastwatchofthenight,heardthesweet-voicedsinging&lute-playingintheelephantstable.Onhearingit,heaskedhispeople,‘Isay:Whowasthat,risinginthelastwatchofthenight,singinginasweetvoiceandplayingaluteintheelephantstable?’

“‘Yourmajesty,ayoungman—thestudentofsuch-and-suchanelephanttrainer,risinginthelastwatchofthenight—wassinginginasweetvoiceandplayingaluteintheelephantstable.’

“‘Isay,then:Gofetchthatyoungman.’“Responding,‘Asyousay,yourmajesty,’totheking,theywentandfetched

PrinceDīghāvu.“ThenKingBrahmadattasaidtoPrinceDīghāvu,‘Isay,myyoungman:Was

thatyourisinginthelastwatchofthenight,singinginasweetvoiceandplayingaluteintheelephantstable?’

“‘Yes,yourmajesty.’

“‘Isaythen,myyoungman:Singandplaythelute.’“Responding,‘Asyousay,yourmajesty,’tothekingandseekingtowinfavor,

PrinceDīghāvusangwithasweetvoiceandplayedthelute.


ThenKingBrahmadattasaidtohim,‘Isay:You,myyoungman,aretostayandattendtome.’

“‘Asyousay,yourmajesty,’PrinceDīghāvurespondedtotheking.ThenheroseinthemorningbeforeKingBrahmadatta,wenttobedintheeveningafterhim,didwhateverthekingordered,alwaysactingtopleasehim,speakingpolitelytohim.AnditwasnotlongbeforeKingBrahmadattaplacedtheprinceclosetohiminapositionoftrust.

“ThenonedayKingBrahmadattasaidtoPrinceDīghāvu,‘Isaythen,myyoungman:Harnessthechariot.I’mgoinghunting.’

“Responding,‘Asyousay,yourmajesty,’totheking,PrinceDīghāvuharnessedthechariotandthensaidtoKingBrahmadatta,‘Yourchariotisharnessed,yourmajesty.Nowisthetimeforyoutodoasyouseefit.’

“ThenKingBrahmadattamountedthechariot,andPrinceDīghāvudroveit.Hedroveitinsuchawaythattheking’sentouragewentoneway,andthechariotanother.Then,aftertheyhadgonefar,KingBrahmadattasaidtoPrinceDīghāvu,‘Isaythen,myyoungman:Unharnessthechariot.I’mtired.I’mgoingtoliedown.’

“Responding,‘Asyousay,yourmajesty,’totheking,PrinceDīghāvuunharnessedthechariotandsatdowncross-leggedontheground.ThenKingBrahmadattalaydown,placinghisheadonPrinceDīghāvu’slap.Ashewastired,hewenttosleeprightaway.ThenthethoughtoccurredtoPrinceDīghāvu:‘ThisKingBrahmadattaofKāsihasdoneusgreatharm.Hehasseizedourtroops,vehicles,lands,armories,&granaries.Anditwasbecauseofhimthatmymother&fatherwerekilled.Nowismychancetowreakvengeance!’Hedrewhisswordfromhisscabbard.Butthenhethought,‘Myfathertoldme,ashewasabouttodie,“Don’t,mydearDīghāvu,befar-sighted.Don’tbenear-sighted.Forvengeanceisnotsettledthroughvengeance.Vengeanceissettledthroughnon-vengeance.”Itwouldnotbeproperformetotransgressmyfather’swords.’Soheputhisswordbackinitsscabbard.Asecondtime…AthirdtimethethoughtoccurredtoPrinceDīghāvu:‘ThisKingBrahmadattaofKāsihasdoneusgreatharm.Hehasseizedourtroops,vehicles,lands,armories,&granaries.Anditwasbecauseofhimthatmymother&fatherwerekilled.Nowismychancetowreakvengeance!’Hedrewhisswordfromhisscabbard.Butthenhethought,‘Myfathertoldme,ashewasabouttodie,“Don’t,mydearDīghāvu,befar-sighted.Don’tbenear-sighted.Forvengeanceisnotsettledthroughvengeance.Vengeanceissettledthroughnon-


vengeance.”Itwouldnotbeproperformetotransgressmyfather’swords.’Soonceagainheputhisswordbackinitsscabbard.

“ThenKingBrahmadattasuddenlygotup—frightened,agitated,unnerved,alarmed.PrinceDīghāvusaidtohim,‘Yourmajesty,whyhaveyougottenupsuddenly—frightened,agitated,unnerved,&alarmed?’

“‘Isay,myyoungman:JustnowasIwasdreaming,PrinceDīghāvu—sonofDīghīti,kingofKosala—struckmedownwithasword.’ThenPrinceDīghāvu,grabbingKingBrahmadattabytheheadwithhislefthand,anddrawinghisswordfromitsscabbardwithhisright,said,‘I,yourmajesty,amthatveryPrinceDīghāvu,sonofDīghīti,kingofKāsi.Youhavedoneusgreatharm.Youhaveseizedourtroops,vehicles,lands,armories,&granaries.Anditwasbecauseofyouthatmymother&fatherwerekilled.Nowismychancetowreakvengeance!’

“SoKingBrahmadatta,droppinghisheaddowntoPrinceDīghāvu’sfeet,said,‘Grantmemylife,mydearDīghāvu!Grantmemylife,mydearDīghāvu!’

“‘WhoamIthatIwoulddaregrantlifetoyourmajesty?Itisyourmajestywhoshouldgrantlifetome!’

“‘Inthatcase,mydearDīghāvu,yougrantmemylife,andIgrantyouyourlife.’

“ThenKingBrahmadattaandPrinceDīghāvugrantedoneanothertheirlivesand,takingoneanotherbythehands,sworeanoathtodooneanothernoharm.

“ThenKingBrahmadattasaidtoPrinceDīghāvu,‘Inthatcase,mydearDīghāvu,harnessthechariot.Wewillgoon.’

“Responding,‘Asyousay,yourmajesty,’totheking,PrinceDīghāvuharnessedthechariotandthensaidtoKingBrahmadatta,‘Yourchariotisharnessed,yourmajesty.Nowisthetimeforyoutodoasyouseefit.’

“ThenKingBrahmadattamountedthechariot,andPrinceDīghāvudroveit.Hedroveitinsuchawaythatitwasnotlongbeforetheymetupwiththeking’sentourage.

“ThenKingBrahmadatta,havingenteredVārāṇasī,hadhisministers&councilorsconvenedandsaidtothem,‘Isay,then.IfyouweretoseePrinceDīghāvu,thesonofDīghīti,thekingofKosala,whatwouldyoudotohim?’

Differentministerssaid,‘Wewouldcutoffhishands,yourmajesty’—‘Wewouldcutoffhisfeet,yourmajesty’—‘Wewouldcutoffhishands&feet,yourmajesty’—‘Wewouldcutoffhisears,yourmajesty’—‘Wewouldcutoffhisnose,


yourmajesty’—‘Wewouldcutoffhisears&nose,yourmajesty’—‘Wewouldcutoffhishead,yourmajesty.’

“Thenthekingsaid,‘This,Isay,isPrinceDīghāvu,thesonofDīghīti,thekingofKāsi.Youarenotallowedtodoanythingtohim.Itwasbyhimthatmylifewasgrantedtome,anditwasbymethathislifewasgrantedtohim.’

“ThenKingBrahmadattasaidtoPrinceDīghāvu,‘Whatyourfathersaidtoyouashewasabouttodie—“Don’t,mydearDīghāvu,befar-sighted.Don’tbenear-sighted.Forvengeanceisnotsettledthroughvengeance.Vengeanceissettledthroughnon-vengeance”—inreferencetowhatdidhesaythat?”

“‘Whatmyfathersaidtomeashewasabouttodie—“Don’tbefar-sighted”—“Don’tbearvengeanceforalongtime”iswhathewassayingtomeashewasabouttodie.Andwhathesaidtomeashewasabouttodie—“Don’tbenear-sighted”—“Don’tbequicktobreakwithafriend”iswhathewassayingtomeashewasabouttodie.Andwhathesaidtomeashewasabouttodie—“Forvengeanceisnotsettledthroughvengeance.Vengeanceissettledthroughnon-vengeance”—Mymother&fatherwerekilledbyyourmajesty.IfIweretodepriveyourmajestyoflife,thosewhohopeforyourmajesty’swell-beingwoulddeprivemeoflife.Andthosewhohopeformywell-beingwoulddeprivethemoflife.Andinthatway,vengeancewouldnotbesettledbyvengeance.ButnowIhavebeengrantedmylifebyyourmajesty,andyourmajestyhasbeengrantedyourlifebyme.Andinthiswayvengeancehasbeensettledbynon-vengeance.Thatiswhatmyfatherwassayingtomeashewasabouttodie.’

“ThenKingBrahmadattasaid,‘Isn’titamazing!Isn’titastounding!HowwisethisPrinceDīghāvuis,inthathecanunderstandinfullthemeaningofwhathisfathersaidinbrief!’Sohereturnedhisfather’stroops,vehicles,lands,armories,&granariestohim,andgavehimhisdaughterinmarriage.

“Such,monks,istheforbearance&gentlenessofkingswhowieldthescepter,whowieldthesword.Sonowletyourlightshineforth,sothatyou—whohavegoneforthinsuchawell-taughtDhamma&Vinaya—willbetheirequalinforbearance&gentleness.”—MvX.2.3–20


3:OvercomingtheCausesofViolence§21.“Therearethesefourwaysofgoingoffcourse.Whichfour?Onegoesoff

coursethroughdesire.Onegoesoffcoursethroughaversion.Onegoesoffcoursethroughdelusion.Onegoesoffcoursethroughfear.Thesearethefourwaysofgoingoffcourse.”

Ifyou—throughdesire,

aversion,delusion,

fear—transgresstheDhamma,yourhonorwanes,asinthedarkfortnight,

themoon.

“Therearethesefourwaysofnotgoingoffcourse.Whichfour?Onedoesn’tgooffcoursethroughdesire.Onedoesn’tgooffcoursethroughaversion.Onedoesn’tgooffcoursethroughdelusion.Onedoesn’tgooffcoursethroughfear.Thesearethefourwaysofnotgoingoffcourse.”

Ifyoudon’t—throughdesire,

aversion,delusion,

fear—transgresstheDhamma,yourhonorwaxes,asinthebrightfortnight,

themoon.—AN4:19

§22.ThenJānussoṇinthebrahmanwenttotheBlessedOneand,onarrival,


exchangedcourteousgreetingswithhim.Afteranexchangeoffriendlygreetings&courtesies,hesattooneside.AshewassittingtherehesaidtotheBlessedOne:“Iamoftheview&opinionthatthereisnoonewho,subjecttodeath,isnotafraidorinterrorofdeath.”

(TheBlessedOnesaid:)“Brahman,therearethosewho,subjecttodeath,areafraid&interrorofdeath.Andtherearethosewho,subjecttodeath,arenotafraidorinterrorofdeath.

“Andwhoisthepersonwho,subjecttodeath,isafraid&interrorofdeath?Thereisthecaseofthepersonwhohasnotabandonedpassion,desire,fondness,thirst,fever,&cravingforsensuality.Thenhecomesdownwithaseriousdisease.Ashecomesdownwithaseriousdisease,thethoughtoccurstohim,‘O,thosebelovedsensualpleasureswillbetakenfromme,andIwillbetakenfromthem!’Hegrieves&istormented,weeps,beatshisbreast,&growsdelirious.Thisisapersonwho,subjecttodeath,isafraid&interrorofdeath.

“Thenthereisthecaseofthepersonwhohasnotabandonedpassion,desire,fondness,thirst,fever,&cravingforthebody.Thenhecomesdownwithaseriousdisease.Ashecomesdownwithaseriousdisease,thethoughtoccurstohim,‘O,mybelovedbodywillbetakenfromme,andIwillbetakenfrommybody!’Hegrieves&istormented,weeps,beatshisbreast,&growsdelirious.This,too,isapersonwho,subjecttodeath,isafraid&interrorofdeath.

“Thenthereisthecaseofthepersonwhohasnotdonewhatisgood,hasnotdonewhatisskillful,hasnotgivenprotectiontothoseinfear,andinsteadhasdonewhatisevil,savage,&cruel.Thenhecomesdownwithaseriousdisease.Ashecomesdownwithaseriousdisease,thethoughtoccurstohim,‘Ihavenotdonewhatisgood,havenotdonewhatisskillful,havenotgivenprotectiontothoseinfear,andinsteadhavedonewhatisevil,savage,&cruel.Totheextentthatthereisadestinationforthosewhohavenotdonewhatisgood,havenotdonewhatisskillful,havenotgivenprotectiontothoseinfear,andinsteadhavedonewhatisevil,savage,&cruel,that’swhereI’mheadedafterdeath.’Hegrieves&istormented,weeps,beatshisbreast,&growsdelirious.This,too,isapersonwho,subjecttodeath,isafraid&interrorofdeath.

“Thenthereisthecaseofthepersonindoubt&perplexity,whohasnotarrivedatcertaintywithregardtotheTrueDhamma.Thenhecomesdownwithaseriousdisease.Ashecomesdownwithaseriousdisease,thethoughtoccurstohim,‘How


doubtful&perplexedIam!IhavenotarrivedatanycertaintywithregardtotheTrueDhamma!’Hegrieves&istormented,weeps,beatshisbreast,&growsdelirious.This,too,isapersonwho,subjecttodeath,isafraid&interrorofdeath.

“These,brahman,arefourpeoplewho,subjecttodeath,areafraid&interrorofdeath.

“Andwhoisthepersonwho,subjecttodeath,isnotafraidorinterrorofdeath?“Thereisthecaseofthepersonwhohasabandonedpassion,desire,fondness,

thirst,fever,&cravingforsensuality.Thenhecomesdownwithaseriousdisease.Ashecomesdownwithaseriousdisease,thethoughtdoesn’toccurtohim,‘O,thosebelovedsensualpleasureswillbetakenfromme,andIwillbetakenfromthem!’Hedoesn’tgrieve,isn’ttormented;doesn’tweep,beathisbreast,orgrowdelirious.Thisisapersonwho,subjecttodeath,isnotafraidorinterrorofdeath.

“Thenthereisthecaseofthepersonwhohasabandonedpassion,desire,fondness,thirst,fever,&cravingforthebody.Thenhecomesdownwithaseriousdisease.Ashecomesdownwithaseriousdisease,thethoughtdoesn’toccurtohim,‘O,mybelovedbodywillbetakenfromme,andIwillbetakenfrommybody!’Hedoesn’tgrieve,isn’ttormented;doesn’tweep,beathisbreast,orgrowdelirious.This,too,isapersonwho,subjecttodeath,isnotafraidorinterrorofdeath.

“Thenthereisthecaseofthepersonwhohasdonewhatisgood,hasdonewhatisskillful,hasgivenprotectiontothoseinfear,andhasnotdonewhatisevil,savage,orcruel.Thenhecomesdownwithaseriousdisease.Ashecomesdownwithaseriousdisease,thethoughtoccurstohim,‘Ihavedonewhatisgood,havedonewhatisskillful,havegivenprotectiontothoseinfear,andIhavenotdonewhatisevil,savage,orcruel.Totheextentthatthereisadestinationforthosewhohavedonewhatisgood,whatisskillful,havegivenprotectiontothoseinfear,andhavenotdonewhatisevil,savage,orcruel,that’swhereI’mheadedafterdeath.’Hedoesn’tgrieve,isn’ttormented;doesn’tweep,beathisbreast,orgrowdelirious.This,too,isapersonwho,subjecttodeath,isnotafraidorinterrorofdeath.

“Thenthereisthecaseofthepersonwhohasnodoubtorperplexity,whohasarrivedatcertaintywithregardtotheTrueDhamma.Thenhecomesdownwithaseriousdisease.Ashecomesdownwithaseriousdisease,thethoughtoccurstohim,‘Ihavenodoubtorperplexity.IhavearrivedatcertaintywithregardtotheTrueDhamma.’Hedoesn’tgrieve,isn’ttormented;doesn’tweep,beathisbreast,


orgrowdelirious.This,too,isapersonwho,subjecttodeath,isnotafraidorinterrorofdeath.

“These,brahman,arefourpeoplewho,subjecttodeath,arenotafraidorinterrorofdeath.”

[Whenthiswassaid,JānussoṇinthebrahmansaidtotheBlessedOne:]“Magnificent,MasterGotama!Magnificent!Justasifheweretoplaceuprightwhatwasoverturned,torevealwhatwashidden,toshowthewaytoonewhowaslost,ortocarryalampintothedarksothatthosewitheyescouldseeforms,inthesamewayhasMasterGotama—throughmanylinesofreasoning—madetheDhammaclear.IgotoMasterGotamaforrefuge,totheDhamma,andtotheSaṅghaofmonks.MayMasterGotamaremembermeasalayfollowerwhohasgonetohimforrefuge,fromthisdayforward,forlife.”—AN4:184

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

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

“Butwhat,lord,isthatonequality…?”

“Heedfulness,greatking.Justasthefootprintsofalllivingbeingswithlegscanbeencompassedbythefootprintoftheelephant,andtheelephant’sfootprintisdeclaredtobesupremeamongthemintermsofitsgreatsize;inthesameway,heedfulnessistheonequalitythatkeepsbothkindsofbenefitssecure—benefitsinthislife&benefitsinlivestocome.”—SN3:17

§24.“Monks,thesetwobrightqualitiesguardtheworld.Whichtwo?Shame&compunction.”—AN2:9

§25.Hostilitiesaren’tstilledthroughhostility,

regardless.Hostilitiesarestilledthroughnon-hostility:


this,anunendingtruth.

Unlikethosewhodon’trealizethatwe’rehereontheverge

ofperishing,thosewhodo:

Theirquarrelsarestilled.—Dhp5–6

§26.Winninggivesbirthtohostility.Losing,oneliesdowninpain.Thecalmedliedownwithease,

havingsetwinning&losing

aside.—SN3:14

§27.Greaterinbattlethanthemanwhowouldconquerathousand-thousandmen,ishewhowouldconquerjustone—

himself.

Bettertoconqueryourselfthanothers.

Whenyou’vetrainedyourself,livinginconstantself-control,neitheradevanorgandhabba,noraMārabandedwithBrahmās,couldturnthattriumphbackintodefeat.—Dhp103–105

§28.Conquerangerwithlackofanger;

badwithgood;


stinginesswithagift;aliarwithtruth.—Dhp223

§29.“Monks,therearethesefivetypesofwarriorswhocanbefoundexistingintheworld.Whichfive?

“Thereisthecaseofawarriorwho,onseeingacloudofdust[stirredupbytheenemyarmy],falters,faints,doesn’tsteelhimself,can’tengageinthebattle.…

“Thenthereisthewarriorwhocanhandlethecloudofdust,butonseeingthetopoftheenemy’sbanner,hefalters,faints,doesn’tsteelhimself,can’tengageinthebattle.…

“Thenthereisthewarriorwhocanhandlethecloudofdust&thetopoftheenemy’sbanner,butonhearingthetumult[oftheapproachingforces],hefalters,faints,doesn’tsteelhimself,can’tengageinthebattle.…

“Thenthereisthewarriorwhocanhandlethecloudofdust,thetopoftheenemy’sbanner,&thetumult,butwheninhand-to-handcombatheisstruckandfallswounded.…

“Thenthereisthewarriorwhocanhandlethecloudofdust,thetopoftheenemy’sbanner,thetumult,&thehand-to-handcombat.Onwinningthebattle,victoriousinbattle,hecomesoutattheveryheadofthebattle.…

“Thesearethefivetypesofwarriorswhocanbefoundexistingintheworld.“Inthesameway,monks,therearethesefivewarrior-likeindividualswhocan

befoundexistingamongthemonks.Whichfive?[1]“Thereisthecaseofthemonkwho,onseeingacloudofdust,falters,faints,

doesn’tsteelhimself,can’tcontinueintheholylife.Declaringhisweaknessinthetraining,heleavesthetrainingandreturnstothelowerlife.Whatisthecloudofdustforhim?Thereisthecaseofthemonkwhohears,‘Inthatvillageortownoverthereisawomanorgirlwhoisshapely,good-looking,charming,endowedwiththeforemostlotus-likecomplexion.’Onhearingthis,hefalters,faints,doesn’tsteelhimself,can’tcontinueintheholylife.Declaringhisweaknessinthetraining,heleavesthetrainingandreturnstothelowerlife.That,forhim,isthecloudofdust.Thisindividual,Itellyou,islikethewarriorwho,onseeingacloudofdust,falters,faints,doesn’tsteelhimself,can’tengageinthebattle.Someindividualsarelikethis.Thisisthefirsttypeofwarrior-likeindividualwhocanbefoundexisting


amongthemonks.[2]“Thenthereisthecaseofthemonkwhocanhandlethecloudofdust,but

onseeingthetopoftheenemy’sbanner,hefalters,faints,doesn’tsteelhimself,can’tcontinueintheholylife.Declaringhisweaknessinthetraining,heleavesthetrainingandreturnstothelowerlife.Whatisthetopofthebannerforhim?Thereisthecaseofthemonkwhonotonlyhearsthat‘Inthatvillageortownoverthereisawomanorgirlwhoisshapely,good-looking,charming,endowedwiththeforemostlotus-likecomplexion.’Heseesforhimselfthatinthatvillageortownoverthereisawomanorgirlwhoisshapely,good-looking,charming,endowedwiththeforemostlotus-likecomplexion.Onseeingher,hefalters,faints,doesn’tsteelhimself,can’tcontinueintheholylife.Declaringhisweaknessinthetraining,heleavesthetrainingandreturnstothelowerlife.That,forhim,isthetopofthebanner.Thisindividual,Itellyou,islikethewarriorwhocanhandlethecloudofdust,butonseeingthetopoftheenemy’sbanner,hefalters,faints,doesn’tsteelhimself,can’tengageinthebattle.Someindividualsarelikethis.Thisisthesecondtypeofwarrior-likeindividualwhocanbefoundexistingamongthemonks.

[3]“Thenthereisthecaseofthemonkwhocanhandlethecloudofdust&thetopoftheenemy’sbanner,butonhearingthetumult[oftheapproachingforces],hefalters,faints,doesn’tsteelhimself,can’tcontinueintheholylife.Declaringhisweaknessinthetraining,heleavesthetrainingandreturnstothelowerlife.Whatisthetumultforhim?Thereisthecaseofthemonkwhohasgonetothewilderness,tothefootofatree,ortoanemptybuilding.Awomanapproacheshimandgigglesathim,callsouttohim,laughsaloud,&teaseshim.Onbeinggiggledat,calledoutto,laughedat,&teasedbythewoman,hefalters,faints,doesn’tsteelhimself,can’tcontinueintheholylife.Declaringhisweaknessinthetraining,heleavesthetrainingandreturnstothelowerlife.That,forhim,isthetumult.Thisindividual,Itellyou,islikethewarriorwhocanhandlethecloudofdust&thetopoftheenemy’sbanner,butonhearingthetumulthefalters,faints,doesn’tsteelhimself,can’tengageinthebattle.Someindividualsarelikethis.Thisisthethirdtypeofwarrior-likeindividualwhocanbefoundexistingamongthemonks.

[4]“Thenthereisthecaseofthemonkwhocanhandlethecloudofdust,thetopoftheenemy’sbanner,&thetumult,butwheninhand-to-handcombatheisstruckandfallswounded.Whatisthehand-to-handcombatforhim?Thereisthecaseofthemonkwhohasgonetothewilderness,tothefootofatree,ortoanemptybuilding.Awomanapproacheshimandsitsdownrightnexttohim,lies


downrightnexttohim,throwsherselfalloverhim.Whenshesitsdownrightnexttohim,liesdownrightnexttohim,andthrowsherselfalloverhim,he—withoutrenouncingthetraining,withoutdeclaringhisweakness—engagesinsexualintercourse.This,forhim,ishand-to-handcombat.Thisindividual,Itellyou,islikethewarriorwhocanhandlethecloudofdust,thetopoftheenemy’sbanner,&thetumult,butwheninhand-to-handcombatheisstruckandfallswounded.Someindividualsarelikethis.Thisisthefourthtypeofwarrior-likeindividualwhocanbefoundexistingamongthemonks.

[5]“Thenthereisthecaseofthemonkwhocanhandlethecloudofdust,thetopoftheenemy’sbanner,thetumult,&hand-to-handcombat.Onwinningthebattle,victoriousinbattle,hecomesoutattheveryheadofthebattle.Whatisvictoryinthebattleforhim?Thereisthecaseofthemonkwhohasgonetothewilderness,tothefootofatree,ortoanemptydwelling.Awomanapproacheshimandsitsdownrightnexttohim,liesdownrightnexttohim,throwsherselfalloverhim.Whenshesitsdownrightnexttohim,liesdownrightnexttohim,andthrowsherselfalloverhim,heextricateshimself,freeshimself,andgoesoffwherehewill.”—AN5:75

§30.“Endowedwithfourqualities,monks,awarriorisworthyofaking,anassettoaking,andcountsasaverylimbofhisking.Whichfour?

“Thereisthecasewhereawarriorisskilledinhisstance,abletoshootfar,abletofireshotsinrapidsuccession,andabletopiercegreatobjects.Awarriorendowedwiththesefourqualitiesisworthyofaking,anassettoaking,andcountsasaverylimbofhisking.

“Inthesamewayamonkendowedwithfourqualitiesisdeservingofgifts,deservingofhospitality,deservingofofferings,deservingofrespect,anunexcelledfieldofmeritfortheworld.Whichfour?

“Thereisthecasewhereamonkisskilledinhisstance,abletoshootfar,abletofireshotsinrapidsuccession,andabletopiercegreatobjects.Amonkendowedwiththesefourqualitiesisdeservingofgifts,deservingofhospitality,deservingofofferings,deservingofrespect,anunexcelledfieldofmeritfortheworld.

“Andhowisamonkskilledinhisstance?Thereisthecasewhereamonkisvirtuous.HedwellsrestrainedinaccordancewiththePāṭimokkha,consummateinhisbehavior&sphereofactivity.Hetrainshimself,havingundertakenthetraining


rules,seeingdangerintheslightestfaults.Thisishowamonkisskilledinhisstance.

“Andhowisamonkonewhoisabletoshootfar?Thereisthecasewhereamonkseesanyformwhatsoeverthatispast,future,orpresent;internalorexternal;blatantorsubtle;commonorsublime;farornear—everyform—asithascometobewithrightdiscernmentas:‘Thisisnotmine.Thisisnotmyself.ThisisnotwhatIam.’

“Heseesanyfeelingwhatsoever.…“Heseesanyperceptionwhatsoever.…“Heseesanyfabricationswhatsoever.…“Heseesanyconsciousnesswhatsoeverthatispast,future,orpresent;internal

orexternal;blatantorsubtle,commonorsublime,farornear—everyconsciousness—asithascometobewithrightdiscernmentas:‘Thisisnotmine.Thisisnotmyself.ThisisnotwhatIam.’

“Thisishowamonkisonewhoisabletoshootfar.“Andhowisamonkonewhoisabletofireshotsinrapidsuccession?Thereis

thecasewhereamonkdiscerns,asithascometobe,that‘Thisisstress’…‘Thisistheoriginationofstress’…‘Thisisthecessationofstress’…‘Thisisthepathofpracticeleadingtothecessationofstress.’Thisishowamonkisonewhoisabletofireshotsinrapidsuccession.

“Andhowisamonkonewhoisabletopiercegreatobjects?Thereisthecasewhereamonkpiercesrightthroughthegreatmassofignorance.Thisishowamonkisonewhoisabletopiercegreatobjectsrightthrough.

“Endowedwiththesefourqualities,amonkisdeservingofgifts,deservingofhospitality,deservingofofferings,deservingofrespect,anunexcelledfieldofmeritfortheworld.”—AN4:181

§31.OnoneoccasiontheBlessedOnewasstayingnearVesālīattheGabledHallintheGreatForest.Thenintheearlymorning,Ven.Ānanda,havingadjustedhisunderrobeandcarryinghisbowl&outerrobe,wentintoVesālīforalms.HesawalargenumberofLicchaviboyspracticingarcheryinthestadiumbuilding.Fromadistancetheywereshootingarrowsthroughatinykeyholewithoutmissing,onerightaftertheother.Onseeingthis,thethoughtoccurredtohim,


“HowtrainedtheseLicchaviboysare,howwell-trainedtheseLicchaviboysare,inthatfromadistancetheycanshootarrowsthroughatinykeyholewithoutmissing,onerightaftertheother!”

Then,havinggoneforalmsinVesālī,afterhismeal,returningfromhisalmsround,Ven.ĀnandawenttotheBlessedOneand,onarrival,havingboweddowntohim,sattooneside.Ashewassittingthere,hesaidtotheBlessedOne:“Justnow,lord,intheearlymorning,havingadjustedmyunderrobeandcarryingmybowl&outerrobe,IwentintoVesālīforalms.IsawalargenumberofLicchaviboyspracticingarcheryinthestadiumbuilding.Fromadistancetheywereshootingarrowsthroughatinykeyholewithoutmissing,onerightaftertheother.Onseeingthis,thethoughtoccurredtome‘HowtrainedtheseLicchaviboysare,howwell-trainedtheseLicchaviboysare,inthatfromadistancetheycanshootarrowsthroughatinykeyholewithoutmissing,onerightaftertheother!’”

“Whatdoyouthink,Ānanda?Whichishardertodo,hardertomaster—toshootarrowsthroughatinykeyholewithoutmissing,onerightaftertheother,ortotakeahorsehairsplitintosevenstrandsandpiercetipwithatip?”

“This,lord,ishardertodo,hardertomaster—totakeahorsehairsplitintosevenstrandsandpiercetipwithatip.”

“Andthey,Ānanda,piercewhatisevenhardertopierce,thosewhopierce,asithascometobe,that‘Thisisstress’;whopierce,asithascometobe,that‘Thisistheoriginationofstress’…‘Thisisthecessationofstress’…‘Thisisthepathofpracticeleadingtothecessationofstress.’

“Therefore,Ānanda,yourdutyisthecontemplation,‘Thisisstress…Thisistheoriginationofstress…Thisisthecessationofstress.’Yourdutyisthecontemplation,‘Thisisthepathofpracticeleadingtothecessationofstress.’”—SN56:45

§32.“Monks,therearethesefivetypesofwarriorswhocanbefoundexistingintheworld.Whichfive?

“Thereisthecaseofawarriorwho,onseeingacloudofdust[stirredupbytheenemyarmy],falters,faints,doesn’tsteelhimself,can’tengageinthebattle.…

“Thenthereisthewarriorwhocanhandlethecloudofdust,butonseeingthetopoftheenemy’sbanner,hefalters,faints,doesn’tsteelhimself,can’tengagein


thebattle.…“Thenthereisthewarriorwhocanhandlethecloudofdust&thetopofthe

enemy’sbanner,butonhearingthetumult[oftheapproachingforces],hefalters,faints,doesn’tsteelhimself,can’tengageinthebattle.…

“Thenthereisthewarriorwhocanhandlethecloudofdust,thetopoftheenemy’sbanner,&thetumult,butwheninhand-to-handcombatheisstruckandfallswounded.…

“Thenthereisthewarriorwhocanhandlethecloudofdust,thetopoftheenemy’sbanner,thetumult,&thehand-to-handcombat.Onwinningthebattle,victoriousinbattle,hecomesoutattheveryheadofthebattle.…

“Thesearethefivetypesofwarriorswhocanbefoundexistingintheworld.“Inthesameway,monks,therearethesefivewarrior-likeindividualswhocan

befoundexistingamongthemonks.Whichfive?

[1]“Thereisthecaseofthemonkwho,onseeingacloudofdust,falters,faints,doesn’tsteelhimself,can’tcontinueintheholylife.Declaringhisweaknessinthetraining,heleavesthetrainingandreturnstothelowerlife.Whatisthecloudofdustforhim?Thereisthecaseofthemonkwhohears,‘Inthatvillageortownoverthereisawomanorgirlwhoisshapely,good-looking,charming,endowedwiththeforemostlotus-likecomplexion.’Onhearingthis,hefalters,faints,doesn’tsteelhimself,can’tcontinueintheholylife.Declaringhisweaknessinthetraining,heleavesthetrainingandreturnstothelowerlife.That,forhim,isthecloudofdust.Thisindividual,Itellyou,islikethewarriorwho,onseeingacloudofdust,falters,faints,doesn’tsteelhimself,can’tengageinthebattle.Someindividualsarelikethis.Thisisthefirsttypeofwarrior-likeindividualwhocanbefoundexistingamongthemonks.

[2]“Thenthereisthecaseofthemonkwhocanhandlethecloudofdust,butonseeingthetopoftheenemy’sbanner,hefalters,faints,doesn’tsteelhimself,can’tcontinueintheholylife.Declaringhisweaknessinthetraining,heleavesthetrainingandreturnstothelowerlife.Whatisthetopofthebannerforhim?Thereisthecaseofthemonkwhonotonlyhearsthat‘Inthatvillageortownoverthereisawomanorgirlwhoisshapely,good-looking,charming,endowedwiththeforemostlotus-likecomplexion.’Heseesforhimselfthatinthatvillageortownoverthereisawomanorgirlwhoisshapely,good-looking,charming,endowedwiththeforemostlotus-likecomplexion.Onseeingher,hefalters,faints,doesn’t


steelhimself,can’tcontinueintheholylife.Declaringhisweaknessinthetraining,heleavesthetrainingandreturnstothelowerlife.That,forhim,isthetopofthebanner.Thisindividual,Itellyou,islikethewarriorwhocanhandlethecloudofdust,butonseeingthetopoftheenemy’sbanner,hefalters,faints,doesn’tsteelhimself,can’tengageinthebattle.Someindividualsarelikethis.Thisisthesecondtypeofwarrior-likeindividualwhocanbefoundexistingamongthemonks.

[3]“Thenthereisthecaseofthemonkwhocanhandlethecloudofdust&thetopoftheenemy’sbanner,butonhearingthetumult[oftheapproachingforces],hefalters,faints,doesn’tsteelhimself,can’tcontinueintheholylife.Declaringhisweaknessinthetraining,heleavesthetrainingandreturnstothelowerlife.Whatisthetumultforhim?Thereisthecaseofthemonkwhohasgonetothewilderness,tothefootofatree,ortoanemptybuilding.Awomanapproacheshimandgigglesathim,callsouttohim,laughsaloud,&teaseshim.Onbeinggiggledat,calledoutto,laughedat,&teasedbythewoman,hefalters,faints,doesn’tsteelhimself,can’tcontinueintheholylife.Declaringhisweaknessinthetraining,heleavesthetrainingandreturnstothelowerlife.That,forhim,isthetumult.Thisindividual,Itellyou,islikethewarriorwhocanhandlethecloudofdust&thetopoftheenemy’sbanner,butonhearingthetumulthefalters,faints,doesn’tsteelhimself,can’tengageinthebattle.Someindividualsarelikethis.Thisisthethirdtypeofwarrior-likeindividualwhocanbefoundexistingamongthemonks.

[4]“Thenthereisthecaseofthemonkwhocanhandlethecloudofdust,thetopoftheenemy’sbanner,&thetumult,butwheninhand-to-handcombatheisstruckandfallswounded.Whatisthehand-to-handcombatforhim?Thereisthecaseofthemonkwhohasgonetothewilderness,tothefootofatree,ortoanemptybuilding.Awomanapproacheshimandsitsdownrightnexttohim,liesdownrightnexttohim,throwsherselfalloverhim.Whenshesitsdownrightnexttohim,liesdownrightnexttohim,andthrowsherselfalloverhim,he—withoutrenouncingthetraining,withoutdeclaringhisweakness—engagesinsexualintercourse.This,forhim,ishand-to-handcombat.Thisindividual,Itellyou,islikethewarriorwhocanhandlethecloudofdust,thetopoftheenemy’sbanner,&thetumult,butwheninhand-to-handcombatheisstruckandfallswounded.Someindividualsarelikethis.Thisisthefourthtypeofwarrior-likeindividualwhocanbefoundexistingamongthemonks.

[5]“Thenthereisthecaseofthemonkwhocanhandlethecloudofdust,thetopoftheenemy’sbanner,thetumult,&hand-to-handcombat.Onwinningthe


battle,victoriousinbattle,hecomesoutattheveryheadofthebattle.Whatisvictoryinthebattleforhim?Thereisthecaseofthemonkwhohasgonetothewilderness,tothefootofatree,ortoanemptydwelling.Awomanapproacheshimandsitsdownrightnexttohim,liesdownrightnexttohim,throwsherselfalloverhim.Whenshesitsdownrightnexttohim,liesdownrightnexttohim,andthrowsherselfalloverhim,heextricateshimself,freeshimself,andgoesoffwherehewill.”—AN5:75

§33.“Endowedwithfourqualities,monks,awarriorisworthyofaking,anassettoaking,andcountsasaverylimbofhisking.Whichfour?

“Thereisthecasewhereawarriorisskilledinhisstance,abletoshootfar,abletofireshotsinrapidsuccession,andabletopiercegreatobjects.Awarriorendowedwiththesefourqualitiesisworthyofaking,anassettoaking,andcountsasaverylimbofhisking.

“Inthesamewayamonkendowedwithfourqualitiesisdeservingofgifts,deservingofhospitality,deservingofofferings,deservingofrespect,anunexcelledfieldofmeritfortheworld.Whichfour?

“Thereisthecasewhereamonkisskilledinhisstance,abletoshootfar,abletofireshotsinrapidsuccession,andabletopiercegreatobjects.Amonkendowedwiththesefourqualitiesisdeservingofgifts,deservingofhospitality,deservingofofferings,deservingofrespect,anunexcelledfieldofmeritfortheworld.

“Andhowisamonkskilledinhisstance?Thereisthecasewhereamonkisvirtuous.HedwellsrestrainedinaccordancewiththePāṭimokkha,consummateinhisbehavior&sphereofactivity.Hetrainshimself,havingundertakenthetrainingrules,seeingdangerintheslightestfaults.Thisishowamonkisskilledinhisstance.

“Andhowisamonkonewhoisabletoshootfar?Thereisthecasewhereamonkseesanyformwhatsoeverthatispast,future,orpresent;internalorexternal;blatantorsubtle;commonorsublime;farornear—everyform—asithascometobewithrightdiscernmentas:‘Thisisnotmine.Thisisnotmyself.ThisisnotwhatIam.’

“Heseesanyfeelingwhatsoever.…“Heseesanyperceptionwhatsoever.…


“Heseesanyfabricationswhatsoever.…“Heseesanyconsciousnesswhatsoeverthatispast,future,orpresent;internal

orexternal;blatantorsubtle,commonorsublime,farornear—everyconsciousness—asithascometobewithrightdiscernmentas:‘Thisisnotmine.Thisisnotmyself.ThisisnotwhatIam.’

“Thisishowamonkisonewhoisabletoshootfar.“Andhowisamonkonewhoisabletofireshotsinrapidsuccession?Thereis

thecasewhereamonkdiscerns,asithascometobe,that‘Thisisstress’…‘Thisistheoriginationofstress’…‘Thisisthecessationofstress’…‘Thisisthepathofpracticeleadingtothecessationofstress.’Thisishowamonkisonewhoisabletofireshotsinrapidsuccession.

“Andhowisamonkonewhoisabletopiercegreatobjects?Thereisthecasewhereamonkpiercesrightthroughthegreatmassofignorance.Thisishowamonkisonewhoisabletopiercegreatobjectsrightthrough.

“Endowedwiththesefourqualities,amonkisdeservingofgifts,deservingofhospitality,deservingofofferings,deservingofrespect,anunexcelledfieldofmeritfortheworld.”—AN4:181

§34.OnoneoccasiontheBlessedOnewasstayingnearVesālīattheGabledHallintheGreatForest.Thenintheearlymorning,Ven.Ānanda,havingadjustedhisunderrobeandcarryinghisbowl&outerrobe,wentintoVesālīforalms.HesawalargenumberofLicchaviboyspracticingarcheryinthestadiumbuilding.Fromadistancetheywereshootingarrowsthroughatinykeyholewithoutmissing,onerightaftertheother.Onseeingthis,thethoughtoccurredtohim,“HowtrainedtheseLicchaviboysare,howwell-trainedtheseLicchaviboysare,inthatfromadistancetheycanshootarrowsthroughatinykeyholewithoutmissing,onerightaftertheother!”

Then,havinggoneforalmsinVesālī,afterhismeal,returningfromhisalmsround,Ven.ĀnandawenttotheBlessedOneand,onarrival,havingboweddowntohim,sattooneside.Ashewassittingthere,hesaidtotheBlessedOne:“Justnow,lord,intheearlymorning,havingadjustedmyunderrobeandcarryingmybowl&outerrobe,IwentintoVesālīforalms.IsawalargenumberofLicchaviboyspracticingarcheryinthestadiumbuilding.Fromadistancetheywereshootingarrowsthroughatinykeyholewithoutmissing,onerightaftertheother.


Onseeingthis,thethoughtoccurredtome‘HowtrainedtheseLicchaviboysare,howwell-trainedtheseLicchaviboysare,inthatfromadistancetheycanshootarrowsthroughatinykeyholewithoutmissing,onerightaftertheother!’”

“Whatdoyouthink,Ānanda?Whichishardertodo,hardertomaster—toshootarrowsthroughatinykeyholewithoutmissing,onerightaftertheother,ortotakeahorsehairsplitintosevenstrandsandpiercetipwithatip?”

“This,lord,ishardertodo,hardertomaster—totakeahorsehairsplitintosevenstrandsandpiercetipwithatip.”

“Andthey,Ānanda,piercewhatisevenhardertopierce,thosewhopierce,asithascometobe,that‘Thisisstress’;whopierce,asithascometobe,that‘Thisistheoriginationofstress’…‘Thisisthecessationofstress’…‘Thisisthepathofpracticeleadingtothecessationofstress.’

“Therefore,Ānanda,yourdutyisthecontemplation,‘Thisisstress…Thisistheoriginationofstress…Thisisthecessationofstress.’Yourdutyisthecontemplation,‘Thisisthepathofpracticeleadingtothecessationofstress.’”—SN56:45

§35.“Now,aking’selephantendowedwithfivequalitiesisworthyofaking,isaking’sasset,countsasaverylimbofhisking.Whichfive?Thereisthecasewhereaking’selephantisresilienttosights,resilienttosounds,resilienttoaromas,resilienttoflavors,resilienttotactilesensations.

“Andhowisaking’selephantresilienttosights?Thereisthecasewhereaking’selephant,havinggoneintobattle,seesatroopofelephants,atroopofcavalry,atroopofchariots,atroopoffootsoldiers,buthedoesn’tfalterorfaint.Hesteelshimselfandengagesinthebattle.Thisishowaking’selephantisresilienttosights.

“Andhowisaking’selephantresilienttosounds?Thereisthecasewhereaking’selephant,havinggoneintobattle,hearsthesoundofelephants,thesoundofcavalry,thesoundofchariots,thesoundoffootsoldiers,theresoundingdinofdrums,cymbals,conchs,&tom-toms,buthedoesn’tfalterorfaint.Hesteelshimselfandengagesinthebattle.Thisishowaking’selephantisresilienttosounds.

“Andhowisaking’selephantresilienttoaromas?Thereisthecasewhereaking’selephant,havinggoneintobattle,smellsthestenchoftheurine&fecesof


thosepedigreedroyalelephantswhoareathomeinthebattlefield,buthedoesn’tfalterorfaint.Hesteelshimselfandengagesinthebattle.Thisishowaking’selephantisnotresilienttoaromas.

“Andhowisaking’selephantresilienttoflavors?Thereisthecasewhereaking’selephant,havinggoneintobattle,goeswithouthisrationofgrass&waterforoneday,twodays,threedays,fourdays,five,buthedoesn’tfalterorfaint.Hesteelshimselfandengagesinthebattle.Thisishowaking’selephantisresilienttoflavors.

“Andhowisaking’selephantresilienttotactilesensations?Thereisthecasewhereaking’selephant,havinggoneintobattle,ispiercedbyaflightofarrows,twoflights,threeflights,fourflights,fiveflightsofarrows,buthedoesn’tfalterorfaint.Hesteelshimselfandengagesinthebattle.Thisishowaking’selephantisresilienttotactilesensations.

“Endowedwiththesefivequalities,monks,aking’selephantisworthyofaking,isaking’sasset,countsasaverylimbofhisking.

“Inthesameway,amonkendowedwithfivequalitiesisdeservingofgifts,deservingofhospitality,deservingofofferings,deservingofrespect,anunexcelledfieldofmeritfortheworld.Whichfive?Thereisthecasewhereamonkisresilienttosights,resilienttosounds,resilienttoaromas,resilienttoflavors,resilienttotactilesensations.

“Andhowisamonkresilienttosights?Thereisthecasewhereamonk,onseeingasightwiththeeye,feelsnopassionforasightthatincitespassionandcancenterhismind.Thisishowamonkisresilienttosights.

“Andhowisamonkresilienttosounds?Thereisthecasewhereamonk,onhearingasoundwiththeear,feelsnopassionforasoundthatincitespassionandcancenterhismind.Thisishowamonkisresilienttosounds.

“Andhowisamonkresilienttoaromas?Thereisthecasewhereamonk,onsmellinganaromawiththenose,feelsnopassionforanaromathatincitespassionandcancenterhismind.Thisishowamonkisresilienttoaromas.

“Andhowisamonkresilienttoflavors?Thereisthecasewhereamonk,ontastingaflavorwiththetongue,feelsnopassionforaflavorthatincitespassionandcancenterhismind.Thisishowamonkisresilienttoflavors.

“Andhowisamonkresilienttotactilesensations?Thereisthecasewherea


monk,ontouchingatactilesensationwiththebody,feelsnopassionforatactilesensationthatincitespassionandcancenterhismind.Thisishowamonkisresilienttotactilesensations.

“Endowedwiththesefivequalities,amonkisdeservingofgifts,deservingofhospitality,deservingofofferings,deservingofrespect,anunexcelledfieldofmeritfortheworld.”—AN5:139

§36.“Endowedwithfivequalities,aking’selephantisworthyofaking,isaking’sasset,countsasaverylimbofhisking.Whichfive?Thereisthecasewhereaking’selephantisalistener,adestroyer,aprotector,anendurer,andagoer.

“Andhowisaking’selephantalistener?Thereisthecasewhere,wheneverthetameroftamableelephantsgiveshimatask,then—regardlessofwhetherhehasorhasn’tdoneitbefore—hepaysattention,applieshiswholemind,andlendsear.Thisishowaking’selephantisalistener.

“Andhowisaking’selephantadestroyer?Thereisthecasewhereaking’selephant,havinggoneintobattle,destroysanelephanttogetherwithitsrider,destroysahorsetogetherwithitsrider,destroysachariottogetherwithitsdriver,destroysafootsoldier.Thisishowaking’selephantisadestroyer.

“Andhowisaking’selephantaprotector?Thereisthecasewhereaking’selephant,havinggoneintobattle,protectshisforequarters,protectshishindquarters,protectshisforefeet,protectshishindfeet,protectshishead,protectshisears,protectshistusks,protectshistrunk,protectshistail,protectshisrider.Thisishowaking’selephantisaprotector.

“Andhowisaking’selephantanendurer?Thereisthecasewhereaking’selephant,havinggoneintobattle,enduresblowsfromspears,swords,arrows,&axes;heendurestheresoundingdinofdrums,cymbals,conchs,&tom-toms.Thisishowaking’selephantisanendurer.

“Andhowisaking’selephantagoer?Thereisthecasewhere—inwhicheverdirectionthetameroftamableelephantssendshim,regardlessofwhetherhehasorhasn’tgonetherebefore—aking’selephantgoesthererightaway.Thisishowaking’selephantisagoer.

“Endowedwiththesefivequalities,aking’selephantisworthyofaking,isaking’sasset,countsasaverylimbofhisking.


“Inthesameway,amonkendowedwithfivequalitiesisdeservingofgifts,deservingofhospitality,deservingofofferings,deservingofrespect,anunexcelledfieldofmeritfortheworld.Whichfive?Thereisthecasewhereamonkisalistener,adestroyer,aprotector,anendurer,andagoer.

“Andhowisamonkalistener?Thereisthecasewhere,whentheDhamma&VinayadeclaredbytheTathāgataisbeingtaught,amonkpaysattention,applieshiswholemind,andlendseartotheDhamma.Thisishowamonkisalistener.

“Andhowisamonkadestroyer?Thereisthecasewhereamonkdoesnottolerateanarisenthoughtofsensuality.Heabandonsit,destroysit,dispelsit,&wipesitoutofexistence.Hedoesnottolerateanarisenthoughtofillwill…anarisenthoughtofcruelty…Hedoesnottoleratearisenevil,unskillfulqualities.Heabandonsthem,destroysthem,dispelsthem,&wipesthemoutofexistence.Thisishowamonkisadestroyer.

“Andhowisamonkaprotector?Thereisthecasewhereamonk,onseeingaformwiththeeye,doesnotgraspatanythemeorparticularsbywhich—ifheweretodwellwithoutrestraintoverthefacultyoftheeye—evil,unskillfulqualitiessuchasgreedordistressmightassailhim.Hepracticeswithrestraint.Heguardsthefacultyoftheeye.Heachievesrestraintwithregardtothefacultyoftheeye.

“Onhearingasoundwiththeear.…“Onsmellinganaromawiththenose.…

“Ontastingaflavorwiththetongue.…“Ontouchingatactilesensationwiththebody.…“Oncognizinganideawiththeintellect,hedoesnotgraspatanythemeor

particularsbywhich—ifheweretodwellwithoutrestraintoverthefacultyoftheintellect—evil,unskillfulqualitiessuchasgreedordistressmightassailhim.Hepracticeswithrestraint.Heguardsthefacultyoftheintellect.Heachievesrestraintwithregardtothefacultyoftheintellect.

“Thisishowamonkisaprotector.

“Andhowisamonkanendurer?Thereisthecasewhereamonkisresilienttocold,heat,hunger,&thirst;thetouchofflies,mosquitoes,wind,sun,&reptiles;ill-spoken,unwelcomewords&bodilyfeelingsthat,whentheyarise,arepainful,racking,sharp,piercing,disagreeable,displeasing,&menacingtolife.Thisishowamonkisanendurer.


“Andhowisamonkagoer?Thereisthecasewhereamonkgoesrightawaytothatdirectiontowhichhehasneverbeenbeforeinthecourseofthislongstretchoftime—inotherwords,tothepacificationofallfabrications,therelinquishingofallacquisitions,theendingofcraving,dispassion,cessation,unbinding.Thisishowamonkisagoer.

“Endowedwiththesefivequalitiesamonkisdeservingofgifts,deservingofhospitality,deservingofofferings,deservingofrespect,anunexcelledfieldofmeritfortheworld.”—AN5:140

§37.Whenangerarises,whoeverkeepsfirmcontrolasifwitharacingchariot:himIcallamastercharioteer.

Anyoneelse,arein-holder—that’sall.—Dhp222


4:ContemplationsforOvercomingAnger

§38.“Havingkilledwhatdoyousleepinease?

Havingkilledwhatdoyounotgrieve?

Oftheslayingofwhatonething

doesGotama[theBuddha]approve?”

TheBuddha:

“Havingkilledangeryousleepinease.

Havingkilledangeryoudonotgrieve.

Thenobleonespraisetheslayingofanger

—withitshoneyedcrest&poisonroot—

forhavingkilledityoudonotgrieve.”—SN2:70

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

“Thereisthecasewhereanenemywishesofanenemy,‘O,maythispersonbeugly!’Whyisthat?Anenemyisnotpleasedwithanenemy’sgoodlooks.Now,whenapersonisangry—overcomewithanger,oppressedwithanger—theneventhoughthathemaybewell-bathed,well-anointed,dressedinwhiteclothes,hishair&beardneatlytrimmed,heisuglynevertheless,allbecauseheisovercomewithanger.Thisisthefirstthingpleasingtoanenemy,bringingaboutanenemy’saim,thatcomestoamanorwomanwhoisangry.

“Andfurther,anenemywishesofanenemy,‘O,maythispersonsleepbadly!’


Whyisthat?Anenemyisnotpleasedwithanenemy’srestfulsleep.Now,whenapersonisangry—overcomewithanger,oppressedwithanger—theneventhoughhesleepsonabedspreadwithawhiteblanket,spreadwithawoolencoverlet,spreadwithaflower-embroideredbedspread,coveredwitharugofdeerskins,withacanopyoverhead,oronasofawithredcushionsateitherend,hesleepsbadlynevertheless,allbecauseheisovercomewithanger.Thisisthesecondthingpleasingtoanenemy,bringingaboutanenemy’saim,thatcomestoamanorwomanwhoisangry.

“Andfurther,anenemywishesofanenemy,‘O,maythispersonnotprofit!’Whyisthat?Anenemyisnotpleasedwithanenemy’sprofits.Now,whenapersonisangry—overcomewithanger,oppressedwithanger—thenevenwhenhesuffersaloss,hethinks,‘I’vegainedaprofit’;andevenwhenhegainsaprofit,hethinks,‘I’vesufferedaloss.’Whenhehasgrabbedholdoftheseideasthatworkinmutualopposition(tothetruth),theyleadtohislong-termsuffering&loss,allbecauseheisovercomewithanger.Thisisthethirdthingpleasingtoanenemy,bringingaboutanenemy’saim,thatcomestoamanorwomanwhoisangry.

“Andfurther,anenemywishesofanenemy,‘O,maythispersonnothaveanywealth!’Whyisthat?Anenemyisnotpleasedwithanenemy’swealth.Now,whenapersonisangry—overcomewithanger,oppressedwithanger—thenwhateverhiswealth,earnedthroughhisefforts&enterprise,amassedthroughthestrengthofhisarm,andpiledupthroughthesweatofhisbrow—righteouswealthrighteouslygained—thekingordersitsenttotheroyaltreasury[inpaymentoffinesleviedforhisbehavior]allbecauseheisovercomewithanger.Thisisthefourththingpleasingtoanenemy,bringingaboutanenemy’saim,thatcomestoamanorwomanwhoisangry.

“Andfurther,anenemywishesofanenemy,‘O,maythispersonnothaveanyreputation!’Whyisthat?Anenemyisnotpleasedwithanenemy’sreputation.Now,whenapersonisangry—overcomewithanger,oppressedwithanger—whateverreputationhehasgainedfrombeingheedful,itfallsaway,allbecauseheisovercomewithanger.Thisisthefifththingpleasingtoanenemy,bringingaboutanenemy’saim,thatcomestoamanorwomanwhoisangry.

“Andfurther,anenemywishesofanenemy,‘O,maythispersonnothaveanyfriends!’Whyisthat?Anenemyisnotpleasedwithanenemy’shavingfriends.Now,whenapersonisangry—overcomewithanger,oppressedwithanger—his


friends,companions,&relativeswillavoidhimfromafar,allbecauseheisovercomewithanger.Thisisthesixththingpleasingtoanenemy,bringingaboutanenemy’saim,thatcomestoamanorwomanwhoisangry.

“Andfurther,anenemywishesofanenemy,‘O,maythisperson,onthebreak-upofthebody,afterdeath,reappearinaplaneofdeprivation,abaddestination,alowerrealm,hell!’Whyisthat?Anenemyisnotpleasedwithanenemy’sgoingtoheaven.Now,whenapersonisangry—overcomewithanger,oppressedwithanger—heengagesinmisconductwiththebody,misconductwithspeech,misconductwiththemind.Havingengagedinmisconductwiththebody,misconductwithspeech,misconductwiththemind,then—onthebreak-upofthebody,afterdeath—hereappearsinaplaneofdeprivation,abaddestination,alowerrealm,hell,allbecausehewasovercomewithanger.Thisisthesevenththingpleasingtoanenemy,bringingaboutanenemy’saim,thatcomestoamanorwomanwhoisangry.

“Thesearetheseventhings—pleasingtoanenemy,bringingaboutanenemy’saim—thatcometoamanorwomanwhoisangry.”

Anangrypersonisugly&sleepspoorly.Gainingaprofit,heturnsitintoaloss,havingdonedamagewithword&deed.Apersonoverwhelmedwithanger

destroyshiswealth.Maddenedwithanger,

hedestroyshisstatus.Relatives,friends,&colleaguesavoidhim.

Angerbringsloss.Angerinflamesthemind.

Hedoesn’trealizethathisdangerisbornfromwithin.

Anangrypersondoesn’tknowhisownbenefit.

Anangrypersondoesn’tseetheDhamma.

Amanconqueredbyangerisinamassofdarkness.


Hetakespleasureinbaddeedsasiftheyweregood,butlater,whenhisangerisgone,hesuffersasifburnedwithfire.Heisspoiled,blottedout,likefireenvelopedinsmoke.

Whenangerspreads,whenamanbecomesangry,hehasnoshame,nocompunction,isnotrespectfulinspeech.Forapersonovercomewithanger,nothinggiveslight.

I’lllistthedeedsthatbringremorse,thatarefarfromtheteachings.

Listen!Anangryperson

killshisfather,killshismother,killsbrahmans&peoplerun-of-the-mill.

It’sbecauseofamother’sdevotionthatoneseestheworld,yetanangryrun-of-the-millpersoncankillthisgiveroflife.Likeoneself,allbeingsholdthemselvesmostdear,yetanangryperson,deranged,cankillhimselfinmanyways:withasword,takingpoison,hanginghimselfbyaropeinamountainglen.

Doingthesedeedsthatkillbeingsanddoviolencetohimself,theangrypersondoesn’trealizehe’sruined.

ThissnareofMāra,intheformofanger,


dwellinginthecaveoftheheart:Cutitoutwithself-control,discernment,persistence,rightview.Thewisewouldcutouteach&everyformofunskillfulness.Trainyourselves:‘Maywenotbeblottedout.’

Freefromanger&untroubled,freefromgreed,withoutlonging,tamed,yourangerabandoned,effluent[āsava]-free,youwillbe

unbound.—AN7:60

§40.IhaveheardthatononeoccasiontheBlessedOnewasstayingnearRājagahaintheBambooForest,theSquirrels’Sanctuary.ThenthebrahmanAkkosaka[“Insulter”]BhāradvājaheardthatabrahmanoftheBhāradvājaclanhadgoneforthfromthehomelifeintohomelessnessinthepresenceoftheBlessedOne.Angered&displeased,hewenttotheBlessedOneand,onarrival,insulted&cursedhimwithrude,harshwords.

Whenthiswassaid,theBlessedOnesaidtohim:“Whatdoyouthink,brahman?Dofriends&colleagues,relatives&kinsmencometoyouasguests?”

“Yes,MasterGotama,sometimesfriends&colleagues,relatives&kinsmencometomeasguests.”

“Andwhatdoyouthink?Doyouservethemwithstaple&non-staplefoods&delicacies?”

“Yes,sometimesIservethemwithstaple&non-staplefoods&delicacies.”“Andiftheydon’tacceptthem,towhomdothosefoodsbelong?”“Iftheydon’tacceptthem,MasterGotama,thosefoodsareallmine.”“Inthesameway,brahman,thatwithwhichyouhaveinsultedme,whoisnot

insulting;thatwithwhichyouhavetauntedme,whoisnottaunting;thatwithwhichyouhaveberatedme,whoisnotberating:thatIdon’tacceptfromyou.It’sallyours,brahman.It’sallyours.


“Whoeverreturnsinsulttoonewhoisinsulting,returnstauntstoonewhoistaunting,returnsaberatingtoonewhoisberating,issaidtobeeatingtogether,sharingcompany,withthatperson.ButIamneithereatingtogethernorsharingyourcompany,brahman.It’sallyours.It’sallyours.”

“ThekingtogetherwithhiscourtknowthisofMasterGotama—‘Gotamathecontemplativeisanarahant’—andyetstillMasterGotamagetsangry.”

TheBuddha:

“Whenceisthereangerforonefreefromanger,

tamed,livingintune—

onereleasedthroughrightknowing,calmed&Such[tādin].

Youmakethingsworsewhenyouflareupatsomeonewho’sangry.Whoeverdoesn’tflareupatsomeonewho’sangry

winsabattlehardtowin.

Youliveforthegoodofboth—yourown,theother’s—

when,knowingtheother’sprovoked,youmindfullygrowcalm.

Whenyouworkthecureofboth—yourown,theother’s—

thosewhothinkyouafoolknownothingoftheDhamma.”—SN7:22

§41.“Therearethesefivewaysofsubduinghatredbywhich,whenhatredarisesinamonk,heshouldwipeitoutcompletely.Whichfive?


“Whenyougivebirthtohatredforanindividual,youshoulddevelopgoodwillforthatindividual.Thusthehatredforthatindividualshouldbesubdued.

“Whenyougivebirthtohatredforanindividual,youshoulddevelopcompassionforthatindividual.Thusthehatredforthatindividualshouldbesubdued.

“Whenyougivebirthtohatredforanindividual,youshoulddevelopequanimitytowardthatindividual.Thusthehatredforthatindividualshouldbesubdued.

“Whenyougivebirthtohatredforanindividual,youshouldpayhimnomind&payhimnoattention.Thusthehatredforthatindividualshouldbesubdued.

“Whenyougivebirthtohatredforanindividual,youshoulddirectyourthoughtstothefactofhisbeingtheproductofhisactions:‘Thisvenerableoneisthedoerofhisactions,heirofhisactions,bornofhisactions,relatedbyhisactions,andhashisactionsashisarbitrator.Whateveractionhedoes,forgoodorforevil,tothatwillhefallheir.’Thusthehatredforthatindividualshouldbesubdued.

“Thesearefivewaysofsubduinghatredbywhich,whenhatredarisesinamonk,heshouldwipeitoutcompletely.”—AN5:161

§42.“Nowasforapersonwhoisimpureinhisbodilybehaviorbutpureinhisverbalbehavior,howshouldonesubduehatredforhim?Justaswhenamonkwhomakesuseofthingsthatarethrownawayseesaragintheroad:Takingholdofitwithhisleftfootandspreadingitoutwithhisright,hewouldtearoffthesoundpartandgooffwithit.Inthesameway,whentheindividualisimpureinhisbodilybehaviorbutpureinhisverbalbehavior,oneshouldatthattimepaynoattentiontotheimpurityofhisbodilybehavior,andinsteadpayattentiontothepurityofhisverbalbehavior.Thusthehatredforhimshouldbesubdued.

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


purityofhisbodilybehavior.Thusthehatredforhimshouldbesubdued.“Andasforapersonwhoisimpureinhisbodilybehavior&verbalbehavior,

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

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

“Andasforapersonwhoispureinhisbodilybehavior&verbalbehavior,and


whoperiodicallyexperiencesmentalclarity&calm,howshouldonesubduehatredforhim?Justaswhenthereisapoolofclearwater—sweet,cool,&limpid,withgentlyslopingbanks,&shadedonallsidesbytreesofmanykinds—andapersoncomesalong,burningwithheat,coveredwithsweat,exhausted,trembling,&thirsty.Havingplungedintothepool,havingbathed&drunk&comebackout,hewouldsitdownorliedownrightthereintheshadeofthetrees.Inthesameway,whenanindividualispureinhisbodilybehavior&verbalbehavior,andperiodicallyexperiencesmentalclarity&calm,oneshouldatthattimepayattentiontothepurityofhisbodilybehavior…thepurityofhisverbalbehavior,andtothefactthatheperiodicallyexperiencesmentalclarity&calm.Thusthehatredforhimshouldbesubdued.Anentirelyinspiringindividualcanmakethemindgrowserene.”—AN5:162


5:BuildingEndurance§43.“Andwhataretheeffluents[āsava]tobeabandonedbytolerating?There

isthecasewhereamonk,reflectingappropriately,endures.Hetoleratescold,heat,hunger,&thirst;thetouchofflies,mosquitoes,wind,sun,&reptiles;ill-spoken,unwelcomewords&bodilyfeelingsthat,whentheyarise,arepainful,racking,sharp,piercing,disagreeable,displeasing,&menacingtolife.Theeffluents,vexation,orfeverthatwouldariseifhewerenottotoleratethesethingsdonotariseforhimwhenhetoleratesthem.Thesearecalledtheeffluentstobeabandonedbytolerating.…

“Andwhataretheeffluentstobeabandonedbydestroying?Thereisthecasewhereamonk,reflectingappropriately,doesn’ttolerateanarisenthoughtofsensuality.Heabandonsit,destroysit,dispelsit,&wipesitoutofexistence.

“Reflectingappropriately,hedoesn’ttolerateanarisenthoughtofillwill…“Reflectingappropriately,hedoesn’ttolerateanarisenthoughtof

harmfulness…

“Reflectingappropriately,hedoesn’ttoleratearisenevil,unskillfulqualities.Heabandonsthem,destroysthem,dispelsthem,&wipesthemoutofexistence.Theeffluents,vexation,orfeverthatwouldariseifhewerenottodestroythesethingsdonotariseforhimwhenhedestroysthem.Thesearecalledtheeffluentstobeabandonedbydestroying.”—MN2

§44.“Once,monks,inthissameSāvatthī,therewasaladyofahouseholdnamedVedehikā.ThisgoodreportaboutLadyVedehikāhadcirculated:‘LadyVedehikāisgentle.LadyVedehikāismild-tempered.LadyVedehikāiscalm.’Now,LadyVedehikāhadaslavenamedKālīwhowasdiligent,deft,&neatinherwork.ThethoughtoccurredtoKālītheslave,‘ThisgoodreportaboutmyLadyVedehikāhascirculated:“LadyVedehikāisgentle.LadyVedehikāismild-tempered.LadyVedehikāiscalm.”Now,isangerpresentinmyladywithoutshowing,orisitabsent?OrisitjustbecauseI’mdiligent,deft,&neatinmyworkthattheangerpresentinmyladydoesn’tshow?Whydon’tItesther?’

“SoKālītheslavegotupafterdaybreak.ThenLadyVedehikāsaidtoher:‘Hey,


Kālī!’“‘What,madam?’

“‘Whydidyougetupafterdaybreak?’“‘Noreason,madam.’“‘Noreason,youwickedslave,andyetyougetupafterdaybreak?’Angered&

displeased,shescowled.ThenthethoughtoccurredtoKālītheslave:‘Angerispresentinmylady

withoutshowing,andnotabsent.Andit’sjustbecauseI’mdiligent,deft,&neatinmyworkthattheangerpresentinmyladydoesn’tshow.Whydon’tItesthersomemore?’

“SoKālītheslavegotuplaterintheday.ThenLadyVedehikāsaidtoher:‘Hey,Kālī!’

“‘What,madam?’“‘Whydidyougetuplaterintheday?’“‘Noreason,madam.’

“‘Noreason,youwickedslave,andyetyougetuplaterintheday?’Angered&displeased,shegrumbled.

ThenthethoughtoccurredtoKālītheslave:‘Angerispresentinmyladywithoutshowing,andnotabsent.Andit’sjustbecauseI’mdiligent,deft,&neatinmyworkthattheangerpresentinmyladydoesn’tshow.Whydon’tItesthersomemore?’

“SoKālītheslavegotupevenlaterintheday.ThenLadyVedehikāsaidtoher:‘Hey,Kālī!’

“‘What,madam?’

“‘Whydidyougetupevenlaterintheday?’“‘Noreason,madam.’“‘Noreason,youwickedslave,andyetyougetupevenlaterintheday?’

Angered&displeased,shegrabbedholdofarollingpinandgaveherawhackoverthehead,cuttingitopen.

ThenKālītheslave,withbloodstreamingfromhercut-openhead,wentanddenouncedhermistresstotheneighbors:‘See,ladies,thegentleone’shandiwork?


Seethemild-temperedone’shandiwork?Seethecalmone’shandiwork?Howcouldshe,angered&displeasedwithheronlyslaveforgettingupafterdaybreak,grabholdofarollingpinandgiveherawhackoverthehead,cuttingitopen?’

“AfterthatthisevilreportaboutLadyVedehikācirculated:‘LadyVedehikāisvicious.LadyVedehikāisfoul-tempered.LadyVedehikāisviolent.’

“Inthesameway,monks,amonkmaybeeversogentle,eversomild-tempered,eversocalm,aslongasheisnottouchedbydisagreeableaspectsofspeech.Butitisonlywhendisagreeableaspectsofspeechtouchhimthathecantrulybeknownasgentle,mild-tempered,&calm.Idon’tcallamonkeasytoadmonishifheiseasytoadmonishandmakeshimselfeasytoadmonishonlybyreasonofrobes,almsfood,lodging,&medicinalrequisitesforcuringthesick.Whyisthat?Becauseifhedoesn’tgetrobes,almsfood,lodging,&medicinalrequisitesforcuringthesick,thenheisn’teasytoadmonishanddoesn’tmakehimselfeasytoadmonish.ButifamonkiseasytoadmonishandmakeshimselfeasytoadmonishpurelyoutofesteemfortheDhamma,respectfortheDhamma,reverencefortheDhamma,thenIcallhimeasytoadmonish.So,monks,youshouldtrainyourselves:‘WewillbeeasytoadmonishandmakeourselveseasytoadmonishpurelyoutofesteemfortheDhamma,respectfortheDhamma,reverencefortheDhamma.’That’showyoushouldtrainyourselves.

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

“Supposethatamanweretocomealongcarryingahoe&abasket,saying,‘Iwillmakethisgreatearthbewithoutearth.’Hewoulddighere&there,scattersoil


here&there,spithere&there,urinatehere&there,saying,‘Bewithoutearth.Bewithoutearth.’Now,whatdoyouthink?Wouldhemakethisgreatearthbewithoutearth?”

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

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

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

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

“Inthesameway,monks,therearethesefiveaspectsofspeechbywhichothersmayaddressyou:timelyoruntimely,trueorfalse,affectionateorharsh,beneficialorunbeneficial,withamindofgoodwillorwithinnerhate.Othersmayaddressyouinatimelywayoranuntimelyway.Theymayaddressyouwithwhatistrueorwhatisfalse.Theymayaddressyouinanaffectionatewayoraharshway.Theymayaddressyouinabeneficialwayoranunbeneficialway.Theymayaddressyouwithamindofgoodwillorwithinnerhate.Inanyevent,youshouldtrainyourselves:‘Ourmindswillbeunaffectedandwewillsaynoevilwords.Wewill


remainsympathetictothatperson’swelfare,withamindofgoodwill,andwithnoinnerhate.Wewillkeeppervadinghimwithanawarenessimbuedwithgoodwilland,beginningwithhim,wewillkeeppervadingtheall-encompassingworldwithanawarenessimbuedwithgoodwillequaltospace—abundant,enlarged,immeasurable,freefromhostility,freefromillwill.’That’showyoushouldtrainyourselves.

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

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

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

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


“No,lord.Whyisthat?Becausethecatskinbagisbeaten,well-beaten,beatenthrough&through,soft,silky,freeofrustling&crackling.It’snoteasytomakeitrustle&cracklewithastickorshard.Themanwouldreaponlyashareofweariness&disappointment.”

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

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

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

“No,lord.”“Thenattendconstantlytothisadmonitiononthesimileofthesaw.Thatwill

beforyourlong-termwelfare&happiness.”

ThatiswhattheBlessedOnesaid.Gratified,themonksdelightedintheBlessedOne’swords.—MN21


§45.“Nowifotherpeopleinsult,malign,exasperate,&harassamonk,hediscernsthat’Apainfulfeeling,bornofear-contact,hasarisenwithinme.Andthatisdependent,notindependent.Dependentonwhat?Dependentoncontact.’Andheseesthatcontactisinconstant,feelingisinconstant,perceptionisinconstant,consciousnessisinconstant.Hismind,withthe(earth/water/wind/fire)propertyasitsobject/support,leapsup,growsconfident,steadfast,&released.

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

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

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


§46.“Heinsultedme,hitme,beatme,robbedme”

—forthosewhobroodonthis,hostilityisn’tstilled.

“Heinsultedme,hitme,beatme,robbedme”

—forthosewhodon’tbroodonthis,hostilityisstilled.—Dhp3–4

§47.“Therearethesetenwaysofsubduinghatred.Whichten?[1]“Thinking,‘Hehasdonemeharm.ButwhatshouldIexpect?’onesubdues

hatred.[2]“Thinking,‘Heisdoingmeharm.ButwhatshouldIexpect?’onesubdues

hatred.[3]“Thinking,‘Heisgoingtodomeharm.ButwhatshouldIexpect?’one

subdueshatred.

[4]“Thinking,‘Hehasdoneharmtopeoplewhoaredear&pleasingtome.ButwhatshouldIexpect?’onesubdueshatred.

[5]“Thinking,‘Heisdoingharmtopeoplewhoaredear&pleasingtome.ButwhatshouldIexpect?’onesubdueshatred.

[6]“Thinking,‘Heisgoingtodoharmtopeoplewhoaredear&pleasingtome.ButwhatshouldIexpect?’onesubdueshatred.

[7]“Thinking,‘Hehasaidedpeoplewhoarenotdearorpleasingtome.ButwhatshouldIexpect?’onesubdueshatred.

[8]“Thinking,‘Heisaidingpeoplewhoarenotdearorpleasingtome.ButwhatshouldIexpect?’onesubdueshatred.


[9]“Thinking,‘Heisgoingtoaidpeoplewhoarenotdearorpleasingtome.ButwhatshouldIexpect?’onesubdueshatred.

[10]“Onedoesnotgetworkedupoverimpossibilities.”—AN10:80

§48.“Wellthen,Puṇṇa.NowthatIhaveinstructedyouwithabriefinstruction,inwhichcountryareyougoingtolive?”

“Lord,thereisacountrycalledSunāparanta.Iamgoingtolivethere.”“Puṇṇa,theSunāparantapeoplearevicious.Theyarerough.Iftheyinsultand

ridiculeyou,whatwillyouthink?”“Iftheyinsultandridiculeme,Iwillthink,‘TheseSunāparantapeopleare

civilized,verycivilized,inthattheydon’thitmewiththeirhands.’ThatiswhatIwillthink,OBlessedOne.ThatiswhatIwillthink,OOneWell-Gone.”

“Butiftheyhityouwiththeirhands,whatwillyouthink?”“…Iwillthink,‘TheseSunāparantapeoplearecivilized,verycivilized,inthat

theydon’thitmewithaclod’…”“Butiftheyhityouwithaclod…?”“…Iwillthink,‘TheseSunāparantapeoplearecivilized,verycivilized,inthat

theydon’thitmewithastick’…”

“Butiftheyhityouwithastick…?”“…Iwillthink,‘TheseSunāparantapeoplearecivilized,verycivilized,inthat

theydon’thitmewithaknife’…”“Butiftheyhityouwithaknife…?”

“…Iwillthink,‘TheseSunāparantapeoplearecivilized,verycivilized,inthattheydon’ttakemylifewithasharpknife’…”

“Butiftheytakeyourlifewithasharpknife…?”“Iftheytakemylifewithasharpknife,Iwillthink,‘Therearedisciplesofthe

BlessedOnewho—horrified,humiliated,anddisgustedbythebodyandbylife—havesoughtforanassassin,buthereIhavemetmyassassinwithoutsearchingforhim.’1ThatiswhatIwillthink,OBlessedOne.ThatiswhatIwillthink,OOneWell-Gone.”

“Good,Puṇṇa,verygood.Possessingsuchcalmandself-controlyouarefitto


dwellamongtheSunāparantans.Nowitistimetodoasyouseefit.”—SN35:88


6:DevelopingGoodwill§49.“Thereisthecase,headman,whereaTathāgataappearsintheworld,

worthy&rightlyself-awakened,consummateinclear-knowing&conduct,well-gone,anexpertwithregardtothecosmos,unexcelledtrainerofpeoplefittobetamed,teacherofdevas&humanbeings,awakened,blessed.He,invariousways,criticizes&censuresthetakingoflife,andsays,‘Abstainfromtakinglife.’Hecriticizes&censuresstealing,andsays,‘Abstainfromstealing.’Hecriticizes&censuresindulginginillicitsex,andsays,‘Abstainfromindulginginillicitsex.’Hecriticizes&censuresthetellingoflies,andsays,‘Abstainfromthetellingoflies.’

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

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

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


illwill.Havingabandonedwrongviews,hebecomesonewhohasrightviews.“Thatdiscipleofthenobleones,headman—thusdevoidofcovetousness,

devoidofillwill,unbewildered,alert,mindful—keepspervadingthefirstdirection[theeast]withanawarenessimbuedwithgoodwill,likewisethesecond,likewisethethird,likewisethefourth.Thusabove,below,&allaround,everywhere,initsentirety,hekeepspervadingtheall-encompassingcosmoswithanawarenessimbuedwithgoodwill—abundant,enlarged,immeasurable,withouthostility,withoutillwill.Justasastrongconch-trumpetblowercannotifythefourdirectionswithoutanydifficulty,inthesameway,whentheawareness-releasethroughgoodwillisthusdeveloped,thuspursued,anydeeddonetoalimitedextentnolongerremainsthere,nolongerstaysthere.

“Thatdiscipleofthenobleones—thusdevoidofcovetousness,devoidofillwill,unbewildered,alert,mindful—keepspervadingthefirstdirectionwithanawarenessimbuedwithcompassion…empatheticjoy…equanimity,likewisethesecond,likewisethethird,likewisethefourth.Thusabove,below,&allaround,everywhere,initsentirety,hekeepspervadingtheall-encompassingcosmoswithanawarenessimbuedwithequanimity—abundant,enlarged,immeasurable,withouthostility,withoutillwill.Justasastrongconch-trumpetblowercannotifythefourdirectionswithoutanydifficulty,inthesameway,whentheawareness-releasethroughequanimityisthusdeveloped,thuspursued,anydeeddonetoalimitedextentnolongerremainsthere,nolongerstaysthere.”—SN42:8

§50.Think:Happy,atrest,mayallbeingsbehappyatheart.Whateverbeingstheremaybe,

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

Mayallbeingsbehappyatheart.

Letnoonedeceiveanother


ordespiseanyoneanywhere,orthroughangerorirritationwishforanothertosuffer.

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

aslongasonehasbanishedtorpor,oneshouldberesolvedonthismindfulness.Thisiscalledasublimeabiding

here.—Sn1:8

§51.“Monks,foronewhoseawareness-releasethroughgoodwilliscultivated,developed,pursued,givenameansoftransport,givenagrounding,steadied,consolidated,andwell-undertaken,elevenrewardscanbeexpected.Whicheleven?

“Onesleepseasily,wakeseasily,dreamsnoevildreams.Oneisdeartohumanbeings,deartonon-humanbeings.Thedevasprotectone.Neitherfire,poison,norweaponscantouchone.One’smindgainsconcentrationquickly.One’scomplexionisbright.Onediesunconfusedand—ifpenetratingnohigher—isheadedforaBrahmāworld.”—AN11:16

§52.“Mindful&astute,youshoulddevelopimmeasurableconcentration[i.e.,concentrationbasedonimmeasurablegoodwill,compassion,empatheticjoy,orequanimity].When,mindful&astute,onehasdevelopedimmeasurableconcentration,fiverealizationsariserightwithinoneself.Whichfive?

“Therealizationarisesrightwithinoneselfthat‘Thisconcentrationisblissfulinthepresentandwillresultinblissinthefuture.’


“Therealizationarisesrightwithinoneselfthat‘Thisconcentrationisnoble&notconnectedwiththebaitsoftheflesh.’

“Therealizationarisesrightwithinoneselfthat‘Thisconcentrationisnotobtainedbybasepeople.’

“Therealizationarisesrightwithinoneselfthat‘Thisconcentrationispeaceful,exquisite,theacquiringofcalm,theattainmentofunification,notkeptinplacebythefabricationsofforcefulrestraint.’

“Therealizationarisesrightwithinoneselfthat‘Ienterintothisconcentrationmindfully,andmindfullyIemergefromit.’

“Mindful&astute,youshoulddevelopimmeasurableconcentration.When,mindful&astute,onehasdevelopedimmeasurableconcentration,thesefiverealizationsariserightwithinoneself.”—AN5:27


7:OvercomingSensuality§53.“Now,cravingisdependentonfeeling,seekingisdependentoncraving,acquisitionisdependentonseeking,ascertainmentisdependentonacquisition,

desireandpassionisdependentonascertainment,attachmentisdependentondesireandpassion,possessivenessisdependentonattachment,stinginessisdependentonpossessiveness,

defensivenessisdependentonstinginess,andbecauseofdefensiveness,dependentondefensiveness,variousevil,

unskillfulphenomenacomeintoplay:thetakingupofsticks&knives;conflicts,quarrels,anddisputes;accusations,divisivespeech,&lies.”—DN15

§54.“Andwhichcraving?Thesesixareclassesofcraving:cravingforforms,cravingforsounds,cravingforsmells,cravingfortastes,cravingfortactilesensations,cravingforideas.Thisiscalledcraving.”—SN12:2

§55.“Therearethesefivestringsofsensuality.Whichfive?Formscognizableviatheeye—agreeable,pleasing,charming,endearing,enticing,linkedwithsensualdesire;soundscognizableviatheear…aromascognizableviathenose…flavorscognizableviathetongue…tactilesensationscognizableviathebody—agreeable,pleasing,charming,endearing,enticing,linkedwithsensualdesire.Butthesearenotsensuality.Theyarecalledstringsofsensualityinthedisciplineofthenobleones.

Thepassionforhisresolvesisaman’ssensuality,notthebeautifulsensualpleasures

foundintheworld.Thepassionforhisresolvesisaman’ssensuality.


Thebeautiesremainastheyareintheworld,while,inthisregard,

theenlightenedsubduetheirdesire.

“Andwhatisthecausebywhichsensualitycomesintoplay?Contactisthecausebywhichsensualitycomesintoplay.

“Andwhatisthediversityinsensuality?Sensualitywithregardtoformsisonething,sensualitywithregardtosoundsisanother,sensualitywithregardtoaromasisanother,sensualitywithregardtoflavorsisanother,sensualitywithregardtotactilesensationsisanother.Thisiscalledthediversityinsensuality.

“Andwhatistheresultofsensuality?Onewhowantssensualityproducesacorrespondingstateofexistence,onthesideofmeritordemerit.Thisiscalledtheresultofsensuality.

“Andwhatisthecessationofsensuality?Fromthecessationofcontactisthecessationofsensuality;andjustthisnobleeightfoldpath—rightview,rightresolve,rightspeech,rightaction,rightlivelihood,righteffort,rightmindfulness,rightconcentration—isthewayleadingtothecessationofsensuality.”—AN6:63

§56.“It’swithsensualityforthereason,sensualityforthesource,sensualityforthecause,thereasonbeingsimplysensuality,thatkingsquarrelwithkings,nobleswithnobles,brahmanswithbrahmans,householderswithhouseholders,motherwithchild,childwithmother,fatherwithchild,childwithfather,brotherwithbrother,sisterwithsister,brotherwithsister,sisterwithbrother,friendwithfriend.Andthenintheirquarrels,brawls,&disputes,theyattackoneanotherwithfistsorwithclodsorwithsticksorwithknives,sothattheyincurdeathordeadlypain.Nowthisdrawbacktoointhecaseofsensuality,thismassofstressvisiblehere&now,hassensualityforitsreason,sensualityforitssource,sensualityforitscause,thereasonbeingsimplysensuality.

“Again,it’swithsensualityforthereason,sensualityforthesource…that(men),takingswords&shieldsandbucklingonbows&quivers,chargeintobattlemassedindoublearraywhilearrows&spearsareflyingandswordsareflashing;andtheretheyarewoundedbyarrows&spears,andtheirheadsarecutoffbyswords,sothattheyincurdeathordeadlypain.Nowthisdrawbacktoointhecase


ofsensuality,thismassofstressvisiblehere&now,hassensualityforitsreason,sensualityforitssource,sensualityforitscause,thereasonbeingsimplysensuality.

“Again,it’swithsensualityforthereason,sensualityforthesource…that(men),takingswords&shieldsandbucklingonbows&quivers,chargeslipperybastionswhilearrows&spearsareflyingandswordsareflashing;andtheretheyaresplashedwithboilingcowdungandcrushedunderheavyweights,andtheirheadsarecutoffbyswords,sothattheyincurdeathordeadlypain.Nowthisdrawbacktoointhecaseofsensuality,thismassofstressvisiblehere&now,hassensualityforitsreason,sensualityforitssource,sensualityforitscause,thereasonbeingsimplysensuality.”—MN13

§57.“It’swithacause,monks,thatsensualthinkingoccurs,andnotwithoutacause.…Andhowisit,monks,thatsensualthinkingoccurswithacauseandnotwithoutacause?Independenceonthepropertyofsensualitythereoccurstheperceptionofsensuality.Independenceontheperceptionofsensualitythereoccurstheconsiderationofsensuality…thedesireforsensuality…thefeverforsensuality…thequestforsensuality.Questingforsensuality,monks,anuninstructed,run-of-the-millpersonconductshimselfwronglythroughthreemeans:throughbody,throughspeech,&throughmind.

“Justasifamanweretothrowaburningfirebrandintoadry,grassywildernessandnotquicklystampitoutwithhishands&feet,andthuswhateveranimalsinhabitingthegrass&timberwouldcometoruin&loss;evenso,monks,anycontemplativeorbrahmanwhodoesn’tquicklyabandon,dispel,demolish,&wipeoutofexistenceanywrong-headed,unwiseperceptionsoncetheyhavearisen,willdwellinstressinthepresentlife—troubled,despairing,&feverish—andonthebreak-upofthebody,afterdeath,canexpectabaddestination.”—SN14:12

§58.“Supposeadog,overcomewithweakness&hunger,weretocomeacrossaslaughterhouse,andthereadexterousbutcherorbutcher’sapprenticeweretoflinghimachainofbones—thoroughlyscraped,withoutanyflesh,smearedwithblood.Whatdoyouthink?Wouldthedog,gnawingonthatchainofbones—thoroughlyscraped,withoutanyflesh,smearedwithblood—appeaseitsweakness&hunger?”

“No,lord.Andwhyisthat?Becausethechainofbonesisthoroughlyscraped,withoutanyflesh,&smearedwithblood.Thedogwouldgetnothingbutitsshare


ofweariness&vexation.”“Inthesameway,householder,adiscipleofthenobleonesconsidersthispoint:

‘TheBlessedOnehascomparedsensualitytoachainofbones,ofmuchstress,muchdespair,&greaterdrawbacks.’Seeingthiswithrightdiscernment,asithascometobe,thenavoidingtheequanimitycomingfrommultiplicity,dependentonmultiplicity,hedevelopstheequanimitycomingfromsingleness,dependentonsingleness,wheresustenance/clingingforthebaitsoftheworldceaseswithouttrace.

“Nowsupposeavulture,akite,orahawk,seizingalumpofflesh,weretotakeoff,andothervultures,kites,orhawks—followingrightafterit—weretotearatitwiththeirbeaks&pullatitwiththeirclaws.Whatdoyouthink?Ifthatvulture,kite,orhawkwerenotquicklytodropthatlumpofflesh,woulditmeetwithdeathfromthatcause,orwithdeath-likepain?”

“Yes,lord.”“Inthesameway,householder,adiscipleofthenobleonesconsidersthispoint:

‘TheBlessedOnehascomparedsensualitytoalumpofflesh,ofmuchstress,muchdespair,&greaterdrawbacks.’Seeingthiswithrightdiscernment,asithascometobe,thenavoidingtheequanimitycomingfrommultiplicity,dependentonmultiplicity,hedevelopstheequanimitycomingfromsingleness,dependentonsingleness,wheresustenance/clingingforthebaitsoftheworldceaseswithouttrace.

“Nowsupposeamanweretocomeagainstthewind,carryingaburninggrasstorch.Whatdoyouthink?Ifhewerenotquicklytodropthatgrasstorch,wouldheburnhishandorhisarmorsomeotherpartofhisbody,sothathewouldmeetwithdeathfromthatcause,orwithdeath-likepain?”


‘TheBlessedOnehascomparedsensualitytoagrasstorch,ofmuchstress,muchdespair,&greaterdrawbacks.’Seeingthiswithrightdiscernment,asithascometobe,thenavoidingtheequanimitycomingfrommultiplicity,dependentonmultiplicity,hedevelopstheequanimitycomingfromsingleness,dependentonsingleness,wheresustenance/clingingforthebaitsoftheworldceaseswithouttrace.


“Nowsupposetherewereapitofglowingembers,deeperthanaman’sheight,fullofembersthatwereneitherflamingnorsmoking,andamanweretocomealong—lovinglife,hatingdeath,lovingpleasure,abhorringpain—andtwostrongmen,grabbinghimwiththeirarms,weretodraghimtothepitofembers.Whatdoyouthink?Wouldn’tthemantwisthisbodythisway&that?”

“Yes,lord.Andwhyisthat?Becausehewouldrealize,‘IfIfallintothispitofglowingembers,Iwillmeetwithdeathfromthatcause,orwithdeath-likepain.’”

“Inthesameway,householder,adiscipleofthenobleonesconsidersthispoint:‘TheBlessedOnehascomparedsensualitytoapitofglowingembers,ofmuchstress,muchdespair,&greaterdrawbacks.’Seeingthiswithrightdiscernment,asithascometobe,thenavoidingtheequanimitycomingfrommultiplicity,dependentonmultiplicity,hedevelopstheequanimitycomingfromsingleness,dependentonsingleness,wheresustenance/clingingforthebaitsoftheworldceaseswithouttrace.

“Nowsupposeaman,whendreaming,weretoseedelightfulparks,delightfulforests,delightfulstretchesofland,&delightfullakes,andonawakeningweretoseenothing.Inthesameway,householder,adiscipleofthenobleonesconsidersthispoint:‘TheBlessedOnehascomparedsensualitytoadream,ofmuchstress,muchdespair,&greaterdrawbacks.’Seeingthiswithrightdiscernment,asithascometobe,thenavoidingtheequanimitycomingfrommultiplicity,dependentonmultiplicity,hedevelopstheequanimitycomingfromsingleness,dependentonsingleness,wheresustenance/clingingforthebaitsoftheworldceaseswithouttrace.

“Nowsupposeamanhavingborrowedsomegoods—amanlycarriage,finejewels,&earornaments—weretogointothemarketpreceded&surroundedbyhisborrowedgoods,andpeopleseeinghimwouldsay,‘Howwealthythismanis,forthisishowthewealthyenjoytheirpossessions,’buttheactualowners,wherevertheymightseehim,wouldstriphimthen&thereofwhatistheirs.Whatdoyouthink?Shouldthemanrightlybeupset?”

“No,lord.Andwhyisthat?Theownersarestrippinghimofwhatistheirs.”

“Inthesameway,householder,adiscipleofthenobleonesconsidersthispoint:‘TheBlessedOnehascomparedsensualitytoborrowedgoods,ofmuchstress,muchdespair,&greaterdrawbacks.’Seeingthiswithrightdiscernment,asithascometobe,thenavoidingtheequanimitycomingfrommultiplicity,dependenton


multiplicity,hedevelopstheequanimitycomingfromsingleness,dependentonsingleness,wheresustenance/clingingforthebaitsoftheworldceaseswithouttrace.

“Nowsupposethat,notfarfromavillageortown,therewereadenseforestgrove,andthereinthegrovewasatreewithdeliciousfruit,abundantfruit,butwithnofruitfallentotheground.Amanwouldcomealong,desiringfruit,lookingforfruit,searchingforfruit.Plungingintotheforestgrove,hewouldseethetree…andthethoughtwouldoccurtohim,‘Thisisatreewithdeliciousfruit,abundantfruit,andthereisnofruitfallentotheground,butIknowhowtoclimbatree.Whydon’tIclimbthetree,eatwhatIlike,andfillmyclotheswiththefruit?’So,havingclimbedthetree,hewouldeatwhathelikedandfillhisclotheswiththefruit.Thenasecondmanwouldcomealong,desiringfruit,lookingforfruit,searchingforfruitandcarryingasharpax.Plungingintotheforestgrove,hewouldseethetree…andthethoughtwouldoccurtohim,‘Thisisatreewithdeliciousfruit,abundantfruit,andthereisnofruitfallentotheground,andIdon’tknowhowtoclimbatree.Whydon’tIchopdownthistreeattheroot,eatwhatIlike,andfillmyclotheswiththefruit?’Sohewouldchopthetreeattheroot.Whatdoyouthink?Ifthefirstmanwhoclimbedthetreedidn’tquicklycomedown,wouldn’tthefallingtreecrushhishandorfootorsomeotherpartofhisbody,sothathewouldmeetwithdeathfromthatcause,orwithdeath-likepain?”


‘TheBlessedOnehascomparedsensualitytothefruitsofatree,ofmuchstress,muchdespair,&greaterdrawbacks.’Seeingthiswithrightdiscernment,asithascometobe,thenavoidingtheequanimitycomingfrommultiplicity,dependentonmultiplicity,hedevelopstheequanimitycomingfromsingleness,dependentonsingleness,wheresustenance/clingingforthebaitsoftheworldceaseswithouttrace.”—MN54

§59.Ifone,longingforsensualpleasure,achievesit,yes,

he’senrapturedatheart.Themortalgetswhathewants.

Butifforthatperson


—longing,desiring—thepleasuresdiminish,

he’safflicted,asifshotwithanarrow.

Whoeveravoidssensualdesires—ashewould,withhisfoot,theheadofasnake—goesbeyond,mindful,thisattachmentintheworld.

Amanwhoisgreedyforfields,land,gold,cattle,horses,servants,employees,women,relatives,manysensualpleasures,

isoverpoweredwithweaknessandtrampledbytrouble,forpaininvadeshimaswater,acrackedboat.

Soone,alwaysmindful,shouldavoidsensualdesires.

Lettingthemgo,he’dcrossoverthefloodlikeonewho,havingbailedouttheboat,

hasreachedthefarshore.—Sn4:1

§60.“Eventhoughadiscipleofthenobleoneshasclearlyseenasithascometobewithrightdiscernmentthatsensualityisofmuchstress,muchdespair,&greaterdrawbacks,still—ifhehasnotattainedarapture&pleasureapartfromsensuality,apartfromunskillfulqualities[i.e.,inthefirstjhāna],orsomethingmorepeacefulthanthat—hecanbetemptedbysensuality.Butwhenhehasclearlyseenasithascometobewithrightdiscernmentthatsensualityisofmuchstress,muchdespair,&greaterdrawbacks,andhehasattainedarapture&pleasureapartfrom


sensuality,apartfromunskillfulqualities,orsomethingmorepeacefulthanthat,hecannotbetemptedbysensuality.”—MN14

§61.“Monks,thesefourthingsareborn.Whichfour?Loveisbornoflove.Aversionisbornoflove.Loveisbornofaversion.Aversionisbornofaversion.

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

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

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

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

“Monks,thesearethefourthingsthatareborn.“Now,ontheoccasionwhenamonk,quitesecludedfromsensuality,secluded

fromunskillfulqualities,enters&remainsinthefirstjhāna—rapture&pleasurebornofseclusion,accompaniedbydirectedthought&evaluation—thenanyloveofhisthatisbornoflovedoesnotcomeabout.Anyaversionofhisthatisbornof


love…anyloveofhisthatisbornofaversion…anyaversionofhisthatisbornofaversiondoesnotcomeabout.

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

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

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

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

“Thisissaidtobeamonkwhodoesn’tpullin,doesn’tpushaway,doesn’tsmolder,doesn’tflareup,anddoesn’tburn.

“Andhowdoesamonkpullin?Thereisthecasewhereamonkassumesformtobetheself,ortheselfaspossessingform,orformasintheself,ortheselfasinform.Heassumesfeelingtobetheself,ortheselfaspossessingfeeling,orfeeling


asintheself,ortheselfasinfeeling.Heassumesperceptiontobetheself,ortheselfaspossessingperception,orperceptionasintheself,ortheselfasinperception.Heassumesfabricationstobetheself,ortheselfaspossessingfabrications,orfabricationsasintheself,ortheselfasinfabrications.Heassumesconsciousnesstobetheself,ortheselfaspossessingconsciousness,orconsciousnessasintheself,ortheselfasinconsciousness.Thisishowamonkpullsin.

“Andhowdoesamonknotpullin?Thereisthecasewhereamonkdoesn’tassumeformtobetheself,ortheselfaspossessingform,orformasintheself,ortheselfasinform.Hedoesn’tassumefeelingtobetheself.…doesn’tassumeperceptiontobetheself.…doesn’tassumefabricationstobetheself.…doesn’tassumeconsciousnesstobetheself,ortheselfaspossessingconsciousness,orconsciousnessasintheself,ortheselfasinconsciousness.Thisishowamonkdoesn’tpullin.

“Andhowdoesamonkpushaway?Thereisthecasewhereamonkreturnsinsulttoonewhohasinsultedhim,returnsangertoonewhoisangryathim,quarrelswithonewhoisquarreling.Thisishowamonkpushesaway.

“Andhowdoesamonknotpushaway?Thereisthecasewhereamonkdoesn’treturninsulttoonewhohasinsultedhim,doesn’treturnangertoonewhoisangryathim,doesn’tquarrelwithonewhoisquarreling.Thisishowamonkpushesaway.

“Andhowdoesamonksmolder?Thereisthecasewhere,therebeing‘Iam,’therecomestobe‘Iamhere,’therecomestobe‘Iamlikethis’…‘Iamotherwise’…‘Iambad’…‘Iamgood’…‘Imightbe’…‘Imightbehere’…‘Imightbelikethis’…‘Imightbeotherwise’…‘MayIbe’…‘MayIbehere’…‘MayIbelikethis’…‘MayIbeotherwise’…‘Iwillbe’…‘Iwillbehere’…‘Iwillbelikethis’…‘Iwillbeotherwise.’

“Andhowdoesamonknotsmolder?Thereisthecasewhere,therenotbeing‘Iam,’theredoesn’tcometobe‘Iamhere,’theredoesn’tcometobe‘Iamlikethis’…‘Iamotherwise’…‘Iambad’…‘Iamgood’…‘Imightbe’…‘Imightbehere’…‘Imightbelikethis’…‘Imightbeotherwise’…‘MayIbe’…‘MayIbehere’…‘MayIbelikethis’…‘MayIbeotherwise’…‘Iwillbe’…‘Iwillbehere’…‘Iwillbelikethis’…‘Iwillbeotherwise.’

“Andhowdoesamonkflareup?Thereisthecasewhere,therebeing‘Iam


becauseofthis[or:bymeansofthis],’therecomestobe‘Iamherebecauseofthis,’therecomestobe‘Iamlikethisbecauseofthis’…‘Iamotherwisebecauseofthis’…‘Iambadbecauseofthis’…‘Iamgoodbecauseofthis’…‘Imightbebecauseofthis’…‘Imightbeherebecauseofthis’…‘Imightbelikethisbecauseofthis’…‘Imightbeotherwisebecauseofthis’…‘MayIbebecauseofthis’…‘MayIbeherebecauseofthis’…‘MayIbelikethisbecauseofthis’…‘MayIbeotherwisebecauseofthis’…‘Iwillbebecauseofthis’…‘Iwillbeherebecauseofthis’…‘Iwillbelikethisbecauseofthis’…‘Iwillbeotherwisebecauseofthis.’

“Andhowdoesamonknotflareup?Thereisthecasewhere,therenotbeing‘Iambecauseofthis[or:bymeansofthis],’theredoesn’tcometobe‘Iamherebecauseofthis,’theredoesn’tcometobe‘Iamlikethisbecauseofthis’…‘Iamotherwisebecauseofthis’…‘Iambadbecauseofthis’…‘Iamgoodbecauseofthis’…‘Imightbebecauseofthis’…‘Imightbeherebecauseofthis’…‘Imightbelikethisbecauseofthis’…‘Imightbeotherwisebecauseofthis’…‘MayIbebecauseofthis’…‘MayIbeherebecauseofthis’…‘MayIbelikethisbecauseofthis’…‘MayIbeotherwisebecauseofthis’…‘Iwillbebecauseofthis’…‘Iwillbeherebecauseofthis’…‘Iwillbelikethisbecauseofthis’…‘Iwillbeotherwisebecauseofthis.’

“Andhowdoesamonkburn?Thereisthecasewhereamonk’sconceit,‘Iam,’isnotabandoned,itsrootdestroyed,madelikeapalmyrastump,deprivedoftheconditionsofdevelopment,notdestinedforfuturearising.Thisishowamonkburns.

“Andhowdoesamonknotburn?Thereisthecasewhereamonk’sconceit,‘Iam,’isabandoned,itsrootdestroyed,madelikeapalmyrastump,deprivedoftheconditionsofdevelopment,notdestinedforfuturearising.Thisishowamonkdoesn’tburn.”—AN4:200


8:OvercomingObjectification§62.Ashewassittingthere,Ven.RādhasaidtotheBlessedOne:“‘Abeing,’

lord.‘Abeing,’it’ssaid.Towhatextentisonesaidtobe‘abeing’?”“Anydesire,passion,delight,orcravingforform,Rādha:whenoneiscaughtup

[satta]there,tiedup[visatta]there,oneissaidtobe‘abeing[satta].’“Anydesire,passion,delight,orcravingforfeeling…perception…

fabrications…“Anydesire,passion,delight,orcravingforconsciousness,Rādha:whenoneis

caughtupthere,tiedupthere,oneissaidtobe‘abeing.’

“Justaswhenboysorgirlsareplayingwithlittlesandcastles(lit:dirthouses):aslongastheyarenotfreefrompassion,desire,love,thirst,fever,&cravingforthoselittlesandcastles,that’showlongtheyhavefunwiththosesandcastles,enjoythem,treasurethem,feelpossessiveofthem.Butwhentheybecomefreefrompassion,desire,love,thirst,fever,&cravingforthoselittlesandcastles,thentheysmashthem,scatterthem,demolishthemwiththeirhandsorfeetandmakethemunfitforplay.

“Inthesameway,Rādha,youtooshouldsmash,scatter,&demolishform,andmakeitunfitforplay.Practicefortheendingofcravingforform.

“Youshouldsmash,scatter,&demolishfeeling,andmakeitunfitforplay.Practicefortheendingofcravingforfeeling.

“Youshouldsmash,scatter,&demolishperception,andmakeitunfitforplay.Practicefortheendingofcravingforperception.

“Youshouldsmash,scatter,&demolishfabrications,andmakethemunfitforplay.Practicefortheendingofcravingforfabrications.

“Youshouldsmash,scatter,&demolishconsciousnessandmakeitunfitforplay.Practicefortheendingofcravingforconsciousness—becausetheendingofcraving,Rādha,isunbinding.”—SN23:2

§63.“Rightlybeingdisenchanted,rightlybeingdispassioned,rightlyreleased,rightlyseeingthetotalend,rightlybreakingthroughwithregardtoonething,a


monkisonewhoputsanendtostress.Withregardtowhichonething?‘Allbeingssubsistonnutriment.’”—AN10:27

§64.“Andwhataretheeffluentstobeabandonedbyseeing?Thereisthecasewhereanuninstructedrun-of-the-millperson—whohasnoregardfornobleones,isnotwell-versedordisciplinedintheirDhamma;whohasnoregardforpeopleofintegrity,isnotwell-versedordisciplinedintheirDhamma—doesn’tdiscernwhatideasarefitforattentionorwhatideasareunfitforattention.Thisbeingso,hedoesn’tattendtoideasfitforattentionandattends(instead)toideasunfitforattention.

“Andwhataretheideasunfitforattentionthatheattendsto?Whateverideassuchthat,whenheattendstothem,theunariseneffluentofsensualityarisesinhim,andtheariseneffluentofsensualityincreases;theunariseneffluentofbecomingarisesinhim,andtheariseneffluentofbecomingincreases;theunariseneffluentofignorancearisesinhim,andtheariseneffluentofignoranceincreases.Thesearetheideasunfitforattentionthatheattendsto.

“Andwhataretheideasfitforattentionthathedoesn’tattendto?Whateverideassuchthat,whenheattendstothem,theunariseneffluentofsensualitydoesn’tariseinhim,andtheariseneffluentofsensualityisabandoned;theunariseneffluentofbecomingdoesn’tariseinhim,andtheariseneffluentofbecomingisabandoned;theunariseneffluentofignorancedoesn’tariseinhim,andtheariseneffluentofignoranceisabandoned.Thesearetheideasfitforattentionthathedoesn’tattendto.Throughhisattendingtoideasunfitforattentionandthroughhisnotattendingtoideasfitforattention,bothunariseneffluentsariseinhim,andariseneffluentsincrease.

“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…ortheviewItis


preciselybymeansofselfthatIperceivenot-self…ortheviewItispreciselybymeansofnot-selfthatIperceiveselfarisesinhimastrue&established,orelsehehasaviewlikethis:Thisveryselfofmine—theknowerthatissensitivehere&theretotheripeningofgood&badactions—istheselfofminethatisconstant,everlasting,eternal,notsubjecttochange,andwillendureaslongaseternity.Thisiscalledathicketofviews,awildernessofviews,acontortionofviews,awrithingofviews,afetterofviews.Boundbyafetterofviews,theuninstructedrun-of-the-millpersonisnotfreedfrombirth,aging,&death,fromsorrow,lamentation,pain,distress,&despair.Heisnotfreed,Itellyou,fromsuffering&stress.

“Thewell-instructeddiscipleofthenobleones—whohasregardfornobleones,iswell-versed&disciplinedintheirDhamma;whohasregardforpeopleofintegrity,iswell-versed&disciplinedintheirDhamma—discernswhatideasarefitforattentionandwhatideasareunfitforattention.Thisbeingso,hedoesn’tattendtoideasunfitforattentionandattends(instead)toideasfitforattention.

“Andwhataretheideasunfitforattentionthathedoesn’tattendto?Whateverideassuchthat,whenheattendstothem,theunariseneffluentofsensualityarisesinhim,andtheariseneffluentofsensualityincreases;theunariseneffluentofbecomingarisesinhim,andtheariseneffluentofbecomingincreases;theunariseneffluentofignorancearisesinhim,andtheariseneffluentofignoranceincreases.Thesearetheideasunfitforattentionthathedoesn’tattendto.

“Andwhataretheideasfitforattentionthathedoesattendto?Whateverideassuchthat,whenheattendstothem,theunariseneffluentofsensualitydoesn’tariseinhim,andtheariseneffluentofsensualityisabandoned;theunariseneffluentofbecomingdoesn’tariseinhim,andtheariseneffluentofbecomingisabandoned;theunariseneffluentofignorancedoesn’tariseinhim,andtheariseneffluentofignoranceisabandoned.Thesearetheideasfitforattentionthathedoesattendto.Throughhisnotattendingtoideasunfitforattentionandthroughhisattendingtoideasfitforattention,unariseneffluentsdonotariseinhim,andariseneffluentsareabandoned.

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


§65.HavingbeengivenleavebytheBlessedOne,Sakkathedeva-kingaskedhimhisfirstquestion:“Fetteredwithwhat,dearsir—thoughtheythink,‘Maywelivefreefromhostility,freefromviolence,freefromrivalry,freefromillwill,freefromthosewhoarehostile’—dodevas,humanbeings,asuras,nāgas,gandhabbas,&whateverothermanykindsofbeingsthereare,neverthelessliveinhostility,violence,rivalry,illwill,withthosewhoarehostile?”

ThusSakkaaskedhisfirstquestionoftheBlessedOne,andtheBlessedOne,whenasked,replied:“Devas,humanbeings,asuras,nāgas,gandhabbas,&whateverothermanykindsofbeingsthereare,arefetteredwithenvy&stinginess,whichiswhy—eventhoughtheythink,‘Maywelivefreefromhostility,freefromviolence,freefromrivalry,freefromillwill,freefromthosewhoarehostile’—theyneverthelessliveinhostility,violence,rivalry,illwill,withthosewhoarehostile.”

ThustheBlessedOneanswered,havingbeenaskedbySakkathedeva-king.Gratified,Sakkawasdelightedin&expressedhisapprovaloftheBlessedOne’swords:“Soitis,OBlessedOne.Soitis,OOneWell-gone.HearingtheBlessedOne’sanswertomyquestion,mydoubtisnowcutoff,myperplexityisovercome.”

ThenSakka,havingdelightedin&expressedhisapprovaloftheBlessedOne’swords,askedhimafurtherquestion:“Butwhat,dearsir,isthecauseofenvy&stinginess,whatistheirorigination,whatgivesthembirth,whatistheirsource?Whenwhatexistsdotheycomeintobeing?Whenwhatdoesn’texistdotheynot?”

“Envy&stinginesshavedear-&-not-dearastheircause,havedear-&-not-dearastheirorigination,havedear-&-not-dearaswhatgivesthembirth,havedear-&-not-dearastheirsource.Whendear-&-not-dearexist,theycomeintobeing.Whendear-&-not-deararenot,theydon’t.”

“Butwhat,dearsir,isthecauseofdear-&-not-dear,whatistheirorigination,whatgivesthembirth,whatistheirsource?Whenwhatexistsdotheycomeintobeing?Whenwhatdoesn’texistdotheynot?”

“Dear-&-not-dearhavedesireastheircause,havedesireastheirorigination,havedesireaswhatgivesthembirth,havedesireastheirsource.Whendesireexists,theycomeintobeing.Whendesireisnot,theydon’t.”

“Butwhat,dearsir,isthecauseofdesire,whatisitsorigination,whatgivesitbirth,whatisitssource?Whenwhatexistsdoesitcomeintobeing?Whenwhatdoesn’texistdoesitnot?”


“Desirehasthinkingasitscause,hasthinkingasitsorigination,hasthinkingaswhatgivesitbirth,hasthinkingasitssource.Whenthinkingexists,desirecomesintobeing.Whenthinkingisnot,itdoesn’t.”

“Butwhat,dearsir,isthecauseofthinking,whatisitsorigination,whatgivesitbirth,whatisitssource?Whenwhatexistsdoesitcomeintobeing?Whenwhatdoesn’texistdoesitnot?”

“Thinkinghastheperceptions&categoriesofobjectification1asitscause,hastheperceptions&categoriesofobjectificationasitsorigination,hastheperceptions&categoriesofobjectificationaswhatgivesitbirth,hastheperceptions&categoriesofobjectificationasitssource.Whentheperceptions&categoriesofobjectificationexist,thinkingcomesintobeing.Whentheperceptions&categoriesofobjectificationarenot,itdoesn’t.”

“Andhowhashepracticed,dearsir:themonkwhohaspracticedthepracticeleadingtotherightcessationoftheperceptions&categoriesofobjectification?”

“Joyisoftwosorts,Itellyou,deva-king:tobepursued&nottobepursued.Griefisoftwosorts:tobepursued&nottobepursued.Equanimityisoftwosorts:tobepursued&nottobepursued.

“‘Joyisoftwosorts,Itellyou,deva-king:tobepursued&nottobepursued.’Thuswasitsaid.Andinreferencetowhatwasitsaid?Whenoneknowsofafeelingofjoy,‘AsIpursuethisjoy,unskillfulmentalqualitiesincrease,andskillfulmentalqualitiesdecline,’thatsortofjoyisnottobepursued.Whenoneknowsofafeelingofjoy,‘AsIpursuethisjoy,unskillfulmentalqualitiesdecline,andskillfulmentalqualitiesincrease,’thatsortofjoyistobepursued.Andthissortofjoymaybeaccompaniedbydirectedthought&evaluationorfreeofdirectedthought&evaluation.Ofthetwo,thelatteristhemorerefined.‘Joyisoftwosorts,Itellyou,deva-king:tobepursued&nottobepursued.’Thuswasitsaid.Andinreferencetothiswasitsaid.

“‘Griefisoftwosorts,Itellyou:tobepursued&nottobepursued.’Thuswasitsaid.Andinreferencetowhatwasitsaid?Whenoneknowsofafeelingofgrief,‘AsIpursuethisgrief,unskillfulmentalqualitiesincrease,andskillfulmentalqualitiesdecline,’thatsortofgriefisnottobepursued.Whenoneknowsofafeelingofgrief,‘AsIpursuethisgrief,unskillfulmentalqualitiesdecline,andskillfulmentalqualitiesincrease,’thatsortofgriefistobepursued.Andthissortofgriefmaybeaccompaniedbydirectedthought&evaluationorfreeofdirectedthought&


evaluation.Ofthetwo,thelatteristhemorerefined.‘Griefisoftwosorts,Itellyou:tobepursued&nottobepursued.’Thuswasitsaid.Andinreferencetothiswasitsaid.

“‘Equanimityisoftwosorts,Itellyou:tobepursued&nottobepursued.’Thuswasitsaid.Andinreferencetowhatwasitsaid?Whenoneknowsofafeelingofequanimity,‘AsIpursuethisequanimity,unskillfulmentalqualitiesincrease,andskillfulmentalqualitiesdecline,’thatsortofequanimityisnottobepursued.Whenoneknowsofafeelingofequanimity,‘AsIpursuethisequanimity,unskillfulmentalqualitiesdecline,andskillfulmentalqualitiesincrease,’thatsortofequanimityistobepursued.Andthissortofequanimitymaybeaccompaniedbydirectedthought&evaluationorfreeofdirectedthought&evaluation.Ofthetwo,thelatteristhemorerefined.‘Equanimityisoftwosorts,Itellyou:tobepursued&nottobepursued.’Thuswasitsaid.Andinreferencetothiswasitsaid.

“Thisishowhehaspracticed,deva-king:themonkwhohaspracticedthepracticeleadingtotherightcessationoftheperceptions&categoriesofobjectification.”


ThenSakka,havingdelightedin&expressedhisapprovaloftheBlessedOne’swords,askedhimafurtherquestion:“Buthowhashepracticed,dearsir:themonkwhohaspracticedforrestraintinthePāṭimokkha?”

“Bodilyconductisoftwosorts,Itellyou,deva-king:tobepursued&nottobepursued.Verbalconductisoftwosorts:tobepursued&nottobepursued.Searchingisoftwosorts:tobepursued&nottobepursued.

“‘Bodilyconductisoftwosorts,Itellyou,deva-king:tobepursued&nottobepursued.’Thuswasitsaid.Andinreferencetowhatwasitsaid?Whenoneknowsofbodilyconduct,‘AsIpursuethisbodilyconduct,unskillfulmentalqualitiesincrease,andskillfulmentalqualitiesdecline,’thatsortofbodilyconductisnottobepursued.Whenoneknowsofbodilyconduct,‘AsIpursuethisbodilyconduct,unskillfulmentalqualitiesdecline,andskillfulmentalqualitiesincrease,’thatsortofbodilyconductistobepursued.‘Bodilyconductisoftwosorts,Itellyou,deva-king:tobepursued&nottobepursued.’Thuswasitsaid.Andinreferencetothis


wasitsaid.“‘Verbalconductisoftwosorts,Itellyou,deva-king:tobepursued&nottobe

pursued.’Thuswasitsaid.Andinreferencetowhatwasitsaid?Whenoneknowsofverbalconduct,‘AsIpursuethisverbalconduct,unskillfulmentalqualitiesincrease,andskillfulmentalqualitiesdecline,’thatsortofverbalconductisnottobepursued.Whenoneknowsofverbalconduct,‘AsIpursuethisverbalconduct,unskillfulmentalqualitiesdecline,andskillfulmentalqualitiesincrease,’thatsortofverbalconductistobepursued.‘Verbalconductisoftwosorts,Itellyou,deva-king:tobepursued&nottobepursued.’Thuswasitsaid.Andinreferencetothiswasitsaid.

“‘Searchingisoftwosorts,Itellyou,deva-king:tobepursued&nottobepursued.’Thuswasitsaid.Andinreferencetowhatwasitsaid?Whenoneknowsofasearch,‘AsIpursuethissearch,unskillfulmentalqualitiesincrease,andskillfulmentalqualitiesdecline,’thatsortofsearchisnottobepursued.Whenoneknowsofasearch,‘AsIpursuethissearch,unskillfulmentalqualitiesdecline,andskillfulmentalqualitiesincrease,’thatsortofsearchistobepursued.‘Searchingisoftwosorts,Itellyou,deva-king:tobepursued&nottobepursued.’Thuswasitsaid.Andinreferencetothiswasitsaid.

“Thisishowhehaspracticed,deva-king:themonkwhohaspracticedthepracticeforrestraintinthePāṭimokkha.”


ThenSakka,havingdelightedin&expressedhisapprovaloftheBlessedOne’swords,askedhimafurtherquestion:“Buthowhashepracticed,dearsir:themonkwhohaspracticedforrestraintwithregardtothesensefaculties?”

“Formscognizablebytheeyeareoftwosorts,Itellyou,deva-king:tobepursued&nottobepursued.Soundscognizablebytheear.…Aromascognizablebythenose.…Flavorscognizablebythetongue.…Tactilesensationscognizablebythebody.…Ideascognizablebytheintellectareoftwosorts:tobepursued&nottobepursued.”

Whenthiswassaid,Sakkathedeva-kingsaidtotheBlessedOne,“Dearsir,IunderstandthedetailedmeaningoftheBlessedOne’sbriefstatement.If,asone


pursuesacertaintypeofformcognizablebytheeye,unskillfulmentalqualitiesincrease,andskillfulmentalqualitiesdecline,thatsortofformcognizablebytheeyeisnottobepursued.Butif,asonepursuesacertaintypeofformcognizablebytheeye,unskillfulmentalqualitiesdecline,andskillfulmentalqualitiesincrease,thatsortofformcognizablebytheeyeistobepursued.

“If,asonepursuesacertaintypeofsoundcognizablebytheear.…

“If,asonepursuesacertaintypeofaromacognizablebythenose.…“If,asonepursuesacertaintypeofflavorcognizablebythetongue.…“If,asonepursuesacertaintypeoftactilesensationcognizablebythebody.…“If,asonepursuesacertaintypeofideacognizablebytheintellect,unskillful

mentalqualitiesincrease,andskillfulmentalqualitiesdecline,thatsortofideacognizablebytheintellectisnottobepursued.Butif,asonepursuesacertaintypeofideacognizablebytheintellect,unskillfulmentalqualitiesdecline,andskillfulmentalqualitiesincrease,thatsortofideacognizablebytheintellectistobepursued.

“ThisishowIunderstandthedetailedmeaningoftheBlessedOne’sbriefstatement.HearingtheBlessedOne’sanswertomyquestion,mydoubtisnowcutoff,myperplexityisovercome.”—DN21

§66.“Fromwherehavetherearisenquarrels,disputes,lamentation,sorrows,alongwithstinginess,conceit&pride,alongwithdivisiveness?Fromwherehavetheyarisen?

Pleasetellme.”

“Fromwhatisdeartherehavearisenquarrels,disputes,lamentation,sorrows,alongwithstinginess,conceit&pride,alongwithdivisiveness.Tiedupwithstinginessarequarrels&disputes.Inthearisingofdisputes


isdivisiveness.”

“Whereisthecauseofthingsdearintheworld,alongwiththegreedsthatgoaboutintheworld?Andwhereisthecauseofthehopes&aimsforthesakeofaperson’snextlife?”

“Desiresarethecauseofthingsdearintheworld,alongwiththegreedsthatgoaboutintheworld.Andheretooisthecauseofthehopes&aimsforthesakeofaperson’snextlife.”

“Nowwhereisthecauseofdesireintheworld?Andfromwherehavetherearisendecisions,anger,lies,&perplexity,andallthequalitiesdescribedbytheContemplative?”

“Whattheycall‘appealing’&‘unappealing’intheworld:Independenceonthat,

desirearises.Havingseenbecoming&not-withregardtoforms,apersongivesrisetodecisionsintheworld;anger,lies,&perplexity:

thesequalities,too,whenthereexists

thatverypair.Apersonperplexed


shouldtrainforthepathofknowledge,forit’sinhavingknownthattheContemplativehasspokenofqualities/dhammas.”1

“Whereisthecauseofappealing&un-?Whenwhatisn’tdotheynotexist?Andwhateverismeantbybecoming&not-:

Tellme,Whereistheircause?”

“Contactisthecauseofappealing&un-.Whencontactisn’t,theydonotexist,alongwithwhat’smeantbybecoming&not-:

Itellyou,fromhereistheircause.”

“Nowwhereisthecauseofcontactintheworld,andfromwherehavegraspings,

possessions,arisen?Whenwhatisn’tdoestherenotexistmine-ness?Whenwhathasdisappeareddocontactsnottouch?”

“Conditionedbyname-&-formiscontact.

Inlongingdograspings,possessionshavetheircause.

Whenlongingisn’t,


mine-nessdoesn’texist.Whenformshavedisappearedcontactsdon’ttouch.”

“Foronehow-arrivingdoesformdisappear?Howdopleasure&paindisappear?

Tellmethis.Myheartissetonknowinghowtheydisappear.”

“Onenotpercipientofperceptionsnotpercipientofaberrantperceptions,notunpercipient,norpercipientofwhat’sdisappeared2:

Foronethus-arriving,formdisappears3—

forobjectification-classifications4

havetheircauseinperception.”

“Whatwehaveasked,you’veexpoundedtous.Weaskonethingmore.Pleasetellit.Dosomeofthewisesaythatjustthismuchistheutmost,thatpurityofspirit5ishere?Ordotheysaythatit’sotherthanthis?”

“Someofthewisesaythatjustthismuchistheutmost,thatpurityofspiritishere.Butsomeofthem,whosaytheyareskilled,sayit’sthemoment


withnoclingingremaining.Butknowing,

‘Havingknown,theystillaredependent,’6thesagepondersdependencies.Onknowingthem,released,hedoesn’tgetintodisputes,doesn’tmeetwithbecoming&not-

:He’senlightened.”—Sn4:11

Notes1.Asotherpassagesinthispoemindicate(seenote6,below),thegoalisnot

measuredintermsofknowledge,butasthispassagepointsout,knowledgeisanecessarypartofthepathtothegoal.

2.AccordingtoNdI,“percipientofperceptions”meanshavingordinaryperceptions.“Percipientofaberrantperceptions”meansbeinginsane.“Unpercipient”meanseitherhavingenteredthecessationofperceptionandfeeling(seeAN9:33)orthedimensionofbeingswithoutperception(DN1andDN15).“Percipientofwhat’sdisappeared”(or:havingperceptionsthathavedisappeared)meanshavingenteredanyofthefourformlessstates.Ofthesefourexplanations,thelastistheleastlikely,forasthenextlinesshow,thispassageisdescribingthestageofconcentrationpracticeinwhichoneistranscendingthefourthjhānaandenteringtheformlessattainmentoftheinfinitudeofspace.Amorelikelyexplanationof“percipientofwhat’sdisappeared”wouldbetheactofholdingtoperceptionsofthebreathandofpleasureandpain,eventhoughthesephenomenahavealldisappearedinthefourthjhāna(seeSN36:11,AN9:31,AN10:20,andAN10:72).

3.Thisisthepointwherethemeditatorleavesthefourthjhānaandenterstheperceptionoftheinfinitudeofspace.

4.Objectification-classifications(papañca-saṅkhā):NdIdefinespapañcasimplyascraving,views,andconceit.Asurveyofhowthetermpapañcaisactuallyusedinthesuttas,however,showsthatitdenotesthemind’stendencytoobjectifyitselfasabeing.Then,fromthatobjectification,itsearchesfornourishmenttokeepthatbeinginexistence,classifyingexperienceintermsconducivetothatsearchandthusgivingrisetoconflict.AsSn4:14pointsout,therootoftheobjectification-classificationsistheperception,“Iamthethinker.”

5.“Spirit”istheusualrenderingofthePāliword,yakkha.AccordingtoNdI,however,inthiscontextthewordyakkhameansperson,individual,humanbeing,orlivingbeing.

6.Inotherwords,thesageknowsthatbothgroupsinthepreviousversefallbackontheirknowledgeasameasureofthegoal,withoutcomprehendingthedependencystilllatentintheirknowledge.Thesagesinthefirstgrouparemistakingtheexperienceofneitherperceptionnornon-perceptionasthegoal,andsotheyarestilldependentonthat


stateofconcentration.Thesagesinthesecondgroup,bythefactthattheyclaimtobeskilled,showthatthereisstillalatentconceitintheirexperienceofnot-clinging,andthusitisnottotallyindependentofclinging.(Formoreonthispoint,seeMN102.)Bothgroupsstillmaintaintheconceptofa“spirit”thatispurifiedintherealizationofpurity.Oncethesedependenciesarecomprehended,onegainsreleasefromdisputesandfromstatesofbecomingandnot-becoming.Itisinthiswaythatknowledgeisameanstothegoal,butthegoalitselfisnotmeasuredordefinedintermsofknowledge.

§67.IhaveheardthatononeoccasiontheBlessedOnewasstayingamongtheSakyansnearKapilavatthuintheBanyanPark.Thenintheearlymorning,havingadjustedhisunderrobeandcarryinghisbowl&outerrobe,hewentintoKapilavatthuforalms.HavinggoneforalmsinKapilavatthu,afterthemeal,returningfromhisalmsround,hewenttotheGreatForestfortheday’sabiding.PlungingintotheGreatForest,hesatdownattherootofayoungclumpofbamboofortheday’sabiding.

Daṇḍapānin[“Stick-in-hand”]theSakyan,outroaming&ramblingforexercise,alsowenttotheGreatForest.PlungingintotheGreatForest,hewenttotheBlessedOneundertheyoungclumpofbamboo.Onarrival,heexchangedcourteousgreetingswithhim.Afteranexchangeoffriendlygreetings&courtesies,hestoodtooneside.Ashewasstandingthere,hesaidtotheBlessedOne,“Whatisthecontemplative’sdoctrine?Whatdoesheproclaim?”

“Thesortofdoctrine,friend,whereonedoesnotkeepquarrelingwithanyoneinthecosmoswithitsdevas,Māras,&Brahmās,withitscontemplatives&brahmans,itsroyalty&commonfolk;thesort(ofdoctrine)whereperceptionsnolongerobsessthebrahmanwhoremainsdissociatedfromsensuality,freefromperplexity,hisuncertaintycutaway,devoidofcravingforbecoming&non-.Suchismydoctrine;suchiswhatIproclaim.”

Whenthiswassaid,DaṇḍapānintheSakyan—shakinghishead,wagginghistongue,raisinghiseyebrowssothathisforeheadwaswrinkledinthreefurrows—left,leaningonhisstick.

ThentheBlessedOne,emergingfromhisseclusioninthelateafternoon,wenttotheBanyanParkand,onarrival,satdownonaseatmadeready.Havingsatdown,he[toldthemonkswhathadhappened].Whenthiswassaid,acertainmonksaidtotheBlessedOne,“Lord,whatsortofdoctrineisitwhereonedoesnotkeepquarrelingwithanyoneinthecosmoswithitsdevas,Māras,&Brahmās,with


itscontemplatives&brahmans,itsroyalty&commonfolk;whereperceptionsnolongerobsessthebrahmanwhoremainsdissociatedfromsensuality,freefromperplexity,hisuncertaintycutaway,devoidofcravingforbecoming&non-?”

“If,monk,withregardtothecausewherebytheperceptions&categoriesofobjectificationassailaperson,thereisnothingtheretorelish,welcome,orremainfastenedto,thenthatistheendoftheobsessionsofpassion,theobsessionsofresistance,theobsessionsofviews,theobsessionsofuncertainty,theobsessionsofconceit,theobsessionsofpassionforbecoming,&theobsessionsofignorance.Thatistheendoftakinguprods&bladedweapons,ofarguments,quarrels,disputes,accusations,divisivespeech,&falsespeech.Thatiswheretheseevil,unskillfulthingsceasewithoutremainder.”ThatiswhattheBlessedOnesaid.Havingsaidit,he—theOneWell-Gone—gotupfromhisseatandwentintohisdwelling.

Then,notlongaftertheBlessedOnehadleft,thisthoughtoccurredtothemonks:“ThisbriefstatementtheBlessedOnemade,afterwhichhewentintohisdwellingwithoutanalyzingthedetailedmeaning—i.e.,‘If,withregardtothecausewherebytheperceptions&categoriesofobjectificationassailaperson,thereisnothingtorelish…thatiswheretheseevil,unskillfulthingsceasewithoutremainder’:Nowwhomightanalyzetheunanalyzeddetailedmeaningofthisbriefstatement?”Thenthethoughtoccurredtothem,“Ven.MahāKaccānaispraisedbytheTeacherandesteemedbyhisobservantcompanionsintheholylife.Heiscapableofanalyzingtheunanalyzeddetailedmeaningofthisbriefstatement.Supposeweweretogotohimand,onarrival,cross-questionhimaboutthismatter.”

SothemonkswenttoVen.MahāKaccānaand,onarrival,exchangedcourteousgreetingswithhim.Afteranexchangeoffriendlygreetings&courtesies,theysattooneside.Astheyweresittingthere,they[toldhimwhathadhappened,andadded,]“Analyzethemeaning,Ven.MahāKaccāna!”

(Hereplied:)“Friends,it’sasifamanneedingheartwood,lookingforheartwood,wanderinginsearchofheartwood—passingovertheroot&trunkofastandingtreepossessingheartwood—weretoimaginethatheartwoodshouldbesoughtamongitsbranches&leaves.Soitiswithyou,who—havingbypassedtheBlessedOnewhenyouwerefacetofacewithhim,theTeacher—imaginethatIshouldbeaskedaboutthismatter.Forknowing,theBlessedOneknows;seeing,he


sees.HeistheEye,heisKnowledge,heisDhamma,heisBrahmā.Heisthespeaker,theproclaimer,theelucidatorofmeaning,thegiverofthedeathless,thelordoftheDhamma,theTathāgata.Thatwasthetimewhenyoushouldhavecross-questionedhimaboutthismatter.Howeverheanswered,thatwashowyoushouldhaverememberedit.”

“Yes,friendKaccāna:Knowing,theBlessedOneknows;seeing,hesees.HeistheEye,heisKnowledge,heisDhamma,heisBrahmā.Heisthespeaker,theproclaimer,theelucidatorofmeaning,thegiverofthedeathless,thelordoftheDhamma,theTathāgata.Thatwasthetimewhenweshouldhavecross-questionedhimaboutthismatter.Howeverheanswered,thatwashowweshouldhaverememberedit.ButyouarepraisedbytheTeacherandesteemedbyyourobservantcompanionsintheholylife.Youarecapableofanalyzingtheunanalyzeddetailedmeaningofthisbriefstatement.Analyzethemeaning,Ven.MahāKaccāna,withoutmakingitdifficult!”

“Inthatcase,myfriends,listen&paycloseattention.Iwillspeak.”“Asyousay,friend,”themonksrespondedtohim.Ven.MahāKaccānasaidthis:“Friends,concerningthebriefstatementthe

BlessedOnemade,afterwhichhewentintohisdwellingwithoutanalyzingthedetailedmeaning—i.e.,‘If,withregardtothecausewherebytheperceptions&categoriesofobjectificationassailaperson,thereisnothingtheretorelish,welcome,orremainfastenedto,thenthatistheendoftheobsessionsofpassion,theobsessionsofresistance,theobsessionsofviews,theobsessionsofuncertainty,theobsessionsofconceit,theobsessionsofpassionforbecoming,&theobsessionsofignorance.Thatistheendoftakinguprods&bladedweapons,ofarguments,quarrels,disputes,accusations,divisivespeech,&falsespeech.Thatiswheretheseevil,unskillfulthingsceasewithoutremainder’—Iunderstandthedetailedmeaningtobethis:

“Dependentoneye&forms,eye-consciousnessarises.Themeetingofthethreeiscontact.Withcontactasarequisitecondition,thereisfeeling.Whatonefeels,oneperceives[labelsinthemind].Whatoneperceives,onethinksabout.Whatonethinksabout,onecomplicates.Basedonwhatapersoncomplicates,theperceptions&categoriesofobjectificationassailhim/herwithregardtopast,present,&futureformscognizableviatheeye.

“Dependentonear&sounds,ear-consciousnessarises.…


“Dependentonnose&aromas,nose-consciousnessarises.…“Dependentontongue&flavors,tongue-consciousnessarises.…

“Dependentonbody&tactilesensations,body-consciousnessarises.…“Dependentonintellect&ideas,intellect-consciousnessarises.Themeetingof

thethreeiscontact.Withcontactasarequisitecondition,thereisfeeling.Whatonefeels,oneperceives.Whatoneperceives,onethinksabout.Whatonethinksabout,onecomplicates.Basedonwhatapersoncomplicates,theperceptions&categoriesofobjectificationassailhim/herwithregardtopast,present,&futureideascognizableviatheintellect.

“Now,whenthereistheeye,whenthereareforms,whenthereiseye-consciousness,itispossiblethatonewilldelineateadelineationofcontact.1Whenthereisadelineationofcontact,itispossiblethatonewilldelineateadelineationoffeeling.Whenthereisadelineationoffeeling,itispossiblethatonewilldelineateadelineationofperception.Whenthereisadelineationofperception,itispossiblethatonewilldelineateadelineationofthinking.Whenthereisadelineationofthinking,itispossiblethatonewilldelineateadelineationofbeingassailedbytheperceptions&categoriesofobjectification.

“Whenthereistheear.…

“Whenthereisthenose.…“Whenthereisthetongue.…“Whenthereisthebody.…“Whenthereistheintellect,whenthereareideas,whenthereisintellect-

consciousness,itispossiblethatonewilldelineateadelineationofcontact.Whenthereisadelineationofcontact,itispossiblethatonewilldelineateadelineationoffeeling.Whenthereisadelineationoffeeling,itispossiblethatonewilldelineateadelineationofperception.Whenthereisadelineationofperception,itispossiblethatonewilldelineateadelineationofthinking.Whenthereisadelineationofthinking,itispossiblethatonewilldelineateadelineationofbeingassailedbytheperceptions&categoriesofobjectification.

“Now,whenthereisnoeye,whentherearenoforms,whenthereisnoeye-consciousness,itisimpossiblethatonewilldelineateadelineationofcontact.Whenthereisnodelineationofcontact,itisimpossiblethatonewilldelineateadelineationoffeeling.Whenthereisnodelineationoffeeling,itisimpossiblethat


onewilldelineateadelineationofperception.Whenthereisnodelineationofperception,itisimpossiblethatonewilldelineateadelineationofthinking.Whenthereisnodelineationofthinking,itisimpossiblethatonewilldelineateadelineationofbeingassailedbytheperceptions&categoriesofobjectification.

“Whenthereisnoear.…

“Whenthereisnonose.…“Whenthereisnotongue.…“Whenthereisnobody.…“Whenthereisnointellect,whentherearenoideas,whenthereisnointellect-

consciousness,itisimpossiblethatonewilldelineateadelineationofcontact.Whenthereisnodelineationofcontact,itisimpossiblethatonewilldelineateadelineationoffeeling.Whenthereisnodelineationoffeeling,itisimpossiblethatonewilldelineateadelineationofperception.Whenthereisnodelineationofperception,itisimpossiblethatonewilldelineateadelineationofthinking.Whenthereisnodelineationofthinking,itisimpossiblethatonewilldelineateadelineationofbeingassailedbytheperceptions&categoriesofobjectification.

“So,concerningthebriefstatementtheBlessedOnemade,afterwhichheenteredhisdwellingwithoutanalyzingthedetailedmeaning—i.e.,‘If,withregardtothecausewherebytheperceptions&categoriesofobjectificationassailaperson,thereisnothingtheretorelish,welcome,orremainfastenedto,thenthatistheendoftheobsessionsofpassion,theobsessionsofresistance,theobsessionsofviews,theobsessionsofuncertainty,theobsessionsofconceit,theobsessionsofpassionforbecoming,&theobsessionsofignorance.Thatistheendoftakinguprods&bladedweapons,ofarguments,quarrels,disputes,accusations,divisivespeech,&falsespeech.Thatiswheretheseevil,unskillfulthingsceasewithoutremainder’—thisishowIunderstandthedetailedmeaning.Now,friends,ifyouwish,havinggonetotheBlessedOne,cross-questionhimaboutthismatter.Howeverheanswersishowyoushouldrememberit.”

Thenthemonks,delightingin&approvingofVen.MahāKaccāna’swords,gotupfromtheirseatsandwenttotheBlessedOne.Onarrival,havingboweddowntohim,theysattooneside.Astheyweresittingthere,they[toldhimwhathadhappenedafterhehadgoneintohisdwelling,andendedbysaying,]“ThenVen.MahāKaccānaanalyzedthemeaningusingthesewords,thesestatements,thesephrases.”


“MahāKaccānaiswise,monks.Heisapersonofgreatdiscernment.Ifyouhadaskedmeaboutthismatter,Itoowouldhaveansweredinthesamewayhedid.Thatisitsmeaning,andthatishowyoushouldrememberit.”

Whenthiswassaid,Ven.ĀnandasaidtotheBlessedOne,“Lord,it’sasifaman—overcomewithhunger,weakness,&thirst—weretocomeacrossaballofhoney.Whereverhemighttasteit,hewouldexperienceasweet,delectableflavor.Inthesameway,whereveramonkofcapableawarenessmightinvestigatethemeaningofthisDhammadiscoursewithhisdiscernment,hewouldexperiencegratification,hewouldexperienceconfidence.WhatisthenameofthisDhammadiscourse?”

“Then,Ānanda,youcanrememberthisDhammadiscourseasthe‘BallofHoneyDiscourse.’”

ThatiswhattheBlessedOnesaid.Gratified,Ven.ĀnandadelightedintheBlessedOne’swords.—MN18

Note1.Theartificialityofthisphrase—“delineateadelineation”—seemsintentional.It

underlinestheartificeimplicitintheprocessbywhichthemind,insinglingoutevents,turnsthemintodiscretethings.SeeMN109,note2.

§68.“IasktheKinsmanoftheSun,theGreatSeer,aboutseclusion&thestateofpeace.Seeinginwhatwayisamonkunbound,clingingtonothingintheworld?”

“Heshouldputanentirestoptotherootofobjectification-classifications:

‘Iamthethinker.’

Heshouldtrain,alwaysmindful,tosubdueanycravinginsidehim.Whatevertruthhemayknow,

withinorwithout,heshouldn’t,becauseofit,makehimselfhardened,

forthatisn’tcalled


unbindingbythegood.Heshouldn’t,becauseofit,thinkhimself

better,lower,or

equal.Touchedbycontactinvariousways,heshouldn’tkeeptheorizingaboutself.Stilledrightwithin,amonkshouldn’tseekpeacefromanother,

fromanythingelse.Foronestilledrightwithin,there’snothingembraced,

sohowrejected?

Asinthemiddleoftheseaitisstill,

withnowavesupwelling,sothemonk—unperturbed,still—shouldnotswellhimself

anywhere.”—Sn4:14

§69.ThenVen.MahāKoṭṭhitawenttoVen.Sāriputtaand,onarrival,exchangedcourteousgreetingswithhim.Afteranexchangeoffriendlygreetings&courtesies,hesattooneside.AshewassittingtherehesaidtoVen.Sāriputta,“Withtheremainderlessfading&cessationofthesixcontact-media[vision,hearing,smell,taste,touch,&intellection],isitthecasethatthereisanythingelse?”

[Ven.Sāriputta:]“Don’tsaythat,myfriend.”[Ven.MahāKoṭṭhita:]“Withtheremainderlessfading&cessationofthesix

contact-media,isitthecasethatthereisnotanythingelse?”[Ven.Sāriputta:]“Don’tsaythat,myfriend.”

[Ven.MahāKoṭṭhita:]“…isitthecasethattherebothis&isnotanythingelse?”

[Ven.Sāriputta:]“Don’tsaythat,myfriend.”


[Ven.MahāKoṭṭhita:]“…isitthecasethatthereneitherisnorisnotanythingelse?”

[Ven.Sāriputta:]“Don’tsaythat,myfriend.”

[Ven.MahāKoṭṭhita:]“Beingaskedif,withtheremainderlessfading&cessationofthesixcontact-media,thereisanythingelse,yousay,‘Don’tsaythat,myfriend.’Beingaskedif…thereisnotanythingelse…therebothis&isnotanythingelse…thereneitherisnorisnotanythingelse,yousay,‘Don’tsaythat,myfriend.’Now,howisthemeaningofyourwordstobeunderstood?”

[Ven.Sāriputta:]“Thestatement,‘Withtheremainderlessfading&cessationofthesixcontact-media,isitthecasethatthereisanythingelse?’objectifiesthenon-objectified.Thestatement,‘…isitthecasethatthereisnotanythingelse…isitthecasethattherebothis&isnotanythingelse…isitthecasethatthereneitherisnorisnotanythingelse?’objectifiesthenon-objectified.Howeverfarthesixcontact-mediago,thatishowfarobjectificationgoes.Howeverfarobjectificationgoes,thatishowfarthesixcontactmediago.Withtheremainderlessfading&cessationofthesixcontact-media,therecomestobethecessationofobjectification,thestillingofobjectification.”—AN4:173

§70.“Therefore,monks,thatdimensionshouldbeexperiencedwheretheeye[vision]ceasesandtheperceptionofformfades.Thatdimensionshouldbeexperiencedwheretheearceasesandtheperceptionofsoundfades.Thatdimensionshouldbeexperiencedwherethenoseceasesandtheperceptionofaromafades.Thatdimensionshouldbeexperiencedwherethetongueceasesandtheperceptionofflavorfades.Thatdimensionshouldbeexperiencedwherethebodyceasesandtheperceptionoftactilesensationfades.Thatdimensionshouldbeexperiencedwheretheintellectceasesandtheperceptionofideafades.Thatdimensionshouldbeexperienced.”—SN35:117


StudyAid:PapañcaasaCauseofConflictThreepassages—§§65–67—mapthecausalprocessesthatgiverisetopapañca

andleadfrompapañcatoconflict.BecausetheBuddhistanalysisofcausalityisgenerallynon-linear,withplentyofroomforfeedbackloops,themapsvaryinsomeoftheirdetails.

In§65,themapreadslikethis:

theperceptions&categoriesofpapañca>thinking>desire>dear-&-not-dear>envy&stinginess>rivalry&hostility

In§66,themapislesslinearandcanbediagramedlikethis:

perception>thecategoriesofpapañcaperception>name&form>contact>appealing&unappealing>desire

>dear-&-not-dear>stinginess/divisiveness/quarrels/disputes

In§67,themapisthis:

contact>feeling>perception>thinking>theperceptions&categoriesofpapañca

Inthislastcase,however,thebareoutlinemissessomeoftheimportantimplicationsofthewaythisprocessisphrased.Inthefullpassage,theanalysisstartsoutinanimpersonaltone:

“Dependentoneye&forms,eye-consciousnessarises[similarlywiththerestofthesixsense].Themeetingofthethreeiscontact.Withcontactasarequisitecondition,thereisfeeling.

Startingwithfeeling,thenotionofan“agent”—inthiscase,thefeeler—actingon“objects,”isintroduced:

“Whatonefeels,oneperceives[labelsinthemind].Whatoneperceives,onethinksabout.Whatonethinksabout,one‘papañcizes.’”

Throughtheprocessofpapañca,theagentthenbecomesavictimofhis/her


ownpatternsofthinking:“Basedonwhatapersonpapañcizes,theperceptions&categoriesofpapañca

assailhim/herwithregardtopast,present,&futureformscognizableviatheeye[aswiththeremainingsenses].”


GlossaryArahant:A“worthyone”or“pureone;”apersonwhosemindisfreeof

defilementandthusisnotdestinedforfurtherrebirth.AtitlefortheBuddhaandthehighestlevelofhisnobledisciples.

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

Asura:Amemberofaraceofbeingswho,liketheTitansinGreekmythology,bat<strong><em>>tledthedevasforsovereigntyinheavenandlost.

Brahman:Incommonusage,abrahmanisamemberofthepriestlycaste,whichclaimedtobethehighestcasteinIndia,basedonbirth.InaspecificallyBuddhistusage,“brahman”canalsomeananarahant,conveyingthepointthatexcellenceisbased,notonbirthorrace,butonthequalitiesattainedinthemind.

Brahmā:Aninhabitantoftheheavenlyrealmsofformorformlessness.

Deva:Literally,“shiningone.”Aninhabitantoftheterrestrialorheavenlyrealmshigherthanthehuman.

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

Gandhabba:Celestialmusician,amemberofoneofthelowerdevarealms.

Jhāna:Mentalabsorption.Astateofstrongconcentrationfocusedonasinglesensationormentalnotion.Thistermisderivedfromtheverbjhāyati,whichmeanstoburnwithasteady,stillflame.

Kamma:Intentionalact.Sanskritform:Karma.

Māra:Thepersonificationoftemptationandallforces,withinandwithout,that


createobstaclestorelease.

Nāga:Amagicalserpent,technicallyclassedasacommonanimal,butpossessingmanyofthepowersofadeva,includingtheabilitytotakeonhumanshape.

Nibbāna:Literally,the“unbinding”ofthemindfrompassion,aversion,anddelusion,andfromtheentireroundofdeathandrebirth.Asthistermalsodenotestheextinguishingofafire,itcarriesconnotationsofstilling,cooling,andpeace.“Totalnibbāna”insomecontextsdenotestheexperienceofawakening;inothers,thefinalpassingawayofanarahant.Sanskritform:Nirvāṇa.

Pāli:TheearliestextantcanonoftheBuddha’steachingsand,byextension,thelanguageinwhichthoseteachingsarerecorded.

Pāṭimokkha:Basiccodeofmonasticdiscipline,composedof227rulesformonksand311fornuns.

Sakya:TheBuddha’sfamilyname.

Saṅgha:Ontheconventional(sammati)level,thistermdenotesthecommunitiesofBuddhistmonksandnuns.Ontheideal(ariya)level,itdenotesthosefollowersoftheBuddha,layorordained,whohaveattainedatleaststream-entry.

Sutta:Discourse.

Tādin:“Such,”anadjectivetodescribeonewhohasattainedthegoal.Itindicatesthattheperson’sstateisindefinablebutnotsubjecttochangeorinfluencesofanysort.

Tathāgata:Literally,“onewhohasbecomeauthentic(tatha-āgata)oristrulygone(tathā-gata)”:anepithetusedinancientIndiaforapersonwhohasattainedthehighestreligiousgoal.InBuddhism,itusuallydenotestheBuddha,althoughoccasionallyitalsodenotesanyofhisarahantdisciples.

Vinaya:Themonasticdiscipline,whoserulesandtraditionscomprisesixvolumesinprintedtext.TheBuddha’snameforhisownteachingwas“this


Dhamma-&-Vinaya.”


Abbreviations

AN AṅguttaraNikāya

Dhp Dhammapada

DN DīghaNikāya

Khp Khuddakapāṭha

MN MajjhimaNikāya

Mv Mahāvagga

NdI Mahāniddesa

SN SaṁyuttaNikāya

Sn SuttaNipāta

Ud Udāna

ReferencestoDNandMNaretodiscourse(sutta).ThosetoDhparetoverse.ThosetoMvaretochapter,section,andsub-section.Referencestoothertextsaretosection(saṁyutta,nipāta,orvagga)anddiscourse.


TableofContents

Titlepage 2Copyright 3Introduction 41:TheDrawbacksofViolence 122:ThePracticeofRestraint 203:OvercomingtheCausesofViolence 364:ContemplationsforOvercomingAnger 555:BuildingEndurance 646:DevelopingGoodwill 747:OvercomingSensuality 788:OvercomingObjectification 89StudyAid:PapañcaasaCauseofConflict 109Glossary 111Abbreviations 114


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