“Bhikkhus, a bhikkhu endowed with faith, rightly aspiring, should aspire thus: ‘May I become like Sāriputta and Moggallāna!’ This is the standard and criterion for my bhikkhu disciples, that is, Sāriputta and Moggallāna.”
AN 1:130
*
25 (5) The Spiritual Life
“Bhikkhus, this spiritual life is not lived for the sake of deceiving people and cajoling them; nor for the benefit of gain, honor, and praise; nor for the benefit of winning in debates; nor with the thought: ‘Let the people know me thus.’ But rather, this spiritual life is lived for the sake of restraint, abandoning, dispassion, and cessation.”
The Blessed One taught the spiritual life,
not based on tradition, culminating in nibbāna,
lived for the sake of
restraint and abandoning.
This is the path of the great beings,
the path followed by the great seers.
Those who practice it
as taught by the Buddha,
acting upon the Teacher’s guidance,
will make an end of suffering.
SN 4:25
**
48 (8) Things
“Bhikkhus, there are these ten things that one who has gone forth should often reflect upon. What ten?
(1) “One who has gone forth should often reflect: ‘I have entered upon a classless condition.’
(2) “One who has gone forth should often reflect: ‘My living is dependent upon others.’
(3) “One who has gone forth should often reflect: ‘My deportment should be different.’*
(4) “One who has gone forth should often reflect: ‘Do I reproach myself in regard to virtuous behavior?’
(5) “One who has gone forth should often reflect: ‘Do my wise fellow monks, having investigated, reproach me in regard to virtuous behavior?’
(6) “One who has gone forth should often reflect: ‘I must be parted and separated from everyone and everything dear and agreeable to me.’
(7) “One who has gone forth should often reflect: ‘I am the owner of my action, the heir of my action; I have action as my origin, action as my relative, action as my resort; I will be the heir of whatever action, good or bad, that I do.’
(8) “One who has gone forth should often reflect: ‘How am I spending my nights and days?’
(9) “One who has gone forth should often reflect: ‘Do I take delight in empty huts?’
(10) “One who has gone forth should often reflect: ‘Have I attained any superhuman distinction in knowledge and vision worthy of the noble ones, so that in my last days, when I am questioned by my fellow monks, I will not be embarrassed?’
“These, bhikkhus, are the ten things that one who has gone forth should often reflect upon.” AN 10:48
* Though I am not an artist, I occupy the corresponding position as a producer of culture—in this case of, shall we say, Buddhist thought—as opposed to that of a diffusionist of culture; and it is true to say of me—quoting Palinurus quoting Flaubert—that ‘a man who has set himself up as an artist [for which read bhikkhu] no longer has the right to live like other people’. This statement is closely paralleled in the Suttas: ‘One who has gone forth should frequently reflect that he must behave differently (scil. from householders)’ (A. X,48: v,87-8). The pure culture-diffusionist is obliged to regard all culture as good per se; but the solitary artist (or monk) will discriminate ruthlessly. There is no-one I abhor more than the man who says ‘all religions are the same’. (Nanavira Thera)
*
2. “Bhikkhus, be my heirs in Dhamma, not my heirs in material things. Out of compassion for you I have thought: ‘How shall my disciples be my heirs in Dhamma, not my heirs in material things?’ If you are my heirs in material things, not my heirs in Dhamma, you will be reproached thus: ‘The Teacher’s disciples live as his heirs in material things, not as heirs in Dhamma’; and I will be reproached thus: ‘The Teacher’s disciples live as his heirs in material things, not as his heirs in Dhamma.’
“If you are my heirs in Dhamma, not my heirs in material things, you will not be reproached [as it will be said]: ‘The Teacher’s disciples live as his heirs in Dhamma, not as his heirs in material things’; and I will not be reproached [as it will be said]: ‘The Teacher’s disciples live as his heirs in Dhamma, not as his heirs in material things.’ Therefore, bhikkhus, be my heirs in Dhamma, not my heirs in material things. Out of compassion for you I have thought: ‘How shall my disciples be my heirs in Dhamma, not my heirs in material things?’
“Now, bhikkhus, suppose that I had eaten, refused more food, had my fill, finished, had enough, had what I needed, and some almsfood was left over to be thrown away. Then two bhikkhus arrived hungry and weak, and I told them: ‘Bhikkhus, I have eaten…had what I needed, but there is this almsfood of mine left over to be thrown away. Eat if you like; if you do not eat then I shall throw it away where there is no greenery or drop it into water where there is no life.’ Then one bhikkhu thought: ‘The Blessed One has eaten…had what he needed, but there is this almsfood of the Blessed One left over to be thrown away; if we do not eat it the Blessed One will throw it away…But this has been said by the Blessed One: “Bhikkhus, be my heirs in Dhamma, not my heirs in material things.” Now this almsfood is one of the material things. Suppose that instead of eating this almsfood I pass the night and day hungry and weak.’ And instead of eating that almsfood he passed that night and day hungry and weak. Then the second bhikkhu thought: ‘The Blessed One has eaten…had what he needed, but there is this almsfood of the Blessed One left over to be thrown away…Suppose that I eat this almsfood and pass the night and day neither hungry nor weak.’ And after eating that almsfood he passed the night and day neither hungry nor weak. Now although that bhikkhu by eating that almsfood passed the night and day neither hungry nor weak, yet the first bhikkhu is more to be respected and commended by me. Why is that? Because that will for long conduce to his fewness of wishes, contentment, effacement*, easy support, and arousal of energy. Therefore, bhikkhus, be my heirs in Dhamma, not my heirs in material things. Out of compassion for you I have thought: ‘How shall my disciples be my heirs in Dhamma, not my heirs in material things?’”
MN 3
* Then the Sakyan princes went with Upāli the barber to the Blessed One, and after paying homage to him, they sat down at one side. When they had done so, they said to the Blessed One: “Lord, we are proud Sakyans. This Upāli the barber has long attended on us. Let the Blessed One give him the going forth first so that we can pay homage to him and rise up for him and give him reverential salutation and honour. Thus the Sakyan pride will be humbled in us Sakyans.” Then the Blessed One gave the going forth first to Upāli the barber and afterwards to the Sakyan princes. Vin. Cv. 7:1
**
(...)
“So too, bhikkhus, there are four defilements of ascetics and brahmins because of which some ascetics and brahmins do not shine, blaze, and radiate. What four?
(1) “There are some ascetics and brahmins who drink liquor and wine and do not refrain from drinking liquor and wine. This is the first defilement of ascetics and brahmins because of which some ascetics and brahmins do not shine, blaze, and radiate.
(2) “There are some ascetics and brahmins who indulge in sexual intercourse and do not refrain from sexual intercourse. This is the second defilement of ascetics and brahmins because of which some ascetics and brahmins do not shine, blaze, and radiate.
(3) “There are some ascetics and brahmins who accept gold and silver and do not refrain from receiving gold and silver. This is the third defilement of ascetics and brahmins because of which some ascetics and brahmins do not shine, blaze, and radiate.
(4) “There are some ascetics and brahmins who earn their living by wrong livelihood and do not refrain from wrong livelihood. This is the fourth defilement of ascetics and brahmins because of which some ascetics and brahmins do not shine, blaze, and radiate.
“These are the four defilements of ascetics and brahmins because of which some ascetics and brahmins do not shine, blaze, and radiate."
Some ascetics and brahmins
are dragged around by lust and hatred;
men hindered by ignorance
seek delight in pleasant things.
They drink liquor and wines,
indulge in sexual activity;
the ignorant accept
silver and gold.
Some ascetics and brahmins
live by wrong livelihood.
These are the defilements that the Buddha,
Kinsman of the Sun, described.
Defiled by these,
some ascetics and brahmins—
impure, dusty creatures—
do not shine and blaze.
Shrouded in darkness,
slaves of craving, led along,
they take renewed existence
and fill the terrible charnel ground.
AN 4:50
**
“Surely, venerable sir, we are living in concord, with mutual appreciation, without disputing, blending like milk and water, viewing each other with kindly eyes.”
“But, Anuruddha, how do you live thus?”
“Venerable sir, as to that, I think thus: ‘It is a gain for me, it is a great gain for me, that I am living with such companions in the holy life.’ I maintain bodily acts of loving-kindness towards those venerable ones both openly and privately; I maintain verbal acts of loving-kindness towards them both openly and privately; I maintain mental acts of loving-kindness towards them both openly and privately. I consider: ‘Why should I not set aside what I wish to do and do what these venerable ones wish to do?’ Then I set aside what I wish to do and do what these venerable ones wish to do. We are different in body, venerable sir, but one in mind.”
The venerable Nandiya and the venerable Kimbila each spoke likewise, adding: “That is how, venerable sir, we are living in concord, with mutual appreciation, without disputing, blending like milk and water, viewing each other with kindly eyes.”
“Good, good, Anuruddha. I hope that you all abide diligent, ardent, and resolute.”
“Surely, venerable sir, we abide diligent, ardent, and resolute.”
“But, Anuruddha, how do you abide thus?”
“Venerable sir, as to that, whichever of us returns first from the village with almsfood prepares the seats, sets out the water for drinking and for washing, and puts the refuse bucket in its place. Whichever of us returns last eats any food left over, if he wishes; otherwise he throws it away where there is no greenery or drops it into water where there is no life. He puts away the seats and the water for drinking and for washing. He puts away the refuse bucket after washing it and he sweeps out the refectory. Whoever notices that the pots of water for drinking, washing, or the latrine are low or empty takes care of them. If they are too heavy for him, he calls someone else by a signal of the hand and they move it by joining hands, but because of this we do not break out into speech. But every five days we sit together all night discussing the Dhamma. That is how we abide diligent, ardent, and resolute.”
MN 31
**
The venerable Sāriputta saw the venerable Revata and the venerable Ānanda coming in the distance and said to the venerable Ānanda: “Let the venerable Ānanda come, welcome to the venerable Ānanda, the Blessed One’s attendant, who is always in the Blessed One’s presence. Friend Ānanda, the Gosinga Sālatree Wood is delightful, the night is moonlit, the sāla trees are all in blossom, and heavenly scents seem to be floating in the air. What kind of bhikkhu, friend Ānanda, could illuminate the Gosinga Sāla-tree Wood?”
“Here, friend Sāriputta, a bhikkhu has learned much, remembers what he has learned, and consolidates what he has learned. Such teachings as are good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing, and which affirm a holy life that is utterly perfect and pure—such teachings as these he has learned much of, remembered, mastered verbally, investigated with the mind, and penetrated well by view. And he teaches the Dhamma to the four assemblies with well-rounded and coherent statements and phrases for the eradication of the underlying tendencies. That kind of bhikkhu could illuminate this Gosinga Sāla-tree Wood.”
When this was said, the venerable Sāriputta addressed the venerable Revata thus: “Friend Revata, the venerable Ānanda has spoken according to his own inspiration. Now we ask the venerable Revata: Friend Revata, the Gosinga Sāla-tree Wood is delightful, the night is moonlit, the sāla trees are all in blossom, and heavenly scents seem to be floating in the air. What kind of bhikkhu, friend Revata, could illuminate this Gosinga Sāla-tree Wood?”
“Here, friend Sāriputta, a bhikkhu delights in solitary meditation and takes delight in solitary meditation; he is devoted to internal serenity of mind, does not neglect meditation, possesses insight, and dwells in empty huts. That kind of bhikkhu could illuminate this Gosinga Sāla-tree Wood.”
When this was said, the venerable Sāriputta addressed the venerable Anuruddha thus: “Friend Anuruddha, the venerable Revata has spoken according to his own inspiration. Now we ask the venerable Anuruddha: Friend Anuruddha, the Gosinga Sāla-tree Wood is delightful…What kind of bhikkhu, friend Anuruddha, could illuminate this Gosinga Sāla-tree Wood?”
“Here, friend Sāriputta, with the divine eye, which is purified and surpasses the human, a bhikkhu surveys a thousand worlds. Just as a man with good sight, when he has ascended to the upper palace chamber, might survey a thousand wheel-rims, so too, with the divine eye, which is purified and surpasses the human, a bhikkhu surveys a thousand worlds .That kind of bhikkhu could illuminate this Gosinga Sāla-tree Wood.”
When this was said, the venerable Sāriputta addressed the venerable Mahā Kassapa thus: “Friend Kassapa, the venerable Anuruddha has spoken according to his own inspiration. Now we ask the venerable Mahā Kassapa: Friend Kassapa, the Gosinga Sāla-tree Wood is delightful…What kind of bhikkhu, friend Kassapa, could illuminate this Gosinga Sāla-tree Wood?”
“Here, friend Sāriputta, a bhikkhu is a forest dweller himself and speaks in praise of forest dwelling; he is an almsfood eater himself and speaks in praise of eating almsfood; he is a refuse-rag wearer himself and speaks in praise of wearing refuse-rag robes; he is a triple-robe wearer himself and speaks in praise of wearing the triple robe; he has few wishes himself and speaks in praise of fewness of wishes; he is content himself and speaks in praise of contentment; he is secluded himself and speaks in praise of seclusion; he is aloof from society himself and speaks in praise of aloofness from society; he is energetic himself and speaks in praise of arousing energy; he has attained to virtue himself and speaks in praise of the attainment of virtue; he has attained to concentration himself and speaks in praise of the attainment of concentration; he has attained to wisdom himself and speaks in praise of the attainment of wisdom; he has attained to deliverance himself and speaks in praise of the attainment of deliverance; he has attained to the knowledge and vision of deliverance himself and speaks in praise of the attainment of the knowledge and vision of deliverance. That kind of bhikkhu could illuminate this Gosinga Sāla-tree Wood.”
When this was said, the venerable Sāriputta addressed the venerable Mahā Moggallāna thus: “Friend Moggallāna, the venerable Mahā Kassapa has spoken according to his own inspiration. Now we ask the venerable Mahā Moggallāna: Friend Moggallāna, the Gosinga Sāla-tree Wood is delightful…What kind of bhikkhu, friend Moggallāna, could illuminate this Gosinga Sāla-tree Wood?”
“Here, friend Sāriputta, two bhikkhus engage in a talk on the higher Dhamma and they question each other, and each being questioned by the other answers without foundering, and their talk rolls on in accordance with the Dhamma. That kind of bhikkhu could illuminate this Gosinga Sāla-tree Wood.”
When this was said, the venerable Mahā Moggallāna addressed the venerable Sāriputta thus: “Friend Sāriputta, we have all spoken according to our own inspiration. Now we ask the venerable Sāriputta: Friend Sāriputta, the Gosinga Sāla-tree Wood is delightful, the night is moonlit, the sāla trees are all in blossom, and heavenly scents seem to be floating in the air. What kind of bhikkhu, friend Sāriputta, could illuminate this Gosinga Sāla-tree Wood?”
“Here, friend Moggallāna, a bhikkhu wields mastery over his mind, he does not let the mind wield mastery over him. In the morning he abides in whatever abiding or attainment he wants to abide in during the morning; at midday he abides in whatever abiding or attainment he wants to abide in at midday; in the evening he abides in whatever abiding or attainment he wants to abide in during the evening. Suppose a king or a king’s minister had a chest full of variously coloured garments. In the morning he could put on whatever pair of garments he wanted to put on in the morning; at midday he could put on whatever pair of garments he wanted to put on at midday; in the evening he could put on whatever pair of garments he wanted to put on in the evening. So too, a bhikkhu wields mastery over his mind, he does not let the mind wield mastery over him. In the morning…at midday…in the evening he abides in whatever abiding or attainment he wants to abide in during the evening. That kind of bhikkhu could illuminate this Gosinga Sāla-tree Wood.”
Then the venerable Sāriputta addressed those venerable ones thus: “Friends, we have all spoken according to our own inspiration. Let us go to the Blessed One and report this matter to him. As the Blessed One answers, so let us remember it.”—“Yes, friend,” they replied. Then those venerable ones went to the Blessed One, and after paying homage to him, they sat down at one side. The venerable Sāriputta said to the Blessed One: (...)
When this was said, the venerable Sāriputta asked the Blessed One: “Venerable sir, which of us has spoken well?”
“You have all spoken well, Sāriputta, each in his own way. Hear also from me what kind of bhikkhu could illuminate this Gosinga Sāla-tree Wood. Here, Sāriputta, when a bhikkhu has returned from his almsround, after his meal, he sits down, folds his legs crosswise, sets his body erect, and establishing mindfulness in front of him, resolves: ‘I shall not break this sitting position until through not clinging my mind is liberated from the taints.’ That kind of bhikkhu could illuminate this Gosinga Sālatree Wood.”
MN 32
**
(...)
bhikkhus, when a bhikkhu possesses these eleven qualities, he is capable of growth, increase, and fulfilment in this Dhamma and Discipline. What eleven? Here a bhikkhu has knowledge of form, he is skilled in characteristics, he picks out flies’ eggs, he dresses wounds, he smokes out the sheds, he knows the ford, he knows what it is to have drunk, he knows the road, he is skilled in pastures, he does not milk dry, and he shows extra veneration to those elder bhikkhus of long-standing who have long since gone forth, the fathers and leaders of the Sangha.
“How does a bhikkhu have knowledge of form? Here a bhikkhu understands as it actually is thus: ‘All material form of whatever kind consists of the four great elements and the material form derived from the four great elements.’ That is how a bhikkhu has knowledge of form.
“How is a bhikkhu skilled in characteristics? Here a bhikkhu understands as it actually is thus: ‘A fool is characterised by his actions; a wise man is characterised by his actions.’ That is how a bhikkhu is skilled in characteristics.
“How does a bhikkhu pick out flies’ eggs? Here, when a thought of sensual desire has arisen, a bhikkhu does not tolerate it; he abandons it, removes it, does away with it, and annihilates it. When a thought of ill will has arisen…When a thought of cruelty has arisen…When evil unwholesome states have arisen, a bhikkhu does not tolerate them; he abandons them, removes them, does away with them, and annihilates them. That is how a bhikkhu picks out flies’ eggs.
“How does a bhikkhu dress wounds? Here, on seeing a form with the eye, a bhikkhu does not grasp at its signs and features. Since if he left the eye faculty unguarded, evil unwholesome states of covetousness and grief might invade him, he practises the way of its restraint, he guards the eye faculty, he undertakes the restraint of the eye faculty. On hearing a sound with the ear…On smelling an odour with the nose…On tasting a flavour with the tongue…On touching a tangible with the body…On cognizing a mind-object with the mind, a bhikkhu does not grasp at its signs and features. Since, if he left the mind faculty unguarded, evil unwholesome states of covetousness and grief might invade him, he practises the way of its restraint, he guards the mind faculty, he undertakes the restraint of the mind faculty. That is how a bhikkhu dresses wounds.
“How does a bhikkhu smoke out the sheds? Here a bhikkhu teaches others in detail the Dhamma as he has learned it and mastered it. That is how a bhikkhu smokes out the sheds.
“How does a bhikkhu know the ford? Here a bhikkhu goes from time to time to such bhikkhus who have learned much, who are well versed in the tradition, who maintain the Dhamma, the Discipline, and the Codes, and he enquires and asks questions of them thus: ‘How is this, venerable sir? What is the meaning of this?’ These venerable ones reveal to him what has not been revealed, clarify what is not clear, and remove his doubts about the numerous things that give rise to doubt. That is how a bhikkhu knows the ford.
“How does a bhikkhu know what it is to have drunk? Here, when the Dhamma and Discipline proclaimed by the Tathāgata is being taught, a bhikkhu gains inspiration in the meaning, gains inspiration in the Dhamma, gains gladness connected with the Dhamma. That is how a bhikkhu knows what it is to have drunk.
“How does a bhikkhu know the road? Here a bhikkhu understands the Noble Eightfold Path as it actually is. That is how a bhikkhu understands the road.
“How is a bhikkhu skilled in pastures? Here a bhikkhu understands the four foundations of mindfulness as they actually are. That is how a bhikkhu is skilled in pastures.
“How does a bhikkhu not milk dry? Here, when faithful householders invite a bhikkhu to take as much as he likes of robes, almsfood, resting places, and medicinal requisites, the bhikkhu knows moderation in accepting. That is how a bhikkhu does not milk dry.
"How does a bhikkhu show extra veneration to those elder bhikkhus of long-standing who have long gone forth, the fathers and leaders of the Sangha? Here a bhikkhu maintains bodily acts of loving-kindness both openly and privately towards those elder bhikkhus; he maintains verbal acts of loving-kindness towards them both openly and privately; he maintains mental acts of loving-kindness towards them both openly and privately. That is how a bhikkhu shows extra veneration to those elder bhikkhus of long-standing who have long gone forth, the fathers and leaders of the Sangha.
“When a bhikkhu possesses these eleven qualities, he is capable of growth, increase, and fulfilment in this Dhamma and Discipline.” MN 34
**
Cūḷa-Assapura Sutta
The Shorter Discourse at Assapura
1. THUS HAVE I HEARD. On one occasion the Blessed One was living in the Angan country at a town of the Angans named Assapura. There the Blessed One addressed the bhikkhus thus: “Bhikkhus.”—“Venerable sir,” they replied. The Blessed One said this:
2. “‘Recluses, recluses,’ bhikkhus, that is how people perceive you. And when you are asked, ‘What are you?’ you claim that you are recluses. Since that is what you are designated and what you claim to be, you should train thus: ‘We will practise the way proper to the recluse so that our designations may be true and our claims genuine, and so that the services of those whose robes, almsfood, resting place, and medicinal requisites we use shall bring them great fruit and benefit, and so that our going forth shall not be in vain but fruitful and fertile.’
“How, bhikkhus, does a bhikkhu not practise the way proper to the recluse? For so long as a bhikkhu who is covetous has not abandoned covetousness, who has a mind of ill will has not abandoned ill will, who is angry has not abandoned anger, who is resentful has not abandoned resentment, who is contemptuous has not abandoned contempt, who is insolent has not abandoned insolence, who is envious has not abandoned envy, who is avaricious has not abandoned avarice, who is fraudulent has not abandoned fraud, who is deceitful has not abandoned deceit, who has evil wishes has not abandoned evil wishes, who has wrong view has not abandoned wrong view, for so long he does not practise the way proper to the recluse, I say, because of his failure to abandon these stains for the recluse, these faults for the recluse, these dregs for the recluse, which are grounds for rebirth in a state of deprivation and whose results are to be experienced in an unhappy destination.
“Suppose the weapon called a mataja, well whetted on both edges, were enclosed and encased in a patchwork sheath. I say that such a bhikkhu’s going forth is comparable to that.
5. “I do not say that the recluse’s status comes about in a patchwork-cloak wearer through the mere wearing of the patchwork cloak, nor in a naked ascetic through mere nakedness, nor in one caked with dust and dirt through being caked with dust and dirt, nor in a ritualistic bather through mere ritualistic bathing, nor in a tree-root dweller through mere dwelling at the root of a tree, nor in an open-air dweller through mere dwelling in the open air, nor in a practitioner of continuous standing through mere continuous standing, nor in a taker of food at stated intervals through mere taking of food at stated intervals, nor in a reciter of incantations through mere recitation of incantations; nor do I say that the recluse’s status comes about in a matted-hair ascetic through mere wearing of the hair matted.
6. “Bhikkhus, if through the mere wearing of the patchwork cloak a patchwork-cloak wearer who was covetous abandoned covetousness, who had a mind of ill will abandoned ill will… who had wrong view abandoned wrong view, then his friends and companions, his kinsmen and relatives, would make him a patchwork-cloak wearer as soon as he was born and have him undertake the patchwork-cloak wearing thus: ‘Come, my dear, be a patchwork-cloak wearer so that, by the mere wearing of the patchwork-cloak, when you are covetous you will abandon covetousness, when you have a mind of ill will you will abandon ill will…when you have wrong view you will abandon wrong view.’ But I see here a patchwork-cloak wearer who is covetous, who has a mind of ill will…who has wrong view; and that is why I do not say that the recluse’s status comes about in a patchwork-cloak wearer through the mere wearing of the patchwork cloak.
“If through mere nakedness a naked ascetic who was covetous abandoned covetousness…If through mere dust and dirt…If through mere ritualistic bathing…If through mere dwelling at the root of a tree…If through mere dwelling in the open air…If through mere continuous standing…If through mere taking of food at stated intervals…If through mere recitation of incantations…If through mere wearing of the hair matted…and that is why I do not say that the recluse’s status comes about in a matted-hair ascetic through the mere wearing of the hair matted.
7. “How, bhikkhus, does a bhikkhu practise the way proper to the recluse? When any bhikkhu who was covetous has abandoned covetousness, who had a mind of ill will has abandoned ill will, who was angry has abandoned anger, who was resentful has abandoned resentment, who was contemptuous has abandoned contempt, who was insolent has abandoned insolence, who was envious has abandoned envy, who was avaricious has abandoned avarice, who was fraudulent has abandoned fraud, who was deceitful has abandoned deceit, who had evil wishes has abandoned evil wishes, who had wrong view has abandoned wrong view, then he practises the way proper to the recluse, I say, because of his abandoning these stains for the recluse, these faults for the recluse, these dregs for the recluse, which are grounds for rebirth in a state of deprivation and whose results are to be experienced in an unhappy destination.
8. “He sees himself purified of all these evil unwholesome states, he sees himself liberated from them. When he sees this, gladness is born in him. When he is glad, rapture is born in him; in one who is rapturous, the body becomes tranquil; one whose body is tranquil feels pleasure; in one who feels pleasure, the mind becomes concentrated.
9. “He abides pervading one quarter with a mind imbued with loving-kindness, likewise the second, likewise the third, likewise the fourth; so above, below, around, and everywhere, and to all as to himself, he abides pervading the all-encompassing world with a mind imbued with loving-kindness, abundant, exalted, immeasurable, without hostility and without ill will.
10-12. “He abides pervading one quarter with a mind imbued with compassion…with a mind imbued with altruistic joy…with a mind imbued with equanimity…abundant, exalted, immeasurable, without hostility and without ill will.
13. “Suppose there were a pond with clear, agreeable cool water, transparent, with smooth banks, delightful. If a man, scorched and exhausted by hot weather, weary, parched, and thirsty, came from the east or from the west or from the north or from the south or from where you will, having come upon the pond he would quench his thirst and his hot-weather fever. So too, bhikkhus, if anyone from a clan of nobles goes forth from the home life into homelessness, and after encountering the Dhamma and Discipline proclaimed by the Tathāgata, develops loving-kindness, compassion, appreciative joy, and equanimity, and thereby gains internal peace, then because of that internal peace he practises the way proper to the recluse, I say. And if anyone from a clan of brahmins goes forth…If anyone from a clan of merchants goes forth…If anyone from a clan of workers goes forth…If anyone from any clan goes forth from the home life into homelessness, and after encountering the Dhamma and Discipline proclaimed by the Tathāgata, develops loving-kindness, compassion, appreciative joy, and equanimity, and thereby gains internal peace, then because of that internal peace he practises the way proper to the recluse, I say.
14. “Bhikkhus, if anyone from a clan of nobles goes forth from the home life into homelessness, and by realising for himself with direct knowledge here and now enters upon and abides in the deliverance of mind and deliverance by wisdom that are taintless with the destruction of the taints, then he is already a recluse because of the destruction of the taints. And if anyone from a clan of brahmins goes forth…If anyone from a clan of merchants goes forth…If anyone from a clan of workers goes forth…If anyone from any clan goes forth from the home life into homelessness, and by realising for himself with direct knowledge here and now enters upon and abides in the deliverance of mind and deliverance by wisdom that are taintless with the destruction of the taints, then he is already a recluse because of the destruction of the taints.”
That is what the Blessed One said. The bhikkhus were satisfied and delighted in the Blessed One’s words.
**
“‘Recluses, recluses,’ bhikkhus, that is how people perceive you. And when you are asked, ‘What are you?’, you claim that you are recluses. Since that is what you are designated and what you claim to be, you should train thus: ‘We will undertake and practise those things that make one a recluse, that make one a brahmin, so that our designations may be true and our claims genuine, and so that the services of those whose robes, almsfood, resting place, and medicinal requisites we use shall bring them great fruit and benefit, and so that our going forth shall not be in vain but fruitful and fertile.’
(CONDUCT AND LIVELIHOOD)
“And what, bhikkhus, are the things that make one a recluse, that make one a brahmin? Bhikkhus, you should train thus: ‘We will be possessed of shame and fear of wrongdoing.’ Now, bhikkhus, you may think thus: ‘We are possessed of shame and fear of wrongdoing. That much is enough, that much has been done, the goal of recluseship has been reached, there is nothing more for us to do’; and you may rest content with that much. Bhikkhus, I inform you, I declare to you: You who seek the recluse’s status, do not fall short of the goal of recluseship while there is more to be done.
“What more is to be done? Bhikkhus, you should train thus: ‘Our bodily conduct shall be purified, clear and open, flawless and restrained, and we will not laud ourselves and disparage others on account of that purified bodily conduct.’ Now, bhikkhus, you may think thus: ‘We are possessed of shame and fear of wrongdoing and our bodily conduct has been purified. That much is enough, that much has been done, the goal of recluseship has been reached, there is nothing more for us to do’; and you may rest content with that much. Bhikkhus, I inform you, I declare to you: You who seek the recluse’s status, do not fall short of the goal of recluseship while there is more to be done.
“What more is to be done? Bhikkhus, you should train thus: ‘Our verbal conduct shall be purified, clear and open, flawless and restrained, and we will not laud ourselves and disparage others on account of that purified verbal conduct.’ Now, bhikkhus, you may think thus: ‘We are possessed of shame and fear of wrongdoing, our bodily conduct has been purified, and our verbal conduct has been purified. That much is enough…’; and you may rest content with that much. Bhikkhus, I inform you, I declare to you: You who seek the recluse’s status, do not fall short of the goal of recluseship while there is more to be done.
“What more is to be done? Bhikkhus, you should train thus: ‘Our mental conduct shall be purified, clear and open, flawless and restrained, and we will not laud ourselves and disparage others on account of that purified mental conduct.’ Now, bhikkhus, you may think thus: ‘We are possessed of shame and fear of wrongdoing, our bodily conduct and verbal conduct have been purified, and our mental conduct has been purified. That much is enough…’; and you may rest content with that much. Bhikkhus, I inform you, I declare to you: You who seek the recluse’s status, do not fall short of the goal of recluseship while there is more to be done.
7. “What more is to be done? Bhikkhus, you should train thus: ‘Our livelihood shall be purified, clear and open, flawless and restrained, and we will not laud ourselves and disparage others on account of that purified livelihood.’ Now, bhikkhus, you may think thus: ‘We are possessed of shame and fear of wrongdoing, our bodily conduct, verbal conduct, and mental conduct have been purified, and our livelihood has been purified. That much is enough…’; and you may rest content with that much. Bhikkhus, I inform you, I declare to you: You who seek the recluse’s status, do not fall short of the goal of recluseship while there is more to be done.
(RESTRAINT OF THE SENSES)
“What more is to be done? Bhikkhus, you should train thus: ‘We will guard the doors of our sense faculties. On seeing a form with the eye, we will not grasp at its signs and features. Since, if we left the eye faculty unguarded, evil unwholesome states of covetousness and grief might invade us, we will practise the way of its restraint, we will guard the eye faculty, we will undertake the restraint of the eye faculty. On hearing a sound with the ear…On smelling an odour with the nose…On tasting a flavour with the tongue…On touching a tangible with the body…On cognizing a mind-object with the mind, we will not grasp at its signs and features. Since, if we left the mind faculty unguarded, evil unwholesome states of covetousness and grief might invade us, we will practise the way of its restraint, we will guard the mind faculty, we will undertake the restraint of the mind faculty.’ Now, bhikkhus, you may think thus: ‘We are possessed of shame and fear of wrongdoing, our bodily conduct, verbal conduct, mental conduct, and livelihood have been purified, and we guard the doors of our sense faculties. That much is enough…’; and you may rest content with that much. Bhikkhus, I inform you, I declare to you: You who seek the recluse’s status, do not fall short of the goal of recluseship while there is more to be done.
(MODERATION IN EATING)
“What more is to be done? Bhikkhus, you should train thus: ‘We will be moderate in eating. Reflecting wisely, we will take food neither for amusement nor for intoxication nor for the sake of physical beauty and attractiveness, but only for the endurance and continuance of this body, for ending discomfort, and for assisting the holy life, considering: “Thus I shall terminate old feelings without arousing new feelings and I shall be healthy and blameless and shall live in comfort.”’ Now, bhikkhus, you may think thus: ‘We are possessed of shame and fear of wrongdoing, our bodily conduct, verbal conduct, mental conduct, and livelihood have been purified, we guard the doors of our sense faculties, and we are moderate in eating. That much is enough…’; and you may rest content with that much. Bhikkhus, I inform you, I declare to you: You who seek the recluse’s status, do not fall short of the goal of recluseship while there is more to be done.
(WAKEFULNESS)
“What more is to be done? Bhikkhus, you should train thus: ‘We will be devoted to wakefulness. During the day, while walking back and forth and sitting, we will purify our minds of obstructive states. In the first watch of the night, while walking back and forth and sitting, we will purify our minds of obstructive states. In the middle watch of the night we will lie down on the right side in the lion’s pose with one foot overlapping the other, mindful and fully aware, after noting in our minds the time for rising. After rising, in the third watch of the night, while walking back and forth and sitting, we will purify our minds of obstructive states.’ Now, bhikkhus, you may think thus: ‘We are possessed of shame and fear of wrongdoing, our bodily conduct, verbal conduct, mental conduct, and livelihood have been purified, we guard the doors of our sense faculties, we are moderate in eating, and we are devoted to wakefulness. That much is enough…’; and you may rest content with that much. Bhikkhus, I inform you, I declare to you: You who seek the recluse’s status, do not fall short of the goal of recluseship while there is more to be done.
(MINDFULNESS AND FULL AWARENESS)
"What more is to be done? Bhikkhus, you should train thus: ‘We will be possessed of mindfulness and full awareness. We will act in full awareness when going forward and returning; we will act in full awareness when looking ahead and looking away; we will act in full awareness when flexing and extending our limbs; we will act in full awareness when wearing our robes and carrying our outer robe and bowl; we will act in full awareness when eating, drinking, consuming food, and tasting; we will act in full awareness when defecating and urinating; we will act in full awareness when walking, standing, sitting, falling asleep, waking up, talking, and keeping silent.’ Now, bhikkhus, you may think thus: ‘We are possessed of shame and fear of wrongdoing, our bodily conduct, verbal conduct, mental conduct, and livelihood have been purified, we guard the doors of our sense faculties, we are moderate in eating, we are devoted to wakefulness, and we are possessed of mindfulness and full awareness. That much is enough, that much has been done, the goal of recluseship has been reached, there is nothing more for us to do’; and you may rest content with that much. Bhikkhus, I inform you, I declare to you: You who seek the recluse’s status, do not fall short of the goal of recluseship while there is more to be done.
(ABANDONING OF THE HINDRANCES)
"What more is to be done? Here, bhikkhus, a bhikkhu resorts to a secluded resting place: the forest, the root of a tree, a mountain, a ravine, a hillside cave, a charnel ground, a jungle thicket, an open space, a heap of straw.
“On returning from his almsround, after his meal he sits down, folding his legs crosswise, setting his body erect and establishing mindfulness before him. Abandoning covetousness for the world, he abides with a mind free from covetousness; he purifies his mind from covetousness. Abandoning ill will and hatred, he abides with a mind free from ill will, compassionate for the welfare of all living beings; he purifies his mind from ill will and hatred. Abandoning sloth and torpor, he abides free from sloth and torpor, percipient of light, mindful and fully aware; he purifies his mind from sloth and torpor. Abandoning restlessness and remorse, he abides unagitated with a mind inwardly peaceful; he purifies his mind from restlessness and remorse. Abandoning doubt, he abides having gone beyond doubt, unperplexed about wholesome states; he purifies his mind from doubt.
“Bhikkhus, suppose a man were to take a loan and undertake business and his business were to succeed so that he could repay all the money of the old loan and there would remain enough extra to maintain a wife; then on considering this, he would be glad and full of joy. Or suppose a man were afflicted, suffering and gravely ill, and his food would not agree with him and his body had no strength, but later he would recover from the affliction and his food would agree with him and his body would regain strength; then on considering this, he would be glad and full of joy. Or suppose a man were imprisoned in a prisonhouse, but later he would be released from prison, safe and secure, with no loss to his property; then on considering this, he would be glad and full of joy. Or suppose a man were a slave, not self-dependent but dependent on others, unable to go where he wants, but later on he would be released from slavery, self-dependent, independent of others, a freed man able to go where he wants; then on considering this, he would be glad and full of joy. Or suppose a man with wealth and property were to enter a road across a desert, but later on he would cross over the desert, safe and secure, with no loss to his property; then on considering this, he would be glad and full of joy. So too, bhikkhus, when these five hindrances are unabandoned in himself, a bhikkhu sees them respectively as a debt, a disease, a prisonhouse, slavery, and a road across a desert. But when these five hindrances have been abandoned in himself, he sees that as freedom from debt, healthiness, release from prison, freedom from slavery, and a land of safety.
(THE FOUR JHĀNAS) >>> see concentration
(THE THREE TRUE KNOWLEDGES)
From MN 40
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