I
have heard that on one occasion the Blessed One was staying in Savatthi at the
Eastern Monastery, the palace of Migara's mother. Now at that time -- it being
the Uposatha day -- Visakha, Migara's mother, went to the Blessed One in the middle
of the day and, on arrival, having bowed down to him, sat to one side. As she
was sitting there the Blessed One said to her, "Well now, Visakha, why are
you coming in the middle of the day?"
"Today I'm observing the Uposatha,
lord."
"Visakha, there are these three Uposathas. Which three? The
Uposatha of a cowherd, the Uposatha of the Jains, and the Uposatha of the Noble
Ones.
"And what is the Uposatha of a cowherd? Just as when a cowherd
returns the cattle to their owners in the evening, he reflects: 'Today the cattle
wandered to that spot and this; they drank at this spot and that; tomorrow they
will wander to that spot and this; they will drink at this spot and that'; in
the same way, there is the case where a certain person observing the Uposatha
reflects, 'Today I ate this sort of non-staple food and that sort of staple food.
Tomorrow I will eat that sort of non-staple food and this sort of staple food.'
He spends the day with an awareness imbued with that covetousness, with that greed.
Such is the Uposatha of a cowherd, Visakha. When this Uposatha of a cowherd is
undertaken, it is not of great fruit or great benefit, not of great glory or radiance.
"And what is the Uposatha of the Jains? There are the contemplatives
called the Niganthas (Jains). They get their disciple to undertake the following
practice: 'Here, my good man. Lay down the rod with regard to beings who live
more than 100 leagues to the east... more than 100 leagues to the west... more
than 100 leagues to the north... more than 100 leagues to the south.' Thus they
get the disciple to undertake kindness & sympathy to some beings, but not
to others.
"On the Uposatha day, they get their disciple to undertake
the following practice: 'Here, my good man. Having stripped off all your clothing,
say this: "I am nothing by anything or of anything. Thus there is nothing
by anything or of anything that is mine."' Yet in spite of that, his parents
know of him that 'This is our child.' And he knows of them that 'These are my
parents.' His wives & children know of him that 'This is our husband &
father.' And he knows of them that 'These are my wives & children.' His workers
& slaves know of him that 'This is our master.' And he knows of them that
'These are my workers & slaves.' Thus at a time when he should be persuaded
to undertake truthfulness, he is persuaded to undertake falsehood. At the end
of the night, he resumes the consumption of his belongings, even though they aren't
given back to him. This counts as stealing, I tell you. Such is the Uposatha of
the Jains, Visakha. When this Uposatha of the Jains is undertaken, it is not of
great fruit or great benefit, not of great glory or radiance.
"And what
is the Uposatha of the Noble Ones? It is the cleansing of the defiled mind through
the proper technique. And how is the defiled mind cleansed through the proper
technique?
"There is the case where the disciple of the noble ones recollects
the Tathagata, thus: 'Indeed, the Blessed One is pure and rightly self-awakened,
consummate in knowledge & conduct, well-gone, an expert with regard to the
world, unexcelled as a trainer for those people fit to be tamed, the Teacher of
divine & human beings, awakened, blessed.' As he is recollecting the Tathagata,
his mind is calmed, and joy arises; the defilements of his mind are abandoned,
just as when the head is cleansed through the proper technique. And how is the
head cleansed through the proper technique? Through the use of cosmetic paste
& clay & the appropriate human effort. This is how the head is cleansed
through the proper technique. In the same way, the defiled mind is cleansed through
the proper technique. And how is the defiled mind cleansed through the proper
technique? There is the case where the disciple of the noble ones recollects the
Tathagata... As he is recollecting the Tathagata, his mind is cleansed, and joy
arises; the defilements of his mind are abandoned. He is thus called a disciple
of the noble ones undertaking the Brahma-Uposatha. He lives with Brahma (= the
Buddha). It is owing to Brahma that his mind is calmed, that joy arises, and that
whatever defilements there are in his mind are abandoned. This is how the mind
is cleansed through the proper technique.
[Again, the Uposatha of the Noble
Ones] is the cleansing of the mind through the proper technique. And how is the
defiled mind cleansed through the proper technique?
"There is the case
where the disciple of the noble ones recollects the Dhamma, thus: 'The Dhamma
is well-expounded by the Blessed One, to be seen here & now, timeless, inviting
verification, pertinent, to be realized by the wise for themselves.' As he is
recollecting the Dhamma, his mind is calmed, and joy arises; the defilements of
his mind are abandoned, just as when the body is cleansed through the proper technique.
And how is the body cleansed through the proper technique? Through the use of
scouring balls & bath powder & the appropriate human effort. This is how
the body is cleansed through the proper technique. In the same way, the defiled
mind is cleansed through the proper technique. And how is the defiled mind cleansed
through the proper technique? There is the case where the disciple of the noble
ones recollects the Dhamma... As he is recollecting the Dhamma, his mind is cleansed,
and joy arises; the defilements of his mind are abandoned. He is thus called a
disciple of the noble ones undertaking the Dhamma-Uposatha. He lives with Dhamma.
It is owing to Dhamma that his mind is calmed, that joy arises, and that whatever
defilements there are in his mind are abandoned. This is how the mind is cleansed
through the proper technique.
[Again, the Uposatha of the Noble Ones] is the
cleansing of the mind through the proper technique. And how is the defiled mind
cleansed through the proper technique?
"There is the case where the disciple
of the noble ones recollects the Sangha, thus: 'The Sangha of the Blessed One's
disciples who have practiced well... who have practiced straight-forwardly...
who have practiced methodically... who have practiced masterfully -- in other
words, the four types [of noble disciples] when taken as pairs, the eight when
taken as individual types -- they are the Sangha of the Blessed One's disciples:
worthy of gifts, worthy of hospitality, worthy of offerings, worthy of respect,
the incomparable field of merit for the world.' As he is recollecting the Sangha,
his mind is calmed, and joy arises; the defilements of his mind are abandoned,
just as when clothing is cleansed through the proper technique. And how is clothing
cleansed through the proper technique? Through the use of salt earth & lye
& cow dung & the appropriate human effort. This is how clothing is cleansed
through the proper technique. In the same way, the defiled mind is cleansed through
the proper technique. And how is the defiled mind cleansed through the proper
technique? There is the case where the disciple of the noble ones recollects the
Sangha... As he is recollecting the Sangha, his mind is cleansed, and joy arises;
the defilements of his mind are abandoned. He is thus called a disciple of the
noble ones undertaking the Sangha-Uposatha. He lives with the Sangha. It is owing
to the Sangha that his mind is calmed, that joy arises, and that whatever defilements
there are in his mind are abandoned. This is how the mind is cleansed through
the proper technique.
[Again, the Uposatha of the Noble Ones] is the cleansing
of the mind through the proper technique. And how is the defiled mind cleansed
through the proper technique?
"There is the case where the disciple of
the noble ones recollects his own virtues, thus: '[They are] untorn, unbroken,
unspotted, unsplattered, liberating, praised by the wise, untarnished, conducive
to concentration.' As he is recollecting virtue, his mind is calmed, and joy arises;
the defilements of his mind are abandoned, just as when a mirror is cleansed through
the proper technique. And how is a mirror cleansed through the proper technique?
Through the use of oil & ashes & chamois & the appropriate human effort.
This is how a mirror is cleansed through the proper technique. In the same way,
the defiled mind is cleansed through the proper technique. And how is the defiled
mind cleansed through the proper technique? There is the case where the disciple
of the noble ones recollects his own virtues... As he is recollecting virtue,
his mind is cleansed, and joy arises; the defilements of his mind are abandoned.
He is thus called a disciple of the noble ones undertaking the virtue-Uposatha.
He lives with virtue. It is owing to virtue that his mind is calmed, that joy
arises, and that whatever defilements there are in his mind are abandoned. This
is how the mind is cleansed through the proper technique.
[Again, the Uposatha
of the Noble Ones] is the cleansing of the mind through the proper technique.
And how is the defiled mind cleansed through the proper technique?
"There
is the case where the disciple of the noble ones recollects the devas, thus: 'There
are the devas of the Four Great Kings, the devas of the Thirty-three, the devas
of the Hours, the Contented Devas, the devas who delight in creation, the devas
who have power over the creations of others, the devas of Brahma's retinue, the
devas beyond them. Whatever conviction they were endowed with that -- when falling
away from this life -- they re-arose there, the same sort of conviction is present
in me as well. Whatever virtue they were endowed with that -- when falling away
from this life -- they re-arose there, the same sort of virtue is present in me
as well. Whatever learning they were endowed with that -- when falling away from
this life -- they re-arose there, the same sort of learning is present in me as
well. Whatever generosity they were endowed with that -- when falling away from
this life -- they re-arose there, the same sort of generosity is present in me
as well. Whatever discernment they were endowed with that -- when falling away
from this life -- they re-arose there, the same sort of discernment is present
in me as well.' As he is recollecting the Devas, his mind is calmed, and joy arises;
the defilements of his mind are abandoned, just as when a gold is cleansed through
the proper technique. And how is gold cleansed through the proper technique? Through
the use of a furnace, salt earth, red chalk, a blow-pipe, tongs, & the appropriate
human effort. This is how gold is cleansed through the proper technique. In the
same way, the defiled mind is cleansed through the proper technique. And how is
the defiled mind cleansed through the proper technique? There is the case where
the disciple of the noble ones recollects the Devas... As he is recollecting the
Devas, his mind is cleansed, and joy arises; the defilements of his mind are abandoned.
He is thus called a disciple of the noble ones undertaking the Deva-Uposatha.
He lives with the Devas. It is owing to the Devas that his mind is calmed, that
joy arises, and that whatever defilements there are in his mind are abandoned.
This is how the mind is cleansed through the proper technique.
Furthermore,
the disciple of the noble ones reflects thus: 'As long as they live, the arahants
-- abandoning the taking of life -- abstain from the taking of life. They dwell
with their rod laid down, their knife laid down, scrupulous, merciful, compassionate
for the welfare of all living beings. Today I too, for this day & night --
abandoning the taking of life -- abstain from the taking of life. I dwell with
my rod laid down, my knife laid down, scrupulous, merciful, compassionate for
the welfare of all living beings. By means of this factor I emulate the arahants,
and my Uposatha will be observed.
"'As long as they live, the arahants
-- abandoning the taking of what is not given -- abstains from taking what is
not given. They take only what is given, accept only what is given, live not by
stealing but by means of a self that has become pure. Today I too, for this day
& night -- abandoning the taking of what is not given -- abstain from taking
what is not given. I take only what is given, accept only what is given, live
not by stealing but by means of a self that has become pure. By means of this
factor I emulate the arahants, and my Uposatha will be observed.
"'As
long as they live, the arahants -- abandoning uncelibacy -- live a celibate life,
aloof, refraining from the sexual act that is the villager's way. Today I too,
for this day & night -- abandoning uncelibacy -- live a celibate life, aloof,
refraining from the sexual act that is the villager's way. By means of this factor
I emulate the arahants, and my Uposatha will be observed.
"'As long as
they live, the arahants -- abandoning false speech -- abstain from false speech.
They speak the truth, hold to the truth, are firm, reliable, no deceivers of the
world. Today I too, for this day & night -- abandoning false speech -- abstain
from false speech. I speak the truth, hold to the truth, am firm, reliable, no
deceiver of the world. By means of this factor I emulate the arahants, and my
Uposatha will be observed.
"'As long as they live, the arahants -- abandoning
fermented & distilled liquors that cause heedlessness -- abstain from fermented
& distilled liquors that cause heedlessness. Today I too, for this day &
night -- abandoning fermented & distilled liquors that cause heedlessness
-- abstain from fermented & distilled liquors that cause heedlessness. By
means of this factor I emulate the arahants, and my Uposatha will be observed.
"'As long as they live, the arahants live on one meal a day, abstaining
from food at night, refraining from food at the wrong time of day [from noon until
dawn]. Today I too, for this day & night, live on one meal, abstaining from
food at night, refraining from food at the wrong time of day. By means of this
factor I emulate the arahants, and my Uposatha will be observed.
"'As
long as they live, the arahants abstain from dancing, singing, music, watching
shows, wearing garlands, beautifying themselves with perfumes & cosmetics.
Today I too, for this day & night, abstain from dancing, singing, music, watching
shows, wearing garlands, beautifying myself with perfumes & cosmetics. By
means of this factor I emulate the arahants, and my Uposatha will be observed.
"'As long as they live, the arahants -- abandoning high & imposing
seats & beds -- abstain from high & imposing seats & beds. They make
low beds, on a pallet or a spread of straw. Today I too, for this day & night
-- abandoning high & imposing seats & beds -- abstain from high &
imposing seats & beds. I make a low bed, on a pallet or a spread of straw.'
Such is the Uposatha of the Noble Ones, Visakha. When this Uposatha of the
Noble Ones is undertaken, it is of great fruit & great benefit, of great glory
& radiance. And how is it of great fruit & great benefit, of great glory
& radiance?
Suppose that one were to exercise kingship, rule, and sovereignty
over these sixteen great lands replete with the seven treasures, i.e., over the
Angas, Maghadans, Kasis, Kosalans, Vajjians, Mallas, Cetis, Vansas, Kurus, Pañcalas,
Macchas, Surasenas, Assakas, Avantis, Gandharans, & Kambojans: It would not
be worth one-sixteenth of this Uposatha endowed with eight factors. Why is that?
Kingship over human beings is a meager thing when compared with heavenly bliss.
Fifty human years are equal to one day & night among the Devas of the
Four Great Kings. Thirty such days & nights make a month. Twelve such months
make a year. Five hundred such heavenly years is the life-span among the Devas
of the Four Great Kings. Now, it is possible that a certain man or woman -- from
having observed this Uposatha endowed with eight factors -- on the break-up of
the body, after death, might be reborn among the Devas of the Four Great Kings.
It was in reference to this that it was said, 'Kingship over human beings is a
meager thing when compared with heavenly bliss.'
A human century is equal
to one day & night among the Devas of the Thirty-Three. Thirty such days &
nights make a month... One thousand such heavenly years is the life-span among
the Devas of the Thirty-three. Now, it is possible that a certain man or woman
-- from having observed this Uposatha endowed with eight factors -- on the break-up
of the body, after death, might be reborn among the Devas of the Thirty-three.
It was in reference to this that it was said, 'Kingship over human beings is a
meager thing when compared with heavenly bliss.'
Two human centuries is equal
to one day & night among the Yama Devas... Two thousand such heavenly years
is the life-span among the Yama Devas...
Four human centuries is equal to
one day & night among the Contented Devas... Four thousand such heavenly years
is the life-span among the Contented Devas...
Eight human centuries is equal
to one day & night among the Devas that Delight in Creation... Eight thousand
such heavenly years is the life-span among the Devas that Delight in Creation...
Sixteen human centuries is equal to one day & night among the Devas that
Rule over the Creations of Others. Thirty such days & nights make a month.
Twelve such months make a year. Sixteen thousand such heavenly years is the life-span
among the Devas that Rule over the Creations of Others. Now, it is possible that
a certain man or woman -- from having observed this Uposatha endowed with eight
factors -- on the break-up of the body, after death, might be reborn among the
Devas that Rule over the Creations of Others. It was in reference to this that
it was said, 'Kingship over human beings is a meager thing when compared with
heavenly bliss.'"
[AN III.70]
Mindfulness of In-&-Out Breathing
"Mindfulness of in-&-out breathing, when developed & pursued,
is of great fruit, of great benefit. Mindfulness of in-&-out breathing, when
developed & pursued, brings the four frames of reference to their culmination.
The four frames of reference, when developed & pursued, bring the seven factors
for Awakening to their culmination. The seven factors for Awakening, when developed
& pursued, bring clear knowing & release to their culmination.
Mindfulness
of In-&-out Breathing
"Now, how is mindfulness of in-&-out breathing
developed & pursued so as to bring the four frames of reference to their culmination?
"There is the case where a monk, having gone to the wilderness, to the
shade of a tree, or to an empty building, sits down folding his legs crosswise,
holding his body erect, and setting mindfulness to the fore. Always mindful, he
breathes in; mindful he breathes out.
"[1] Breathing in long, he discerns
that he is breathing in long; or breathing out long, he discerns that he is breathing
out long. [2] Or breathing in short, he discerns that he is breathing in short;
or breathing out short, he discerns that he is breathing out short. [3] He trains
himself to breathe in sensitive to the entire body, and to breathe out sensitive
to the entire body. [4] He trains himself to breathe in calming the bodily processes,
and to breathe out calming the bodily processes.
"[5] He trains himself
to breathe in sensitive to rapture, and to breathe out sensitive to rapture. [6]
He trains himself to breathe in sensitive to pleasure, and to breathe out sensitive
to pleasure. [7] He trains himself to breathe in sensitive to mental processes,
and to breathe out sensitive to mental processes. [8] He trains himself to breathe
in calming mental processes, and to breathe out calming mental processes.
"[9]
He trains himself to breathe in sensitive to the mind, and to breathe out sensitive
to the mind. [10] He trains himself to breathe in satisfying the mind, and to
breathe out satisfying the mind. [11] He trains himself to breathe in steadying
the mind, and to breathe out steadying the mind. [12] He trains himself to breathe
in releasing the mind, and to breathe out releasing the mind.
"[13] He
trains himself to breathe in focusing on inconstancy, and to breathe out focusing
on inconstancy. [14] He trains himself to breathe in focusing on dispassion [literally,
fading], and to breathe out focusing on dispassion. [15] He trains himself to
breathe in focusing on cessation, and to breathe out focusing on cessation. [16]
He trains himself to breathe in focusing on relinquishment, and to breathe out
focusing on relinquishment.
The
Four Frames of Reference
"[1] Now, on whatever occasion a monk breathing
in long discerns that he is breathing in long; or breathing out long, discerns
that he is breathing out long; or breathing in short, discerns that he is breathing
in short; or breathing out short, discerns that he is breathing out short; trains
himself to breathe in... &... out sensitive to the entire body; trains himself
to breathe in... &... out calming the bodily processes: On that occasion the
monk remains focused on the body in & of itself -- ardent, alert, & mindful
-- subduing greed & distress with reference to the world. I tell you, monks,
that this -- the in-&-out breath -- is classed as a body among bodies, which
is why the monk on that occasion remains focused on the body in & of itself
-- ardent, alert, & mindful -- putting aside greed & distress with reference
to the world.
"[2] On whatever occasion a monk trains himself to breathe
in... &... out sensitive to rapture; trains himself to breathe in... &...
out sensitive to pleasure; trains himself to breathe in... &... out sensitive
to mental processes; trains himself to breathe in... &... out calming mental
processes: On that occasion the monk remains focused on feelings in & of themselves
-- ardent, alert, & mindful -- subduing greed & distress with reference
to the world. I tell you, monks, that this -- close attention to in-&-out
breaths -- is classed as a feeling among feelings, which is why the monk on that
occasion remains focused on feelings in & of themselves -- ardent, alert,
& mindful -- putting aside greed & distress with reference to the world.
"[3] On whatever occasion a monk trains himself to breathe in... &...
out sensitive to the mind; trains himself to breathe in... &... out satisfying
the mind; trains himself to breathe in... &... out steadying the mind; trains
himself to breathe in... &... out releasing the mind: On that occasion the
monk remains focused on the mind in & of itself -- ardent, alert, & mindful
-- subduing greed & distress with reference to the world. I don't say that
there is mindfulness of in-&-out breathing in one of confused mindfulness
and no alertness, which is why the monk on that occasion remains focused on the
mind in & of itself -- ardent, alert, & mindful -- putting aside greed
& distress with reference to the world.
"[4] On whatever occasion
a monk trains himself to breathe in... &... out focusing on inconstancy; trains
himself to breathe in... &... out focusing on dispassion; trains himself to
breathe in... &... out focusing on cessation; trains himself to breathe in...
&... out focusing on relinquishment: On that occasion the monk remains focused
on mental qualities in & of themselves -- ardent, alert, & mindful --
subduing greed & distress with reference to the world. He who sees clearly
with discernment the abandoning of greed & distress is one who oversees with
equanimity, which is why the monk on that occasion remains focused on mental qualities
in & of themselves -- ardent, alert, & mindful -- putting aside greed
& distress with reference to the world.
"This is how mindfulness
of in-&-out breathing is developed & pursued so as to bring the four frames
of reference to their culmination.
The
Seven Factors for Awakening
"And how are the four frames of reference
developed & pursued so as to bring the seven factors for Awakening to their
culmination?
"[1] On whatever occasion the monk remains focused on the
body in & of itself -- ardent, alert, & mindful -- putting aside greed
& distress with reference to the world, on that occasion his mindfulness is
steady & without lapse. When his mindfulness is steady & without lapse,
then mindfulness as a factor for Awakening becomes aroused. He develops it, and
for him it goes to the culmination of its development.
"[2] Remaining
mindful in this way, he examines, analyzes, & comes to a comprehension of
that quality with discernment. When he remains mindful in this way, examining,
analyzing, & coming to a comprehension of that quality with discernment, then
analysis of qualities as a factor for Awakening becomes aroused. He develops it,
and for him it goes to the culmination of its development.
"[3] In one
who examines, analyzes, & comes to a comprehension of that quality with discernment,
unflagging persistence is aroused. When unflagging persistence is aroused in one
who examines, analyzes, & comes to a comprehension of that quality with discernment,
then persistence as a factor for Awakening becomes aroused. He develops it, and
for him it goes to the culmination of its development.
"[4] In one whose
persistence is aroused, a rapture not-of-the-flesh arises. When a rapture not-of-the-flesh
arises in one whose persistence is aroused, then rapture as a factor for Awakening
becomes aroused. He develops it, and for him it goes to the culmination of its
development.
"[5] For one who is enraptured, the body grows calm and
the mind grows calm. When the body & mind of an enraptured monk grow calm,
then serenity as a factor for Awakening becomes aroused. He develops it, and for
him it goes to the culmination of its development.
"[6] For one who is
at ease -- his body calmed -- the mind becomes concentrated. When the mind of
one who is at ease -- his body calmed -- becomes concentrated, then concentration
as a factor for Awakening becomes aroused. He develops it, and for him it goes
to the culmination of its development.
"[7] He oversees the mind thus
concentrated with equanimity. When he oversees the mind thus concentrated with
equanimity, equanimity as a factor for Awakening becomes aroused. He develops
it, and for him it goes to the culmination of its development.
[Similarly
with the other three frames of reference: feelings, mind, & mental qualities.]
"This is how the four frames of reference are developed & pursued
so as to bring the seven factors for Awakening to their culmination.
Clear
Knowing & Release
"And how are the seven factors for Awakening developed
& pursued so as to bring clear knowing & release to their culmination?
There is the case where a monk develops mindfulness as a factor for Awakening
dependent on seclusion... dispassion... cessation, resulting in relinquishment.
He develops analysis of qualities as a factor for Awakening... persistence as
a factor for Awakening... rapture as a factor for Awakening... serenity as a factor
for Awakening... concentration as a factor for Awakening... equanimity as a factor
for Awakening dependent on seclusion... dispassion... cessation, resulting in
relinquishment.
"This is how the seven factors for Awakening, when developed
& pursued, bring clear knowing & release to their culmination."
That
is what the Blessed One said. Gratified, the monks delighted in the Blessed One's
words.
[MN 118]
Mindfulness of Death
I have heard that at one
time the Blessed One was staying at Nadika, in the Brick Hall. There he addressed
the monks, 'Monks!'
'Yes, lord,' the monks replied.
The Blessed One said,
'Mindfulness of death, when developed & pursued, is of great fruit & great
benefit. It plunges into the Deathless, has the Deathless as its final end. Therefore
you should develop mindfulness of death.'
When this was said, a certain monk
addressed the Blessed One, 'I already develop mindfulness of death.'
'And
how do you develop mindfulness of death?'
'I think, "O, that I might
live for a day & night, that I might attend to the Blessed One's instructions.
I would have accomplished a great deal." This is how I develop mindfulness
of death.'
Then another monk addressed the Blessed One, 'I, too, already develop
mindfulness of death.'
'And how do you develop mindfulness of death?'
'I
think, "O, that I might live for a day, that I might attend to the Blessed
One's instructions. I would have accomplished a great deal." This is how
I develop mindfulness of death.'
Then another monk addressed the Blessed One,
'I, too, develop mindfulness of death...'I think, "O, that I might live for
the interval that it takes to eat a meal, that I might attend to the Blessed One's
instructions. I would have accomplished a great deal"...
Then another
monk addressed the Blessed One, 'I, too, develop mindfulness of death...'I think,
"O, that I might live for the interval that it takes to swallow having chewed
up four morsels of food, that I might attend to the Blessed One's instructions.
I would have accomplished a great deal"...
Then another monk addressed
the Blessed One, 'I, too, develop mindfulness of death...'I think, "O, that
I might live for the interval that it takes to swallow having chewed up one morsel
of food, that I might attend to the Blessed One's instructions. I would have accomplished
a great deal"...
Then another monk addressed the Blessed One, 'I, too,
develop mindfulness of death...'I think, "O, that I might live for the interval
that it takes to breathe out after breathing in, or to breathe in after breathing
out, that I might attend to the Blessed One's instructions. I would have accomplished
a great deal." This is how I develop mindfulness of death.'
When this
was said, the Blessed One addressed the monks. 'Whoever develops mindfulness of
death, thinking, "O, that I might live for a day & night... for a day...
for the interval that it takes to eat a meal... for the interval that it takes
to swallow having chewed up four morsels of food, that I might attend to the Blessed
One's instructions. I would have accomplished a great deal" -- they are said
to dwell heedlessly. They develop mindfulness of death slowly for the sake of
ending the effluents.
'But whoever develops mindfulness of death, thinking,
"O, that I might live for the interval that it takes to swallow having chewed
up one morsel of food... for the interval that it takes to breathe out after breathing
in, or to breathe in after breathing out, that I might attend to the Blessed One's
instructions. I would have accomplished a great deal" -- they are said to
dwell heedfully. They develop mindfulness of death acutely for the sake of ending
the effluents.
'Therefore you should train yourselves: "We will dwell
heedfully. We will develop mindfulness of death acutely for the sake of ending
the effluents." That is how you should train yourselves.'
That is what
the Blessed One said. Gratified, the monks delighted in the Blessed One's words.
[AN VI.19]
I have heard that
at one time the Blessed One was staying at Nadika, in the Brick Hall. There he
addressed the monks, 'Monks, mindfulness of death -- when developed & pursued
-- is of great fruit & great benefit. It plunges into the Deathless, has the
Deathless as its final end. And how is mindfulness of death developed & pursued
so that it is of great fruit & great benefit, plunges into the Deathless,
and has the Deathless as its final end?
'There is the case where a monk, as
day departs and night returns, reflects: "Many are the [possible] causes
of my death. A snake might bite me, a scorpion might sting me, a centipede might
bite me. That would be how my death would come about. That would be an obstruction
for me. Stumbling, I might fall; my food, digested, might trouble me; my bile
might be provoked, my phlegm... piercing wind forces [in the body] might be provoked.
That would be how my death would come about. That would be an obstruction for
me." Then the monk should investigate: "Are there any evil, unskillful
mental qualities unabandoned by me that would be an obstruction for me were I
to die in the night?" If, on reflecting, he realizes that there are evil,
unskillful mental qualities unabandoned by him that would be an obstruction for
him were he to die in the night, then he should put forth extra desire, effort,
diligence, endeavor, undivided mindfulness, & alertness for the abandoning
of those very same evil, unskillful qualities. Just as when a person whose turban
or head was on fire would put forth extra desire, effort, diligence, endeavor,
undivided mindfulness, & alertness to put out the fire on his turban or head,
in the same way the monk should put forth extra desire, effort, diligence, endeavor,
undivided mindfulness, & alertness for the abandoning of those very same evil,
unskillful qualities. But if, on reflecting, he realizes that there are no evil,
unskillful mental qualities unabandoned by him that would be an obstruction for
him were he to die in the night, then for that very reason he should dwell in
joy & rapture, training himself day & night in skillful qualities.
'Further,
there is the case where a monk, as night departs and day returns, reflects: "Many
are the [possible] causes of my death. A snake might bite me, a scorpion might
sting me, a centipede might bite me. That would be how my death would come about.
That would be an obstruction for me. Stumbling, I might fall; my food, digested,
might trouble me; my bile might be provoked, my phlegm... piercing wind forces
[in the body] might be provoked. That would be how my death would come about.
That would be an obstruction for me." Then the monk should investigate: "Are
there any evil, unskillful mental qualities unabandoned by me that would be an
obstruction for me were I to die during the day?" If, on reflecting, he realizes
that there are evil, unskillful mental qualities unabandoned by him that would
be an obstruction for him were he to die during the day, then he should put forth
extra desire, effort, diligence, endeavor, undivided mindfulness, & alertness
for the abandoning of those very same evil, unskillful qualities. Just as when
a person whose turban or head was on fire would put forth extra desire, effort,
diligence, endeavor, undivided mindfulness, & alertness to put out the fire
on his turban or head, in the same way the monk should put forth extra desire,
effort, diligence, endeavor, undivided mindfulness, & alertness for the abandoning
of those very same evil, unskillful qualities. But if, on reflecting, he realizes
that there are no evil, unskillful mental qualities unabandoned by him that would
be an obstruction for him were he to die during the day, then for that very reason
he should dwell in joy & rapture, training himself day & night in skillful
qualities.
'This, monks, is how mindfulness of death is developed & pursued
so that it is of great fruit & great benefit, plunges into the Deathless,
and has the Deathless as its final end.'
That is what the Blessed One said.
Gratified, the monks delighted in the Blessed One's words.
[AN VI.20]
And
who is the person who, subject to death, is not afraid or in terror of death?
There is the case of the person who has abandoned passion, desire, fondness, thirst,
fever, and craving for sensuality... who has abandoned passion, desire, fondness,
thirst, fever, and craving for the body... who has done what is good, what is
skillful, has given protection to those in fear, and has not done what is evil,
savage, or cruel... who has no doubt or perplexity, who has arrived at certainty
with regard to the True Dhamma. When he comes down with a serious disease... he
does not grieve, is not tormented, does not weep or beat his breast or grow delirious.
This is another person who, subject to death, is not afraid or in terror of death.
[AN VI.184]
Now, based on what
line of reasoning should one often reflect... that "I am subject to death,
have not gone beyond death"? There are beings who are intoxicated with a
[typical] living person's intoxication with life. Because of that intoxication
with life, they conduct themselves in a bad way in body... in speech... and in
mind. But when they often reflect on that fact, that living person's intoxication
with life will either be entirely abandoned or grow weaker...
Now, a disciple
of the noble ones considers this: "I am not the only one subject to death,
who has not gone beyond death. To the extent that there are beings -- past and
future, passing away and re-arising -- all beings are subject to death, have not
gone beyond death." When he/she often reflects on this, the [factors of the]
path take birth. He/she sticks with that path, develops it, cultivates it. As
he/she sticks with that path, develops it and cultivates it, the fetters are abandoned,
the obsessions destroyed.
[AN V.57]
Then
King Pasenadi of Kosala approached the Blessed One in the middle of the day and,
on arrival, having bowed down, sat to one side. As he was sitting there, the Blessed
One said to him: "Well now, your majesty, where are you coming from in the
middle of the day?"
"Just now, lord, I was engaged in the sort of
royal affairs typical of head-anointed noble-warrior kings intoxicated with the
intoxication of sovereignty, obsessed by greed for sensual pleasures, who have
attained stable control in their country, and who rule having conquered a great
sphere of territory on earth."
"What do you think, your majesty?
Suppose a man, trustworthy and reliable, were to come to you from the east and
on arrival would say: 'If it please your majesty, you should know that I come
from the east. There I saw a great mountain, as high as the clouds, coming this
way, crushing all living beings [in its path]. Do whatever you think should be
done.' Then a second man were to come to you from the west... Then a third man
were to come to you from the north... Then a fourth man were to come to you from
the south and on arrival would say: 'If it please your majesty, you should know
that I come from the south. There I saw a great mountain, as high as the clouds,
coming this way, crushing all living beings. Do whatever you think should be done.'
If, your majesty, such a great peril should arise, such a terrible destruction
of human life -- the human state being so hard to obtain -- what should be done?"
"If, lord, such a great peril should arise, such a terrible destruction
of human life -- the human state being so hard to obtain -- what else should be
done but Dhamma-conduct, right conduct, skillful deeds, meritorious deeds?"
"I inform you, your majesty, I announce to you, your majesty: aging and
death are rolling in on you. When aging and death are rolling in on you, great
king, what should be done?"
"As aging and death are rolling in on
me, lord, what else should be done but Dhamma-conduct, right conduct, skillful
deeds, meritorious deeds?
"There are, lord, elephant battles [fought
by] head-anointed noble-warrior kings intoxicated with the intoxication of sovereignty,
obsessed by greed for sensual pleasures, who have attained stable control in their
country, and who rule having conquered a great sphere of territory on earth; but
there is no use for those elephant battles, no scope for them, when aging and
death are rolling in. There are cavalry battles... chariot battles... infantry
battles... but there is no use for those infantry battles, no scope for them,
when aging and death are rolling in. In this royal court there are counselors
who, when the enemies arrive, are capable of dividing them by their wits; but
there is no use for those battles of wits, no scope for them, when aging and death
are rolling in. In this royal court there is abundant bullion and gold stored
in vaults and depositories, and with such wealth we are capable of buying off
enemies when they come; but there is no use for those battles of wealth, no scope
for them, when aging and death are rolling in. As aging and death are rolling
in on me, lord, what else should be done but Dhamma-conduct, right conduct, skillful
deeds, meritorious deeds?"
"So it is, your majesty! So it is, your
majesty! As aging and death are rolling in on you, what else should be done but
Dhamma-conduct, right conduct, skillful deeds, meritorious deeds?"
That
is what the Blessed One said. Having said that, the One Well-Gone, the Teacher,
further said this:
"Like massive boulders,
mountains pressing against
the sky,
moving in from all sides,
crushing the four directions,
so
aging and death
come rolling over living beings:
noble warriors, priests,
priests,
workers, outcastes, & scavengers.
They spare nothing.
They
trample everything.
Here elephant troops can hold no ground,
nor can chariots
or infantry,
nor can a battle of wits
or wealth win out.
So a wise person,
seeing
his own good,
steadfast, secures confidence
in the Buddha, Dhamma, &
Sangha.
One who practices the Dhamma
in thought, word, & deed,
receives
praise here on earth
and after death rejoices in heaven."
[SN III.25]
He
would not chase after the past,
nor place expectations on the future.
What
is past
is left behind.
The future
is as yet unreached.
Whatever
quality is present
he clearly sees right there,
right there.
Unvanquished,
unshaken,
that's how he develops the mind.
Ardently doing his duty today,
for
-- who knows? -- tomorrow
death may come.
There is no bargaining
with
Death & his mighty horde.
Whoever lives thus ardently,
relentlessly
both day & night,
has truly had an auspicious day:
So says the Peaceful
Sage.
[MN 131]
Mindfulness Immersed in the Body
"Now, how
is mindfulness immersed in the body developed, how is it pursued, so as to be
of great fruit & great benefit?
"There is the case where a monk --
having gone to the wilderness, to the shade of a tree, or to an empty building
-- sits down folding his legs crosswise, holding his body erect and setting mindfulness
to the fore [lit: the front of the chest]. Always mindful, he breathes in; mindful
he breathes out.
"Breathing in long, he discerns that he is breathing
in long; or breathing out long, he discerns that he is breathing out long. Or
breathing in short, he discerns that he is breathing in short; or breathing out
short, he discerns that he is breathing out short. He trains himself to breathe
in sensitive to the entire body and to breathe out sensitive to the entire body.
He trains himself to breathe in calming bodily fabrication (the breath) and to
breathe out calming bodily fabrication. And as he remains thus heedful, ardent,
& resolute, any memories & resolves related to the household life are
abandoned, and with their abandoning his mind gathers & settles inwardly,
grows unified & centered. This is how a monk develops mindfulness immersed
in the body.
"Furthermore, when walking, the monk discerns that he is
walking. When standing, he discerns that he is standing. When sitting, he discerns
that he is sitting. When lying down, he discerns that he is lying down. Or however
his body is disposed, that is how he discerns it... This is how a monk develops
mindfulness immersed in the body.
"Furthermore, when going forward &
returning, he makes himself fully alert; when looking toward & looking away...
when bending & extending his limbs... when carrying his outer cloak, his upper
robe & his bowl... when eating, drinking, chewing, & savoring... when
urinating & defecating... when walking, standing, sitting, falling asleep,
waking up, talking, & remaining silent, he makes himself fully alert... This
is how a monk develops mindfulness immersed in the body.
"Furthermore,...
just as if a sack with openings at both ends were full of various kinds of grain
-- wheat, rice, mung beans, kidney beans, sesame seeds, husked rice -- and a man
with good eyesight, pouring it out, were to reflect, 'This is wheat. This is rice.
These are mung beans. These are kidney beans. These are sesame seeds. This is
husked rice'; in the same way, the monk reflects on this very body from the soles
of the feet on up, from the crown of the head on down, surrounded by skin and
full of various kinds of unclean things: 'In this body there are head hairs, body
hairs, nails, teeth, skin, flesh, tendons, bones, bone marrow, kidneys, heart,
liver, pleura, spleen, lungs, large intestines, small intestines, gorge, feces,
bile, phlegm, pus, blood, sweat, fat, tears, skin-oil, saliva, mucus, fluid in
the joints, urine'... This is how a monk develops mindfulness immersed in the
body.
"Furthermore,... just as a skilled butcher or his apprentice, having
killed a cow, would sit at a crossroads cutting it up into pieces, the monk contemplates
this very body -- however it stands, however it is disposed -- in terms of properties:
'In this body there is the earth property, the liquid property, the fire property,
& the wind property'... This is how a monk develops mindfulness immersed in
the body.
"Furthermore, as if he were to see a corpse cast away in a
charnel ground -- one day, two days, three days dead -- bloated, livid, &
festering, he applies it to this very body, 'This body, too: Such is its nature,
such is its future, such its unavoidable fate'...
"Or again, as if he
were to see a corpse cast away in a charnel ground, picked at by crows, vultures,
& hawks, by dogs, hyenas, & various other creatures... a skeleton smeared
with flesh & blood, connected with tendons... a fleshless skeleton smeared
with blood, connected with tendons... a skeleton without flesh or blood, connected
with tendons... bones detached from their tendons, scattered in all directions
-- here a hand bone, there a foot bone, here a shin bone, there a thigh bone,
here a hip bone, there a back bone, here a rib, there a chest bone, here a shoulder
bone, there a neck bone, here a jaw bone, there a tooth, here a skull... the bones
whitened, somewhat like the color of shells... piled up, more than a year old...
decomposed into a powder: He applies it to this very body, 'This body, too: Such
is its nature, such is its future, such its unavoidable fate.'
And as he remains
thus heedful, ardent, & resolute, any memories & resolves related to the
household life are abandoned, and with their abandoning his mind gathers &
settles inwardly, grows unified & centered. This is how a monk develops mindfulness
immersed in the body.
The Four
Jhanas
"Furthermore, quite withdrawn from sensuality, withdrawn from unskillful
mental qualities, he enters and remains in the first jhana: rapture & pleasure
born from withdrawal, accompanied by directed thought & evaluation. He permeates
& pervades, suffuses & fills this very body with the rapture & pleasure
born from withdrawal. Just as if a skilled bathman or bathman's apprentice would
pour bath powder into a brass basin and knead it together, sprinkling it again
& again with water, so that his ball of bath powder -- saturated, moisture-laden,
permeated within & without -- would nevertheless not drip; even so, the monk
permeates... this very body with the rapture and pleasure born of withdrawal.
There is nothing of his entire body unpervaded by rapture & pleasure born
from withdrawal. And as he remains thus heedful, ardent, & resolute, any memories
& resolves related to the household life are abandoned, and with their abandoning
his mind gathers & settles inwardly, grows unified & centered. This is
how a monk develops mindfulness immersed in the body.
"And furthermore,
with the stilling of directed thought & evaluation, he enters & remains
in the second jhana: rapture & pleasure born of composure, one-pointedness
of awareness free from directed thought & evaluation -- internal assurance.
He permeates & pervades, suffuses & fills this very body with the rapture
& pleasure born of composure. Just like a lake with spring-water welling up
from within, having no inflow from the east, west, north, or south, and with the
skies supplying abundant showers time & again, so that the cool fount of water
welling up from within the lake would permeate & pervade, suffuse & fill
it with cool waters, there being no part of the lake unpervaded by the cool waters;
even so, the monk permeates... this very body with the rapture & pleasure
born of composure. There is nothing of his entire body unpervaded by rapture &
pleasure born of composure. And as he remains thus heedful, ardent, & resolute,
any memories & resolves related to the household life are abandoned, and with
their abandoning his mind gathers & settles inwardly, grows unified &
centered. This is how a monk develops mindfulness immersed in the body.
"And
furthermore, with the fading of rapture, he remains in equanimity, mindful &
alert, and physically sensitive of pleasure. He enters & remains in the third
jhana, of which the noble ones declare, 'Equanimous & mindful, he has a pleasurable
abiding.' He permeates & pervades, suffuses & fills this very body with
the pleasure divested of rapture. Just as in a lotus pond, some of the lotuses,
born & growing in the water, stay immersed in the water and flourish without
standing up out of the water, so that they are permeated & pervaded, suffused
& filled with cool water from their roots to their tips, and nothing of those
lotuses would be unpervaded with cool water; even so, the monk permeates... this
very body with the pleasure divested of rapture. There is nothing of his entire
body unpervaded with pleasure divested of rapture. And as he remains thus heedful,
ardent, & resolute, any memories & resolves related to the household life
are abandoned, and with their abandoning his mind gathers & settles inwardly,
grows unified & centered. This is how a monk develops mindfulness immersed
in the body.
"And furthermore, with the abandoning of pleasure &
pain -- as with the earlier disappearance of elation & distress -- he enters
& remains in the fourth jhana: purity of equanimity & mindfulness, neither-pleasure-nor-pain.
He sits, permeating the body with a pure, bright awareness. Just as if a man were
sitting covered from head to foot with a white cloth so that there would be no
part of his body to which the white cloth did not extend; even so, the monk sits,
permeating the body with a pure, bright awareness. There is nothing of his entire
body unpervaded by pure, bright awareness. And as he remains thus heedful, ardent,
& resolute, any memories & resolves related to the household life are
abandoned, and with their abandoning his mind gathers & settles inwardly,
grows unified & centered. This is how a monk develops mindfulness immersed
in the body.
Fullness of Mind
"Monks,
whoever develops & pursues mindfulness immersed in the body encompasses whatever
skillful qualities are on the side of clear knowing. Just as whoever pervades
the great ocean with his awareness encompasses whatever rivulets flow down into
the ocean, in the same way, whoever develops & pursues mindfulness immersed
in the body encompasses whatever skillful qualities are on the side of clear knowing.
"In whomever mindfulness immersed in the body is not developed, not pursued,
Mara gains entry, Mara gains a foothold.
"Suppose that a man were to
throw a heavy stone ball into a pile of wet clay. What do you think, monks --
would that heavy stone ball gain entry into the pile of wet clay?"
"Yes,
lord."
"In the same way, in whomever mindfulness immersed in the
body is not developed, not pursued, Mara gains entry, Mara gains a foothold.
"Now,
suppose that there were a dry, sapless piece of timber, and a man were to come
along with an upper fire-stick, thinking, 'I'll light a fire. I'll produce heat.'
What do you think -- would he be able to light a fire and produce heat by rubbing
the upper fire-stick in the dry, sapless piece of timber?"
"Yes,
lord."
"In the same way, in whomever mindfulness immersed in the
body is not developed, not pursued, Mara gains entry, Mara gains a foothold.
"Now,
suppose that there were an empty, hollow water-pot set on a stand, and a man were
to come along carrying a load of water. What do you think -- would he get a place
to pour out his water?"
"Yes, lord."
"In the same
way, in whomever mindfulness immersed in the body is not developed, not pursued,
Mara gains entry, Mara gains a foothold.
"Now, in whomever mindfulness
immersed in the body is developed, is pursued, Mara gains no entry, Mara gains
no foothold. Suppose that a man were to throw a ball of string against a door
panel made entirely of heartwood. What do you think -- would that light ball of
string gain entry into the door panel made entirely of heartwood?"
"No,
lord."
"In the same way, in whomever mindfulness immersed in the
body is developed, is pursued, Mara gains no entry, Mara gains no foothold.
"Now,
suppose that there were a wet, sappy piece of timber, and a man were to come along
with an upper fire-stick, thinking, 'I'll light a fire. I'll produce heat.' What
do you think -- would he be able to light a fire and produce heat by rubbing the
upper fire-stick in the wet, sappy piece of timber?"
"No, lord."
"In the same way, in whomever mindfulness immersed in the body is developed,
is pursued, Mara gains no entry, Mara gains no foothold.
"Now, suppose
that there were an water-pot set on a stand, full of water up to the brim so that
crows could drink out of it, and a man were to come along carrying a load of water.
What do you think -- would he get a place to pour out his water?"
"No,
lord."
"In the same way, in whomever mindfulness immersed in the
body is developed, is pursued, Mara gains no entry, Mara gains no foothold.
An
Opening to the Higher Knowledges
"When anyone has developed & pursued
mindfulness immersed in the body, then whichever of the six higher knowledges
he turns his mind to know and realize, he can witness them for himself whenever
there is an opening.
"Suppose that there were a water jar, set on a stand,
brimful of water so that a crow could drink from it. If a strong man were to tip
it in any way at all, would water spill out?"
"Yes, lord."
"In the same way, when anyone has developed & pursued mindfulness
immersed in the body, then whichever of the six higher knowledges he turns his
mind to know and realize, he can witness them for himself whenever there is an
opening.
"Suppose there were a rectangular water tank -- set on level
ground, bounded by dikes -- brimful of water so that a crow could drink from it.
If a strong man were to loosen the dikes anywhere at all, would water spill out?"
"Yes, lord."
"In the same way, when anyone has developed
& pursued mindfulness immersed in the body, then whichever of the six higher
knowledges he turns his mind to know and realize, he can witness them for himself
whenever there is an opening.
"Suppose there were a chariot on level
ground at four crossroads, harnessed to thoroughbreds, waiting with whips lying
ready, so that a skilled driver, a trainer of tamable horses, might mount and
-- taking the reins with his left hand and the whip with his right -- drive out
and back, to whatever place and by whichever road he liked; in the same way, anyone
has developed & pursued mindfulness immersed in the body, then whichever of
the six higher knowledges he turns his mind to know and realize, he can witness
them for himself whenever there is an opening.
Ten
Benefits
"Monks, for one in whom mindfulness immersed in the body is cultivated,
developed, pursued, handed the reins and taken as a basis, given a grounding,
steadied, consolidated, & well-undertaken, ten benefits can be expected. Which
ten?
"[1] He conquers displeasure & delight, and displeasure does
not conquer him. He remains victorious over any displeasure that has arisen.
"[2]
He conquers fear & dread, and fear & dread do not conquer him. He remains
victorious over any fear & dread that have arisen.
"[3] "He
is resistant to cold, heat, hunger, thirst, the touch of gadflies & mosquitoes,
wind & sun & creeping things; to abusive, hurtful language; he is the
sort that can endure bodily feelings that, when they arise, are painful, sharp,
stabbing, fierce, distasteful, disagreeable, deadly.
"[4] "He can
attain at will, without trouble or difficulty, the four jhanas -- heightened mental
states providing a pleasant abiding in the here & now.
"[5] He wields
manifold supranormal powers. Having been one he becomes many; having been many
he becomes one. He appears. He vanishes. He goes unimpeded through walls, ramparts,
and mountains as if through space. He dives in and out of the earth as if it were
water. He walks on water without sinking as if it were dry land. Sitting crosslegged
he flies through the air like a winged bird. With his hand he touches and strokes
even the sun and moon, so mighty and powerful. He exercises influence with his
body even as far as the Brahma worlds.
"[6] He hears -- by means of the
divine ear-element, purified and surpassing the human -- both kinds of sounds:
divine and human, whether near or far.
"[7] He knows the awareness of
other beings, other individuals, having encompassed it with his own awareness.
He discerns a mind with passion as a mind with passion, and a mind without passion
as a mind without passion. He discerns a mind with aversion as a mind with aversion,
and a mind without aversion as a mind without aversion. He discerns a mind with
delusion as a mind with delusion, and a mind without delusion as a mind without
delusion. He discerns a restricted mind as a restricted mind, and a scattered
mind as a scattered mind. He discerns an enlarged mind as an enlarged mind, and
an unenlarged mind as an unenlarged mind. He discerns an excelled mind [one that
is not an the most excellent level] as an excelled mind, and an unexcelled mind
as an unexcelled mind. He discerns a centered mind as a centered mind, and an
uncentered mind as an uncentered mind. He discerns a released mind as a released
mind, and an unreleased mind as an unreleased mind.
"[8] He recollects
his manifold past lives (lit: previous homes), i.e., one birth, two births, three
births, four, five, ten, twenty, thirty, forty, fifty, one hundred, one thousand,
one hundred thousand, many aeons of cosmic contraction, many aeons of cosmic expansion,
many aeons of cosmic contraction and expansion, [recollecting], 'There I had such
a name, belonged to such a clan, had such an appearance. Such was my food, such
my experience of pleasure and pain, such the end of my life. Passing away from
that state, I re-arose there. There too I had such a name, belonged to such a
clan, had such an appearance. Such was my food, such my experience of pleasure
and pain, such the end of my life. Passing away from that state, I re-arose here.'
Thus he remembers his manifold past lives in their modes and details.
"[9]
He sees -- by means of the divine eye, purified and surpassing the human -- beings
passing away and re-appearing, and he discerns how they are inferior and superior,
beautiful and ugly, fortunate and unfortunate in accordance with their kamma:
'These beings -- who were endowed with bad conduct of body, speech, and mind,
who reviled the noble ones, held wrong views and undertook actions under the influence
of wrong views -- with the break-up of the body, after death, have re-appeared
in the plane of deprivation, the bad destination, the lower realms, in hell. But
these beings -- who were endowed with good conduct of body, speech, and mind,
who did not revile the noble ones, who held right views and undertook actions
under the influence of right views -- with the break-up of the body, after death,
have re-appeared in the good destinations, in the heavenly world.' Thus -- by
means of the divine eye, purified and surpassing the human -- he sees beings passing
away and re-appearing, and he discerns how they are inferior and superior, beautiful
and ugly, fortunate and unfortunate in accordance with their kamma.
"[10]
Through the ending of the mental effluents, he remains in the effluent-free awareness-release
and discernment-release, having known and made them manifest for himself right
in the here and now.
"Monks, for one in whom mindfulness immersed in
the body is cultivated, developed, pursued, handed the reins and taken as a basis,
given a grounding, steadied, consolidated, & well-undertaken, these ten benefits
can be expected."
That is what the Blessed One said. Gratified, the monks
delighted in the Blessed One's words.
[MN 119]
Recollection of Stilling
This is peace, this is exquisite -- the stilling of all fabrications, the
relinquishment of all acquisitions, the ending of craving, dispassion, cessation,
Unbinding.'
[MN 64]
Among whatever
qualities (dhammas) there may be, fabricated or unfabricated, the quality of dispassion
-- the subduing of intoxication, the elimination of thirst, the uprooting of attachment,
the breaking of the round, the destruction of craving, dispassion, cessation,
the realization of Unbinding -- is considered supreme. Those who have confidence
in the quality of dispassion have confidence in what is supreme; and for those
with confidence in the supreme, supreme is the result.
[Iti 90]
Revised:
Wed 19-Nov-2003
http://www.accesstoinsight.org/lib/study/recollections.html