RECOGNIZING THE DHAMMA
	Recognizing the Dhamma -- A Study Guide / Prepared by Thanissaro Bhikkhu

Introduction
	Shortly after her ordination, the Buddha's step-mother, Mahapajapati Gotami, asked him for a short Dhamma-instruction that would guide her in her solitary practice. He responded with eight principles for recognizing what qualifies as Dhamma and Vinaya, and what does not. The commentary tells us that after her instruction, Mahapajapati Gotami in no long time became an arahant.

The eight principles have been widely cited ever since. One Thai writer has called them the "constitution of Buddhism" as they form the standards against which the validity of any interpretation of the Dhamma or Vinaya must be judged. Perhaps the most important point that these principles make is that any teaching has to be judged by the results that come when putting it into practice. They are an excellent illustration of the teachings given in the well-known Kalama Sutta (AN III.65), as well as in the teachings that the Buddha gave to his son, Rahula (MN 61).

The Canon illustrates these principles not only with abstract discussions but also with stories, and the stories are often more memorable than the discussions. Thus this study guide differs from its companions in that it is predominantly composed of stories. Bear in mind as you read the stories that they are often framed in somewhat extreme terms to drive their points home. Sister Subha [§1.4], Kali [§2.10], Prince Dighavu [§3.3], and the monk whose limbs are being removed by a saw [§2.10] would not be as memorable if their stories were framed in more realistic terms.

Also bear in mind that there is some overlap among the principles, and that a passage may illustrate more than one at a time. Thus, for instance, the story of Ven. Isidatta [§2.11] analyzes the fetter of self-identity views, at the same time illustrating the principles of modesty and non-entanglement. The most extensive overlap is between the principle of dispassion and that of not being fettered, as passion in its various forms covers three of the ten fetters that bind a person to the round of rebirth. Thus the section on dispassion contains passages dealing with how to overcome the three "passion fetters" -- sensual passion, passion for the sense of form experienced in the jhanas of form, and passion for the sense of formlessness experienced in the formless jhanas -- whereas the section on being unfettered treats the remaining seven fetters.

The Eight Principles
	I have heard that at on one occasion the Blessed One was staying at Vesali, in the Peaked Roof Hall in the Great Forest.

Then Mahapajapati Gotami went to the Blessed One and, on arrival, having bowed down to him, stood to one side. As she was standing there she said to him: "It would be good, venerable sir, if the Blessed One would teach me the Dhamma in brief such that, having heard the Dhamma from the Blessed One, I might dwell alone, secluded, heedful, ardent, & resolute."

"Gotami, the qualities of which you may know, 'These qualities lead: to passion, not to dispassion; to being fettered, not to being unfettered; to accumulating, not to shedding; to self-aggrandizement, not to modesty; to discontent, not to contentment; to entanglement, not to seclusion; to laziness, not to aroused persistence; to being burdensome, not to being unburdensome': You may definitely hold, 'This is not the Dhamma, this is not the Vinaya, this is not the Teacher's instruction.'

"As for the qualities of which you may know, 'These qualities lead: to dispassion, not to passion; to being unfettered, not to being fettered; to shedding, not to accumulating; to modesty, not to self-aggrandizement; to contentment, not to discontent; to seclusion, not to entanglement; to aroused persistence, not to laziness; to being unburdensome, not to being burdensome': You may definitely hold, 'This is the Dhamma, this is the Vinaya, this is the Teacher's instruction.'"

That is what the Blessed One said. Gratified, Mahapajapati Gotami delighted at his words. [AN VIII.53]

1. Dispassion
	§ 1.1. I have heard that on one occasion the Blessed One was staying in Gaya, at Gaya Head, with 1,000 monks. There he addressed the monks:

"Monks, the All is aflame. What All is aflame? The eye is aflame. Forms are aflame. Consciousness at the eye is aflame. Contact at the eye is aflame. And whatever there is that arises in dependence on contact at the eye -- experienced as pleasure, pain or neither-pleasure-nor-pain -- that too is aflame. Aflame with what? Aflame with the fire of passion, the fire of aversion, the fire of delusion. Aflame, I tell you, with birth, aging & death, with sorrows, lamentations, pains, distresses, & despairs.

"The ear is aflame. Sounds are aflame... "The nose is aflame. Aromas are aflame... "The tongue is aflame. Flavors are aflame... "The body is aflame. Tactile sensations are aflame... "The intellect is aflame. Ideas are aflame. Consciousness at the intellect is aflame. Contact at the intellect is aflame. And whatever there is that arises in dependence on contact at the intellect -- experienced as pleasure, pain or neither-pleasure-nor-pain -- that too is aflame. Aflame with what? Aflame with the fire of passion, the fire of aversion, the fire of delusion. Aflame, I say, with birth, aging & death, with sorrows, lamentations, pains, distresses, & despairs.

"Seeing thus, the instructed noble disciple grows disenchanted with the eye, disenchanted with forms, disenchanted with consciousness at the eye, disenchanted with contact at the eye. And whatever there is that arises in dependence on contact at the eye, experienced as pleasure, pain or neither-pleasure-nor-pain: With that, too, he grows disenchanted.

"He grows disenchanted with the ear... "He grows disenchanted with the nose... "He grows disenchanted with the tongue... "He grows disenchanted with the body... "He grows disenchanted with the intellect, disenchanted with ideas, disenchanted with consciousness at the intellect, disenchanted with contact at the intellect. And whatever there is that arises in dependence on contact at the intellect, experienced as pleasure, pain or neither-pleasure-nor-pain: He grows disenchanted with that too. Disenchanted, he becomes dispassionate. Through dispassion, he is fully released. With full release, there is the knowledge, 'Fully released.' He discerns that 'Birth is depleted, the holy life fulfilled, the task done. There is nothing further for this world.'"

That is what the Blessed One said. Gratified, the monks delighted at his words. And while this explanation was being given, the hearts of the 1,000 monks, through no clinging (not being sustained), were fully released from fermentation/effluents. [SN XXXV.28]

§ 1.2. "And how does a monk guard the doors of his senses? On seeing a form with the eye, he does not grasp at any theme or details by which -- if he were to dwell without restraint over the faculty of the eye -- evil, unskillful qualities such as greed or distress might assail him. On hearing a sound with the ear .... On smelling an odor with the nose .... One tasting a flavor with the tongue .... On touching a tactile sensation with the body .... On cognizing an idea with the intellect, he does not grasp at any theme or details by which -- if he were to dwell without restraint over the faculty of the intellect -- evil, unskillful qualities such as greed or distress might assail him. Endowed with this noble restraint over the sense faculties, he is inwardly sensitive to the pleasure of being blameless. This is how a monk guards the doors of his senses." [DN 2]

§ 1.3. Sister Nanda: "Sick, putrid, unclean: look, Nanda, at this physical heap. Through contemplation of the foul, develop your mind, make it one, well-centered. As this [your body], so that. As that, so this. It gives off a foul stench, the delight of fools."

Considering it thus, untiring, both day & night, I, with my own discernment dissecting it, saw.

And as I, heedful, examined it aptly, this body -- as it actually is -- was seen inside & out.

Then was I disenchanted with the body & dispassionate within: Heedful, detached, calmed was I.

Unbound. [Thig V.4]

§ 1.4. As Subha the nun was going through Jivaka's delightful mango grove, a libertine (a goldsmith's son) blocked her path, so she said to him:

'What wrong have I done you that you stand in my way? It's not proper, my friend, that a man should touch a woman gone forth. I respect the Master's message, the training pointed out by the one well-gone. I am pure, without blemish: Why do you stand in my way? You -- your mind agitated, impassioned; I -- unagitated, unimpassioned, with a mind entirely freed: Why do you stand in my way?' 'You are young & not bad-looking, what need do you have for going forth? Throw off your ochre robe -- Come, let's delight in the flowering grove. A sweetness they exude everywhere, the towering trees with their pollen. The beginning of spring is a pleasant season -- Come, let's delight in the flowering grove. The trees with their blossoming tips moan, as it were, in the breeze: What delight will you have if you plunge into the grove alone? Frequented by herds of wild beasts, disturbed by elephants rutting & aroused: you want to go unaccompanied into the great, lonely, frightening grove? Like a doll made of gold, you will go about, like a goddess in the gardens of heaven. With delicate, smooth Kasi fabrics, you will shine, O beauty without compare. I would gladly do your every bidding if we were to dwell in the glade. For there is no creature dearer to me than you, O nymph with the languid regard. If you do as I ask, happy, come live in my house. Dwelling in the calm of a palace, have women wait on you, wear delicate Kasi fabrics, adorn yourself with garlands & creams. I will make you many & varied ornaments of gold, jewels, & pearls. Climb onto a costly bed, scented with sandalwood carvings, with a well-washed coverlet, beautiful, spread with a woolen quilt, brand new. Like a blue lotus rising from the water where there dwell non-human beings, you will go to old age with your limbs unseen, if you stay as you are in the holy life.'

'What do you assume of any essence, here in this cemetery grower, filled with corpses, this body destined to break up? What do you see when you look at me, you who are out of your mind?'

'Your eyes are like those of a fawn, like those of a sprite in the mountains. Seeing your eyes, my sensual delight grows all the more. Like tips they are, of blue lotuses, in your golden face -- spotless:

Seeing your eyes, my sensual delight grows all the more. Even if you should go far away, I will think only of your pure, long-lashed gaze, for there is nothing dearer to me than your eyes, O nymph with the languid regard.'

'You want to stray from the road, you want the moon as a plaything, you want to jump over Mount Sineru, you who have designs on one born of the Buddha. For there is nothing anywhere at all in the cosmos with its gods, that would be an object of passion for me. I don't even know what that passion would be, for it's been killed, root & all, by the path. Like embers from a pit -- scattered, like a bowl of poison -- evaporated, I don't even see what that passion would be, for it's been killed, root & all, by the path. Try to seduce one who hasn't reflected on this, or who has not followed the Master's teaching. But try it with this one who knows and you suffer. For in the midst of praise & blame, pleasure & pain, my mindfulness stands firm. Knowing the unattractiveness of things compounded, my mind cleaves to nothing at all. I am a follower of the one well-gone, riding the vehicle of the eightfold way: My arrow removed, effluent-free, I delight, having gone to an empty dwelling. For I have seen well-painted puppets, hitched up with sticks & strings, made to dance in various ways. When the sticks & strings are removed, thrown away, scattered, shredded, smashed into pieces, not to be found, in what will the mind there make its home? This body of mine, which is just like that, when devoid of dhammas doesn't function. When, devoid of dhammas, it doesn't function, in what will the mind there make its home? Like a mural you've seen, painted on a wall, smeared with yellow orpiment, there your vision has been distorted, meaningless your human perception. Like an evaporated mirage, like a tree of gold in a dream, like a magic show in the midst of a crowd -- you run blind after what is unreal. Resembling a ball of sealing wax, set in a hollow, with a bubble in the middle and bathed with tears, eye secretions are born there too: The parts of the eye are rolled all together in various ways.'

Plucking out her lovely eye, with mind unattached she felt no regret.

'Here, take this eye. It's yours.'

Straightaway she gave it to him. Straightaway his passion faded right there, and he begged her forgiveness.

'Be well, follower of the holy life. This sort of thing won't happen again. Harming a person like you is like embracing a blazing fire. It's as if I have seized a poisonous snake. So may you be well. Forgive me.'

And released from there, the nun went to the excellent Buddha's presence. When she saw the mark of his excellent merit, her eye became as it was before. [Thig XIV]

§ 1.5. Now at that time Ven. Anuruddha, going through the Kosalan countryside on his way to Savatthi, arrived in the evening at a certain village. And at that time a rest house had been set up by a woman in that village. So Ven. Anuruddha went to the woman and, on arrival, said to her, "If it is no inconvenience for you, sister, I will stay for one night in the rest house." "You are welcome to stay, venerable sir."

Then other travelers went to that woman and, on arrival, said, "If it is no inconvenience for you, lady, we will stay for one night in the rest house."

"This master has arrived first. If he gives his permission, you may stay."

So the travelers went to Ven. Anuruddha and on arrival said to him, "If it is no inconvenience for you, venerable sir, we will stay for one night in the rest house."

"You are welcome to stay, friends."

Now it so happened that the woman had fallen in love with Ven. Anuruddha at first sight, so she went to him and said, "The master will not be comfortable, crowded with these people. It would be good if I were to prepare a bed inside for the master."

Ven. Anuruddha consented by remaining silence.

Then the woman, having herself prepared a bed inside for Ven. Anuruddha, having put on her jewelry and scented herself with perfumes, went to him and said, "Master, you are beautiful, good-looking, and appealing. I, too, am beautiful, good-looking, & appealing. It would be good if I were to be your wife."

When this was said, Ven. Anuruddha remained silent. So a second time... A third time she said to him, "Master, you are beautiful, good-looking, & appealing. I too am beautiful, good-looking, & appealing. Please take me together with all my wealth."

A third time, Ven. Anuruddha remained silent. So the woman, having slipped off her upper cloak, paraded up & down in front of him, stood, sat down, & then lay down right in front of him. But Ven. Anuruddha, keeping control of his faculties, didn't as much as glance at her or say even a word.

Then the thought occurred to her: "Isn't it amazing! Isn't it astounding! Many men send for me at a price of 100 or even 1,000 (a night), but this contemplative, even when I myself beg him, doesn't want to take me together with all of my wealth!" So, putting her upper cloak back on and bowing her head at his feet, she said to him: "Venerable sir, a transgression has overcome me in that I was so foolish, so muddle-headed, & so unskillful as to act in such a way. Please accept this confession of my transgression as such, so that I may restrain myself in the future."

"Yes, sister, a transgression overcame you in that you were so foolish, so muddle-headed, & so unskillful as to act in such a way. But because you see your transgression as such and make amends in accordance with the Dhamma, we accept your confession. For it is a cause of growth in the Dhamma & discipline of the noble ones when, seeing a transgression as such, one makes amends in accordance with the Dhamma and exercises restraint in the future."

Then, when the night had passed, the woman, with her own hand, served & satisfied Ven. Anuruddha with excellent staple and non-staple food. When Ven. Anuruddha had eaten & removed his hand from his bowl, she sat to one side. As she was sitting there, Ven. Anuruddha instructed, urged, roused, & encouraged her with a talk on Dhamma. Then the woman, having been instructed, urged, roused, & encouraged by Ven. Anuruddha with a talk on Dhamma, said to him, "Magnificent, venerable sir! Magnificent! Just as if he were to place upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see forms, in the same way has Ven. Anuruddha -- through many lines of reasoning -- made the Dhamma clear. I go to the Blessed One for refuge, to the Dhamma, and to the Community of monks. May the master remember me as a lay follower who has gone for refuge from this day forward for life." [Pacittiya 6 (See Introduction to the Patimokkha Rules)]

§ 1.6. "Quite withdrawn from sensual pleasures, withdrawn from unskillful mental qualities, he enters and remains in the first jhana: rapture and pleasure born from withdrawal, accompanied by directed thought and evaluation. He permeates and pervades, suffuses and fills this very body with the rapture and 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 and again with water, so that his ball of bath powder -- saturated, moisture-laden, permeated within and 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 and pleasure born from withdrawal. This is a fruit of the contemplative life, visible here and now, more excellent than the previous ones and more sublime. "Furthermore, with the stilling of directed thought and evaluation, he enters and remains in the second jhana: rapture and pleasure born of composure, one-pointedness of awareness free from directed thought and evaluation -- internal assurance. He permeates and pervades, suffuses and fills this very body with the rapture and 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 and again, so that the cool fount of water welling up from within the lake would permeate and pervade, suffuse and 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 and pleasure born of composure. There is nothing of his entire body unpervaded by rapture and pleasure born of composure. This, too, is a fruit of the contemplative life, visible here and now, more excellent than the previous ones and more sublime.

"And furthermore, with the abandoning of pleasure and pain -- as with the earlier disappearance of elation and distress -- he enters and remains in the fourth jhana: purity of equanimity and 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. This, too, great king, is a fruit of the contemplative life, visible here and now, more excellent than the previous ones and more sublime." [DN 2]

§ 1.7. "'I tell you, the ending of the effluents depends on the first jhana.' Thus it has been said. In reference to what was it said?... Suppose that an archer or archer's apprentice were to practice on a straw man or mound of clay, so that after a while he would become able to shoot long distances, to fire accurate shots in rapid succession, and to pierce great masses. In the same way, there is the case where a monk...enters & remains in the first jhana: rapture & pleasure born of withdrawal, accompanied by directed thought & evaluation. He regards whatever phenomena there that are connected with form, feeling, perceptions, fabrications, & consciousness, as inconstant, stressful, a disease, a cancer, an arrow, painful, an affliction, alien, a disintegration, a void, not-self. He turns his mind away from those phenomena, and having done so, inclines his mind to the property of deathlessness: 'This is peace, this is exquisite -- the resolution of all fabrications; the relinquishment of all acquisitions; the ending of craving; dispassion; cessation; Unbinding.' ... "Staying right there, he reaches the ending of the mental effluents. Or, if not, then -- through passion & delight for this very property [the discernment inclining to deathlessness] and from the total wasting away of the first of the five Fetters [self-identity views, grasping at precepts & practices, uncertainty, sensual passion, and irritation] -- he is due to be reborn [in the Pure Abodes], there to be totally unbound, never again to return from that world. ... "'I tell you, the ending of the effluents depends on the first jhana.' Thus it was said, and in reference to this was it said. ... (Similarly with the other levels of jhana up through the sphere of nothingness.) "Thus, as far as the perception-attainments go, that is as far as gnosis-penetration goes. As for these two spheres -- the attainment of the sphere of neither perception nor non-perception & the attainment of the cessation of feeling & perception -- I tell you that they are to be rightly explained by those monks who are meditators, skilled in attaining, skilled in attaining & emerging, who have attained & emerged in dependence on them." [AN IX.36]

§ 1.8. "[On attaining the fourth level of jhana] there remains only equanimity: pure & bright, pliant, malleable & luminous. Just as if a skilled goldsmith or goldsmith's apprentice were to prepare a furnace, heat up a crucible, and, taking gold with a pair of tongs, place it in the crucible. He would blow on it periodically, sprinkle water on it periodically, examine it periodically, so that the gold would become refined, well-refined, thoroughly refined, flawless, free from dross, pliant, malleable & luminous. Then whatever sort of ornament he had in mind -- whether a belt, an earring, a necklace, or a gold chain -- it would serve his purpose. In the same way, there remains only equanimity: pure & bright, pliant, malleable & luminous. He [the meditator] discerns that 'If I were to direct equanimity as pure & bright as this toward the sphere of the infinitude of space, I would develop the mind along those lines, and thus this equanimity of mine -- thus supported, thus sustained -- would last for a long time. (Similarly with the remaining formless states.)' ... "He discerns that 'If I were to direct equanimity as pure & bright as this toward the sphere of the infinitude of space and to develop the mind along those lines, that would be fabricated. (Similarly with the remaining formless states.)' He neither fabricates nor wills for the sake of becoming or un-becoming. This being the case, he is not sustained by anything in the world (does not cling to anything in the world). Unsustained, he is not agitated. Unagitated, he is totally unbound right within. He discerns that 'Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.'" [MN 140]

2. Being Unfettered

§ 2.1. "There are these ten fetters. Which ten? Five lower fetters & five higher fetters. And which are the five lower fetters? Self-identity views, uncertainty, grasping at precepts & practices, sensual desire, and ill will. These are the five lower fetters. And which are the five higher fetters? Passion for form, passion for what is formless, conceit, restlessness, and ignorance. These are the five higher fetters. And these are the ten fetters." [AN X.13]

§ 2.2. "There are in this community of monks, monks who, with the total ending of [the first] three Fetters, are stream-winners, steadfast, never again destined for states of woe, headed for self-awakening.... "There are...monks who, with the total ending of [the first] three fetters and the thinning out of passion, aversion, & delusion, are once-returners. After returning only once to this world they will put an end to stress.... "There are...monks who, with the total ending of the first five of the Fetters, are due to be reborn [in the Pure Abodes], there to be totally unbound, never again to return from that world.... "There are...monks who are arahants, whose mental effluents are ended, who have reached fulfillment, done the task, laid down the burden, attained the true goal, totally destroyed the fetter of becoming, and who are released through right gnosis." [MN 118]

§ 2.3. "And what are the effluents that are to be abandoned by seeing? There is the case where an uninstructed, run-of-the-mill person...does not discern what ideas are fit for attention, or what ideas are unfit for attention. This being so, he does not attend to ideas fit for attention, and attends [instead] to ideas unfit for attention. And what are the ideas unfit for attention that he attends to? Whatever ideas such that, when he attends to them, the unarisen effluent of sensuality arises, and the arisen effluent of sensuality increases; the unarisen effluent of becoming...the unarisen effluent of ignorance arises, and the arisen effluent of ignorance increases....This is how he attends inappropriately: 'Was I in the past? Was I not in the past? What was I in the past? How was I in the past? Having been what, what was I in the past? Shall I be in the future? Shall I not be in the future? What shall I be in the future? How shall I be in the future? Having been what, what shall I be in the future?' Or else he is inwardly perplexed about the immediate present: 'Am I? Am I not? What am I? How am I? Where has this being come from? Where is it bound?' ... "As he attends inappropriately in this way, one of six kinds of view arises in him: The view I have a self arises in him as true & established, or the view I have no self...or the view It is precisely by means of self that I perceive self...or the view It is precisely by means of self that I perceive not-self...or the view It is precisely by means of not-self that I perceive self arises in him as true & established, or else he has a view like this: This very self of mine -- the knower that is sensitive here & there to the ripening of good & bad actions -- is the self of mine that is constant, everlasting, eternal, not subject to change, and will endure as long as eternity. This is called a thicket of views, a wilderness of views, a contortion of views, a writhing of views, a fetter of views. Bound by a fetter of views, the uninstructed run-of-the-mill person is not freed from birth, aging, & death, from sorrow, lamentation, pain, distress, & despair. He is not freed, I tell you, from stress. ... "The well-instructed noble disciple...discerns what ideas are fit for attention, and what ideas are unfit for attention. This being so, he does not attend to ideas unfit for attention, and attends [instead] to ideas fit for attention....And what are the ideas fit for attention that he attends to? Whatever ideas such that, when he attends to them, the unarisen effluent of sensuality does not arise, and the arisen effluent of sensuality is abandoned; the unarisen effluent of becoming...the unarisen effluent of ignorance does not arise, and the arisen effluent of ignorance is abandoned....He attends appropriately, This is stress...This is the origination of stress...This is the cessation of stress...This is the way leading to the cessation of stress. As he attends appropriately in this way, three fetters are abandoned in him: identity-view, doubt, and grasping at precepts & practices. These are called the effluents that are to be abandoned by seeing. [MN 2]

§ 2.4. "There is the case where an uninstructed, run-of-the-mill person ... assumes form (the body) to be the self. That assumption is a fabrication. Now what is the cause, what is the origination, what is the birth, what is the coming-into-existence of that fabrication? To an uninstructed, run-of-the-mill person, touched by that which is felt born of contact with ignorance, craving arises. That fabrication is born of that. And that fabrication is inconstant, fabricated, dependently co-arisen. That craving... That feeling... That contact... That ignorance is inconstant, fabricated, dependently co-arisen. It is by knowing & seeing in this way that one without delay puts an end to the (mental) fermentations. ... "Or he doesn't assume form to be the self, but he assumes the self as possessing form...form as in the self...self as in form. ... "Now that assumption is a fabrication. What is the cause...of that fabrication? To an uninstructed, run-of-the-mill person, touched by the feeling born of contact with ignorance, craving arises. That fabrication is born of that. And that fabrication is inconstant, fabricated, dependently co-arisen. That craving...That feeling...That contact...That ignorance is inconstant, fabricated, dependently co-arisen. It is by knowing & seeing in this way that one without delay puts an end to the (mental) fermentations. ... (Similarly with feeling, perception, fabrications, & consciousness.) ... "Or...he may have a view such as this: "This self is the same as the cosmos. This I will be after death, constant, lasting, eternal, not subject to change." This eternalist view is a fabrication.... Or ... he may have a view such as this: "I would not be, neither would there be what is mine. I will not be, neither will there be what is mine." This annihilationist view is a fabrication....Or...he may be doubtful & uncertain, having come to no conclusion with regard to the true Dhamma. That doubt, uncertainty, & coming-to-no-conclusion is a fabrication. ... "What is the cause...of that fabrication? To an uninstructed, run-of-the-mill person, touched by what is felt born of contact with ignorance, craving arises. That fabrication is born of that. And that fabrication is inconstant, fabricated, dependently co-arisen. That craving... That feeling... That contact... That ignorance is inconstant, fabricated, dependently co-arisen. It is by knowing & seeing in this way that one without delay puts an end to the (mental) fermentations." [SN XXII.81]

§ 2.5. "Imagine a bowl of water mixed with lac, yellow orpiment, indigo, or crimson, such that a man with good eyesight examining the reflection of his face in it would not be able to know or see his face as it actually is. In the same way, when one remains with awareness possessed by sensual passion, overcome with sensual passion, and neither knows nor sees the escape, as it is actually present, from sensual passion once it has arisen, then one neither knows nor sees what is for one's own benefit, or for the benefit of others, or for the benefit of both.... "Now imagine a bowl of water heated on a fire, boiling & bubbling over, such that a man with good eyesight examining the reflection of his face in it would not be able to know or see his face as it actually is. In the same way, when one remains with awareness possessed by ill will, overcome with ill will, and neither knows nor sees the escape, as it is actually present, from ill will once it has arisen, then one neither knows nor sees what is for one's own benefit, or for the benefit of others, or for the benefit of both.... "Now imagine a bowl of water covered with algae & slime, such that a man with good eyesight examining the reflection of his face in it would not be able to know or see his face as it actually is. In the same way, when one remains with awareness possessed by sloth & drowsiness, overcome with sloth & drowsiness, and neither knows nor sees the escape, as it is actually present, from sloth & drowsiness once it has arisen, then one neither knows nor sees what is for one's own benefit, or for the benefit of others, or for the benefit of both.... "Now imagine a bowl of water ruffled by the wind, disturbed, & covered with waves, such that a man with good eyesight examining the reflection of his face in it would not be able to know or see his face as it actually is. In the same way, when one remains with awareness possessed by restlessness & anxiety, overcome with restlessness & anxiety, and neither knows nor sees the escape, as it is actually present, from restlessness & anxiety once it has arisen, then one neither knows nor sees what is for one's own benefit, or for the benefit of others, or for the benefit of both.... "Now imagine a bowl of water stirred up, turbid, muddied, & left in the dark, such that a man with good eyesight examining the reflection of his face in it would not be able to know or see his face as it actually is. In the same way, when one remains with awareness possessed by uncertainty, overcome with uncertainty, and neither knows nor sees the escape, as it is actually present, from uncertainty once it has arisen, then one neither knows nor sees what is for one's own benefit, or for the benefit of others, or for the benefit of both...." [SN XLVI.55]

§ 2.6. "Suppose that a man, taking a loan, invests it in his business affairs. His business affairs succeed. He repays his old debts and there is extra left over for maintaining his wife. The thought would occur to him, 'Before, taking a loan, I invested it in my business affairs. Now my business affairs have succeeded. I have repaid my old debts and there is extra left over for maintaining my wife.' Because of that he would experience joy & happiness. ... "Now suppose that a man falls sick -- in pain & seriously ill. He does not enjoy his meals, and there is no strength in his body. As time passes, he eventually recovers from that sickness. He enjoys his meals and there is strength in his body. The thought would occur to him, 'Before, I was sick....Now I am recovered from that sickness. I enjoy my meals and there is strength in my body.' Because of that he would experience joy & happiness. ... "Now suppose that a man is bound in prison. As time passes, he eventually is released from that bondage, safe & sound, with no loss of property. The thought would occur to him, 'Before, I was bound in prison. Now I am released from that bondage, safe & sound, with no loss of my property.' Because of that he would experience joy & happiness. ... "Now suppose that a man is a slave, subject to others, not subject to himself, unable to go where he likes. As time passes, he eventually is released from that slavery, subject to himself, not subject to others, freed, able to go where he likes. The thought would occur to him, 'Before, I was a slave....Now I am released from that slavery, subject to myself, not subject to others, freed, able to go where I like.' Because of that he would experience joy & happiness. ... "Now suppose that a man, carrying money & goods, is traveling by a road through desolate country. As time passes, he eventually emerges from that desolate country, safe & sound, with no loss of property. The thought would occur to him, 'Before, carrying money & goods, I was traveling by a road through desolate country. Now I have emerged from that desolate country, safe & sound, with no loss of my property.' Because of that he would experience joy & happiness. ... "In the same way, when these five hindrances are not abandoned in himself, the monk regards it as a debt, a sickness, a prison, slavery, a road through desolate country. But when these five hindrances are abandoned in himself, he regards it as unindebtedness, good health, release from prison, freedom, a place of security." [MN 39]

§ 2.7. [Punnika:] I'm a water-carrier, cold, always going down to the water from fear of my mistresses' beatings, harassed by their anger & words. But you, Brahman, what do you fear that you're always going down to the water with shivering limbs, feeling great cold? [The Brahman:] ... Punnika, surely you know. You're asking one doing skillful kamma & warding off evil. Whoever, young or old, does evil kamma is, through water ablution, from evil kamma set free. [Punnika:] ... Who taught you this -- the ignorant to the ignorant -- 'One, through water ablution, is from evil kamma set free?' In that case, they'd all go to heaven: all the frogs, turtles, serpents, crocodiles, & anything else that lives in the water. Sheep-butchers, pork-butchers, fishermen, trappers, thieves, executioners, & any other evil doers, would, through water ablution, be from evil kamma set free. If these rivers could carry off the evil kamma you've done in the past, they'd carry off your merit as well, and then you'd be completely left out. Whatever it is that you fear, that you're always going down to the water, don't do it. Don't let the cold hurt your skin." [The Brahman:] ... I've been following the miserable path, good lady, and now you've brought me back to the noble. I give you this robe for water-ablution. [Punnika:] ... Let the robe be yours. I don't need it. If you're afraid of pain, if you dislike pain, then don't do any evil kamma, in open, in secret. But if you do or will do any evil kamma, you'll gain no freedom from pain, even if you fly up & hurry away. If you're afraid of pain, if you dislike pain, go to the Awakened One for refuge, go to the Dhamma & Sangha. Take on the precepts: That will lead to your liberation. [Thig XII]

§ 2.8. "These seven things -- pleasing to an enemy, bringing about an enemy's aim -- come to a man or woman who is angry. Which seven? ... "There is the case where an enemy wishes of an enemy, 'O, may this person be ugly!' Why is that? An enemy is not pleased with an enemy's good looks. Now, when a person is angry -- overcome with anger, oppressed with anger -- then even though that he may be well-bathed, well-anointed, dressed in white clothes, his hair & beard neatly trimmed, he is ugly nevertheless, all because he is overcome with anger. This is the first thing pleasing to an enemy, bringing about an enemy's aim, that comes to a man or woman who is angry.

"Furthermore, an enemy wishes of an enemy, 'O, may this person sleep badly!' Why is that? An enemy is not pleased with an enemy's restful sleep. Now, when a person is angry -- overcome with anger, oppressed with anger -- then even though he sleeps on a bed spread with a white blanket, spread with a woolen coverlet, spread with a flower-embroidered bedspread, covered with a rug of deerskins, with a canopy overhead, or on a sofa with red cushions at either end, he sleeps badly nevertheless, all because he is overcome with anger. This is the second thing pleasing to an enemy, bringing about an enemy's aim, that comes to a man or woman who is angry. ... "Furthermore, an enemy wishes of an enemy, 'O, may this person not profit!' Why is that? An enemy is not pleased with an enemy's profits. Now, when a person is angry -- overcome with anger, oppressed with anger -- then even when he suffers a loss, he thinks, 'I've gained a profit'; and even when he gains a profit, he thinks, 'I've suffered a loss.' When he has grabbed hold of these ideas that work in mutual opposition [to the truth], they lead to his long-term suffering & loss, all because he is overcome with anger. This is the third thing pleasing to an enemy, bringing about an enemy's aim, that comes to a man or woman who is angry. ... "Furthermore, an enemy wishes of an enemy, 'O, may this person not have any wealth!' Why is that? An enemy is not pleased with an enemy's wealth. Now, when a person is angry -- overcome with anger, oppressed with anger -- then whatever his wealth, earned through his efforts & enterprise, amassed through the strength of his arm, and piled up through the sweat of his brow -- righteous wealth righteously gained -- the king orders it sent to the royal treasury [in payment of fines levied for his behavior] all because he is overcome with anger. This is the fourth thing pleasing to an enemy, bringing about an enemy's aim, that comes to a man or woman who is angry. ... "Furthermore, an enemy wishes of an enemy, 'O, may this person not have any reputation!' Why is that? An enemy is not pleased with an enemy's reputation. Now, when a person is angry -- overcome with anger, oppressed with anger -- whatever reputation he has gained from being heedful, it falls away, all because he is overcome with anger. This is the fifth thing pleasing to an enemy, bringing about an enemy's aim, that comes to a man or woman who is angry. ... "Furthermore, an enemy wishes of an enemy, 'O, may this person not have any friends!' Why is that? An enemy is not pleased with an enemy's having friends. Now, when a person is angry -- overcome with anger, oppressed with anger -- his friends, companions, & relatives will avoid him from afar, all because he is overcome with anger. This is the sixth thing pleasing to an enemy, bringing about an enemy's aim, that comes to a man or woman who is angry. ... "Furthermore, an enemy wishes of an enemy, 'O, may this person, on the break-up of the body, after death, reappear in the plane of deprivation, the bad bourn, the lower realms, in hell!' Why is that? An enemy is not pleased with an enemy's going to heaven. Now, when a person is angry -- overcome with anger, oppressed with anger -- he engages in misconduct with the body, misconduct with speech, misconduct with the mind. Having engaged in misconduct with the body, misconduct with speech, misconduct with the mind, then -- on the break-up of the body, after death -- he reappears in the plane of deprivation, the bad bourn, the lower realms, in hell, all because he was overcome with anger. This is the seventh thing pleasing to an enemy, bringing about an enemy's aim, that comes to a man or woman who is angry. ... "These are the seven things -- pleasing to an enemy, bringing about an enemy's aim -- that come to a man or woman who is angry."

An angry person is ugly & sleeps poorly. Gaining a profit, he turns it into a loss, having done damage with word & deed. A person overwhelmed with anger destroys his wealth. Maddened with anger, he destroys his status. Relatives, friends, & colleagues avoid him. Anger brings loss. Anger inflames the mind. He doesn't realize that his danger is born from within. An angry person doesn't know his own benefit. An angry person doesn't see the Dhamma. A man conquered by anger is in a mass of darkness. He takes pleasure in bad deeds as if they were good, but later, when his anger is gone, he suffers as if burned with fire. He is spoiled, blotted out, like fire enveloped in smoke. When anger spreads, when a man becomes angry, he has no shame, no fear of evil, is not respectful in speech. For a person overcome with anger, nothing gives light.

I'll list the deeds that bring remorse, that are far from the teachings. Listen! An angry person kills his father, kills his mother, kills Brahmans & people run-of-the-mill. It's because of a mother's devotion that one sees the world, yet an angry run-of-the-mill person can kill this giver of life. Like oneself, all beings hold themselves most dear, yet an angry person, deranged, can kill himself in many ways: with a sword, taking poison, hanging himself by a rope in a mountain glen.

Doing these deeds that kill beings and do violence to himself, the angry person doesn't realize that he's ruined.

This snare of Mara, in the form of anger, dwelling in the cave of the heart: cut it out with self-control, discernment, persistence, right view. The wise man would cut out each & every form of unskillfulness. Train yourselves: 'May we not be blotted out.'

Free from anger & untroubled, free from greed, without longing, tamed, your anger abandoned, free from fermentation, you will be unbound. [AN VII.60]

§ 2.9. I have heard that on one occasion the Blessed One was staying near Rajagaha in the Bamboo Grove, the Squirrels' Sanctuary. Then the brahman Akkosaka ("Insulter") Bharadvaja heard that a brahman of the Bharadvaja clan had gone forth from the home life into homelessness in the presence of the Blessed One. Angered & displeased, he went to the Blessed One and, on arrival, insulted & cursed him with rude, harsh words. ... When this was said, the Blessed One said to him: "What do you think, brahman: Do friends & colleagues, relatives & kinsmen come to you as guests?" ... "Yes, Master Gotama, sometimes friends & colleagues, relatives & kinsmen come to me as guests." ... "And what do you think: Do you serve them with staple & non-staple foods & delicacies?" ... "Yes, sometimes I serve them with staple & non-staple foods & delicacies." ... "And if they don't accept them, to whom do those foods belong?" ... "If they don't accept them, Master Gotama, those foods are all mine." ... "In the same way, brahman, that with which you have insulted me, who is not insulting; that with which you have taunted me, who is not taunting; that with which you have berated me, who is not berating: that I don't accept from you. It's all yours, brahman. It's all yours. ... "Whoever returns insult to one who is insulting, returns taunts to one who is taunting, returns a berating to one who is berating, is said to be eating together, sharing company, with that person. But I am neither eating together nor sharing your company, brahman. It's all yours. It's all yours." ... "The king together with his court know this of Master Gotama -- 'Gotama the contemplative is an arahant' -- and yet still Master Gotama gets angry." ... [The Buddha:] ... Whence is there anger for one free from anger, tamed, living in tune -- one released through right knowing, calmed & Such. You make things worse when you flare up at someone who's angry. Whoever doesn't flare up at someone who's angry wins a battle hard to win. ... You live for the good of both -- your own, the other's -- when, knowing the other's provoked, you mindfully grow calm. ... When you work the cure of both -- your own, the other's -- those who think you a fool know nothing of Dhamma. ... When this was said, the brahman Akkosaka Bharadvaja said to the Blessed One, "Magnificent, Master Gotama! Magnificent! Just as if he were to place upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see forms, in the same way has Master Gotama -- through many lines of reasoning -- made the Dhamma clear. I go to the Blessed One for refuge, to the Dhamma, & to the community of monks. Let me obtain the going forth in Master Gotama's presence, let me obtain admission." ... Then the brahman Akkosaka Bharadvaja received the going forth & the admission in the Blessed One's presence. And not long after his admission -- dwelling alone, secluded, heedful, ardent, & resolute -- he in no long time reached & remained in the supreme goal of the holy life, for which clansmen rightly go forth from home into homelessness, knowing & realizing it for himself in the here & now. He knew: "Birth is ended, the holy life fulfilled, the task done. There is nothing further for the sake of this world." And so Ven. Bharadvaja became another one of the Arahants. [SN VII.2]

§ 2.10. "Once, monks, in this same Savatthi, there was a lady of a household named Vedehika. This good report about Lady Vedehika had circulated: 'Lady Vedehika is gentle. Lady Vedehika is even-tempered. Lady Vedehika is calm.' Now, Lady Vedehika had a slave named Kali who was diligent, deft, & neat in her work. The thought occurred to Kali the slave: 'This good report about my Lady Vedehika has circulated: "Lady Vedehika is even-tempered. Lady Vedehika is gentle. Lady Vedehika is calm." Now, is anger present in my lady without showing, or is it absent? Or is it just because I'm diligent, deft, & neat in my work that the anger present in my lady doesn't show? Why don't I test her?' .. "So Kali the slave got up after daybreak. Then Lady Vedehika said to her: 'Hey, Kali!' ... "'Yes, madam?' ... "'Why did you get up after daybreak?' ... "'No reason, madam.' ... "'No reason, you wicked slave, and yet you get up after daybreak?' Angered & displeased, she scowled. ... Then the thought occurred to Kali the slave: 'Anger is present in my lady without showing, and not absent. And it's just because I'm diligent, deft, & neat in my work that the anger present in my lady doesn't show. Why don't I test her some more?' ... "So Kali the slave got up later in the day. Then Lady Vedehika said to her: 'Hey, Kali!' ... "'Yes, madam?' ... "'Why did you get up later in the day?' ... "'No reason, madam.' ... "'No reason, you wicked slave, and yet you get up later in the day?' Angered & displeased, she grumbled. ... Then the thought occurred to Kali the slave: 'Anger is present in my lady without showing, and not absent. And it's just because I'm diligent, deft, & neat in my work that the anger present in my lady doesn't show. Why don't I test her some more?' ... "So Kali the slave got up even later in the day. Then Lady Vedehika said to her: 'Hey, Kali!' ... "'Yes, madam?' ... "'Why did you get up even later in the day?' ... "'No reason, madam.' ... "'No reason, you wicked slave, and yet you get up even later in the day?' Angered & displeased, she grabbed hold of a rolling pin and gave her a whack over the head, cutting it open.

Then Kali the slave, with blood streaming from her cut-open head, went and denounced her mistress to the neighbors: 'See, ladies, the gentle one's handiwork? See the even-tempered one's handiwork? See the calm one's handiwork? How could she, angered & displeased with her only slave for getting up after daybreak, grab hold of a rolling pin and give her a whack over the head, cutting it open?' ... "After that this evil report about Lady Vedehika circulated: 'Lady Vedehika is vicious. Lady Vedehika is foul-tempered. Lady Vedehika is violent.' ... "In the same way, monks, a monk may be ever so gentle, ever so even-tempered, ever so calm, as long as he is not touched by disagreeable aspects of speech. But it is only when disagreeable aspects of speech touch him that he can truly be known as gentle, even-tempered, & calm. I don't call a monk easy to admonish if he is easy to admonish and makes himself easy to admonish only by reason of robes, almsfood, lodging, & medicinal requisites for curing the sick. Why is that? Because if he doesn't get robes, almsfood, lodging, & medicinal requisites for curing the sick, then he isn't easy to admonish and doesn't make himself easy to admonish. But if a monk is easy to admonish and makes himself easy to admonish purely out of esteem for the Dhamma, respect for the Dhamma, reverence for the Dhamma, then I call him easy to admonish. Thus, monks, you should train yourselves: 'We will be easy to admonish and make ourselves easy to admonish purely out of esteem for the Dhamma, respect for the Dhamma, reverence for the Dhamma.' That's how you should train yourselves. ... "Monks, there are these five aspects of speech by which others may address you: timely or untimely, true or false, affectionate or harsh, beneficial or unbeneficial, with a mind of good-will or with inner hate. Others may address you in a timely way or an untimely way. They may address you with what is true or what is false. They may address you in an affectionate way or a harsh way. They may address you in a beneficial way or an unbeneficial way. They may address you with a mind of good-will or with inner hate. In any event, you should train yourselves: 'Our minds will be unaffected and we will say no evil words. We will remain sympathetic to that person's welfare, with a mind of good will, and with no inner hate. We will keep pervading him with an awareness imbued with good will and, beginning with him, we will keep pervading the all-encompassing world with an awareness imbued with good will -- abundant, expansive, immeasurable, free from hostility, free from ill will.' That's how you should train yourselves. ... "Suppose that a man were to come along carrying a hoe & a basket, saying, 'I will make this great earth be without earth.' He would dig here & there, scatter soil here & there, spit here & there, urinate here & there, saying, 'Be without earth. Be without earth.' Now, what do you think -- would he make this great earth be without earth?" ... "No, lord. Why is that? Because this great earth is deep & enormous. It can't easily be made to be without earth. The man would reap only a share of weariness & disappointment." ... "In the same way, monks, there are these five aspects of speech by which others may address you: timely or untimely, true or false, affectionate or harsh, beneficial or unbeneficial, with a mind of good-will or with inner hate. Others may address you in a timely way or an untimely way. They may address you with what is true or what is false. They may address you in an affectionate way or a harsh way. They may address you in a beneficial way or an unbeneficial way. They may address you with a mind of good-will or with inner hate. In any event, you should train yourselves: 'Our minds will be unaffected and we will say no evil words. We will remain sympathetic to that person's welfare, with a mind of good will, and with no inner hate. We will keep pervading him with an awareness imbued with good will and, beginning with him, we will keep pervading the all-encompassing world with an awareness imbued with good will equal to the great earth -- abundant, expansive, immeasurable, free from hostility, free from ill will.' That's how you should train yourselves. ... "Suppose that a man were to come along carrying lac, yellow orpiment, indigo, or crimson, saying, 'I will draw pictures in space, I will make pictures appear.' Now, what do you think -- would he draw pictures in space & make pictures appear?" ... "No, lord. Why is that? Because space is formless & featureless. It's not easy to draw pictures there and to make them appear. The man would reap only a share of weariness & disappointment." ... "In the same way, monks, there are these five aspects of speech by which others may address you: timely or untimely, true or false, affectionate or harsh, beneficial or unbeneficial, with a mind of good-will or with inner hate. Others may address you in a timely way or an untimely way. They may address you with what is true or what is false. They may address you in an affectionate way or a harsh way. They may address you in a beneficial way or an unbeneficial way. They may address you with a mind of good-will or with inner hate. In any event, you should train yourselves: 'Our minds will be unaffected and we will say no evil words. We will remain sympathetic to that person's welfare, with a mind of good will, and with no inner hate. We will keep pervading him with an awareness imbued with good will and, beginning with him, we will keep pervading the all-encompassing world with an awareness imbued with good will equal to space -- abundant, expansive, immeasurable, free from hostility, free from ill will.' That's how you should train yourselves. ... "Suppose that a man were to come along carrying a burning grass torch and saying, 'With this burning grass torch I will heat up the river Ganges and make it boil.' Now, what do you think -- would he, with that burning grass torch, heat up the river Ganges and make it boil?" ... "No, lord. Why is that? Because the river Ganges is deep & enormous. It's not easy to heat it up and make it boil with a burning grass torch. The man would reap only a share of weariness & disappointment." ... "In the same way, monks, there are these five aspects of speech by which others may address you: timely or untimely, true or false, affectionate or harsh, beneficial or unbeneficial, with a mind of good-will or with inner hate. Others may address you in a timely way or an untimely way. They may address you with what is true or what is false. They may address you in an affectionate way or a harsh way. They may address you in a beneficial way or an unbeneficial way. They may address you with a mind of good-will or with inner hate. In any event, you should train yourselves: 'Our minds will be unaffected and we will say no evil words. We will remain sympathetic to that person's welfare, with a mind of good will, and with no inner hate. We will keep pervading him with an awareness imbued with good will and, beginning with him, we will keep pervading the all-encompassing world with an awareness imbued with good will equal to the river Ganges -- abundant, expansive, immeasurable, free from hostility, free from ill will.' That's how you should train yourselves. ... "Suppose there were a catskin bag -- beaten, well-beaten, beaten through & through, soft, silky, free of rustling & crackling -- and a man were to come along carrying a stick or shard and saying, 'With this stick or shard I will take this catskin bag -- beaten, well-beaten, beaten through & through, soft, silky, free of rustling & crackling -- and I will make it rustle & crackle.' Now, what do you think -- would he, with that stick or shard, take that catskin bag -- beaten, well-beaten, beaten through & through, soft, silky, free of rustling & crackling -- and make it rustle & crackle?" ... "No, lord. Why is that? Because the catskin bag is beaten, well-beaten, beaten through & through, soft, silky, free of rustling & crackling. It's not easy to make it rustle & crackle with a stick or shard. The man would reap only a share of weariness & disappointment." ... "In the same way, monks, there are these five aspects of speech by which others may address you: timely or untimely, true or false, affectionate or harsh, beneficial or unbeneficial, with a mind of good-will or with inner hate. Others may address you in a timely way or an untimely way. They may address you with what is true or what is false. They may address you in an affectionate way or a harsh way. They may address you in a beneficial way or an unbeneficial way. They may address you with a mind of good-will or with inner hate. In any event, you should train yourselves: 'Our minds will be unaffected and we will say no evil words. We will remain sympathetic to that person's welfare, with a mind of good will, and with no inner hate. We will keep pervading him with an awareness imbued with good will and, beginning with him, we will keep pervading the all-encompassing world with an awareness imbued with good will equal to a catskin bag -- abundant, expansive, immeasurable, free from hostility, free from ill will.' That's how you should train yourselves. ... "Monks, even if bandits were to carve you up savagely, limb by limb, with a two-handled saw, he among you who let his heart get angered even at that would not be doing my bidding. Even then you should train yourselves: 'Our minds will be unaffected and we will say no evil words. We will remain sympathetic, with a mind of good will, and with no inner hate. We will keep pervading these people with an awareness imbued with good will and, beginning with them, we will keep pervading the all-encompassing world with an awareness imbued with good will -- abundant, expansive, immeasurable, free from hostility, free from ill will.' That's how you should train yourselves. ... "Monks, if you attend constantly to this admonition on the simile of the saw, do you see any aspects of speech, slight or gross, that you could not endure?" ... "No, lord." ... "Then attend constantly to this admonition on the simile of the saw. That will be for your long-term welfare & happiness." ... That is what the Blessed One said. Gratified, the monks delighted in the Blessed One's words. [MN 21]

§ 2.11. On one occasion a large number of senior monks were living near Macchikasanda in the Wild Mango Grove. Then Citta the householder [1] went to them and, on arrival, having bowed down to them, sat to one side. As he was sitting there, he said to them: "Venerable sirs, may the senior monks acquiesce to tomorrow's meal from me." ... The senior monks acquiesced by silence. Then Citta the householder, sensing the senior monks' acquiescence, got up from his seat and, having bowed down to them, circumambulated them -- keeping them to his right -- and left. ... When the night had passed, the senior monks put on their robes in the early morning and -- taking their bowls & outer robes -- went to Citta's residence. There they sat down on the appointed seats. Citta the householder went to them and, having bowed down to them, sat to one side. As he was sitting there, he said to the most senior monk: "Venerable sir, concerning the various views that arise in the world -- 'The cosmos is eternal' or 'The cosmos isn't eternal'; 'The cosmos is finite' or 'The cosmos is infinite'; 'The soul and the body are the same' or 'The soul is one thing, the body another'; 'A Tathagata exists after death' or 'A Tathagata doesn't exist after death' or 'A Tathagata both exists & doesn't exist after death' or 'A Tathagata neither exists nor doesn't exist after death'; these along with the sixty-two views mentioned in the Brahmajala [DN 1] -- when what is present do these views come into being, and when what is absent do they not come into being?" ... When this was said, the senior monk was silent. A second time ... A third time Citta the householder asked, "Concerning the various views that arise in the world ... when what is present do they come into being, and what is absent do they not come into being?" A third time the senior monk was silent. ... Now on that occasion Ven. Isidatta was the most junior of all the monks in that Community. Then he said to the senior monk: "Allow me, venerable sir, to answer Citta the householder's question." ... "Go ahead & answer it, friend Isidatta." ... "Now, householder, are you asking this: 'Concerning the various views that arise in the world ... when what is present do they come into being, and what is absent do they not come into being?'?" ... "Yes, venerable sir." ... "Concerning the various views that arise in the world, householder ... when self-identity view is present, these views come into being; when self-identity view is absent, they don't come into being." ... "But, venerable sir, how does self-identity view come into being?" ... "There is the case, householder, where an uninstructed, run-of-the-mill person -- who has no regard for noble ones, is not well-versed or disciplined in their Dhamma; who has no regard for men of integrity, is not well-versed or disciplined in their Dhamma -- assumes form (the body) to be the self, or the self as possessing form, or form as in the self, or the self as in form. He assumes feeling to be the self, or the self as possessing feeling, or feeling as in the self, or the self as in feeling. He assumes apperception to be the self, or the self as possessing apperception, or apperception as in the self, or the self as in apperception. He assumes (mental) fabrications to be the self, or the self as possessing fabrications, or fabrications as in the self, or the self as in fabrications. He assumes consciousness to be the self, or the self as possessing consciousness, or consciousness as in the self, or the self as in consciousness. This is how self-identity view comes into being." ... "And, venerable sir, how does self-identity view not come into being?" ... "There is the case, householder, where a well-instructed noble disciple -- who has regard for noble ones, is well-versed & disciplined in their Dhamma; who has regard for men of integrity, is well-versed & disciplined in their Dhamma -- does not assume form to be the self, or the self as possessing form, or form as in the self, or the self as in form. He does not assume feeling to be the self .... He does not assume apperception to be the self .... He does not assume fabrications to be the self .... He does not assume consciousness to be the self, or the self as possessing consciousness, or consciousness as in the self, or the self as in consciousness. This is how self-identity view does not come into being." ... "Venerable sir, where does Master Isidatta come from?" ... "I come from Avanti, householder." ... "There is, venerable sir, a clansman from Avanti named Isidatta, an unseen friend of mine, who has gone forth. Have you ever seen him?" ... "Yes, householder." ... "Where is he living now, venerable sir?" ... When this was said, the Venerable Isidatta was silent. ... "Are you my Isidatta?" ... "Yes, householder." ... "Then may Master Isidatta delight in the charming Wild Mango Grove at Macchikasanda. I will be responsible for your robes, almsfood, lodgings, & medicinal requisites." ... "That is admirably said, householder." ... Then Citta the householder -- having delighted & rejoiced in the Venerable Isidatta's words -- with his own hand served & satisfied the senior monks with choice staple & non-staple foods. When the senior monks had finished eating and had removed their hands from their bowls, they got up from their seats and left. ... Then the most senior monk said to the Venerable Isidatta: "It was excellent, friend Isidatta, the way that question inspired you to answer. It didn't inspire an answer in me at all. Whenever a similar question comes up again, may it inspire you to answer as you did just now." ... Then Ven. Isidatta -- having set his lodging in order and taking his bowl & robes -- left Macchikasanda. And in leaving Macchikasanda, he was gone for good and never returned. [SN XLI.3]

Note: 1. Citta the householder was a lay non-returner who had a fondness for posing difficult questions to monks.

§ 2.12. When dwelling on views as "supreme," a person makes them the utmost thing in the world, &, from that, calls all others inferior and so he's not free from disputes. When he sees his advantage in what's seen, heard, sensed, or in precepts & practices, seizing it there he sees all else as inferior. That, too, say the skilled, is a binding knot: that in dependence on which you regard another as inferior. So a monk shouldn't be dependent on what's seen, heard, or sensed, or on precepts & practices; nor should he conjure a view in the world in connection with knowledge or precepts & practices; shouldn't take himself to be "equal"; shouldn't think himself inferior or superlative. [Sn IV.5]

§ 2.13. Whoever construes 'equal,' 'superior,' or 'inferior,' by that he'd dispute; whereas to one unaffected by these three, 'equal,' 'superior,' do not occur. Of what would the brahman say 'true' or 'false,' disputing with whom: he in whom 'equal,' 'unequal' are not. ... Having abandoned home, living free from society, the sage in villages creates no intimacies. Rid of sensual passions, free from yearning, he wouldn't engage with people in quarrelsome debate. ... Those things aloof from which he should go about in the world: the great one wouldn't take them up & argue for them. ... As the prickly lotus is unsmeared by water & mud, so the sage, an exponent of peace, without greed, is unsmeared by sensuality & the world. ... An attainer-of-wisdom isn't measured made proud by views or by what is thought, for he isn't affected by them. He wouldn't be led by action, learning; doesn't reach a conclusion in any entrenchments. ... For one dispassionate toward perception there are no ties; for one released by discernment, no delusions. Those who grasp at perceptions & views go about butting their heads in the world. [Sn IV.9]

§ 2.14. Ven. Sariputta said, "Friends, just now as I was withdrawn in seclusion, this train of thought arose to my awareness: 'Is there anything in the world with whose change or alteration there would arise within me sorrow, lamentation, pain, distress, & despair?' Then the thought occurred to me: 'There is nothing in the world with whose change or alteration there would arise within me sorrow, lamentation, pain, distress, & despair.'" When this was said, Ven. Ananda said to Ven. Sariputta, "Sariputta my friend, even if there were change & alteration in the Teacher would there arise within you no sorrow, lamentation, pain, distress, or despair?" ... "Even if there were change & alteration in the Teacher, my friend, there would arise within me no sorrow, lamentation, pain, distress, or despair. Still, I would have this thought: 'What a great being, of great might, of great prowess, has disappeared! For if the Blessed One were to remain for a long time, that would be for the benefit of many people, for the happiness of many people, out of sympathy for the world; for the welfare, benefit, & happiness of human & divine beings.'" ... "Surely," [said Ven. Ananda,] "it's because Ven. Sariputta's I-making & mine-making and latent tendencies to conceit have long been well uprooted that even if there were change & alteration in the Teacher, there would arise within him no sorrow, lamentation, pain, distress, or despair." [SN XXI.2]

§ 2.15. Then Ven. Anuruddha went to where Ven. Sariputta was staying and, on arrival, greeted him courteously. After an exchange of friendly greetings & courtesies, he sat down to one side. As he was sitting there, he said to Ven. Sariputta: By means of the divine eye, purified & surpassing the human, I see the thousand-fold cosmos. My persistence is aroused & unsluggish. My mindfulness is established & unshaken. My body is calm & unaroused. My mind is concentrated into singleness. And yet my mind is not released from the effluents through lack of clinging/sustenance. ... Sariputta: My friend, when the thought occurs to you, 'By means of the divine eye, purified & surpassing the human, I see the thousand-fold cosmos,' that is related to your conceit. When the thought occurs to you, 'My persistence is aroused & unsluggish. My mindfulness is established & unshaken. My body is calm & unperturbed. My mind is concentrated into singleness,' that is related to your restlessness. When the thought occurs to you, 'And yet my mind is not released from the effluents through lack of clinging/sustenance,' that is related to your anxiety. It would be well if -- abandoning these three qualities, not attending to these three qualities -- you directed your mind to the Deathless property.' ... So after that, Ven. Anuruddha -- abandoning those three qualities, not attending to those three qualities -- directed his mind to the Deathless property. Dwelling alone, secluded, heedful, ardent, & resolute, he in no long time reached & remained in the supreme goal of the holy life for which clansmen rightly go forth from home into homelessness, knowing & realizing it for himself in the here & now. He knew: 'Birth is ended, the holy life fulfilled, the task done. There is nothing further for the sake of this world.' And thus Ven. Anuruddha became another one of the Arahants. [AN III.128]

§ 2.16. "And what is ignorance? Not knowing stress, not knowing the origination of stress, not knowing the cessation of stress, not knowing the way of practice leading to the cessation of stress: This is called ignorance." [SN XII.2]

§ 2.17. "Just as if there were a pool of water in a mountain glen -- clear, limpid, and unsullied -- where a man with good eyesight standing on the bank could see shells, gravel, and pebbles, and also shoals of fish swimming about and resting, and it would occur to him, 'This pool of water is clear, limpid, and unsullied. Here are these shells, gravel, and pebbles, and also these shoals of fish swimming about and resting.' In the same way -- with his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability -- the monk directs and inclines it to the knowledge of the ending of the mental fermentations. He discerns, as it is actually present, that 'This is stress ... This is the origination of stress ... This is the cessation of stress ... This is the way leading to the cessation of stress ... These are mental fermentations ... This is the origination of fermentations ... This is the cessation of fermentations ... This is the way leading to the cessation of fermentations.' His heart, thus knowing, thus seeing, is released from the fermentation of sensuality, the fermentation of becoming, the fermentation of ignorance. With release, there is the knowledge, 'Released.' He discerns that 'Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.' This, too, great king, is a fruit of the contemplative life, visible here and now, more excellent than the previous ones and more sublime. And as for another visible fruit of the contemplative life, higher and more sublime than this, there is none." [DN 2]

Shedding

§ 3.1. Jenta: I was drunk with the intoxication of my birth, wealth, & sovereignty. Drunk with the intoxication of my body's build, coloring, & form, I wandered about, regarding no one as my equal or better, foolish, arrogant, haughty, my banner held high. I -- disrespectful, arrogant, proud -- bowed down to no one, not even mother, father, or those commonly held in respect. Then -- seeing the ultimate leader, supreme, foremost of charioteers, like a blazing sun, arrayed with a squadron of monks -- casting away pride & intoxication through an awareness serene & clear, I bowed down my head to him, supreme among all living beings. ... Haughtiness & contempt have been abandoned -- rooted out -- the conceit "I am" is extracted, all forms of pride, destroyed. [Thag VI.9]

§ 3.2. Sister Vimala: Intoxicated with my complexion figure, beauty, & fame; haughty with youth, I despised other women. Adorning this body embellished to delude foolish men, I stood at the door to the brothel: a hunter with snare laid out. I showed off my ornaments, and revealed many a private part. I worked my manifold magic, laughing out loud at the crowd. Today, wrapped in a double cloak, my head shaven, having wandered for alms, I sit at the foot of a tree and attain the state of no-thought. All ties -- human & divine -- have been cut. Having cast off all effluents, cooled am I, unbound. [Thig V.2]

§ 3.3. Once, monks, in Varanasi, Brahmadatta was the king of Kasi -- rich, prosperous, with many possessions, many troops, many vehicles, many territories, with fully-stocked armories & granaries. Dighiti was the king of Kosala -- poor, not very prosperous, with few possessions, few troops, few vehicles, few territories, with poorly-stocked armories & granaries. So Brahmadatta the king of Kasi, raising a fourfold army, marched against Dighiti the king of Kosala. Dighiti the king of Kosala heard, "Brahmadatta the king of Kasi, they say, has raised a fourfold army and is marching against me." Then the thought occurred to him, "King Brahmadatta is rich, prosperous ... with fully-stocked armories & granaries, whereas I am poor ... with poorly-stocked armories & granaries. I am not competent to stand against even one attack by him. Why don't I slip out of the city beforehand?" So, taking his chief consort, he slipped out of the city beforehand. Then King Brahmadatta, conquering the troops, vehicles, lands, armories, & granaries of King Dighiti, lived in lordship over them. Meanwhile, King Dighiti had set out for Varanasi together with his consort and, traveling by stages, arrived there. There he lived with her on the outskirts of Varanasi in a potter's house, disguised as a wanderer. Not long afterwards, she became pregnant. She had a pregnancy wish of this sort: she wanted to see a fourfold army, armed & arrayed, standing on a parade ground at dawn, and to drink the water used for washing the swords. She said to King Dighiti, "Your majesty, I am pregnant, and I have a pregnancy wish of this sort: I want to see a fourfold army, armed & arrayed, standing on a parade ground at dawn, and to drink the water used for washing the swords." He said, "My queen, where is there for us -- fallen on hard times -- a fourfold army, armed & arrayed, standing on a parade ground, and water used for washing the swords?" ... "If I don't get this, your majesty, I will die." ... Now at that time the brahman adviser to King Brahmadatta was a friend of King Dighiti. So King Dighiti went to him and, on arrival, said, "A lady friend of yours, old friend, is pregnant, and she has a pregnancy wish of this sort: she wants to see a fourfold army, armed & arrayed, standing on a parade ground at dawn, and to drink the water used for washing the swords." ... "In that case, let me see her." ... So King Dighiti's consort went to King Brahmadatta's brahman adviser. When he saw her coming from afar, he rose from his seat, arranged his robe over one shoulder and, with his hands raised in salutation to her, exclaimed three times, "Surely the king of Kosala has come to your womb! Surely the king of Kosala has come to your womb! Don't be worried, my queen. You will get to see a fourfold army, armed & arrayed, standing on a parade ground at dawn, and to drink the water used for washing the swords." ... Then he went to King Brahmadatta and, on arrival, said to him, "Your majesty, signs have appeared such that tomorrow at dawn a fourfold army, armed & arrayed, should stand on a parade ground and that the swords should be washed."

So King Brahmadatta ordered his people, "I say, then: Do as the brahman adviser says." Thus King Dighiti's chief consort got to see a fourfold army, armed & arrayed, standing on a parade ground at dawn, and got to drink the water used for washing the swords. Then, with the maturing of the fetus, she gave birth to a son, whom they named Dighavu (LongLife). Not long afterwards, Prince Dighavu reached the age of discretion. The thought occurred to King Dighiti, "This King Brahmadatta of Kasi has done us great harm. He has seized our troops, vehicles, lands, armories, & granaries. If he finds out about us, he will have all three of us killed. Why don't I send Prince Dighavu to live outside of the city?" So Prince Dighavu, having gone to live outside of the city, learned all the crafts. ... Now at that time King Dighiti's barber had gone over to King Brahmadatta. He saw King Dighiti, together with his consort, living on the outskirts of Varanasi in a potter's house, disguised as a wanderer. On seeing them, he went to King Brahmadatta and, on arrival, said to him, "Your majesty, King Dighiti of Kosala, together with his consort, is living on the outskirts of Varanasi in a potter's house, disguised as a wanderer." ... So King Brahmadatta ordered his people, "I say, then: go fetch King Dighiti together with his consort." ... Responding, "As you say, your majesty," they went and fetched King Dighiti together with his consort. ... Then King Brahmadatta ordered his people, "I say, then: having bound King Dighiti & his consort with a stout rope with their arms pinned tightly against their backs, and having shaved them bald, march them to a harsh-sounding drum from street to street, crossroads to crossroads, evict them out the south gate of the city and there, to the south of the city, cut them into four pieces and bury them in holes placed in the four directions." ... Responding, "As you say, your majesty," the king's people bound King Dighiti & his consort with a stout rope, pinning their arms tightly against their backs, shaved them bald, and marched them to a harsh-sounding drum from street to street, crossroads to crossroads. ... Then the thought occurred to Prince Dighavu, "It's been a long time since I saw my mother & father. What if I were to go see them?" So he entered Varanasi and saw his mother & father bound with a stout rope, their arms pinned tightly against their backs, their heads shaven bald, being marched to a harsh-sounding drum from street to street, crossroads to crossroads. So he went to them. King Dighiti saw Prince Dighavu coming from afar, and on seeing him, said, "Don't, my dear Dighavu, be far-sighted. Don't be near-sighted. For vengeance is not settled through vengeance. Vengeance is settled through non-vengeance." ... When this was said, the people said to him, "This King Dighiti has gone crazy. He's talking nonsense. Who is Dighavu? Why is he saying, 'Don't, my dear Dighavu, be far-sighted. Don't be near-sighted. For vengeance is not settled through vengeance. Vengeance is settled through non-vengeance'?" ... "I'm not crazy or talking nonsense. He who knows will understand." Then a second time ... a third time he said, "Don't, my dear Dighavu, be far-sighted. Don't be near-sighted. For vengeance is not settled through vengeance. Vengeance is settled through non-vengeance." ... A third time, the people said to him, "This King Dighiti has gone crazy. He's talking nonsense. Who is Dighavu? Why is he saying, 'Don't, my dear Dighavu, be far-sighted. Don't be near-sighted. For vengeance is not settled through vengeance. Vengeance is settled through non-vengeance'?" ... "I'm not crazy or talking nonsense. He who knows will understand." ... Then the king's people, having marched King Dighiti together with his chief consort to a harsh-sounding drum from street to street, crossroads to crossroads, evicted them out the south gate of the city and there, to the south of the city, cut them into four pieces, buried them in holes placed in the four directions, stationed guards, and left. ... Then Prince Dighavu, having entered Varanasi, brought out some liquor and got the guards to drink it. When they had fallen down drunk, he collected sticks, made a pyre, raised the bodies of his mother & father onto the pyre, set fire to it, and then circumambulated it three times with his hands raised in salutation. ... Now at that time, King Brahmadatta had gone up to the terrace on top of his palace. He saw Prince Dighavu circumambulating the pyre three times with his hands raised in salutation, and on seeing him, the thought occurred to him, "Doubtlessly this person is a relative or blood-kinsman of King Dighiti. Ah, how unfortunate for me, for there is no one who will tell me what this means!" ... Then Prince Dighavu, having gone into the wilderness and having cried & wept as much as he needed to, dried his tears and entered Varanasi. Going to an elephant stable next to the king's palace, he said to the chief elephant trainer, "Teacher, I want to learn this craft." ... "In that case, young man, you may learn it." ... Then, rising in the last watch of the night, Prince Dighavu sang in a sweet voice and played the lute in the elephant stable. King Brahmadatta, also rising in the last watch of the night, heard the sweet-voiced singing & lute-playing in the elephant stable. On hearing it, he asked his people, "I say: Who was that, rising in the last watch of the night, singing in a sweet voice and playing a lute in the elephant stable?" ... "Your majesty, a young man -- the student of such-and-such an elephant trainer, rising in the last watch of the night, was singing in a sweet voice and playing a lute in the elephant stable." ... "I say, then: go fetch that young man." ... Responding, "As you say, your majesty," they went and fetched Prince Dighavu. ... Then King Brahmadatta said to Prince Dighavu, "I say: Was that you rising in the last watch of the night, singing in a sweet voice and playing a lute in the elephant stable?" ... "Yes, your majesty." ... "I say then, my young man: sing and play the lute." ... Responding, "As you say, your majesty," and seeking to win favor, Prince Dighavu sang with a sweet voice and played the lute. ... Then King Brahmadatta said to him, "I say: You, my young man, are to stay and attend to me." ... "As you say, your majesty," Prince Dighavu replied. Then he rose in the morning before King Brahmadatta, went to bed in the evening after him, did whatever the king ordered, always acting to please him, speaking politely to him. And it was not long before King Brahmadatta placed the prince close to him in a position of trust. ... Then one day King Brahmadatta said to Prince Dighavu, "I say then, my young man: harness the chariot. I'm going hunting." ... Responding, "As you say, your majesty," Prince Dighavu harnessed the chariot and then said to King Brahmadatta, "Your chariot is harnessed, your majesty. Now is the time for you to do as you see fit." ... Then King Brahmadatta mounted the chariot, and Prince Dighavu drove it. He drove it in such a way that the king's entourage went one way, and the chariot another. Then, after they had gone far, King Brahmadatta said to Prince Dighavu, "I say then, my young man: unharness the chariot. I'm tired. I'm going to lie down." ... Responding, "As you say, your majesty," Prince Dighavu unharnessed the chariot and sat down cross-legged on the ground. Then King Brahmadatta lay down, placing his head on Prince Dighavu's lap. As he was tired, he went to sleep right away. Then the thought occurred to Prince Dighavu: "This King Brahmadatta of Kasi has done us great harm. He has seized our troops, vehicles, lands, armories, & granaries. And it was because of him that my mother & father were killed. Now is my chance to wreak vengeance!" He drew his sword from his scabbard. But then he thought, "My father told me, as he was about to die, 'Don't, my dear Dighavu, be far-sighted. Don't be near-sighted. For vengeance is not settled through vengeance. Vengeance is settled through non-vengeance.' It would not be proper for me to transgress my father's words." So he put his sword back in its scabbard. A second time ... A third time the thought occurred to Prince Dighavu: "This King Brahmadatta of Kasi has done us great harm. He has seized our troops, vehicles, lands, armories, & granaries. And it was because of him that my mother & father were killed. Now is my chance to wreak vengeance!" He drew his sword from his scabbard. But then he thought, "My father told me, as he was about to die, 'Don't, my dear Dighavu, be far-sighted. Don't be near-sighted. For vengeance is not settled through vengeance. Vengeance is settled through non-vengeance.' It would not be proper for me to transgress my father's words." So once again he put his sword back in its scabbard. ... Then King Brahmadatta suddenly got up -- frightened, agitated, unnerved, alarmed. Prince Dighavu said to him, "Your majesty, why have you gotten up suddenly -- frightened, agitated, unnerved, & alarmed?" ... "I say, my young man: Just now as I was dreaming, Prince Dighavu -- son of Dighiti, king of Kasi -- struck me down with a sword." Then Prince Dighavu, grabbing King Brahmadatta by the head with his left hand, and drawing his sword from its scabbard with his right, said, "I, your majesty, am that very Prince Dighavu, son of Dighiti, king of Kasi. You have done us great harm. You have seized our troops, vehicles, lands, armories, & granaries. And it was because of you that my mother & father were killed. Now is my chance to wreak vengeance!" ... So King Brahmadatta, dropping his head down to Prince Dighavu's feet, said, "Grant me my life, my dear Dighavu! Grant me my life, my dear Dighavu!" ... "Who am I that I would dare grant life to your majesty? It is your majesty who should grant life to me!" ... "In that case, my dear Dighavu, you grant me my life and I grant you your life." ... Then King Brahmadatta and Prince Dighavu granted one another their lives and, taking one another by the hands, swore an oath to do one another no harm. ... Then King Brahmadatta said to Prince Dighavu, "In that case, my dear Dighavu, harness the chariot. We will go on." ... Responding, "As you say, your majesty," Prince Dighavu harnessed the chariot and then said to King Brahmadatta, "Your chariot is harnessed, your majesty. Now is the time for you to do as you see fit." ... Then King Brahmadatta mounted the chariot, and Prince Dighavu drove it. He drove it in such a way that it was not long before they met up with the king's entourage. ... Then King Brahmadatta, having entered Varanasi, had his ministers & councilors convened and said to them, "I say, then. If you were to see Prince Dighavu, the son of Dighiti, the king of Kasi, what would you do to him?" ... Different ministers said, "We would cut of his hands, your majesty" -- "We would cut off his feet, your majesty" -- "We would cut off his hands & feet, your majesty" -- "We would cut off his ears, your majesty" -- "We would cut off his nose, your majesty" -- "We would cut off his ears & nose, your majesty" -- "We would cut off his head, your majesty." ... Then the king said, "This, I say, is Prince Dighavu, the son of Dighiti, the king of Kasi. You are not allowed to do anything to him. It was by him that my life was granted to me, and it was by me that his life was granted to him." ... Then King Brahmadatta said to Prince Dighavu, "What your father said to you as he was about to die -- 'Don't, my dear Dighavu, be far-sighted. Don't be near-sighted. For vengeance is not settled through vengeance. Vengeance is settled through non-vengeance' -- in reference to what did he say that?" ... "What my father said to me as he was about to die -- 'Don't be far-sighted' -- 'Don't bear vengeance for a long time' is what he was saying to me as he was about to die. And what he said to me as he was about to die -- 'Don't be near-sighted' -- 'Don't be quick to break with a friend' is what he was saying to me as he was about to die. And what he said to me as he was about to die -- 'For vengeance is not settled through vengeance. Vengeance is settled through non-vengeance' -- My mother & father were killed by your majesty. If I were to deprive your majesty of life, those who hope for your majesty's well-being would deprive me of life. And those who hope for my well-being would deprive them of life. And in that way vengeance would not be settled by vengeance. But now I have been granted my life by your majesty, and your majesty has been granted your life by me. And in this way vengeance has been settled by non-vengeance. That is what my father was saying to me as he was about to die." ... Then King Brahmadatta said, "Isn't it amazing! Isn't it astounding! How wise this Prince Dighavu is, in that he can understand in full the meaning of what his father said in brief!" So he returned his father's troops, vehicles, lands, armories, & granaries, and gave him his daughter in marriage. ... Such, monks, is the forbearance & gentleness of kings who wield the scepter, who wield the sword. So now let your light shine forth, so that you -- who have gone forth in such a well-taught Dhamma & Discipline -- will be their equal in forbearance & gentleness. [Mv X.2.3-20]

4. Modesty

§ 4.1. "'This Dhamma is for one who is modest, not for one who is self-aggrandizing.' Thus was it said. With reference to what was it said? There is the case where a monk, being modest, does not want it to be known that 'He is modest.' Being content, he does not want it to be known that 'He is content.' Being reclusive, he does not want it to be known that 'He is reclusive.' His persistence being aroused, he does not want it to be known that 'His persistence is aroused.' His mindfulness being established, he does not want it to be known that 'His mindfulness is established.' His mind being centered, he does not want it to be known that 'His mind is centered.' Being endowed with discernment, he does not want it to be known that 'He is endowed with discernment.' Enjoying non-complication, he does not want it to be known that 'He is enjoying non-complication.' 'This Dhamma is for one who is modest, not for one who is self-aggrandizing.' Thus was it said. And with reference to this was it said." [AN VIII.30]

§ 4.2. Sumana: When I was seven & newly gone forth, having conquered with my power the great powerful serpent, I was fetching water for my preceptor from the great lake, Anotatta,[1] when the Teacher saw me & said: "Look, Sariputta, at that one, the young boy coming there, carrying a pot of water, well-centered within, his practices -- inspiring; his bearing -- admirable. He's Anuruddha's novice, mature in his powers, made thoroughbred by a thoroughbred, good by one who is good, tamed by Anuruddha, trained by one whose task is done. ... He, having reached the highest peace & realized the unshakable, Sumana the novice wants this: 'Don't let anyone know me.'" [Thag VI.10]

Note: 1. Anotatta: A fabulous lake located in the Himalayas, famed for the purity of its cool waters. Sumana would have had to use his psychic powers to fetch water from there.

5. Contentment

§ 5.1. "'This Dhamma is for one who is content, not for one who is discontent.' Thus was it said. With reference to what was it said? There is the case where a monk is content with any old robe cloth at all, any old almsfood, any old lodging, any old medicinal requisites for curing sickness at all. 'This Dhamma is for one who is content, not for one who is discontent.' Thus was it said. And with reference to this was it said. [AN VIII.30]

§ 5.2. "And how is a monk content? Just as a bird, wherever it goes, flies with its wings as its only burden; so too is he content with a set of robes to provide for his body and alms food to provide for his hunger. Wherever he goes, he takes only his barest necessities along. This is how a monk is content. [DN 2]

§ 5.3. "There is the case where a monk is content with any old robe cloth at all. He speaks in praise of being content with any old robe cloth at all. He does not, for the sake of robe cloth, do anything unseemly or inappropriate. Not getting cloth, he is not agitated. Getting cloth, he uses it unattached to it, uninfatuated, guiltless, seeing the drawbacks (of attachment to it), and discerning the escape from them. He does not, on account of his contentment with any old robe cloth at all, exalt himself or disparage others. In this he is diligent, deft, alert, & mindful. This is said to be a monk standing firm in the ancient, original traditions of the noble ones. ... "Furthermore, the monk is content with any old almsfood at all. He speaks in praise of being content with any old almsfood at all. He does not, for the sake of almsfood, do anything unseemly or inappropriate. Not getting almsfood, he is not agitated. Getting almsfood, he uses it unattached to it, uninfatuated, guiltless, seeing the drawbacks (of attachment to it), and discerning the escape from them. He does not, on account of his contentment with any old almsfood at all, exalt himself or disparage others. In this he is diligent, deft, alert, & mindful. This is said to be a monk standing firm in the ancient, original traditions of the noble ones. ... "Furthermore, the monk is content with any old lodging at all. He speaks in praise of being content with any old lodging at all. He does not, for the sake of lodging, do anything unseemly or inappropriate. Not getting lodging, he is not agitated. Getting lodging, he uses it unattached to it, uninfatuated, guiltless, seeing the drawbacks (of attachment to it), and discerning the escape from them. He does not, on account of his contentment with any old lodging at all, exalt himself or disparage others. In this he is diligent, deft, alert, & mindful. This is said to be a monk standing firm in the ancient, original traditions of the noble ones." [AN IV.28]

§ 5.4. MahaKassapa: Coming down from my dwelling place, I entered the city for alms, stood courteously next to a leper eating his meal. He, with his rotting hand, tossed me a morsel of food, and as the morsel was dropping, a finger fell off right there. ... Sitting next to a wall, I ate that morsel of food, and neither while eating it, nor having eaten, did I feel any disgust. ... Whoever has mastered left-over scraps for food, smelly urine for medicine, the foot of a tree for a dwelling, cast-off rags for robes: He is a man of the four directions. ... This is enough for me -- desiring to do jhana, resolute, mindful; enough for me -- desiring the goal, resolute, a monk; enough for me -- desiring comfort, resolute, in training; enough for me -- desiring my duty, resolute, Such. ... There is no such pleasure for me in the music of a five-piece band as there is when my mind is at one, seeing the Dhamma aright. [Thag XVIII]

§ 5.5. On one occasion the Blessed One was staying near Alavi on a spread of leaves by a cattle track in a simsapa forest. Then Hatthaka of Alavi, out roaming & rambling for exercise, saw the Blessed One sitting on a spread of leaves by the cattle track in the simsapa forest. On seeing him, he went to him and, on arrival, having bowed down to him, sat to one side. As he was sitting there he said to the Blessed One, "Lord, I hope the Blessed One has slept in ease." ... "Yes, young man. I have slept in ease. Of those in the world who sleep in ease, I am one." ... "But cold, lord, is the winter night. The 'Between-the-Eights' is a time of snowfall. Hard is the ground trampled by cattle hooves. Thin is the spread of leaves. Sparse are the leaves in the trees. Thin are your ochre robes. And cold blows the Verambha wind. Yet still the Blessed One says, 'Yes, young man. I have slept in ease. Of those in the world who sleep in ease, I am one.'" ... "In that case, young man, I will question you in return. Answer as you see fit. Now, what do you think: Suppose a householder or householder's son has a house with a gabled roof, plastered inside & out, draft-free, with close-fitting door & windows shut against the wind. Inside he has a horse-hair couch spread with a long-fleeced coverlet, a white wool coverlet, an embroidered coverlet, a rug of kadali-deer hide, with a canopy above, & red cushions on either side. And there a lamp would be burning, and his four wives, with their many charms, would be attending to him. Would he sleep in ease, or not? Or how does this strike you?" ... "Yes, lord, he would sleep in ease. Of those in the world who sleep in ease, he would be one." ... "But what do you think, young man. Might there arise in that householder or householder's son any bodily fevers or fevers of mind born of passion so that -- burned with those passion-born fevers -- he would sleep miserably?" ... "Yes, lord." ... "As for those passion-born fevers -- burned with which the householder or householder's son would sleep miserably -- that passion has been abandoned by the Tathagata, its root destroyed, like an uprooted palm tree, deprived of the conditions of existence, not destined for future arising. Therefore he sleeps in ease. ... "Now, what do you think, young man. Might there arise in that householder or householder's son any bodily fevers or fevers of mind born of aversion so that -- burned with those aversion-born fevers -- he would sleep miserably?" ... "Yes, lord." ... "As for those aversion-born fevers -- burned with which the householder or householder's son would sleep miserably -- that aversion has been abandoned by the Tathagata, its root destroyed, like an uprooted palm tree, deprived of the conditions of existence, not destined for future arising. Therefore he sleeps in ease. ... "Now, what do you think, young man. Might there arise in that householder or householder's son any bodily fevers or fevers of mind born of delusion so that -- burned with those delusion-born fevers -- he would sleep miserably?" ... "Yes, lord." ... "As for those delusion-born fevers -- burned with which the householder or householder's son would sleep miserably -- that delusion has been abandoned by the Tathagata, its root destroyed, like an uprooted palm tree, deprived of the conditions of existence, not destined for future arising. Therefore he sleeps in ease. ... "Always, always, he sleeps in ease: the brahman totally unbound, who doesn't adhere to sensual pleasures, who's without acquisitions & cooled. Having cut all ties & subdued fear in the heart, calmed, he sleeps in ease, having reached peace of awareness." [AN III.35]

§ 5.6. I have heard that on one occasion the Blessed One was staying at Anupiya in the Mango Orchard. Now at that time, Ven. Bhaddiya Kaligodha, on going to a forest, to the foot of a tree, or to an empty dwelling, would repeatedly exclaim, "What bliss! What bliss!" A large number of monks heard Ven. Bhaddiya Kaligodha, on going to a forest, to the foot of a tree, or to an empty dwelling, repeatedly exclaim, "What bliss! What bliss!" and on hearing him, the thought occurred to them, "There's no doubt but that Ven. Bhaddiya Kaligodha doesn't enjoy leading the holy life, for when he was a householder he knew the bliss of kingship, so that now, on recollecting that, he is repeatedly exclaiming, 'What bliss! What bliss!'" They went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As they were sitting there, they told him: "Ven. Bhaddiya Kaligodha, lord, on going to a forest, to the foot of a tree, or to an empty dwelling, repeatedly exclaims, 'What bliss! What bliss!' There's no doubt but that Ven. Bhaddiya Kaligodha doesn't enjoy leading the holy life, for when he was a householder he knew the bliss of kingship, so that now, on recollecting that, he is repeatedly exclaiming, 'What bliss! What bliss!'" ... Then the Blessed One told a certain monk, "Come, monk. In my name, call Bhaddiya, saying, 'The Teacher calls you, my friend.'" ... "As you say, lord," the monk answered and, having gone to Ven. Bhaddiya, on arrival he said, "The Teacher calls you, my friend." ... "As you say, my friend," Ven. Bhaddiya replied. Then he went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there, the Blessed One said to him, "Is it true, Bhaddiya that, on going to a forest, to the foot of a tree, or to an empty dwelling, you repeatedly exclaim, 'What bliss! What bliss!'?" ... "Yes, lord." ... "What meaning do you have in mind that you repeatedly exclaim, 'What bliss! What bliss!'?" ... "Before, when I has a householder, maintaining the bliss of kingship, I had guards posted within and without the royal apartments, within and without the city, within and without the countryside. But even though I was thus guarded, thus protected, I dwelled in fear -- agitated, distrustful, and afraid. But now, on going alone to a forest, to the foot of a tree, or to an empty dwelling, I dwell without fear, unagitated, confident, and unafraid -- unconcerned, unruffled, my wants satisfied, with my mind like a wild deer. This is the meaning I have in mind that I repeatedly exclaim, 'What bliss! What bliss!'" ... Then, on realizing the significance of that, the Blessed One on that occasion exclaimed: ... In whom there exists no provocation, for whom becoming & non-becoming are overcome, he is one -- beyond fear, blissful, without grief, whom the devas can't see. [Ud II.10]

Seclusion

§ 6.1. I have heard that on one occasion the Blessed One was staying near Savatthi in Jeta's Grove, Anathapindika's monastery. Now at that time a certain lay follower from Icchanangalaka had arrived in Savatthi on some business affairs. Having settled his affairs in Savatthi, he went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there, the Blessed One said to him, "At long last you have managed to come here." "For a long time I have wanted to come see the Blessed One, lord, but being involved in one business affair after another, I have not been able to do so." ... Then, on realizing the significance of that, the Blessed One on that occasion exclaimed: How blissful it is, for one who has nothing who has mastered the Dhamma, is learned. See how they suffer, those who have something, people bound in body with people. [Ud II.5]

§ 6.2. "'This Dhamma is for one who is reclusive, not for one who is entangled.' Thus was it said. With reference to what was it said? There is the case where a monk, when living in seclusion, is visited by monks, nuns, lay men, lay women, kings, royal ministers, sectarians & their disciples. With his mind bent on seclusion, tending toward seclusion, inclined toward seclusion, aiming at seclusion, relishing renunciation, he converses with them only as much is necessary for them to take their leave. 'This Dhamma is for one who is reclusive, not for one in entanglement.' Thus was it said. And with reference to this was it said. [AN VIII.30]

§ 6.3. Now at that time a large number of monks, after the meal, on returning from their alms round, had gathered at the meeting hall and were engaged in many kinds of bestial topics of conversation: conversation about kings, robbers, & ministers of state; armies, alarms, & battles; food & drink; clothing, furniture, garlands, & scents; relatives; vehicles; villages, towns, cities, the countryside; women & heroes; the gossip of the street & the well; talks of the dead; tales of diversity, the creation of the world & of the sea; talk of whether things exist or not. ... Then the Blessed One, emerging from his seclusion in the late afternoon, went to the meeting hall and, on arrival, sat down on a seat made ready. As he sat down there, he addressed the monks: "For what topic of conversation are you gathered together here? In the midst of what topic of conversation have you been interrupted?" ... "Just now, lord, after the meal, on returning from our alms round, we gathered at the meeting hall and got engaged in many kinds of bestial topics of conversation: conversation about kings, robbers, & ministers of state ... tales of diversity, the creation of the world & of the sea; talk of whether things exist or not." ... "It isn't right, monks, that sons of good families, on having gone forth out of faith from home to the homeless life, should get engaged in such topics of conversation, i.e., conversation about kings, robbers, & ministers of state ... talk of whether things exist or not. ... "There are these ten topics of [proper] conversation. Which ten? Talk on having few wants, on contentment, on seclusion, on non-entanglement, on arousing persistence, on virtue, on concentration, on discernment, on release, and on the knowledge & vision of release. These are the ten topics of conversation. If you were to engage repeatedly in these ten topics of conversation, you would outshine even the sun & moon, so mighty, so powerful -- to say nothing of the wanderers of other sects." [AN X.69]

§ 6.4. MahaKassapa: One shouldn't go about surrounded, revered by a company: one gets distracted; concentration is hard to gain. Fellowship with many people is painful. Seeing this, one shouldn't approve of a company. ... A sage shouldn't visit families: one gets distracted; concentration is hard to gain. He's eager & greedy for flavors, whoever misses the goal that brings bliss. ... They know it's a bog -- the reverence & veneration of families -- a subtle arrow, hard to extract. Offerings are hard for a worthless man to let go. [Thag XVIII]

§ 6.5. Renouncing violence for all living beings, harming not even a one, you would not wish for offspring, so how a companion? Wander alone, a rhinoceros horn. For a sociable person there are allurements; on the heels of allurement, this pain. Seeing allurement's drawback, wander alone, a rhinoceros horn. ... One whose mind is enmeshed in sympathy for friends & companions, neglects the true goal. Seeing this danger in intimacy, wander alone, a rhinoceros horn.... If you gain a mature companion, a fellow traveler, right-living & wise, overcoming all dangers go with him, gratified, mindful. ... If you don't gain a mature companion, a fellow traveler, right-living & wise, go alone like a king renouncing his kingdom, like the elephant in the Matanga wilds, his herd. ... We praise companionship -- yes! Those on a par, or better, should be chosen as friends. If they're not to be found, living faultlessly, wander alone, a rhinoceros horn. ... Seeing radiant bracelets of gold, well-made by a smith, clinking, clashing, two on an arm, wander alone, a rhinoceros horn, ... [Thinking:] "In the same way, if I were to live with another, there would be careless talk or abusive." Seeing this future danger, wander alone, a rhinoceros horn. ... Because sensual pleasures, elegant, honeyed, & charming, bewitch the mind with their manifold forms -- seeing this drawback in sensual strands -- wander alone, a rhinoceros horn. ... "Calamity, tumor, misfortune, disease, an arrow, a danger for me." Seeing this danger in sensual strands, wander alone, a rhinoceros horn.... Avoid the evil companion disregarding the goal, intent on the out-of-tune way. Don't take as a friend someone heedless & hankering. Wander alone, a rhinoceros horn. ... Consort with one who is learned, who maintains the Dhamma, a great & quick-witted friend. Knowing the meanings, subdue your perplexity, [then] wander alone, a rhinoceros horn.... Unstartled, like a lion at sounds. Unsnared, like the wind in a net. Unsmeared, like a lotus in water: wander alone, a rhinoceros horn.... At the right time consorting with the release through good will, compassion, appreciation, equanimity, unobstructed by all the world, any world, wander alone, a rhinoceros horn. ... Having let go of passion, aversion, delusion; having shattered the fetters; undisturbed at the ending of life, wander alone, a rhinoceros horn. .. People follow & associate for a motive. Friends without a motive these days are rare. They're shrewd for their own ends, & impure. Wander alone, a rhinoceros horn. [Sn I.3]

§ 6.6. Then a large number of monks went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As they were sitting there, they informed him: "Lord, there is a certain monk by the name of Elder who lives alone and extols the virtues of living alone." ... Then the Blessed One told a certain monk, "Come, monk. In my name, call the monk named Elder, saying, 'The Teacher calls you, my friend.'" ... "As you say, lord," the monk answered and, having gone to Ven. Elder, on arrival he said, "The Teacher calls you, my friend." ... "As you say, my friend," Ven. Elder replied. Then he went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there, the Blessed One said to him, "Is it true, Elder, that you live alone and extol the virtues of living alone?" ... "Yes, lord." ... "But how do you live alone and extol the virtues of living alone?" ... "Lord, alone I enter the village for alms, alone I return, alone I sit withdrawn [in meditation], alone I do walking meditation. That is how I live alone and extol the virtues of living alone." ... "There is that way of living alone, Elder. I don't say that there isn't. Still, listen well to you how your living alone is perfected in its details, and pay close attention. I will speak." ... "As you say, lord," Ven. Elder responded. ... The Blessed One said: "And how is living alone perfected in its details? There is the case where whatever is past is abandoned, whatever is future is relinquished, and any passion & desire with regard to states of being attained in the present is well subdued. That is how living alone is perfected in its details." ... That is what the Blessed One said. Having said it, the One Well-gone further said this: "All-conquering, all-knowing, intelligent; with regard to all things, unadhering; all-abandoning, released in the ending of craving: him I call a man who lives alone." [SN XXI.10]

7. Persistence

§ 7.1. "'This Dhamma is for one whose persistence is aroused, not for one who is lazy.' Thus was it said. With reference to what was it said? There is the case where a monk keeps his persistence aroused for abandoning unskillful mental qualities and taking on skillful mental qualities. He is steadfast, solid in his effort, not shirking his duties with regard to skillful mental qualities. 'This Dhamma is for one whose persistence is aroused, not for one who is lazy.' Thus was it said. And with reference to this was it said. [AN VIII.30]

§ 7.2. As if struck by a sword, as if his head were on fire, a monk should live the wandering life -- mindful -- for the abandoning of sensual passion. [Thag I.39]

§ 7.3. "Furthermore, the monk finds pleasure & delight in developing [skillful mental qualities], finds pleasure & delight in abandoning [unskillful mental qualities]. He does not, on account of his pleasure & delight in developing & abandoning, exalt himself or disparage others. In this he is diligent, deft, alert, & mindful. This is said to be a monk standing firm in the ancient, original traditions of the noble ones." [AN IV.28]

§ 7.4. "And how is a monk devoted to wakefulness? There is the case where a monk during the day, sitting & pacing back & forth, cleanses his mind of any qualities that would hold the mind in check. During the first watch of the night [dusk to 10 p.m.], sitting & pacing back & forth, he cleanses his mind of any qualities that would hold the mind in check. During the second watch of the night [10 p.m. to 2 a.m.], reclining on his right side, he takes up the lion's posture, one foot placed on top of the other, mindful, alert, with his mind set on getting up [either as soon as he awakens or at a particular time]. During the last watch of the night [2 a.m. to dawn], sitting & pacing back & forth, he cleanses his mind of any qualities that would hold the mind in check. This is how a monk is devoted to wakefulness." [AN IV.37]

§ 7.5. The Buddha: To me -- resolute in exertion near the river Nerañjara, making a great effort, doing jhana to attain security from bondage -- Namuci[1] came, speaking words of compassion: "You are ashen, thin. Death is in your presence. ... Death has 1,000 parts of you. Only one part is your life. Live, good sir! Life is better. Alive, you can do acts of merit. Your living the holy life, performing the fire sacrifice, will heap up much merit. What use is exertion to you? Hard to follow -- the path of exertion -- hard to do, hard to sustain." ...

Saying these verses, Mara stood in the Awakened One's presence. And to that Mara, speaking thus, the Blessed One said this: "Kinsman of the heedless, Evil One, come here for whatever purpose: I haven't, for merit, even the least bit of need. Those who have need of merit: those are the ones Mara's fit to address. ... In me are conviction austerity, persistence, discernment. Why, when I'm so resolute do you petition me to live? This wind could burn up even river currents. Why, when I'm resolute, shouldn't my blood dry away? As my blood dries up gall & phlegm dry up. As muscles waste away, the mind grows clearer; mindfulness, discernment, concentration stand more firm. Staying in this way, attaining the ultimate feeling,[2] the mind has no interest in sensual passions. See: a being's purity! ... Sensual passions are your first army. Your second is called Discontent. Your third is Hunger &Thirst. Your fourth is called Craving. Fifth is Sloth & Drowsiness. Sixth is called Terror. Your seventh is Uncertainty. Hypocrisy & Stubbornness, your eighth. Gains, Offerings, Fame, & Status wrongly gained, and whoever would praise self & disparage others. ... That, Namuci, is your army, the Dark One's commando force. A coward can't defeat it, but one having defeated it gains bliss. Do I carry muñja grass?[3] I spit on my life. Death in battle would be better for me than that I, defeated, survive. ... Sinking here, they don't appear, some priests & contemplatives. They don't know the path by which those with good practices go. ... Seeing the bannered force on all sides -- the troops, Mara along with his mount -- I go into battle. May they not budge me from my spot. That army of yours, that the world with its devas can't overcome, I will smash with discernment -- as an unfired pot with a stone. ... Making my resolve mastered, mindfulness well-established, I will go about, from kingdom to kingdom, training many disciples. They -- heedful, resolute, doing my bidding -- despite your wishes, will go where, having gone, there's no grief."

Mara: "For seven years, I've dogged the Blessed One's steps, but haven't gained an opening in the One Self-awakened & glorious. A crow circled a stone the color of fat -- 'Maybe I've found something tender here. Maybe there's something delicious' -- but not getting anything delicious there, the crow went away. Like the crow attacking the rock, I weary myself with Gotama." ... As he was overcome with sorrow, his lute fell from under his arm. Then he, the despondent spirit, right there disappeared. [Sn III.2]

§ 7.6. "Monks, there are these eight grounds for laziness. Which eight? ... "There is the case where a monk has some work to do. The thought occurs to him: 'I will have to do this work. But when I have done this work, my body will be tired. Why don't I lie down?' So he lies down. He doesn't make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the first grounds for laziness. ... "Then there is the case where a monk has done some work. The thought occurs to him: 'I have done some work. Now that I have done work, my body is tired. Why don't I lie down?' So he lies down. He doesn't make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the second grounds for laziness. ... "Then there is the case where a monk has to go on a journey. The thought occurs to him: 'I will have to go on this journey. But when I have done on the journey, my body will be tired. Why don't I lie down?' So he lies down. He doesn't make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the third grounds for laziness. ... "Then there is the case where a monk has gone on a journey. The thought occurs to him: 'I have gone on a journey. Now that I have gone on a journey, my body is tired. Why don't I lie down?' So he lies down. He doesn't make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the fourth grounds for laziness. ... "Then there is the case where a monk, having gone for alms in a village or town, does not get as much coarse or refined food as he would like for his fill. The thought occurs to him: 'I, having gone for alms in a village or town, have not gotten as much coarse or refined food as I would like for my fill. This body of mine is tired & unsuitable for work. Why don't I lie down?' So he lies down. He doesn't make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the fifth grounds for laziness. ... "Then there is the case where a monk, having gone for alms in a village or town, gets as much coarse or refined food as he would like for his fill. The thought occurs to him: 'I, having gone for alms in a village or town, have gotten as much coarse or refined food as I would like for my fill. This body of mine is heavy & unsuitable for work -- stuffed with beans, as it were. Why don't I lie down?' So he lies down. He doesn't make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the sixth grounds for laziness. ... "Then there is the case where a monk comes down with a slight illness. The thought occurs to him: 'I have come down with a slight illness. There's a need to lie down.' So he lies down. He doesn't make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the seventh grounds for laziness. ... "Then there is the case where a monk has recovered from his illness, not long after his recovery. The thought occurs to him: 'I have recovered from my illness. It's not long after my recovery. This body of mine is weak & unsuitable for work. Why don't I lie down?' So he lies down. He doesn't make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the eighth grounds for laziness. ... "These are the eight grounds for laziness. ... "There are these eight grounds for the arousal of energy. Which eight? ... "There is the case where a monk has some work to do. The thought occurs to him: 'I will have to do this work. But when I am doing this work, it will not be easy to attend to the Buddha's message. Why don't I make an effort beforehand for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized?' So he makes an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the first grounds for the arousal of energy. ... "Then there is the case where a monk has done some work. The thought occurs to him: 'I have done some work. While I was doing work, I couldn't attend to the Buddha's message. Why don't I make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized?' So he makes an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the second grounds for the arousal of energy. ... "Then there is the case where a monk has to go on a journey. The thought occurs to him: 'I will have to go on this journey. But when I am going on the journey, it will not be easy to attend to the Buddha's message. Why don't I make an effort beforehand for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized?' So he makes an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the third grounds for the arousal of energy. ... "Then there is the case where a monk has gone on a journey. The thought occurs to him: 'I have gone on a journey. While I was going on the journey, I couldn't attend to the Buddha's message. Why don't I make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized?' So he makes an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the fourth grounds for the arousal of energy. ... "Then there is the case where a monk, having gone for alms in a village or town, does not get as much coarse or refined food as he would like for his fill. The thought occurs to him: 'I, having gone for alms in a village or town, have not gotten as much coarse or refined food as I would like for my fill. This body of mine is light & suitable for work. Why don't I make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized?' So he makes an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the fifth grounds for the arousal of energy. ... "Then there is the case where a monk, having gone for alms in a village or town, gets as much coarse or refined food as he would like for his fill. The thought occurs to him: 'I, having gone for alms in a village or town, have gotten as much coarse or refined food as I would like for my fill. This body of mine is light & suitable for work. Why don't I make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized?' So he makes an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the sixth grounds for the arousal of energy. ... "Then there is the case where a monk comes down with a slight illness. The thought occurs to him: 'I have come down with a slight illness. Now, there's the possibility that it could get worse. Why don't I make an effort beforehand for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized?' So he makes an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the seventh grounds for the arousal of energy. ... "Then there is the case where a monk has recovered from his illness, not long after his recovery. The thought occurs to him: 'I have recovered from my illness. It's not long after my recovery. Now, there's the possibility that the illness could come back. Why don't I make an effort beforehand for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized?' So he makes an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the eighth grounds for the arousal of energy. ... "These are the eight grounds for the arousal of energy." [AN VIII.80]

8. Being Unburdensome

§ 8.1. "There is the case where a monk, reflecting appropriately, uses the robe simply to counteract cold, to counteract heat, to counteract the touch of flies, mosquitoes, wind, sun, & reptiles; simply for the purpose of covering the parts of the body that cause shame. ... "Reflecting appropriately, he uses alms food, not playfully, nor for intoxication, nor for putting on bulk, nor for beautification; but simply for the survival & continuance of this body, for ending its afflictions, for the support of the holy life, thinking, 'Thus will I destroy old feelings [of hunger] and not create new feelings [from overeating]. I will maintain myself, be blameless, & live in comfort.' ... "Reflecting appropriately, he uses lodging simply to counteract cold, to counteract heat, to counteract the touch of flies, mosquitoes, wind, sun, & reptiles; simply for protection from the inclemencies of weather and for the enjoyment of seclusion. ... "Reflecting appropriately, he uses medicinal requisites that are used for curing the sick simply to counteract any pains of illness that have arisen and for maximum freedom from disease." [MN 2]

§ 8.2. At that time the monks of Alavi were having huts built from their own begging -- having no sponsors, destined for themselves, not to any standard measurement -- that did not come to completion. They were continually begging, continually hinting: 'Give a man, give labor, give an ox, give a wagon, give a machete, give an ax, give an adz, give a spade, give a chisel, give rushes, give reeds, give grass, give clay.' People, harassed with the begging, harassed with the hinting, on seeing monks would feel apprehensive, alarmed, would run away; would take another route, face another direction, close the door. Even on seeing cows, they would run away, imagining them to be monks. ... Then Ven. MahaKassapa, having come out of his Rains retreat at Rajagaha, set out for Alavi. After wandering by stages he arrived at Alavi, where he stayed at the Chief Shrine. Then in the early morning, having put on his robes and carrying his bowl & outer robe, he went into Alavi for alms. The people, on seeing Ven. MahaKassapa, were apprehensive, alarmed, ran away, took another route, faced another direction, closed the door. Then Ven. MahaKassapa, having gone for alms, after his meal, returning from his alms round, addressed the monks: "Before, friends, Alavi was a good place for alms. Alms food was easy to come by, it was easy to maintain oneself by gleanings & patronage. But now Alavi is a bad place for alms. Alms food is hard to come by, it isn't easy to maintain oneself by gleanings or patronage. What is the cause, what is the reason why Alavi is now a bad place for alms? ..." ... Then the monks told Ven. MahaKassapa about that matter. ... Then the Blessed One, having stayed at Rajagaha as long as he like, left for Alavi. After wandering by stages he arrived at Alavi, where he stayed at the Chief Shrine. Then Ven. MahaKassapa went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there he told the Blessed One about that matter. Then the Blessed One, because of that issue, because of that affair, had the community of monks convened and asked the Alavi monks, "They say that you are having huts built from your own begging -- having no sponsors, destined for yourselves, not to any standard measurement -- that do not come to completion; that you are continually begging, continually hinting: 'Give a man, give labor, give an ox, give a wagon, give a machete, give an ax, give an adz, give a spade, give a chisel, give rushes, give reeds, give grass, give clay'; that people, harassed with the begging, harassed with the hinting, on seeing monks feel apprehensive, alarmed, run away; take another route, face another direction, close the door; that even on seeing cows, they run away, imagining them to be monks: is this true?" ... "Yes, lord. It is true." ... So the Blessed One rebuked them: "Misguided men, it's unseemly, unbecoming, unsuitable, and unworthy of a contemplative; improper and not to be done....Haven't I taught the Dhamma in many ways for the sake of dispassion and not for passion; for unfettering and not for fettering; for letting go and not for clinging? Yet here, while I have taught the Dhamma for dispassion, you set your heart on passion; while I have taught the Dhamma for unfettering, you set your heart on being fettered; while I have taught the Dhamma for letting go, you set your heart on clinging. Haven't I taught the Dhamma in various ways for the fading of passion, the sobering of pride, the subduing of thirst, the destruction of attachment, the severing of the round, the depletion of craving, dispassion, cessation, unbinding? Haven't I advocated abandoning sensual pleasures, understanding sensual perceptions, subduing sensual thirst, destroying sensual preoccupations, calming sensual fevers?...Misguided men, this neither inspires faith in the faithless nor increases the faithful. Rather, it inspires lack of faith in the faithless and wavering in some of the faithful." ... Then, having given a Dhamma talk on what is seemly & becoming for monks, he addressed the monks: "Once, monks, there were two brothers who were hermits living on the banks of the Ganges. Then Manikantha, the naga-king, coming up out of the river Ganges, went to the younger hermit and, on arrival, having encircled him seven times with his coils, stood spreading his great hood above his head. Then the younger hermit, through fear of the naga, became thin, wretched, unattractive, & jaundiced, his body covered with veins. The elder brother, seeing his younger brother thin ... his body covered with veins, asked him, 'Why are you thin ... your body covered with veins?' ... "'Manikantha, the naga-king, coming up out of the river Ganges, comes to me and, on arrival, having encircled me seven times with his coils, stands spreading his great hood above my head. Through fear of the naga I have become thin ... my body covered with veins.' ... "'But do you want that naga not to return?' ... "'I want the naga not to return.' ... "'Do you see that this naga has anything?' ... "'I see that he is ornamented with a jewel on his throat.' ... "'Then beg the naga for the jewel, saying, "Good sir, give me your jewel. I want your jewel."' ... "Then Manikantha, the naga-king, coming up out of the river Ganges, went to the younger hermit and, on arrival, stood to one side. As he was standing there, the younger hermit said to him, 'Good sir, give me your jewel. I want your jewel.' Then Manikantha, the naga-king, thinking, 'The monk is begging for my jewel. The monk wants my jewel,' hurried off. Then a second time, the naga-king, coming up out of the river Ganges, went toward the younger hermit. Seeing him from afar, the younger hermit said to him, 'Good sir, give me your jewel. I want your jewel.' Then Manikantha, the naga-king, thinking, 'The monk is begging for my jewel. The monk wants my jewel,' hurried off. Then a third time, the naga-king came up out of the river Ganges. Seeing him come up out of the river Ganges, the younger hermit said to him, 'Good sir, give me your jewel. I want your jewel.'

"Then Manikantha, the naga-king, addressed the younger hermit with this verse: My food & drink are produced grandly, abundantly, by means of this jewel. I won't give it to you. You're one who asks too much. Nor will I come to your hermitage. Like a youth with a sharp sword in his hand, you scare me, begging for my stone. I won't give it to you. You're one who asks too much. Nor will I come to your hermitage. ... "Then Manikantha, the naga-king, thinking, 'The monk is begging for my jewel. The monk wants my jewel,' went away. And having gone away, he never again returned. Then the younger hermit, from not seeing that lovely naga, became even thinner, more wretched, unattractive, & jaundiced, his body cover with veins. His older brother saw that he was even thinner ... his body covered with veins, and on seeing him, he asked him, 'Why are you even thinner ... your body covered with veins?' ... "'It's from not seeing that lovely naga that I am even thinner ... my body covered with veins.'

"Then the elder hermit addressed the younger hermit with this verse: Don't beg for what you covet from one who is dear. Begging too much is detested. The naga, begged by a brahman for his jewel, went away from there, never again to be seen. "Monks, begging is unpleasant, hinting is unpleasant even to those who are common animals -- how much more so to human beings?" ... "Once, monks, a monk lived on the slopes of the Himalayas in a forest grove. Not far from the grove was a broad, low-lying marsh. A great flock of birds, after feeding all day in the marsh, went to roost in the grove at nightfall. The monk was annoyed by the noise of that flock of birds. ... "So he came to me and, on arrival, having bowed down, sat to one side. As he was sitting there, I said to him, 'I hope, monk, that you are well, that you are getting along, that you have completed your journey with little fatigue. Where have you come from?" ... "I am well, lord, am getting along, and have completed my journey with little fatigue. Lord, there is a large forest grove on the slopes of the Himalayas, and not far from it is a broad, low-lying marsh. A great flock of birds, after feeding all day in the marsh, goes to roost in the grove at nightfall. That is why I have come to see the Blessed One -- because I am annoyed by the noise of that flock of birds.' ... "'Monk, you want those birds to go away for good?' ... "'Yes, lord, I want them to go away for good.' ... "'Then go back there, enter the forest, and in the first watch of the night make this announcement three times: "Listen to me, good birds. I want a feather from everyone roosting in this forest. Each of you give me one feather." In the second watch ... In the third watch of the night make this announcement three times: "Listen to me, good birds. I want a feather from everyone roosting in this forest. Each of you give me one feather".... (The monk did as he was told.) Then the flock of birds, thinking, 'The monk begs for a feather, the monk wants a feather,' left the forest. And after they were gone, they never again returned. Monks, begging is unpleasant, hinting is unpleasant even to these common animals -- how much more so to human beings?"

"Once, monks, the father of Ratthapala the clansman addressed Ratthapala with this verse: Although I don't know them, Ratthapala, many people, on meeting me, beg from me. Why don't you beg from me? [Ratthapala:] A beggar isn't liked. One who, on being begged, doesn't give isn't liked. That's why I don't beg from you: so that you will not detest me. "Monks, if Ratthapala the clansman can speak this way to his father, why not a stranger to a stranger?"

End of the Dharma
	End of the Dharma

NATURE OF THE MIND
	Nature of The Mind / His Holiness Sakya Trizin

One of the main teachings of the Buddha is the law of karma, the teaching that all the lives we have are not without cause, are not created by other beings, and are not by coincidence, but are all created by our own actions. All the positive things such as love, long life, good health, prosperity and so forth are also not given by anybody else. It is through our own positive actions in the past that today we enjoy all the good things. Similarly all the negative aspects, like short life, sickness, poverty, etc. and all the undesirable things are also not created by any outsider but by our own actions, the negative deeds we committed in the past. If one really wishes to be free from suffering and to experience happiness, it is very important to work on the causes. Without working on the causes, one cannot expect to yield any results. Each and everything must have its own cause and a complete cause - things cannot appear without any cause. Things do not appear from nowhere, from the wrong cause, or from an imcomplete cause. So the source of all the sufferings is the negative deeds....... Negative deeds basically means not knowing reality, not knowing the true nature of the mind. Instead of seeing the true nature of the mind, we cling to a self without any logical reason. All of us have a natural tendency to cling to a self because we are so used to it. It is a kind of habit we have formed since beginningless time....... However if we carefully examine and investigate, we cannot find the self. If there is a self, it has to be either body, mind or name. First, the name is empty by itself. Any name can be given to anybody. So the name is empty by itself....... Likewise the body. We say "my body". just like "my house, my car, my home, my country" and so forth, so the body and "I" are separate. If we examine every part of the body, we cannot find anywhere, anything called "I" or the self. It is just many things together that form what we cling to as the body or the self. If we investigate carefully from head to toe, we cannot find anywhere a thing called self. The body is not a self because the body has many parts, many different parts. People can still remain alive without certain parts of the body, so the body is not the self....... Likewise the mind. We think that the mind may be the self, but the mind is actually changing from moment to moment. All the time the mind is changing. And the past mind is already extinct, already gone. Something that is already gone cannot be called the self. And the future mind is yet to arise. Something that is yet to arise cannot be the self. And the present mind is changing all the time, every moment it is changing. The mind when we were a baby and the mind when we are an adult are very different. And these different minds do not occur at one time. It is all the time changing, all the time changing, every moment it is changing. Something that is constantly changing cannot be the self....... So now, apart from name, body or mind, there is no such thing called the self, but due to long habit, we all have a very strong tendency to cling to a self. Instead of seeing the true nature of the mind, we cling at a self without any logical reason....... And as long as we have this, it is just like mistaking a colourful rope for a snake. Until we realise that it is not a snake but only a rope, we have fear and anxiety. As long as we cling to a self, we have suffering. Clinging to a self is the root of all the sufferings. Not knowing reality, not knowing the true nature of the mind, we cling to a self....... When you have a "self", naturally there are "others" - the self and others. The "self and others" are dependent on the "self". Just like right and left, if there is right, there has got to be a left. Likewise, if there is a self, there are others. When you have a self and others, attachment then arises to one's own side, one's friends and relatives and so forth, and hatred arises towards "others" whom you disagree with, towards the people who have different views, different ideas. These three are main poisons that keep us in this net of illusions, samsara. Basically the ignorance of not knowing and clinging to a self, attachment or desire, and hatred - these three are the three main poisons. And from these three, arise other impurities, such as jealousy, pride and so forth. And when you have these, you create actions. And when you create actions, it is like planting a seed on a fertile ground that in due course will yield results. In this way we create karma constantly and are caught up in the realms of existence....... To be completely free from samsara, we need the wisdom that can cut the root of samsara, the wisdom that realises selflessness. Such wisdom also depends on method. Without the accumulation of method, one cannot cause wisdom to arise. And without wisdom, one cannot have the right method. Just like needing two wings in order to fly in the sky, one needs both method and wisdom in order to attain enlightenment. The most important method, the most effective method, is based on loving-kindness, universal love and compassion, and from this arises the bodhicitta, or the enlightenment thought, which is the sincere wish to attain perfect enlightenment for the sake of all sentient beings. When you have this thought, then all the right and virtuous deeds are naturally acquired....... On the other side, you need wisdom, the wisdom that realises the true nature of all phenomena, and particularly of the mind - because the root of samsara and nirvana, everything, is the mind. The Lord Buddha said: "One should not indulge in negative deeds, one should try to practice virtuous deeds, and one should tame the mind." This is the teaching of the Buddha. The fault lies in our wild mind, we are caught up in samsara or the cycle of existence. The purpose of all the eighty-four thousand teachings of the Buddha is to tame our mind. After all, everything is the mind - it is the mind which suffers, it is the mind which experiences happiness, it is the mind which is caught up in samsara and it is the mind that attains liberation or enlightenment. So when the true nature of the mind is realised, all other things, all other outer and inner things, are then naturally realised....... So what is the mind? If one tries to investigate where the mind is, one cannot find the mind anywhere. One cannot pinpoint any part of the body and say, "This is my mind." So it is not inside the body, not outside the body, and not in between the body. If something exists, it has to be of specific shape or colour but one cannot find it in any shape or any colour. So the nature of the mind is emptiness....... But when we say that everything is emptiness and doesn't exist, it does not mean that it does not conventionally exist. After all, it is the mind which does all the wrong things, it is the mind which does all the right things, it is the mind which experiences suffering and so forth. Therefore there is a mind of course - we are not dead or unconscious, but are conscious living beings, and there is a stream of continuity of the consciousness, constantly. Just like the candle light that is burning, the clarity of the mind is constantly continuing. The characteristic of the mind is clarity. You cannot find it in any form or in any colour or in any place, yet there is a clarity that is constantly continuing. This is the characteristic of the mind. And the two, the clarity and emptiness are inseparable, just like fire and the heat of fire are inseparable. The clarity and the emptiness cannot be separated. The inseparability of the two is the essence, the unfabricated essence of the mind....... In order to experience such a state, it is important first to go through the preliminary practices. Also, through preliminary practices one accumulates merit. It is best to meditate on insight wisdom. For that one needs to prepare the present mind, our ordinary mind that is constantly in streams of thoughts. Such a busy and agitated mind will not be a base for insight wisdom. So first we have to build a base with concentration, using the right method. Through concentration, one tries to bring the mind to a very stable state. And on such stable clarity and single-pointedness, one then meditates on insight wisdom and through this one realises the true nature of the mind. But to realise such, one requires a tremendous amount of merit, and the most effective way of acquiring the merit is to cultivate bodhicitta....... So with the two together, method and wisdom, one can realise the true nature. And when one has realised the true nature, on the basis of that and increasing wisdom, eventually one will reach the full realisation and will attain enlightenment.

BUDDHIST TANTRA
	Buddhist Tantra: Some Introductory Remarks / His Holiness Sakya Trizin

There is a common misconception among many non-Buddhists (and even among certain Buddhists) that the Tantras are late and corrupt additions to the Buddha's Teachings. This is false. The Tantras are genuine teachings of the Lord Buddha, and they occupy a paramount position withtin the overall flamework of Buddhist doctrine....... Some of the misconceptions about the Tantras stem from their esoteric nature. Since the time of the Buddha the Tantras were always taught secretly and selectively. For their correct understanding they have always required the oral instructios of a qualified master; without such explanations they can easily be misunderstood in wrong and harmful ways. In order to uphold this tradition I am prevented from discussing most aspects of Tantra here. But it is perhaps permissible here to say a few general things about Buddhist Tantra and about how it is related to other systems of Buddhist and non-Buddhist thought and practice. I shall base myself on the teachings of our tradition such as the Rgyud sde spyi'i rnam gzhag ("General System of the Tantras") of Lobpon Sonam Tsemo....... WHAT IS TANTRA?... In Tibetan tradition the word Tantra (rgyud) nomrally refers to a special class of the Buddha's teachings like the Kriya, Carya, Yoga and Anuttarayoga Tantras, and more specifically to the scriptures that embody it, such as the Hevajratantra, the Kalacakratantra, and the Guhyasamajatantra. But contrary to its English usage, the word does not usually refer to the whole system of Tantric practice and theory. For the doctrinal system of Tantra, the terms Mantrayana ("Mantra Vehicle") and Vajrayana ("Vajra" or "Adamantine Vehicle") are used instead....... In its technical sense the word Tantra means "continuum". In particular, Tantra refers to one's own mind as non-dual Wisdom (jnana); it exists as a continuum because there is an unbroken continuation of mind from beginningless time until the attainment of Buddhahood. This continuum, moreover, has three aspects or stages; the causal continuum, the continuum involved in applied method, and the resultant continuum. Sentient creatures in ordinary cyclic existence (samsara) are the "causal continuum". Those who are engaged in methods of gaining liberation are the "continuum involved in the method". And those who have achieved the ultimate spiritual fruit, the Body of Wisdom, are the "resultant continuum". The causal continuum is so called because there exists in it the potential for producing a fruit is not actually manifested. It is like a seed kept in a container. "Method" is so called because there exists means or methods by which the result latent in the cause can be brought out. "Method" is like the water and fertilizer needed for growing a plant. "Fruit" or "result" refers to the actualization of the result that was latent in the cause. This is like the ripened flower that results when one has planted the seed and properly cultivated the plant....... THE PLACE OF TANTRA IN THE BUDDHIST TEACHINGS... In His infinite compassion, wisdom and power the Lord Buddha gave innumerable different teachings aimed at helping countless beings of different mentalities. These teachings can be classified into two main classes: 1) the Sravakayana (which includes the present Theravada), and 2) the Mahayana. The Sravakayana (sometimes also called the Hinayana) is mainly aimed at individual salvation, which the Mahayana stresses the universal ideal of the Bodhisattva ("the Being intent upon Enlightenment") who selflessly strives for the liberation of all beings, vowing to remain in cyclic existence until all others are liberated. The Mahayana or Great Vehicle can also be divided into two: 1) the Paramitayana ("Perfection Vehicle") which we also call the "Causal Vehicle" because in it the Bodhisattva's moral perfections are cultivated as the causes of future Buddhahood, and 2) the Mantrayana ("Mantra Vehicle"), which is also known as the "Resultant Vehicle" because through its special practices one realizes the Wisdom of Enlightenment as actually present....... THE SPIRITUAL FRUIT TO BE ATTAINED THROUGH TANTRA... The spiritual fruit that is aimed at in both branches of Mahayana practice is the Perfect Awakening or Enlightenment of Buddhahood. A Perfectly awakened Buddha is one who has correctly understood the status of all knowable things in ultimate reality, who possess consummate bliss that is free from the impurities, and who has eliminated all stains of the obscurations. The latter characteristic - the freedom from the obscurations - is a cause for other features of Buddhahood. It consists of the elimination of three types of obscurations or impediments: those defilements such as hatred and desire, those that obscure one's knowledge of reality as it is and in its multiplicity, and those that pertain to the meditative attainments....... THE PATH THAT LEADS TO THE FRUIT... We speak of a method of spiritual practice as a "path" because it is a means by which one reaches the spiritual destination that one is aiming at. There are two types of path. One consists of the common paths that lead to inferior results, and the other is the extraordinary path that leads to the highest goal....... INFERIOR PATHS... Some religions or philosophical traditions while claiming to yield good results actually lead their practitioners to undesirable destinations. For instance, the inferiors Tirthikas (non-Buddhist Indian schools) as well as those who propound Nihilism only lead their followers to rebirths in the miserable realms of existence. The higher Tirthikas can lead one to the acquisition of a rebirth in the higher realms, but not to liberation. And even the paths of Sravakayana and Pratyekabuddhayana are inferior, for they lead only to simply liberation, and not to complete Buddhahood....... THE SPECIAL PATH... The special path is the Mahayana. It is superior to both non-Buddhist paths and the lower Buddhist paths for it alone is the means by which perfect Buddhahood can be attained. It is superior to all other paths for four particular reasons. It is a better means for removing suffering, it is without attachment to cyclic existence, as a method of liberation it is the vehicle of Buddhahood, and it does not desire only liberation for it is the path of existence and quiescence equally, in which emptiness and compassion are taught as being non-dual....... THE DIVISIONS OF THE MAHAYANA... The Mahayana itself has two major divisions. As mentioned above, these are the Perfection Vehicle and the Secret-Mantra Vehicle. The first of these is also termed the general Mahayana because it is held in common with both Mahayana divisions, whereas the second is termed the particular because its special profound and vast doctrines are not found withtin the general tradition. The two vehicles derive their names from the practices predominating withtin them. In the Perfection Vehicle the practices of the Bodhisattva's perfections (paramita)predominate, and in the Secret-Mantra Vehicle the practices of mantra and related meditations, such as the two stages of Creation and Completion in visualizing the Mandala and the Deity, the mantra recitation and various secret and profound yogas, predominate....... One essential difference between the two Mahayana approaches can be explained by way of their approach to the sensory objects which are the basis for both cyclic existence and Nirvana. In the Perfection Vehicle one tries to banish the five classes of sensory objects outright. One first restrains oneself physically and verbally from overt misdeeds regarding the objects of sense desire, and then through texts and reasoning one learns about their nature. Afterwards through meditative realization one removes all of one's attachment to them. This is done on the surface level through meditatively cultivating the antidote to the defilements, such as by cultivating love as antidote to anger, and a view of the repulsiveness of the sense objects as the antidote to desire. And on the ultimate level one removes one's attachment through understanding and meditatively realizing that all of these objects in fact are without any independent self-nature....... In the Mantra Vehicle too one begins by restraining oneself outwardly (the essential basis for one's conduct is the morality of the Pratimoksa and Bodhisattva), but in one's attittude toward the sense objects one does not try to eliminate them directly. Some will of course object that such objects of sensory desire can only act as fetters that prevent one's liberation, and that they must be eliminated. Though this is true for the ordinary individual who lacks skilful methods, for the practitioner who possesses skilful means those very sense objects will help in the attainment of liberation. It is like fire which when out of control can cause great damage, but when used properly and skilfully is very beneficial. While for lower schools the sense objects arise as the enemies of one's religious practice, here they arise as one's teachers. Moreover, sense objects do not act as fetters by their natures, rather, one is fettered by the erroneous conceptual thoughts that are based on them....... THE SUPERIORITY OF VAJRAYANA OVER PARAMITAYANA... The Secret-Mantra Vehicle is superior to the Perfection Vehicle from several points of view, but its superiority primarily rests in the greater efficacy and skilfulness of its methods. Through Mantrayana practices, a person of superior faculties can attain Awakening in a single lifetime. One of midding faculties can attain Awakening in the after-death period (bardo). And one of inferior faculties who observes the commitments will attain enlightenment in from seven to sixteen lifetimes. These are much shorter periods than the three "immeasurable" aeons required through the Paramitayana practices. But even though the Mantra Vehicle is thus superior in skilful methods, its view of ultimate reality is identical with the Madhyamika view of the general Mahayana. For both schools the ultimate reality is devoid of all discursive developments or elaborations (nisprapanca). One view cannot be higher than the other since "higher" and "lower" are themselves but discursive developments or conceptualizations....... PREPARATIONS AND PREREQUISITES FOR TANTRIC PRACTICE... The foregoing has been a general introduction to a few of the basis ideas of Buddhist Tantra. The real question is how to apply these theoretical considerations in a useful way, that is how to practice them. The practice of Mantrayana and further in-depth study of its philosophy requires first of all a special initiation from a qualified master....... IMPORTANCE OF THE GURU... One must seek an carefully choose a Guru who has all the qualifications to teach the Tantras; for instance he himself must have received all the necessary initiations and explanations from a qualified Teacher, done long retreats, and learned all the rituals, mudras, drawing of Mandalas, etc. He must also have received signs of spiritual attainments. It is also very important to find a Guru with whom one has a connection by karma. In any case it is imperative to find a Guru, and one should not practise without a teacher, especially withtin the Vajrayana. One cannot get any result by merely studying a text. It is said in the Tantras that the Guru is the root and source of all the siddhis and of all realization....... QUALITIES OF THE DISCIPLE... Before one can be initiated one will first examined by the teacher who will ascertain whether one is a fit receptable for the teachings. The main qualities required are faith, compassion and Bodhicitta (the Enlightenment Thought). A major empowerment is never given to those who have not developed Bodhicitta to a higher degree. In this way both the student and the teacher must examine each other carefully....... IMPORTANCE OF THE TRANSMISSION... When the right Guru is found, one should then request him for initiation and explanations. In Vajrayana it is necessary to receive the Wangkur (Empowerment or Initiation), the transmission or permission to practice the Tantra, without which one cannot practise anything. The transmission is particularly important in Vajrayana and the Lama (Guru) assures the continuity of a line of direct transmission through a succession of teachers. This line of transmission has been unbroken since the Lord Sakyamuni Buddha set into motion the Wheel of Dharma. Not only must there be this line of Transmission, but also there must be a line of practice, that has kept the lineage alive....... VOWS AND PRACITCE... After one has been led into glorious mandala by the master, one begins one's practice, carefully observing the various vows and commitments of the Vajrayana. These vows are primarily mental, and such they can be even difficult than those of the Pratimoksa and Bodhisattva systems. One must also devote oneself to further study, and to practising the specialized visualizations and yogas according to the master's instructions....... BUDDHIST VERSUS HINDU TANTRA... Buddhist Tantra is thus distinguished from the other branches of Mahayana by its special methods. It is, however, identical to the Mahayana Madhyamika in its ultimate view, and it is the same as all Mahayana schools regarding its aim and motivation. Hindu Tantra by contrast has different philosophical basis and motivation, even though it shares some of the same practical methodology. Some persons must have suggested that Buddhist Tantra must not belong to pure Buddhism because it shares many elements of practice within the Hindus. This is specious reasoning because certain methods are bound to be shared by different religious traditions. Suppose we had to abandon each and every element of practice shared with Hindu traditions. In that case we would have to give up generosity, morality, and much more!...... There are of course many further differences between Buddhist and Hindu Tantra in their meditative practices, and so forth. But I shall not attempt to explicate them since my own first-hand knowledge is limited to the Buddhist tradition. Here it will be enough to stress that Buddhist Vajrayana presupposes the taking of refuge in the Buddha, Dharma and Sangha (and the Guru as the embodiment of those three), the understanding of Emptiness (sunyata), and the cultivation of love, compassion and Bodhicitta (the Enlightenment Thought). And I must again underline the importance of Bodhicitta, which is the firm resolve to attain perfect Buddhahood in order to benefit all sentient creatures, through one's great wish that they be happy and free from sorrow. These distinguishing features are not found in the non-Buddhist Tantras....... CONCLUSION... The study of Tantra can only be fruitful if one can apply it through practice, and to do this one must find, serve and carefully follow a qualified master. If one finds one's true teacher and is graced by his blessings one can make swift progress towards the goal, Perfect Awakening for the benefit of all creatures. In composing this account I am mindful of my own immeasurable debt of gratitude of my own kind masters. Here I have tried to be true to their teachings and to those of the other great masters of our lineage without divulging that which is forbidden to be taught publicly. I will consider my efforts to have been worthwhile if some harmful misunderstandings have been dispelled....... May all beings come to enjoy the true happiness of Buddhahood!

FOLLOWING THE PATH --- READING THE SINGS
	Following the Path, Reading the Signs / Teachings given by H.H. Sakya Trizin in Bristol October 1991

Lord Buddha has given many teachings for the benefit of all sentient beings. Since all sentient beings have differing mentalities, propensities and defilements they need very many different types of teaching just as different types of medicine are needed to treat different diseases. Thus in Tibetan Buddhism we have four major schools, which are all a reflection of Buddha's activity....... Every sentient being possesses Buddha Nature and it is for this reason that everyone, (if they work hard) can become a Buddha. At the moment we cannot recognize our Buddha Nature because it is all covered up with defilements and illusions. These defilements and illusions are not in the nature of mind, they are outside it and only temporary. Therefore, by using the right method we can eliminate them and thus become enlightened....... In our human life we have many requirements: a place to live, food to ear, clothes to wear, medical care. However the most important thing in our lives is our Dharma practice because whatever worldly power or worth that we have, it is only beneficial until we die. The longest life lasts for a 100 years at the very most and after that we lose everything, including our precious body: the body for which we care so much, which we have had with us from our first day on earth. Many people think that after death there is nothing. However those people don't have logic on their side. They deny the existence of anything after death because they cannot see it as present. Indeed there are many logical reasons for believing in rebirth. Mind is not a thing which could disappear, be burned, thrown away, or smashed. The mind is something you cannot hold on to. You cannot destroy it. So when we leave this body it is not going to be burnt, buried, thrown in the ocean or eaten by animals. Although the body itself will be dismantled one day consciousness, the mind, since it is not a substance will not disappear. It has to continue so there is a life after death and at the time of death the only thing that helps you, is the Dharma practice you have done previously....... Even in this life there is a vast difference between those people who practice dharms and those who do not. People who do not believe in anything more than this physical world appear to be happy but when they face tragedy they cannot cope with it. However the spiritual person when beset by tragedy and sufferings will remember the basic teachings which are known as the "four seals". Firstly that all compounds-anything that is created through a cause and conditions-are impermanent. Thus the powerful person will become weak, healthy people one day become sick, and rich people one day become poor. Everything is impermanent. So when Buddhist people come into contact with such situations they recognize them as a sign of impermanence, and that is faith....... Secondly Buddha said that everything which posses defilements is suffering so when Buddhist people are faced with tragedy they know that the nature of samsara is suffering just as the nature of fire is hot whether it be a small fire or a big fire. The different realms: the hell realms, the hungry ghost realm, the animal realm, the human realm, the asura realm all have different types of suffering. Some of course have more visible suffering and some have subtle suffering-but it is all suffering. We can learn this from the scriptures and we can also experience this very clearly in our own human life. No matter where you are - whether you are in a developed or an underdeveloped country, there is not real satisfaction no real happiness. There is always some kind of problem and there is always suffering....... Especially when facing tragedy, the person who has spiritual practice will realize that suffering is inevitable and so will have a readiness to face such a situation. This readiness lessens the burden on the mind and when the burden on the mind lessens then of course physical suffering is naturally less because in body and mind, mind is like a boss, and the body is like a servant. So when the mind is happy, even when you are in the poorest country, or in very poor conditions then you are happy. However if your mind is not happy, even if you are in the heavenly realms you are not happy....... The third thing Buddhas has said is that all phenomena are selfless. In other words although we all cling to a self actually there is no personal self there. We always say 'my body', 'my mind' but where is the mind itself? It has to be either in the body or mind, or in between, or somewhere external, but you cannot find it. So in all beings there is no personal self. Similarly with external phenomena like table and flowers. If you take these to pieces you cannot find any part which is inherently the thing itself. Thus all phenomena are selfless....... Fourthly Buddha says Nirvana is peace. Nirvana is where all suffering is completely exhausted. The special characteristic of a Buddhist is that he assents to these four basic teachings: 1. Everything is impermanent. 2. Everything is suffering. 3. Everything is selfless. 4. Nirvana is peace....... In addition of course to be a Buddhist one must have taken refuge in the Buddha, Dharma, and Sangha. This is so because in order to cross the ocean of suffering to get to Nirvana, or the enlightened state you need to take refuge just as, if you go to an unknown country, you need a guide to show you the path, you need the path, and to accomplish a long and difficult journey you require companions. Similarly when traveling the Buddhist path the guide is the Buddha and the Dharma is the path you need to follow to reach the destination. However you cannot just have someone tell you how to get there, you have to actually travel there yourself. That is why it says in Buddha's teachings that you yourself are your own saviour because you have to practice the Dharma yourself to reach the goal. The Sangha are the companions who are travelling along the same path to the same destination and who can help you reach the goal....... It is not enough just to know Dharma intellectually since to know it and experience it are two different things. In order to experience Dharma from the inside you have to study and think about it all the time. Many people say it is difficult to practice Dharma in modern society because life is very busy and there are so many disturbances. However Dharma does not mean just reciting mantras and meditating alone. The most important sense of the word 'Dharma' is to change our present worldly mind into a spiritual mind. You can do this while you are traveling, while you are working, talking with your friends. Once you gain a little experience of Dharma then everything you do actually becomes a teaching. For example when you are travelling, you see so many people, you see things changing, you see suffering. That is already an experience of Dharma because when things are changing that is the teaching of impermanence. When you see suffering you realize that the whole of samsara is suffering. In this way dharms is actually something to be practiced by mind wherever you go, or whatever you do. Everything can be turned to Dharma practice. For example, a rule associated with refuge is that wherever you go, you should think of the Buddha of that particular direction. So that means that wherever you go you think about Buddha. Further when you see people suffering you can practice compassion. If you meet people who make you angry or who disturb you then you have the chance to practice patience. So even the busiest man in the busiest city can turn every day, every moment into Dharma practice....... For example in ancient India and Tibet the Dharma kings were all householders and undertook many worldly activities but at the same time they were all very great Dharma practitioners. However if your mind does not change, even if you stay in a very secluded place, then you cannot become a good Dharma practitioner. The main thing to remember is that everything is mind. To have a kind mind is the root of all Dharma particularly the Mahayana path. After taking refuge in Dharma you should not harm any sentient beings intentionally. In the Mahayana you should not only refrain from harming beings but you should try to benefit sentient beings and this comes from a good mind. So a kind mind, kind heart is the root of the Mahayana path. Every sentient being, from the most intelligent human being down to tiny insects, has the wish to be free from suffering and to have happiness. Therefore just to think of oneself is wrong because oneself is just one person and the other sentient beings are many. So when there is one and many, many is more important. If you consider only yourself alone you will not obtain happiness because when you are selfish there is always jealousy and competitiveness. All kinds of impure thoughts arise which bring suffering in this life and in future lives. However people who do not care about themselves but only about others experience happiness. Throughout history even on a worldly level good or great people have obtained their good name through caring for others....... In the same way if you wish to have happiness you must make other people happy and thus the root of all Mahayana teaching is loving kindness and compassion. When you have these two you have the seed from which enlightenment will grow. However just to have compassion and loving kindness is not enough to become enlightened. One must actually generate the aspiration to become a Buddha in order to rescue sentient beings from suffering. Yet at present we ourselves are not free, we are caught up in the defilements and illusions. With such a mind we cannot help people. We must therefore become enlightened because even a single moment of enlightenment can clam sentient beings....... Of course to become enlightened you need to enter the Dharma path. Although the Dharma path includes many different teachings we can divide these teachings into the Hinayana and Mahayana. The Mahayana is for those who follow the greater goal and the Hinayana for those who follow the lesser goal. Within the Mahayana also we have the causally-oriented Mahayana and the result-oriented Mantrayana. The Mantrayana is the highest of Buddha's teachings. To enter it we need to receive initiations. There are different types of initiations for the various deities set forth in the tantras. Generally speaking there are two types of deity. Deities such as Hevajra and Cakrasamvara enables us to accomplish excellent siddhis which means ultimate enlightenment. Minor deities provide common siddhis such as purifying negativity, purifying obstacles and increasing life, wisdom and merit, as well as finally providing excellent siddhis....... The main purpose of practising meditation on the deities through which one can accomplish excellent siddhis is to become enlightened. With the deities through which one can accomplish common siddhis the purpose is to overcome obstacles and difficult challenges....... The most important common siddhi is to increase our life because if we do not have a long life then we cannot accomplish our practice. It is therefore very important to practice the long-life deities. There are outer, inner and secret methods of achieving longevity. The outer method is to do good activities, to rescue beings who are going to be killed. Inner practices are taking the medicine and so forth and the secret methods are meditation on long life deities. The most well-known of long-life deities is Buddha Amitayus.

A SHORT DHARMA TEACHING
	A Short Dharma Teaching by His Holiness Sakya Trizin / Given on Monday, September 24th, 1984. Bristol, England.

Tibetan Buddhism is one of the richest traditions as it contains all the different levels of teaching give by Lord Buddha: Hinayana, Mahayana and Vajrayana. The teachings have now spread to many countries and many people are practicing them, which is good as they are the only source of benefit and happiness. Through the Buddhas great activity many different schools arose. In Tibet there are four major schools, They are like one family which has 4 jewels, if one jewel is lost, it is a great loss. Therefore it is important that all 4 traditions are preserved and continued....... Lord Buddha resolved to attain enlightenment for the sake of all sentient beings. He had accumulated a tremendous amount of merit and wisdom over 3 countless aeons. He then appeared in India as a son of the Shakya kingdom and performed the 72 great deeds. He set an example by showing that enlightenment can be attained by an ordinary person through following the noble path....... Each of the deeds performed by Buddha have great meaning, the greatest being the activity of voice. Through His great realization Buddha gave teachings to save sentient beings from the suffering of samsara. Since there is no limit to the number of sentient beings and they all have different minds, different tastes, different propensities and different situations, so one kind of Dharma is insufficient. As one medicine is required for each disease so Buddha through his infinite wisdom, compassion, power and skillful means, taught to suit every mind, and for every defilement. Our defilements are like a disease, the Dharma is the medicine. There are many different kinds of defilement, but the root of them all comes from three: ignorance, desire and hatred. The medicine or antidotes for these are known as the Tripitaka. For desire the antidote is the Vinaya or moral conduct, which describes the way to practice virtue, for lay people, monks and nuns. The antidote for hatred is the sutra in which meditation to overcome anger and related thoughts are explained. The antidote for ignorance is the Abhidharma, the teaching on wisdom, wisdom to see the truth of reality....... All Buddhas teaching can be divided into 2 main schools or traditions for two types of followers: Hinayana and Mahayana. The Mahayana is the greater, which is shown through the cause point of view and the result point view. In Mahayana the aim is greater. The Hinayana only accomplishes self liberation, whereas the Mahayana also accomplishes the purpose of all sentient beings. Through wisdom one realises the selflessness of an individual and the selflessness of the factors of existence. To attain enlightenment great effort must be maintained for 3 countless aeons for the sake of all sentient beings, and then through developing great realisation of wisdom one is completely free from all the impurities of samsara. These are the cause points of view....... The result is the final achievement of Buddhahood which has many great qualities, far beyond that of the Sravakas and Pratyckabuddhas. Not only can one obtain the great qualities, but one can then show other sentient beings the path which leads to ultimate enlightenment....... Within Mahayana there is the general cause Mahayana and the result Mahayana, or the Vajrayana. One can also say there are three yanas: Sravakayana, Pratyekayana and the Bodhisattvayana, which is the Mahayana. The Mahayana and Mantrayana share the first intention or the motivation - The bodhicitta or the enlightenment thought, and the realisation of absolute truth, the view away from all extremes. The final attainment, the final goal, the ultimate enlightenment are all the same, but the difference lies in the method. Mantrayana is greater than the general Mahayana as it has more advanced methods. The body, speech and the mind are used in visualizations, recitation of mantra and physical yogas. Mantrayana also has more methods, and it is also easier to practice as every action in daily life is part of the path. It is meant for intelligent people who understand the deep, more advanced methods. The general Mahayana is called the cause yana because it creates the cause for ultimate enlightenment. One practices the 6 perfections: giving, moral conduct, patience etc. and accumulates a tremendous amount of merit and wisdom. This requires great effort. The result is the Dharmakaya and the rupakaya with the great activities and qualities of voice, body and transcendental wisdom. Mantrayana or Vajrayana is called the result yana because firstly the result is very easy to obtain. Those who have good karma and make great efforts can attain enlightenment even in one life-time. Therefore it is a much more preferable way to achieve the result....... Secondly in Vajrayana the result and cause are the same, because right from the beqinning of practice one visualises oneself in the form of a deity, like a form of the Buddha. So whilst one is creating the cause for enlightenment one is in the form of the result, thus it is called the result yana....... At present we have this birth as a human being, free from all unrestful places. We have the right conditions - externally and from ones own side. We have a great opportunity, so it is very important to practice Dharma for 2 reasons: we all possess the seed of the Buddha - the true nature of our mind is pure right from the beginning. All sentient beings have this seed. Secondly although we have this seed we do not realise it, because it is completely covered with defilements, which creates an illusory vision. The defilements and illusory vision are not the nature of mind, they are only temporal; if they were the nature of mind we could never become enlightened, just like the nature of coal is black, so whatever method you use the coal never becomes white. Therefore since the defilements are not the nature of mind, they are only temporal, the nature of mind is pure....... So when we have this great opportunity to practice Dharma, the possibility to become enlightened, it is very important that we work hard. We do not know when we will have a human life again with such conditions to practice. We have got the essence of the Buddhas teachings, the Vajrayana teaching through which countless masters in all the 4 major schools in Tibet, the 84 mahasiddhas in India and in other countries in Asia, all attained enlightenment....... It is the same teaching that we practice today which has been passed down from Buddha Vajradhara to ones own root guru. The unbroken lineage still continues. So if we make enough effort there is every reason why we can become like the great masters and attain ultimate enlightened....... So therefore everyone must practice. I wish everybody a very successful spiritual path. May the blessings of the Lord Buddha and all the lineage gurus be with you....... Thank you.

THE WAY OF BUDDHA
	The Way of the Buddha / A teaching by His Holiness Sakya Trizin given at Birmingham UK in August 1998.

Every individual strives for happiness. Every community, every society and country tries to make peoples' lives happier. Yet it is becoming increasingly clear, in spite of all the material progress we make, that the real goal of happiness is not being achieved. Material progress has brought many benefits but that alone is not enough. As human beings we have many different needs but the most important of these is to make spiritual progress. All our other needs are to do with the body - food, clothing, and so on - but the mind is more important than the physical body. How then can we make spiritual progress?...... Every major religion in the world has its own beauty and its own way to help mankind. The Buddha's teaching is that every living being possesses Buddha Nature, that right from the beginning the true nature of our mind is pure....... At the moment we do not see the true nature of the mind. Instead we are completely covered with defilements and delusions. But these things which obscure Buddha Nature are not in the true nature of the mind. They are like the dirt on a piece of cloth: if we use the right method we can remove the dirt and see the actual colour of the cloth. Similarly the obscurations are not in the nature of the mind, which is pure from the very beginning. This is why we say that every living being has Buddha Nature....... This does not mean that we are already a Buddha, but that we have the seed of the Buddha. Every seed has the potential to grow into a crop when it meets with the right conditions. If we meet with the right conditions we all have the potential to become a fully enlightened Buddha....... At present, because we do not see the true nature of the mind we are caught up in samsara, the circle of existence, and as long as we are caught in the circle we are not free from suffering. We will go on and on in this circle endlessly - unless we become enlightened. So the way to become free from suffering is to practise Dharma, the way of the Buddha....... The way of the Buddha has two aspects: the method and wisdom aspects. The method consists of taking refuge in the three jewels of the Buddha, the Dharma, and the Sangha. Taking refuge means being completely under the protection of the Buddha as our guide, the Dharma as the path, and the Sangha as our companions....... The wisdom aspect is to be found in the teachings given by the Buddha, and in particular in the fundamental natural laws known as "the four great seals" - so called because in ancient times when an emperor set his seal to something it became the law. The four seals are the foundation of all the Buddha's teachings....... All compounded things are impermanent --- A compounded thing is anything which is created by causes and conditions. When the cause and conditions come together it appears, but as soon as any of these are absent it ceases to appear. It is impermanent. This is true of everything in the world. Even the biggest, seemingly most stable things such as mountains and oceans eventually disappear. Similarly with living beings: our life is only temporary....... As human beings we do not have a definite life span. Also there are very few conditions which prolong life but many which shorten it. Our life is filled with uncertainty. Thinking about impermanence motivates us to to begin on the spiritual path. Out of all the perceptions we could have, impermanence is the best, because at the beginning it leads us from worldly life into the spiritual life and later it speeds our progress along the spiritual path....... Remembering impermanence also helps us to realise emptiness, by showing us that things do not exist independently. Life is like a magical show: when the ingredients that combine to produce the illusion of something, such as an animal or a person, lose their power, the illusion vanishes....... All contaminated thins are suffering --- Why do we suffer? Not by accident, not because of some outside force, but because of our own defilements. If the root of a tree is poisoned, then anything which grows on the tree is poisoned. Likewise any actions that arise from defilements create suffering....... As well as what we normally consider to be suffering - our physical and mental pain - there is the fact that what appears to be happiness is in reality unhappiness. This is like someone escaping from the heat of the sun into a cool house where he feels happy - in which case the longer he stays in the house the happier he should become - but eventually the room feels cold to him and he wants to go back into the sun....... Our very existence itself is suffering. No matter where we go or what we have or who we are with, we can never be fully satisfied. In this way even feelings which normally we consider to be indifferent are also suffering....... We suffer because of our defilements, and these come from our lack of wisdom, our ignorance of the true nature of reality. Ignorance is the most basic defilement. It is because of our ignorance that we are caught up in duality and it is from ignorance that attachment and aggression arise. From these three main defilements of ignorance, attachment, and aggression come the other defilements such as pride, meanness, jealousy and so forth....... Out of these negative states of mind come actions - physical, verbal, and mental - and all actions that spring from a poisoned source, the defilements, create suffering - in this life and the next. Suffering is the crop which grows from the seed of our negative actions. The exact nature of the suffering depends on the amount of negative actions committed and also on the nature of the actions....... These may result in one falling into the hell realm or the hungry ghost or the animal realm. Also the pain which we cause to others comes back to us: if we have killed or inflicted pain on others for example we may have a short or a n unhealthy life.. actions produce a tendency to engage in similar actions again, which in turn creates more and more causes of suffering....... All the many kinds of suffering are produced by negative actions. On the other hand positive uncontaminated actions which are free from defilements produce positive results....... The negative and positive aspects of our present life are the product of the deeds we have committed in the past. What we are going to experience in the future - happiness or suffering - is in our own hands. No one else can save us....... All phenomena are without self --- We all have a tendency to think of "I" but this is not logical. If there is a personal self it must be a name, a body, or a mind. Yet any name can be given to anybody at any time; we cannot find a self in any part of the body; and as for the mind: the past mind is gone, the future mind is yet to come, and the present mind is changing from moment to moment....... When we say "my", who is the owner? Who is it that owns "my" possessions, body, mind? It is a wrong notion, like mistaking a rope for a snake, but we cling to the notion of self and from this comes the idea of "other". And once we are caught up in this duality we have attachment and aversion, from which all the defilements are created....... External objects are also devoid of self. A table, for example, can be reduced to its component parts, the parts to wood, the wood to atoms and so on. We cannot find a real "table". In reality everything is free of self....... Nirvana is peace --- Nirvana is the true peace beyond sorrow. To reach nirvana we need to subdue the defilements and then eliminate them. We subdue them by realising that self-clinging is is the root of all defilements, from which come the negative actions that cause suffering. To eliminate the defilements, to completely dig out the roots of the poisoned tree, we need the wisdom which realises non-self. When we have that wisdom, self-clinging disappears and, like a fire deprived of fuel, suffering is extinguished. This is nirvana, the real peace, where one is never caught in samsara again....... The ultimate enlightenment is the great nirvana, when one is free from samsara but out of compassion does not remain in nirvana. One develops qualities which manifest in activity that ceaselessly benefits sentient beings....... The wind of karma and defilements has dictated our present situation. But because we have Buddha Nature the temporary obscurations can be eliminated. We have the right conditions to study and practice Dharma, so if we do not use such an opportunity, if we make no effort and fail to move even one step forward, there could be no greater loss....... To seek enlightenment is the most beneficial thing we can do for ourselves and for others.

A DHARMA TEACHING
	A Dharma teaching / by His Holiness Sakya Trizin. (Bristol U.K., August 1998)

Firstly, I would like to take this opportunity of extending my very warm greetings and best wishes to all of you who have gathered here tonight. Also I would like to thank Sakya Thinley Rinchen Ling, and especially Lama Jampa Thaye who very kindly invited us here to England. As he has just mentioned I have been here a number of times previously. Over the past twenty one years the centre here has provided a facility for Dharma practice, teaching, contemplation and meditation; and it is a great joy for me to see that it is progressing in the right way. Especially I would to thank you for arranging this evening’s gathering here, where I will have time to spend with you all, and to share the teachings of the Buddha....... Now for ourselves as human beings in this life, there are many requirements: for example a place to stay, food to eat, clothes to wear, medical facilities, friends, and all kinds of other things besides. But the most important thing in life is spiritual practice. Even for this present life spiritual practice is very important. Without it life is essenceless and very hollow. It is not always beautiful and fine. Sometimes we experience difficulty and turbulence, and spiritual practice gives us the strong support and strength to face this. People who lack any spiritual idea, those who only believe in the material world, when such people face major problems, they are very difficult to bear. Such people take extreme measures such as suicide and so forth, which are of course totally wrong. So even in this life, even if one does not believe in other lives, even for just this life, spiritual practice is very important. It is the source of all the comfort and strength we need when we face major problems....... Spiritual practices are taught in many different religions and I personally believe that each of the major world-religions has its own beauty, its own way to help mankind. We are now approaching the twenty-first century and during this present century we have made tremendous progress in the field of science and technology. This material progress has in many ways been of great benefit. For instance in the field of medicine many diseases which were formerly incurable can now be cured. However mere material progress alone is not enough. Through material progress alone we can not accomplish what we want. What is our goal? Whether one is a believer or non- believer, whatever ideas we hold, whether we are in the East or in the West, whatever religion, philosophy, or tradition we hold, the one thing common to all of us is the wish to be free from suffering. Nobody wishes to suffer. And everybody wishes for happiness. So it is for the sake of happiness that we make effort. Our whole life is spent busily doing things in order to find happiness. Each individual strives to find happiness and so does every group, every organisation, every country. So it is for the sake of happiness that we make progress. But it is very clear that we cannot achieve the real goal, that of mental peace and happiness, through outer material progress alone, whatever its benefits. To find inner peace and happiness it is very important to work on inner spiritual progress. As for this inner spiritual progress, I have said before that there are many different religions. I as a Buddhist will present ideas as to how, as Buddhists, we should face this situation....... In Buddhism there are various different schools, but basically all these are the one Buddha Dharma. The Lord Buddha who possessed infinite wisdom and compassion, bestowed through his skilful means an enormous number of teachings to suit every type of mentality and to suit different propensities and defilements. Just as we need many different medicines to cure different diseases, so we need many different types of teaching. One medicine is not enough. Even one kind of medical practice is not enough. For example in the case of certain diseases allopathic methods are very effective; for others homeopathic treatment is more effective. Similarly the Buddha gave many different levels of teaching. But the main point in all of these different teachings is that if one wishes to be free from suffering one must abstain from negative deeds, non-virtuous deeds. What are these? Non-virtuous action means any action which arises from defilements such as ignorance, attachment and anger. These are the three main root defilements. From these arise others such as pride, stinginess and jealousy. Any action arising from such defilements, whether these be physical, verbal, or mental, are non-virtuous. When one creates these negative activities the result is always suffering....... Each and every situation arises from its own cause and its own conditions. Things do not appear without cause, just out of space. If they did, then of course anything could appear out of space, but they do not. Nor do things appear from unrelated causes. For example to grow rice, one needs rice seed. One cannot grow it from wheat seed. Not only does one need the right seed, but also the right conditions, such as a certain temperature and a certain degree of moisture. Similarly our suffering does not come out of space, it does not happen accidentally. Nor does it come from an unrelated cause. All suffering comes from negative mind. So in order to avoid suffering one must abstain from non-virtuous action,- negative deeds. Everybody wishes to be free from suffering but most of us experience it owing to our lack of wisdom, and owing also to our ignorance of where it comes from. Although our goal is happiness, most of us are creating more and more causes of suffering. So it is very important, if one does not wish to suffer, to abstain from negative deeds. This is of course not easy because the defilements are very much a part of our mind. Having associated ourselves with them it is very difficult to give up the defilements. So the first step is to realise from where suffering comes. It has not come from any outside force but from our own defilements. Any person who creates trouble for us is seen as our enemy. But the enemy is not outside. The enemy is actually within our own mind. Our own negative mind - ignorance, attachment, hatred, anger and so forth - destroys our happiness and creates the cause of suffering. And so therefore the first step is to see the defilements - our own negative mind - as the true enemy, the main enemy, and to avoid being controlled by these defiled states of mind. Instead we must work to make the mind strong, so as to not be controlled by these negative states, and we should try to abstain from negative deeds....... So the first step is to abstain from negative actions. In order to avoid suffering we must avoid the causes of suffering. Without giving up the cause one cannot expect the result to disappear. For example when we are physically sick we undergo investigations - we see the doctor and we have examinations, check-ups, different tests and so forth. Then after finding out the exact nature of the sickness we can take treatment, but while taking this it is very important to abstain and avoid the causes of the sickness. The sickness may be caused for example through food, certain behaviour patterns, or through climate, and such causes have to be avoided - otherwise even if one has the best doctor, the best medicine, and the best facilities, one will never recover. Similarly in order to avoid suffering we must eliminate the cause of suffering. We all want to be free from suffering but we are creating more and more of it. The great Indian master Shantideva, a very great master, said all suffering in this universe comes from selfish thought, from wanting oneself to be happy. If we just think of our own welfare, our own well-being, our own interests, then of course all we accomplish is suffering. Even in the worldly or ordinary sense we can see that people who are very selfish, who only think of themselves, are loved by no one. Selfish people never become popular. Those who become popular are those people who are kind and gentle to others, who care for other people. In these ways they become popular. So anyone who thinks only of his own sake will accomplish only suffering....... So we must not allow our minds to be controlled by these defilements. Not only that - one should abstain also from non-virtuous deeds and practice virtuous deeds. This because we all want happiness. It is for the sake of happiness that we all work so very hard, we all make so much effort. But real happiness cannot be achieved by outer effort. Happiness has to come by practising virtuous deeds. Without a cause one again cannot expect to enjoy the result - one cannot have happiness without creating its cause, and the cause here is practice of virtue. Virtuous deeds are actions which are not created by the defilements - actions that are created out of love and compassion. It is through such actions, Shantideva said, that all happiness in this universe comes - from wanting other people to be happy. Through our own example we can learn very clearly how much we long for happiness and how much we want to be free from suffering. Every other sentient being also feels the same way. So therefore we must make the effort. It is wrong just to care for ourselves alone. We have to care for others. So just as we try not to be controlled by negative mind we try also to develop positive aspects of our mind such as loving kindness and compassion. Actions created out of loving kindness and compassion are the source of all happiness and benefit and we must try to make every effort in this. By so doing one can really enjoy true peace and true happiness in this life....... In Buddhism we talk about rebirth. According to Buddhism we have rebirth, we have a life before this present life and a life after it - not just this life. We have a body and the mind. The body is something that is solid and visible. We know where this present physical body comes from: it comes from our parents. And also for the time being we can see this body with our eyes, we can touch it with our hands, and we can describe it as to its size, colour, shape and so forth. In the end, when we leave this world this physical body will be of course be discarded in one way or another. This is very clear. But the mind is something very different. The mind cannot appear without cause, it cannot appear out of space, and it cannot arise from an unrelated cause. Mind is very different from the physical body, very different from matter. Mind is something which we cannot see with our eyes or touch with our hands. It cannot be measured or described as to any colour or any particular shape. Something which is so totally different from the physical body cannot arise from some such material substance. It cannot arise from the elements or from other visible things. So where does it come from? It has to come from causes of a similar nature, just as rice grows from rice seed and wheat from wheat seed. Similarly the mind also has to arise from its own same kind of continuity. In this way our present mind, our present consciousness has to come from the previous mind, and that itself comes from the mind before that. However far we look backwards in time, we can find no beginning to it. So it is called beginningless. One cannot say that this particular person’s consciousness began at this date, at this time. It is a beginningless continuity. Our consciousness is presently within this physical body but when we dispose of this body we cannot dispose of the mind, we cannot cremate mind, we cannot bury it. Mind is something very different. So although this body will be disposed of one way or another, the mind cannot disappear in that kind of way. It continues, it takes another form. In this way it goes on. Thus the life we experience now is called Samsara, which means the round or the cycle of existence. Throughout beginningless time until now it has been turning again and again like a wheel. The wheel of life, as we call it, continues endlessly for as long as we remain in this circle of existence. In this way we can deduce logically that there is a life before and that there is a life after. There are of course other factors too: there are many people who can remember their past lives, who can recognise their parents and so forth....... So from the logical viewpoint the mind cannot arise from something totally different and we know also that it cannot arise without a cause or from the wrong cause. So the mind has to have its own same kind of continuity. Although the mind is changing all the time it is the same continuity that goes on without ever ceasing. In this present life for example, when we are adults the mind is very different from when we were children. The mind in childhood and the mind in adulthood is very different, but it is the same continuity, without ceasing. So although it is very different now, we can still remember the things we did when we were children. In this way the mind goes on, - not just for this life only, but for many lives to to come....... As for future lives and the present life, which is the more important? Of course future lives are more important. This present life at the longest lasts for about a hundred years, whereas the future is endless. Many, many lives lie ahead. So the future is of course more important. And for those future lives the Dharma, spiritual practice, is the most important thing. No matter how much wealth we have, no matter how much power, no matter how many friends, no matter how much strength we possess, the day we die is the day we have to leave everything behind. Even people surrounded by bodyguards cannot protect themselves from this. When the time comes they have to go alone. Even this very precious body which we always care about so much has to be left behind. We eat food to relieve its hunger, we drink to relieve its thirst, we wear clothes to protect it from the cold, we have fans and other things to cool it, we constantly care for it, - this body which has been with us, with our present mind, ever since we were conceived in our mother’s womb , even this has to be left behind. Only consciousness alone has to travel to an unknown destination. At that time nothing will be of help, whether it be wealth, power, strength, friends, relatives, or possessions. We will not be able to take any of these things with with us. The only thing one can rely upon at that time is spiritual practice. This is the most important thing for the next life. So for the sake of this life, as well as for the next, spiritual practice is the most important thing. We must engage in it now while we are still young and still healthy. This is very important.since otherwise we never know when we will lose such an opportunity....... The Buddha said ‘all compounded things are impermanent’. "Compounded" means anything created in dependence on causes and conditions. Many such conditions are needed together. For example many different conditions are necessary for a flower to grow - fertile ground, water, fertilisers, and so on. And when these different causes and conditions come together then the flower grows. So all compound things are impermanent, which means that whatever things arise out of causes and conditions, all these are impermanent. Everything is impermanent - particularly our human life. We do not have a definite life span. As we can see, many die before they are born, many dead babies are born. Some die right after birth, some die as they are infants, some as children, some as teenagers, some as adults, and so forth. So none of us can be sure as to when we will lose this opportunity. So everything is impermanent. Thinking about impermanence is of great benefit. By contemplating it we give up attachment to possessions, and it will also help us to enter the spiritual path. After entering the spiritual path it enhances the qualities of our spiritual practice. Eventually it ensures success in reaching our spiritual goals....... Thus for the sake of this life as well as for the next, it is very important to abstain from non-virtuous deeds and practice virtuous deeds. But to abstain from physical and verbal non-virtue, and to practise physical and verbal virtue is not easy without taming the mind. As I have said, the defilements are very strong. The defilements are very much part of our mind. For example people who are used to bad habits, find it hard, even in this life,to give them up. Smoking is very harmful from a health point of view and also from a money point of view but for people who are used to smoking it is difficult to give up. But the defilements are much stronger than that. The defilements come not only in this life - we have been associated with them from beginningless time. So it is very difficult. Even when one knows that one is indulging in physical negativity and verbal negativity and that these are harmful, it is difficult to abstain. They arise so easily. Even small negativities.- one word, one piece of behaviour, - can cause much anger. Similarly other defilements such as jealousy and pride, all very easily arise. So to abstain from them we have to train the mind....... The Buddha gave an enormous number of teachings for purpose of taming our wild mind. It is on account of this very wild mind that we have been indulging in negative activity and are therefore here in Samsara, experiencing many different kinds of suffering.. And so if we wish to be free from suffering in this life as well as in future lives it is very important to abstain from non-virtuous deeds. It is in order to avoid them that we have to tame the mind. To do this we must investigate its nature....... And so now to investigate the mind from which suffering comes. The source of all faults and all suffering is the incorrect notion of self-clinging. According to the teachings, every living being possesses Buddha Nature. We all have the Buddha Nature. It is like a seed which has the potential to grow into a crop if it meets with the right conditions. But if it does not meet with the right conditions, - if for example you keep the seed in a dry box, - then even if you keep it for a thousand years it will not grow. Similarly if we ourselves do not meet with the right conditions we will not become Buddhas. But if we meet with the right conditions, every sentient being has the potential to become a fully enlightened Buddha. The true nature of mind is never stained with the defilements. The defilements are not the nature of mind, they are outside the the true nature of the mind. Therefore there are right methods for eliminating these outer defilements....... So the negative deeds which we all commit again and again come from the defilements, and from where do the defilements come? They come from the wrong notion of self- clinging. Instead of seeing the true nature of mind, which is pure and which is the Buddha nature, instead of seeing this, we cling without any logical reason to the self....... This self has to be either a name, or a body, or the mind. A name is empty by itself and any name could be given to anybody at any time. And we can investigate the physical body from head to toe, each and every part of the body, without finding anything called self anywhere within it. Mind also, as I have said, changes from moment to moment. The past mind is already gone, the future mind has yet to arise, and the present mind is also momentarily changing. Something that is momentarily changing cannot be the self. Besides, even in our normal usage of language at the worldly level we talk about "my house", "my car", and "my possessions". But when we say "my house", this means that the house belongs to myself and that the house is not myself. Similarly when we talk about "my body", this means that the body belongs to myself and that the body itself is not myself. This implies that the body belongs to oneself just as one's house belongs to oneself. Similarly when we say ‘my mind’ we imply that the mind belongs to us. So who are we? Where is the real self? It is not the body, nor is it the mind. So who is the real owner? Who owns the house, the body and the mind? We cling to the body and mind together as a self. This of course has no logic. It is a wrong notion. But on the basis of this notion, of thinking "I", then in relation to that you have "others". This is just like "right" and "left". If one has a right side then one has to have a left side. One cannot have the right side alone, without the left. If there is a right side then there has also to be a left. Similarly when one has the self and one thinks "I" then one has to have "others". When we have self and others, this is a duality. Thus when one has the notion of self, then one has attachment to one’s own side, and when one has the notion of others one has hatred for others, anger for others who do not agree with one's own ideas, for others who do not have the same views and so forth....... In this way the defilements arise. Basically they come from ignorance. Instead of seeing the true nature of mind, we think of it as a self. So it is due to lack of wisdom and due to ignorance that we cling to a self and then from this ignorance arises attachment and anger. So the three main poisons, the three main defilements arise in this way. Then from those arise the other defilements such as pride, jealousy etc. And when these defilements are present, then any actions we create under their influence are non-virtuous. For example if the seed of a tree is poisonous then anything growing on that tree, such as flowers, trees and branches, is likewise poisonous. Similarly any non-virtuous action arising from the defilements creates suffering both in this life as well as in future lives....... In order to abandon non-virtuous deeds we must abandon the defilements. And in order to abandon the defilements we must abandon self-clinging. So the root of all faults and suffering is self clinging. The way to conqueror this is to counteract it with positive aspects of mind such as loving kindness and compassion. Although we all have a certain amount of loving kindness and a certain amount of compassion, our present loving kindness and compassion is very limited. And it is based on selfishness. We love someone because that person is either our relative or our friend or someone with whom we have a strong connection. It is because of these things that we love somebody. And again we have compassion for someone because that person is related to us or a friend. Compassion of course means wishing someone to be free from suffering . Such compassion and loving kindness is not enough. True loving kindness and true compassion is that which is felt towards all sentient beings without any discrimination. One loves one's friends and one also loves one's enemies; people one knows and people one does not know - even beings of whom one has never heard or never seen, any and every living being. We have to try to develop loving kindness and compassion in this way....... In this way we create what is called the Enlightenment Thought. When we have loving kindness and compassion, there then arises the Enlightenment Thought. Just wanting everybody to be happy and everybody to be free from suffering, just merely wishing this is not enough. Actually we literally need to rescue sentient beings. And the way to rescue sentient beings is to attain enlightenment. Because once we attain enlightenment then we can help. Then we can rescue sentient beings, millions of sentient beings, even in a single moment. It is in this way that we develop the Bodhicitta or the Enlightenment Thought. It is in this way that we create tremendous merit....... But merit alone is again not enough. Merit, loving kindness, compassion and the Enlightenment Thought, all of these suppress self-clinging so that it does not become active. But the root of self-clinging is still there and will again grow. To dig it out we need to develop wisdom - the wisdom of realising the true nature of mind. But such wisdom very much depends on merit. It cannot be gained just through study, through exams, through reasoning or through contemplation. This wisdom can of course basically be gained through meditation but at the same time it is necessary that we accumulate an enormous amount of merit. So merit and wisdom are both most important. In order to accumulate merit effectively we need wisdom. In order to give rise to real wisdom, the wisdom to see the true nature of mind, the wisdom that realises selflessness we need merit. For example in order to see the top of a mountain in the west one needs to climb to the top of a mountain in the east. Similarly, in order to accumulate wisdom (which is like the mountain in the west) we need to accumulate great merit (which is like the mountain in the east). Through the accumulation of merit there then arises wisdom through meditation - in this way we can accomplish the wisdom to realise selflessness. And that is the true nature of the mind. So with the two together, method and wisdom, one accomplishes the goal. Just as birds can fly in the sky with two wings but not with one wing only, so similarly to accomplish enlightenment we need both merit and wisdom together....... So the first step for beginners is to accumulate the merit. The way to do so is to abstain from non-virtuous deeds. Then after abstaining from non-virtuous deeds we have to practise virtuous deeds. And through such practice of virtue we then accumulate merit. It is through accumulation of merit that wisdom arises in us....... This very briefly is the main teaching of the Buddha. With this I conclude this talk and wish that you all fulfil your wishes - and especially that you have complete success in your spiritual path.

GENERATING THE BODHIMIND

Generating the Bodhimind / by His Holiness Kyabje Ling Rinpoche Kyabje Ling Rinpoche, the senior tutor of His Holiness the Dalai Lama, is the 97th holder of the Ganden throne and thus head of the gelug tradition of Tibetan Buddhism. He was ordained by the Thirteenth Dalai Lama, to whom his predecessor had also been tutor. This teaching was given at Tushita Mahayana Meditation Centre On November 14th, 1979.

The enlightened attitude, the bodhimind that has love and compassion as its basis, is the essential seed producing the attainment of buddhahood. Therefore it is a subject that should be approached with the pure thought, "May I thus gain enlightenment in order to be of greatest benefit to the world."...... However, there are but very small spiritual effects in hearing teachings on the bodhimind if we lack a certain spiritual foundation. Consequently, most teachers insist that disciples cultivate various preliminary practices within themselves before approaching this higher precept. If we wish to go to university, we must first learn to read and write. While merely hearing about meditation on love, compassion and the bodhimind does leave a favorable imprint on our stream of consciousness, for the teaching to produce a definite inner transformation we trainees should first meditate extensively on the preliminaries (such as the preciousness of the human opportunity, death and its significance, the nature of karma, and samsara, refuge, and the higher trainings in ethics, meditation and wisdom). If we wish to attain the state of the full enlightenment of buddhahood as opposed to the lesser enlightenment of arhantship, our innermost practice must be cultivation of the bodhimind. Were we instead to make meditation on emptiness our innermost practice, there would be the possibility of falling into the arhant's nirvana instead of gaining buddhahood. This teaching is given in the saying, "When the father is the bodhimind and the mother is wisdom, the child joins the caste of buddhas." In intercaste marriages in ancient India, children would adopt the caste of the father, regardless of whether the mother were of higher or lower caste. Therefore the bodhimind is like the father: if one cultivates the bodhimind, one enters the caste of buddhas....... Although the bodhimind is the primary force producing buddhahood, bodhimind as the father must unite with wisdom, or meditation on emptiness, as the mother, in order to produce a child able to accomplish buddhahood. One without the other will not bring full enlightenment. The bodhimind is the essential energy that produces buddhahood, yet throughout its stages of development it should be applied to meditation on emptiness. In the Perfection of Wisdom Sutras, where Buddha spoke most extensively on emptiness, we are constantly reminded to place our meditations on emptiness within the context of the bodhimind. What precisely is the bodhimind? It is the mind strongly characterized by the aspiration, "For the sake of all sentient beings I must attain the state of full enlightenment." It is easy to repeat the words of this aspiration to ourselves but the bodhimind is something much deeper than this. It is a quality within the mind systematically cultivated by one of a number of methods, such as those called "Six Causes and One Effect," or "Exchanging Self(-Awareness) for (Awareness of) Others." Merely holding in mind the thought, "I must attain enlightenment for the sake of benefitting others" without first cultivating the prerequisite causes, stages and basic foundations of this thought will not give birth to the bodhimind. For this reason the venerable Atisha (1lth century) once asked, "Do you know anyone with bodhimind not born from meditation on love and compassion?" What benefits arise through having generated the bodhimind? If we know what qualities good food has we will attempt to obtain, prepare and eat it. Similarly, when we hear of the efficacy of the bodhimind we shall seek to learn the methods and practices by which it is generated....... The immediate benefit of having given birth to the bodhimind within our mindstream is that we enter the great vehicle leading to buddhahood and gain the title of bodhisattva, a son of the buddhas. It does not matter what we look like, how we dress, how wealthy or powerful we are, whether or not we have clairvoyance or miraculous powers, or how learned we are: if we have generated the bodhimind we are bodhisattvas, and regardless of our other qualities, if we do not have the bodhimind we are not bodhisattvas. A being with the bodhimind who incarnates as an animal is respected by all the buddhas as being a bodhisattva. The great sages of the lesser vehicle possess innumerably wondrous qualities, yet someone who has developed merely the initial stages of the bodhimind surpasses them in terms of his nature. This is likened to the baby son of a universal monarch who, although only an infant possessing no qualities of knowledge or power, is granted a higher status than any scholar or minister in the empire. In terms of conventional benefits, all the happiness and goodness that exists is a product of bodhimind. The buddhas are born from bodhisattvas, but the bodhisattvas are born from the bodhimind. As a result of the birth of the buddhas and bodhisattvas, great waves of enlightened energy spread throughout the universe, influencing sentient beings to create positive karma. This positive karma in turn brings them much benefit and happiness. On the one hand, the mighty stream of enlightened and enlightening energy issues from the wisdom body of the buddhas, but as the buddhas are born from bodhisattvas and bodhisattvas from the bodhimind, the ultimate source of the universal reservoir of goodness and happiness is the bodhimind itself....... How can we develop the bodhimind? There are two major methods, as mentioned above. The first of these, the "Six Causes and One Effect," applies six causal meditations-recognizing that all sentient beings were once one's own mother; the kindness of a mother; the wish to repay such kindness; love; compassion; and the extraordinary thought of universal responsibility—to produce one result: the bodhimind. The second technique is a meditation whereby one directly changes self-cherishing into the cherishing of others....... In order to practise either of these methods of developing the bodhimind we must first develop a sense of equanimity toward ail living beings. We must transcend seeing some beings as close, some as alien and some as merely unknown strangers. Until we have this equanimity toward all beings, meditation to develop bodhimind will not be effective. For example, if we wish to paint frescoes on a wall we must first remove any cracks or lumps from its surface....... Similarly, we cannot draw the image of the bodhimind within ourselves until the mind's view has been made clean from the distortions of seeing others in terms of friend, enemy and stranger....... The way we impute this discrimination upon others is quite automatic, and as a result of it, when we see someone we have labelled as 'friend,' attachment arises within us and we respond with warmth. Why have we labelled him as 'friend'? Only because on some level or other he has benefitted or supported us. Alternatively, whenever we encounter someone whom we have labelled as 'enemy, aversion arises within us and we respond with coldness. The reason will be because he has once harmed or threatened us in some way. Again, when encountering a stranger we simply have no feelings toward him....... Yet if we examine this method of discrimination we quickly see that it is an unstable process. Even in this life, people once regarded as friends become enemies and enemies often become friends. And in the countless lives we have taken since beginningless time while spinning on the wheel of life there is not one sentient being who has consistently been either our friend or enemy. Our best friend of this life could easily have been our worst enemy in a previous incarnation, and vice versa. A friend who mistreats us quickly becomes an enemy, and an enemy who helps us soon becomes a new-found friend. Someone who last year was regarded as a friend because he had been kind to us, this year harms us and is seen as an enemy; last year's enemy this year helps us and becomes a friend. So which one is really the friend and which one the enemy? Instead of responding to them on the basis of the ephemeral benefit or harm they have brought us, we should meditate that all have alternately benefitted and harmed us in the stream of past lives, and thus abandon superficial discriminations. A root cause of this discriminating mind is the self-cherishing attitude, the thought that considers oneself to be more important than others. As a result of self-cherishing we develop attachment to those who help us and aversion to those who give us problems. This in turn causes us to create countless negative karmas in trying to overcome the 'harmers' and support the 'helpers.' Such actions bring great suffering upon ourselves and others, both immediately and in future lives, as these karmic seeds ripen into suffering experiences....... There is a teaching that says, "All happiness in this world arises from cherishing others; every suffering arises from self-cherishing." Why is this so? From self-cherishing comes the wish to further oneself even at others' expense. This causes all the killing, stealing, intolerance and so forth that we see around us. As well as destroying happiness in this life, these negative activities plant karmic seeds for a future rebirth in the miserable realms of existence—the hell, hungry ghost and animal realms. Self-cherishing is responsible for every conflict from a family problem to an international war, and for all the negative karma thus created....... What are the results of cherishing others? If we cherish others we shall not harm or kill them. This is conducive to our own long life. When we cherish others we are open and empathetic with them, and live in generosity. This is a karmic cause of our own future prosperity. If we cherish others, even when someone harms or makes problems for us we are able to abide in love and patience, a karmic cause of having a beautiful form in future lives. In short, every auspicious condition arises from the positive karmas generated by cherishing others. These conditions themselves bring joy and happiness, and in addition they act as the causes of and circumstances leading to nirvana and buddhahood....... How? To gain nirvana one must master the three higher trainings: moral discipline, meditation and wisdom. Of these the first is the most important because it is the basis for the development of the other two. The essence of moral discipline is abandoning any action that brings harm to others. Anyone who cherishes others more than he cherishes himself will not find this discipline difficult. His mind will be calm and peaceful, which is conducive to both meditation and wisdom....... Looking at it another way, cherishing others is the proper and noble approach to take. In this life everything that comes to us is directly or indirectly due to the kindness of others. We buy food from others in the market; the clothing we wear and the houses in which we dwell depend upon the assisting participation of others. And for attaining the ultimate goals—nirvana and buddhahood-we are completely dependent upon others: without them we would not be able to meditate upon love, compassion, trust and so forth, and thus would be unable to generate spiritual experience. Also, any meditation teaching we receive has come from the Buddha through the kindness of sentient beings. The Buddha taught only to benefit sentient beings; if there were no sentient beings he would not have taught. Therefore, in his Bodhisattvacaryavatara, Shantideva comments that in terms of kindness, the sentient beings are equal to the buddhas. Sometimes, mistakenly, people have respect and devotion for the buddhas but dislike sentient beings. We should appreciate sentient beings as deeply as we do the buddhas themselves....... If we look at happiness and harmony we will find its cause to be universal caring. The cause of unhappiness and disharmony is the self-cherishing attitude....... At one time the Buddha was an ordinary person like ourselves. Then he gave up self-cherishing for universal caring and entered the path to buddhahood. Because we still hold the self-cherishing mind we are left behind in samsara, having benefitted neither ourselves nor others. The Jataka Tales (Previous Lives of Buddha) relate that in one earlier incarnation, the Buddha had been a huge turtle who took pity on several shipwreck victims and carried them to shore on his back. Once ashore the exhausted turtle fell into a faint but as he slept he was attacked by thousands of ants. Soon the biting of the ants woke the turtle up, but when he saw that if he moved he would kill innumerable creatures, he remained still and offered his body to the insects as food. This is the depth to which the Buddha cherished living beings. Many of Ashvagosha's Jataka Tales are dedicated to relating similar accounts of the Buddha's previous lives, in which the importance of cherishing others is exemplified. The Wish-Fulfilling Tree has 108 such stories....... Essentially, self-cherishing is the cause of every undesirable experience, and universal caring is the cause of every happiness. The experiences of the lower realms of existence, all the suffering of mankind and every interference to spiritual practice are caused by self-cherishing, and every happiness of this and future lives comes from universal caring. The subtle limitations of lesser enlightenment are also caused by self-cherishing, We should contemplate the benefits of cherishing others and try to develop an open, loving attitude toward all living beings. This should not be an inert emotion but should be characterized by great compassion— the wish to separate others from their suffering. When we meet with a being in sorrow our reaction should be like that of a mother witnessing her only child caught in a fire or fallen into a terrible river: our main thought should be to help others. Toward those in states of suffering we should think, "May I help separate them from their suffering," and for those in states of happiness we should think, "May I help maintain their happiness." This attitude should be directed equally toward all beings. Some people feel great compassion for friends or relatives in trouble but none for unpleasant people or enemies. This is not spiritual compassion, it is merely a form of attachment. True compassion does not discriminate between beings; it regards all with an equal emotion....... Similarly, love is the desire to maintain the happiness of all beings impartially, regardless of whether we like them or not. Spiritual love is of two main types: that merely possessing equanimity and that possessing the active wish to maintain others' happiness. When we meditate repeatedly on how all beings have in previous lives been mother, father and friend to us, we soon come to have equanimity toward them all. Eventually this develops into an overwhelming wish to see all beings possess happiness and the causes of happiness. This is great, undiscriminating love....... By meditating properly on love and compassion we produce what are called the eight great benefits. These condense into two: producing happiness in this and future lives for both ourselves and others, and developing along the path to full and perfect buddhahood. It produces rebirth as a man or god, and fertilizes the seeds of enlightenment....... In brief, we should have the wish to help others maintain their happiness and separate from suffering regardless of whether they have acted as friend or enemy to us. Moreover, we should develop a personal sense of responsibility for their happiness. This is called "the special thought" or "the higher thought" and is marked by a strong sense of responsibility for the welfare of others. It is like taking the responsibility of going to the market to get someone exactly what he needs, instead of just sitting reflecting on how nice it would be if he had what he wanted. We take upon ourselves the responsibility of actually fulfilling others' requirements....... Then we should ask ourselves, "Do I have the ability to benefit all others?" Obviously we do not. Who has such ability? Only an enlightened being, a buddha. Why? Because only those who have attained buddhahood are fully developed and fully separated from limitations: those still in samsara cannot place others in nirvana. Even sravaka arhants or tenth level bodhisattvas are unable to benefit others fully, for they themselves still have limitations, but a buddha spontaneously and automatically benefits all beings with every breath he takes. His state is metaphorically likened to the drum of Brahma, which automatically resounds teachings to the world. Or it is like a cloud, that spontaneously takes cooling shade and life-giving water wherever it goes. To fulfill others' needs we should seek to place them in the total peace and maturity of buddhahood, and to be able to do this we ourselves must first gain buddhahood. The state of buddhahood is an evolutionary product of the bodhimind. The bodhimind is born from the special thought of universal responsibility—the thought to benefit others by oneself. To drink water we must have both the desire to drink and a container for the water. The wish to benefit others by placing them in buddhahood is like the desire to drink, and the wish to attain enlightenment oneself in order to benefit them in this way is like the container. When both are present, we benefit ourselves and others....... If we hear of the meditations that generate the bodhimind and attempt to practise them without first refining our minds with the preliminary meditations, it is very unlikely that we shall make much inner progress. For example, meditating on compassion without first gaining some experience of the meditations on the four noble truths, or at least on the truth of suffering, would lead to a merely superficial understanding. How can we experience mature compassion, the aspiration to free all beings from suffering, when we do not know the deeper meanings and levels of suffering that permeate the human psyche? How can we relate to others' suffering when we do not even know the subtle levels of frustration and tension pervading our own being? The nature of suffering must be known in order to know the workings of our own mind; only then shall we be in a position to empathize with the hearts and minds of others. We must have compassion for ourselves before we can have it for others....... Through meditation on suffering a certain amount of renunciation or spiritual stability will be generated. This stability should be guarded and cultivated by the various methods taught on the initial and intermediate stages of training, which are the two main steps in approaching the meditations on the bodhimind. As we progress in our meditations on the suffering nature of being and on the causes of this suffering, we begin to search for the path leading to transcendence of imperfection. We meditate upon the precious nature and unique opportunities of human existence, which makes us appreciate our situation. Then we meditate upon impermanence and death, which helps us transcend grasping at petty aspects of life and directs our minds to search for spiritual knowledge. Because spiritual knowledge is not gained from books or without a cause, its cause must be cultivated, which means training properly under a fully qualified spiritual master and generating the practices as instructed....... Merely hearing about the bodhimind is very beneficial because it provides a seed for the development of the enlightened spirit. However, to cultivate this seed to fruition requires careful practice. We must progress through the actual inner experiences of the above-mentioned meditations, and for this we require close contact with a meditation teacher able to supervise and guide our evolution. In order for his presence to be of maximum benefit we should learn the correct attitudes and actions for cultivating an effective guru-disciple relationship. Then step-by-step the seeds of the bodhimind he plants within us can grow to full maturity and unfold the lotus of enlightenment within us....... This is but a brief description of the bodhisattva spirit and the methods of developing it. If it inspires some interest within anyone I shall be most happy. The basis of the bodhimind—love and compassion—is a force that brings every benefit to both yourself and others, and if this can be transformed into the bodhimind itself, your every action will become a cause of omniscient buddhahood. Even if you could practise to the point of even slightly weakening the self-cherishing attitude I would be very grateful. Without first generating the bodhimind, buddhahood is completely out of the question. Once the growth of the bodhimind has started, perfect enlightenment is only a matter of time. We should try to meditate regularly on death and impermanence and thus become a spiritual practitioner of initial scope. Then we should develop the meditations on the unsatisfactory nature of samsara and the three higher trainings, which make us practitioners of medium scope. Finally, we should give birth to love, compassion, universal responsibility and the bodhimind, thus entering the path of the practitioner of great scope, the mahayana, which has full buddhahood as its goal. Relying on the guidance of a master, we should cultivate the seeds of the bodhimind in connection with the wisdom of emptiness and for the sake of all that lives quickly actualize buddhahood. This may not be an easy task, but it has ultimate perfection as its fruit....... The most important step in spiritual growth is the first: we must begin by making a decision to avoid evil and cultivate goodness within our stream of being. On the basis of this fundamental discipline every spiritual quality becomes possible, even the eventual perfection of buddhahood. Each of us has the potential to do this, each of us can become a perfect being. All we have to do is direct our energies at learning and then enthusiastically practising the teachings. As the bodhimind is the very essence of all the Buddha's teachings we should make every effort to realize it.