Passages from the Pali Canon
§ 131. These are the five hindrances & obstructions that overcome awareness
& weaken discernment. Which five? Sensual desire is a hindrance & obstruction
that overcomes awareness & weakens discernment. Ill will... Sloth &
drowsiness... Restlessness & anxiety... Uncertainty is a hindrance &
obstruction that overcomes awareness & weakens discernment...
Suppose there were a river, flowing down from the mountains, going far, its
current swift, carrying everything with it: If a man were to open watercourses
leading off from both sides, the current in the middle of the river would be
interrupted, diverted, & dispersed. The river would not go far, its current
would not be swift, and it would not carry everything with it. In the same way,
if a monk has not rid himself of these five hindrances... there is no possibility
that he can know what is for his own benefit, or the benefit of others, or both,
or that he should come to realize a superior human attainment, a truly noble
knowledge & vision...
But suppose there were a river, flowing down from the mountains, going far,
its current swift, carrying everything with it: If a man were to close off the
watercourses leading off from both sides, the current in the middle of the river
would not be interrupted, diverted, or dispersed. The river would go far, its
current swift, carrying everything with it. In the same way, if a monk has rid
himself of these five hindrances... there is the possibility that he can know
what is for his own benefit, or the benefit of others, or both, and that he
should come to realize a superior human attainment, a truly noble knowledge
& vision.
-- A.V.51
§ 132. When gold is debased by these five impurities, it is not pliant,
malleable, or luminous. It is brittle and not ready to be worked. Which five?
Iron, copper, tin, lead, & silver... But when gold is not debased by these
five impurities, it is pliant, malleable, & luminous. It is not brittle
and is ready to be worked. Then whatever sort of ornament one has in mind --
whether a belt, an earring, a necklace, or a gold chain -- it would serve one's
purpose.
In the same way, when the mind is debased by these five impurities, it is not
pliant, malleable, or luminous. It is brittle and not rightly concentrated for
the ending of the effluents. Which five? Sensual desire, ill will, sloth &
drowsiness, restlessness & anxiety, and uncertainty... But when the mind
is not debased by these five impurities, it is pliant, malleable, & luminous.
It is not brittle and is rightly concentrated for the ending of the effluents.
Then whichever of the six higher knowledges [§64] one turns one's mind
to know & realize, one can witness them for oneself whenever there is an
opening...
-- A.V.23
§ 133. Similes for the Hindrances. 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...
-- S.XLVI.55
§ 134. 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.
-- M.39
§ 135. Sensual desire. I have heard that on one occasion the Blessed One
was staying near Savatthi in Jeta's Grove, Anathapindika's Park. Now on that
occasion the Blessed One was sitting out in the open in the pitch black of the
night, while oil lamps were burning. Many flying insects were meeting their
downfall & misfortune in those oil lamps. Seeing this... the Blessed One
exclaimed,
Rushing headlong, missing what is worthwhile,
bringing on one new bond after another,
like insects falling into the flame,
some are intent only on what is seen & heard.
-- UD.VI.9
§ 136.
Clinging to sense pleasures, to sensual ties,
seeing no blame in the fetter,
never will those tied up in the fetter
cross over the flood so great & wide.
-- UD.VII.3
§ 137. I will teach you a Dhamma discourse on bondage & lack of bondage...
A woman attends inwardly to her feminine faculties, her feminine gestures, her
feminine manners, feminine poise, feminine desires, feminine voice, feminine
charms. She is excited by that, delighted by that. Being excited & delighted
by that, she attends outwardly to masculine faculties, masculine gestures, masculine
manners, masculine poise, masculine desires, masculine voices, masculine charms.
She is excited by that, delighted by that... wants to be bonded to what is outside
her, wants whatever pleasure & happiness that arise based on that bond.
Delighting, caught up in her femininity, a woman goes into bondage with reference
to men. This is how a woman does not transcend her femininity.
A man attends inwardly to his masculine faculties, masculine gestures, masculine
manners, masculine poise, masculine desires, masculine voice, masculine charms.
He is excited by that, delighted by that. Being excited & delighted by that,
he attends outwardly to feminine faculties, feminine gestures, feminine manners,
feminine poise, feminine desires, feminine voices, feminine charms. He is excited
by that, delighted by that... wants to be bonded to what is outside him, wants
whatever pleasure & happiness that arise based on that bond. Delighting,
caught up in his masculinity, a man goes into bondage with reference to women.
This is how a man does not transcend his masculinity.
And how is there lack of bondage? A woman does not attend inwardly to her feminine
faculties... feminine charms. She is not excited by that, not delighted by that...
does not attend outwardly to masculine faculties... masculine charms. She is
not excited by that, not delighted by that... does not want to be bonded to
what is outside her, does not want whatever pleasure & happiness that arise
based on that bond. Not delighting, not caught up in her femininity, a woman
does not go into bondage with reference to men. This is how a woman transcends
her femininity.
A man does not attend inwardly to his masculine faculties... masculine charms.
He is not excited by that, not delighted by that... does not attend outwardly
to feminine faculties... feminine charms. He is not excited by that, not delighted
by that... does not want to be bonded to what is outside him, does not want
whatever pleasure & happiness that arise based on that bond. Not delighting,
not caught up in his masculinity, a man does not go into bondage with reference
to women. This is how a man transcends his masculinity.
This is how there is lack of bondage. And this is the Dhamma discourse on bondage
& lack of bondage.
-- A.VII.48
§ 138. 'Suppose a dog, overcome with weakness & hunger, were to come
across a slaughterhouse, and there a skilled butcher or butcher's apprentice
were to fling him a chain of bones -- thoroughly scraped, without any flesh,
smeared with blood. What do you think: Would the dog, gnawing on that chain
of bones -- thoroughly scraped, without any flesh, smeared with blood -- appease
his weakness & hunger?'
'No, lord. And why is that? Because the chain of bones is thoroughly scraped,
without any flesh, & smeared with blood. The dog would get nothing but weariness
& vexation.'
'In the same way, householder, a disciple of the noble ones considers this point:
"The Blessed One has compared sensuality to a chain of bones, of much stress,
much despair, & greater drawbacks." Seeing this with right discernment,
as it actually is, then avoiding the equanimity coming from multiplicity, dependent
on multiplicity, he develops the equanimity coming from singleness, dependent
on singleness [III/G], where clinging/sustenance for the baits of the world
ceases entirely.
'Now suppose a vulture, a kite, or a hawk were to take off, having seized a
lump of flesh, and other vultures, kites, or hawks -- following right after
it -- were to tear at it & pull at it. What do you think: If that vulture,
kite, or hawk were not quickly to drop that lump of flesh, would it meet with
death from that cause, or with death-like pain?'
'Yes, lord.'
'In the same way, householder, a disciple of the noble ones considers this point:
"The Blessed One has compared sensuality to a lump of flesh, of much stress,
much despair, & greater drawbacks"... He develops the equanimity coming
from singleness, dependent on singleness, where clinging/sustenance for the
baits of the world ceases entirely.
'Now suppose a man were to come against the wind, carrying a burning grass torch.
What do you think: If he were not quickly to drop that grass torch, would he
burn his hand or his arm or some other part of his body, so that he would meet
with death from that cause, or with death-like pain?'
'Yes, lord.'
'In the same way, householder, a disciple of the noble ones considers this point:
"The Blessed One has compared sensuality to a grass torch, of much stress,
much despair, & greater drawbacks"... He develops the equanimity coming
from singleness, dependent on singleness, where clinging/sustenance for the
baits of the world ceases entirely.
'Now suppose there were a pit of glowing embers, deeper than a man's height,
full of embers that were neither flaming nor smoking, and a man were to come
along -- loving life, hating death, loving pleasure, abhorring pain -- and two
strong men, having grabbed him with their arms, were to drag him to the pit
of embers. What do you think: Wouldn't the man twist his body this way &
that?'
'Yes, lord. And why is that? Because he would realize, "If I fall into
this pit of glowing embers, I will meet with death from that cause, or with
death-like pain."'
'In the same way, householder, a disciple of the noble ones considers this point:
"The Blessed One has compared sensuality to a pit of glowing embers, of
much stress, much despair, & greater drawbacks"... He develops the
equanimity coming from singleness, dependent on singleness, where clinging/sustenance
for the baits of the world ceases entirely.
'Now suppose a man, when dreaming, were to see delightful parks, delightful
forests, delightful stretches of land, & delightful lakes, and on awakening
were to see nothing. In the same way, householder, a disciple of the noble ones
considers this point: "The Blessed One has compared sensuality to a dream,
of much stress, much despair, & greater drawbacks"... He develops the
equanimity coming from singleness, dependent on singleness, where clinging/sustenance
for the baits of the world ceases entirely.
'Now suppose a man having borrowed some goods -- a manly carriage, fine jewels,
& ear ornaments -- were to go into the market preceded & surrounded
by his borrowed goods, and people seeing him would say, "How wealthy is
this man, for this is how the wealthy enjoy their possessions," but the
actual owners, wherever they might see him, would strip him then & there
of what is theirs. What do you think: Should the man rightly be surprised?'
'No, lord. And why is that? The owners are stripping him of what is theirs.'
'In the same way, householder, a disciple of the noble ones considers this point:
"The Blessed One has compared sensuality to borrowed goods, of much stress,
much despair, & greater drawbacks"... He develops the equanimity coming
from singleness, dependent on singleness, where clinging/sustenance for the
baits of the world ceases entirely.
'Now suppose that, not far from a village or town, there were a dense forest
grove, and there in the grove was a tree with delicious fruit, abundant fruit,
but with no fruit fallen to the ground. A man would come along, desiring fruit,
looking for fruit, searching for fruit. Plunging into the forest grove, he would
see the tree... and the thought would occur to him, "This is a tree with
delicious fruit, abundant fruit, and there is no fruit fallen to the ground,
but I know how to climb a tree. Why don't I climb the tree, eat what I like,
and fill my clothes with the fruit?" So, having climbed the tree, he would
eat what he liked and fill his clothes with the fruit. Then a second man would
come along, desiring fruit... searching for fruit and carrying a sharp ax. Plunging
into the forest grove, he would see the tree... and the thought would occur
to him, "... I don't know how to climb a tree. Why don't I chop down this
tree at the root, eat what I like, and fill my clothes with the fruit?"
So he would chop the tree at the root. What do you think: If the first man who
climbed the tree didn't quickly come down, wouldn't the falling tree crush his
hand or foot or some other part of his body, so that he would meet with death
from that cause, or with death-like pain?'
'Yes, lord.'
'In the same way, householder, a disciple of the noble ones considers this point:
"The Blessed One has compared sensuality to the fruits of a tree, of much
stress, much despair, & greater drawbacks." Seeing this with right
discernment, as it actually is present, then avoiding the equanimity coming
from multiplicity, dependent on multiplicity, he develops the equanimity coming
from singleness, dependent on singleness, where clinging/sustenance for the
baits of the world ceases entirely.
-- M.54
§ 139. The Buddha: Magandiya, suppose that there was a leper covered with
sores and infections, devoured by worms, picking the scabs off the openings
of his wounds with his nails, cauterizing his body over a pit of glowing embers.
Then suppose his friends, companions, & relatives brought a doctor to treat
him. The doctor would concoct medicine, and by means of that medicine he would
be cured of his leprosy: well & happy, free, master of himself, going wherever
he liked. Then suppose two strong men, having seized hold of him with their
arms, were to drag him to a pit of glowing embers. What do you think? Wouldn't
he twist his body this way and that?
Magandiya: Yes, lord. Why is that? The fire is painful to the touch, very hot
& scorching.
The Buddha: Now what do you think? Is the fire painful to the touch, very hot
& scorching, only now, or was it also that way before?
Magandiya: Both now & before is it painful to the touch, very hot &
scorching. It's just that when the man was a leper... his faculties were impaired,
which was why, even though the fire was actually painful to the touch, he had
the skewed perception of 'pleasant.'
The Buddha: In the same way, sensual pleasures in the past were painful to the
touch, very hot & scorching; sensual pleasures in the future will be painful
to the touch, very hot & scorching; sensual pleasures at present are painful
to the touch, very hot & scorching; but when beings are not free from passion
for sensual pleasures -- devoured by sensual craving, burning with sensual fever
-- their faculties are impaired, which is why, even though sensual pleasures
are actually painful to the touch, they have the skewed perception of 'pleasant.'
Now suppose that there was a leper covered with sores & infections, devoured
by worms, picking the scabs off the openings of his wounds with his nails, cauterizing
his body over a pit of glowing embers. The more he cauterized his body over
the pit of glowing embers, the more disgusting, foul-smelling, & putrid
the openings of his wounds would become, and yet he would feel a modicum of
enjoyment & satisfaction because of the itchiness of his wounds. In the
same way, beings not free from passion for sensual pleasures -- devoured by
sensual craving, burning with sensual fever -- indulge in sensual pleasures.
The more they indulge in sensual pleasures, the more their sensual craving increases
and the more they burn with sensual fever, and yet they feel a modicum of enjoyment
& satisfaction dependent on the five strands of sensuality.
Now what do you think? Have you ever seen or heard of a king or king's minister
-- enjoying himself, provided & endowed with the five strands of sensual
pleasure, without abandoning sensual craving, without removing sensual fever
-- who has dwelt or will dwell or is dwelling free from thirst, his mind inwardly
at peace?
Magandiya: No, Master Gotama.
The Buddha: Very good, Magandiya. Neither have I... But whatever priests or
contemplatives who have dwelt or will dwell or are dwelling free from thirst,
their minds inwardly at peace, all have done so having realized -- as it actually
is present -- the origination & disappearance, the allure, the danger, &
the escape from sensual pleasures, having abandoned sensual craving and removed
sensual fever.
-- M.75
§ 140.
Look at the beautified image,
a heap of festering wounds, shored up:
ill, but the object
of many resolves,
where there is nothing
lasting or sure.
A city made of bones,
plastered over with flesh & blood,
whose hidden treasures are:
pride & deceit,
aging & death.
-- DHP.147, 150
§ 141.
Not even if it rained gold coins
would we have our fill
of sensual pleasures.
'Stressful,
they give little enjoyment' --
knowing this, the wise one
finds no delight
even in heavenly sensual pleasures.
He is one who delights
in the ending of craving,
a disciple of the Rightly
Self-Awakened One.
-- DHP.186-87
§ 142. 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,
without blemish,
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 spirits,
(or: where no human beings dwell)
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 world 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 heart adheres 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 perception of a human being.
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
& 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 is 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
§ 143. Ill will. These are five ways of subduing hatred by which, when
hatred arises in a monk, he should wipe it out completely. Which five?
When one gives birth to hatred for an individual, one should develop good will
for that individual. Thus the hatred for that individual should be subdued.
When one gives birth to hatred for an individual, one should develop compassion
for that individual... equanimity toward that individual... one should pay him
no mind & pay him no attention... When one gives birth to hatred for an
individual, one should direct one's thoughts to the fact of his being the product
of his kamma: 'This venerable one is the doer of his kamma, heir of his kamma,
born of his kamma, related by his kamma, and is dependent on his kamma. Whatever
kamma he does, for good or for evil, to that will he fall heir.' Thus the hatred
for that individual should be subdued.
These are five ways of subduing hatred by which, when hatred arises in a monk,
he should wipe it out completely.
-- A.V.161
§ 144. Sariputta: There are some people who are impure in their bodily
behavior but pure in their verbal behavior. Hatred for a person of this sort
should be subdued.
There are some people who are impure in their verbal behavior but pure in their
bodily behavior. Hatred for a person of this sort should also be subdued.
There are some people who are impure in their bodily behavior & verbal behavior,
but who periodically experience mental clarity & calm. Hatred for a person
of this sort should also be subdued.
There are some people who are impure in their bodily behavior & verbal behavior,
and who do not periodically experience mental clarity & calm. Hatred for
a person of this sort should also be subdued.
There are some people who are pure in their bodily behavior & their verbal
behavior, and who periodically experience mental clarity & calm. Hatred
for a person of this sort should also be subdued.
Now as for a person who is impure in his bodily behavior but pure in his verbal
behavior, how should one subdue hatred for him? Just as when a monk who makes
use of things that are thrown away sees a rag in the road: Taking hold of it
with his left foot and spreading it out with his right, he would tear off the
sound part and go off with it. In the same way, when the individual is impure
in his bodily behavior but pure in his verbal behavior, one should at that time
pay no attention to the impurity of his bodily behavior, and instead pay attention
to the purity of his verbal behavior. Thus the hatred for him should be subdued.
And as for a person who is impure in his verbal behavior, but pure in his bodily
behavior, how should one subdue hatred for him? Just as when there is a pool
overgrown with slime & water plants, and a person comes along, burning with
heat, covered with sweat, exhausted, trembling, & thirsty. He would jump
into the pool, part the slime & water plants with both hands, and then,
cupping his hands, drink the water and go on his way. In the same way, when
the individual is impure in his verbal behavior but pure in his bodily behavior,
one should at that time pay no attention to the impurity of his verbal behavior,
and instead pay attention to the purity of his bodily behavior. Thus the hatred
for him should be subdued.
And as for a person who is impure in his bodily behavior & verbal behavior,
but who periodically experiences mental clarity & calm, how should one subdue
hatred for him? Just as when there is a little puddle in a cow's footprint,
and a person comes along, burning with heat, covered with sweat, exhausted,
trembling, & thirsty. The thought would occur to him, 'Here is this little
puddle in a cow's footprint. If I tried to drink the water using my hand or
cup, I would disturb it, stir it up, & make it unfit to drink. What if I
were to get down on all fours and slurp it up like a cow, and then go on my
way?' So he would get down on all fours, slurp up the water like a cow, and
then go on his way. In the same way, when an individual is impure in his bodily
behavior & verbal behavior, but periodically experiences mental clarity
& calm, one should at that time pay no attention to the impurity of his
bodily behavior... the impurity of his verbal behavior, and instead pay attention
to the fact that he periodically experiences mental clarity & calm. Thus
the hatred for him should be subdued.
And as for a person who is impure in his bodily behavior & verbal behavior,
and who does not periodically experience mental clarity & calm, how should
one subdue hatred for him? Just as when there is a sick man -- in pain, seriously
ill -- traveling along a road, far from the next village & far from the
last, unable to get the food he needs, unable to get the medicine he needs,
unable to get a suitable assistant, unable to get anyone to take him to human
habitation. Now suppose another person were to see him coming along the road.
He would do what he could out of compassion, pity, & sympathy for the man,
thinking, 'O that this man should get the food he needs, the medicine he needs,
a suitable assistant, someone to take him to human habitation. Why is that?
So that he won't fall into ruin right here.' In the same way, when a person
is impure in his bodily behavior & verbal behavior, and who does not periodically
experience mental clarity & calm, one should do what one can out of compassion,
pity, & sympathy for him, thinking, 'O that this man should abandon wrong
bodily conduct and develop right bodily conduct, abandon wrong verbal conduct
and develop right verbal conduct, abandon wrong mental conduct and develop right
mental conduct. Why is that? So that, on the break-up of the body, after death,
he won't fall into the plane of deprivation, the bad destination, the lower
realms, purgatory.' Thus the hatred for him should be subdued.
And as for a person who is pure in his bodily behavior & verbal behavior,
and who periodically experiences mental clarity & calm, how should one subdue
hatred for him? Just as when there is a pool of clear water -- sweet, cool,
& limpid, with gently sloping banks, & shaded on all sides by trees
of many kinds -- and a person comes along, burning with heat, covered with sweat,
exhausted, trembling, & thirsty. Having plunged into the pool, having bathed
& drunk & come back out, he would sit down or lie down right there in
the shade of the trees. In the same way, when an individual is pure in his bodily
behavior & verbal behavior, and periodically experiences mental clarity
& calm, one should at that time pay attention to the purity of his bodily
behavior... the purity of his verbal behavior, and to the fact that he periodically
experiences mental clarity & calm. Thus the hatred for him should be subdued.
An entirely inspiring individual can make the mind grow serene.
These are five ways of subduing hatred by which, when hatred arises in a monk,
he should wipe it out completely.
-- A.V.162
§ 145. There are these ten ways of subduing hatred. Which ten? 1) Thinking,
'He has done me harm. But what should I expect?' one subdues hatred. 2) Thinking,
'He is doing me harm. But what should I expect?... 3) He is going to do me harm.
But what should I expect?... 4) He has done harm to people who are dear &
pleasing to me. But what should I expect?... 5) He is doing harm to people who
are dear & pleasing to me. But what should I expect?... 6) He is going to
do harm to people who are dear & pleasing to me. But what should I expect?...
7) He has aided people who are not dear or pleasing to me. But what should I
expect?... 8) He is aiding people who are not dear or pleasing to me. But what
should I expect?... 9) He is going to aid people who are not dear or pleasing
to me. But what should I expect?' one subdues hatred. 10) One does not get worked
up over impossibilities. These are ten ways of subduing hatred.
-- A.X.80
§ 146.
'He insulted me,
hit me,
beat me,
robbed me'
-- for those who brood on this,
hostility isn't stilled.
'He insulted me,
hit me,
beat me,
robbed me' --
for those who don't brood on this,
hostility is stilled.
Hostilities aren't stilled
through hostility,
regardless.
Hostilities are stilled
through non-hostility:
this, an unending truth.
-- DHP.3-5
§ 147. Sloth & drowsiness. Once the Blessed One was living among the
Bhaggas in the Deer Park at Bhesakala Grove, near Crocodile Haunt. At that time
Ven. Maha Moggallana [prior to his Awakening] sat nodding near the village of
Kallavalaputta, in Magadha. The Blessed One saw this with his purified divine
eye, surpassing the human, and as soon as he saw this -- just as a strong man
might extend his flexed arm or flex his extended arm -- disappeared from the
Deer Park... appeared right in front of Ven. Maha Moggallana, and sat down on
a prepared seat. As he was sitting there, the Blessed One said to Ven. Maha
Moggallana, 'Are you nodding, Moggallana? Are you nodding?'
'Yes, lord.'
'Well then, Moggallana, whatever perception you have in mind when drowsiness
descends on you, don't attend to that perception, don't pursue it. It's possible
that by doing this you will shake off your drowsiness.
'But if by doing this you don't shake off your drowsiness, then recall to your
awareness the Dhamma as you have heard & memorized it, re-examine it &
ponder it over in your mind. It's possible that by doing this you will shake
off your drowsiness.
'But if by doing this you don't shake off your drowsiness, then repeat aloud
in detail the Dhamma as you have heard & memorized it. It's possible that
by doing this you will shake off your drowsiness.
'But if by doing this you don't shake off your drowsiness, then pull both you
earlobes and rub your limbs with your hands. It's possible that by doing this
you will shake off your drowsiness.
'But if by doing this you don't shake off your drowsiness, then get up from
your seat and, after washing your eyes out with water, look around in all directions
and upward to the major stars & constellations. It's possible that by doing
this you will shake off your drowsiness.
'But if by doing this you don't shake off your drowsiness, then attend to the
perception of light, resolve on the perception of daytime, [dwelling] by night
as by day, and by day as by night. By means of an awareness thus open &
unhampered, develop a brightened mind [§66]. It's possible that by doing
this you will shake off your drowsiness.
'But if by doing this you don't shake off your drowsiness, then -- percipient
of what lies in front & behind -- set a distance to meditate walking back
& forth, your senses inwardly immersed, your mind not straying outwards.
It's possible that by doing this you will shake off your drowsiness.
'But if by doing this you don't shake off your drowsiness, then -- reclining
on your right side -- take up the lion's posture, one foot placed on top of
the other, mindful, alert, with your mind set on getting up. As soon as you
wake up, get up quickly, with the thought, "I won't stay indulging in the
pleasure of lying down, the pleasure of reclining, the pleasure of drowsiness."
'Thus, Moggallana, should you train yourself...'
-- A.VII.58