Stream Entry Part 1: The Way to Stream-entry*
Jan 4, 2012 12:39:28 GMT 1
Post by Anne Terri on Jan 4, 2012 12:39:28 GMT 1
''January 13, 2012 God's Living Bible - The Third Testament - Research Library -Buddhism - Dhamma- Virtue
AMEN''
Stream Entry
Part 1: The Way to Stream-entry
by
Thanissaro Bhikkhu
© 2006–2013
Introduction
Sole dominion over the earth,
going to heaven,
lordship over all worlds:
the fruit of stream-entry
excels them.
DHP - 178
Lokavagga: Worlds 167-178
translated from the Pali by
Thanissaro Bhikkhu
© 1997–2013
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The Pali canon recognizes four levels of Awakening, the first of which is called stream entry. This gains its name from the fact that a person who has attained this level has entered the "stream" flowing inevitably to nibbana. He/she is guaranteed to achieve full Awakening within seven lifetimes at most, and in the interim will not be reborn in any of the lower realms.
This study guide on stream entry is divided into two parts. The first deals with the practices leading to stream entry; the second, with the experience of stream entry and its results.
The practices leading to stream entry are encapsulated in four factors:
Association with people of integrity is a factor for stream-entry. Listening to the true Dhamma is a factor for stream-entry. Appropriate attention is a factor for stream-entry. Practice in accordance with the Dhamma is a factor for stream-entry.
Stream Entry
Part 2: Stream-entry and After
by
Thanissaro Bhikkhu
© 2004–2013
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[Kapadika Bharadvaja:] "To what extent is there an awakening to the truth? To what extent does one awaken to the truth? We ask Master Gotama about awakening to the truth."
[The Buddha:] "There is the case, Bharadvaja, where a monk lives in dependence on a certain village or town. Then a householder or householder's son goes to him and observes him with regard to three mental qualities — qualities based on greed, qualities based on aversion, qualities based on delusion: 'Are there in this venerable one any such qualities based on greed that, with his mind overcome by these qualities, he might say, "I know," while not knowing, or say, "I see," while not seeing; or that he might urge another to act in a way that was for his/her long-term harm & pain?' As he observes him, he comes to know, 'There are in this venerable one no such qualities based on greed... His bodily behavior & verbal behavior are those of one not greedy. And the Dhamma he teaches is deep, hard to see, hard to realize, tranquil, refined, beyond the scope of conjecture, subtle, to-be-experienced by the wise. This Dhamma can't easily be taught by a person who's greedy.
"When, on observing that the monk is purified with regard to qualities based on greed, he next observes him with regard to qualities based on aversion... based on delusion: 'Are there in this venerable one any such qualities based on delusion that, with his mind overcome by these qualities, he might say, "I know," while not knowing, or say, "I see," while not seeing; or that he might urge another to act in a way that was for his/her long-term harm & pain?' As he observes him, he comes to know, 'There are in this venerable one no such qualities based on delusion... His bodily behavior & verbal behavior are those of one not deluded. And the Dhamma he teaches is deep, hard to see, hard to realize, tranquil, refined, beyond the scope of conjecture, subtle, to-be-experienced by the wise. This Dhamma can't easily be taught by a person who's deluded.
"When, on observing that the monk is purified with regard to qualities based on delusion, he places conviction in him. With the arising of conviction, he visits him & grows close to him. Growing close to him, he lends ear. Lending ear, he hears the Dhamma. Hearing the Dhamma, he remembers it. Remembering it, he penetrates the meaning of those dhammas. Penetrating the meaning, he comes to an agreement through pondering those dhammas. There being an agreement through pondering those dhammas, desire arises. With the arising of desire, he becomes willing. Willing, he contemplates (lit: "weighs," "compares"). Contemplating, he makes an exertion. Exerting himself, he both realizes the ultimate meaning of the truth with his body and sees by penetrating it with discernment.
"To this extent, Bharadvaja, there is an awakening to the truth. To this extent one awakens to the truth. I describe this as an awakening to the truth. But it is not yet the final attainment of the truth."
[Kapadika Bharadvaja:] "Yes, Master Gotama, to this extent there is an awakening to the truth. To this extent one awakens to the truth. We regard this as an awakening to the truth. But to what extent is there the final attainment of the truth? To what extent does one finally attain the truth? We ask Master Gotama about the final attainment of the truth."
[The Buddha:] "The cultivation, development, & pursuit of those very same qualities: to this extent, Bharadvaja, there is the final attainment of the truth. To this extent one finally attains the truth. I describe this as the final attainment of the truth."
Canki Sutta: With Canki
(excerpt)
translated from the Pali by
Thanissaro Bhikkhu
© 1999 to 2013
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Association with People of Integrity
"With regard to external factors, I don't envision any other single factor like friendship with admirable people as doing so much for a monk in training, who has not attained the goal but remains intent on the unsurpassed safety from bondage. A monk who is a friend with admirable people abandons what is unskillful and develops what is skillful."
A monk who is a friend to admirable people -- who's reverential, respectful, doing what his friends advise — mindful, alert, attains step by step the ending of all fetters.
See Iti.17
Vagga.sutta: Iti 1.1-27
Itivuttaka: The Group of Ones
translated from the Pali by
Thanissaro Bhikkhu
© 2001–2013
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As he was seated to one side, Ven. Ananda said to the Blessed One, "This is half of the holy life, lord: having admirable people as friends, companions, & colleagues."
"Don't say that, Ananda. Don't say that. Having admirable people as friends, companions, & colleagues is actually the whole of the holy life. When a monk has admirable people as friends, companions, & colleagues, he can be expected to develop & pursue the noble eightfold path.
"And how does a monk who has admirable people as friends, companions, & colleagues, develop & pursue the noble eightfold path? There is the case where a monk develops right view dependent on seclusion, dependent on dispassion, dependent on cessation, resulting in letting go. He develops right resolve... right speech... right action... right livelihood... right effort... right mindfulness... right concentration dependent on seclusion... dispassion... cessation, resulting in letting go. This is how a monk who has admirable people as friends, companions, & colleagues, develops & pursues the noble eightfold path.
"And through this line of reasoning one may know how having admirable people as friends, companions, & colleagues is actually the whole of the holy life: It is in dependence on me as an admirable friend that beings subject to birth have gained release from birth, that beings subject to aging have gained release from aging, that beings subject to death have gained release from death, that beings subject to sorrow, lamentation, pain, distress, & despair have gained release from sorrow, lamentation, pain, distress, & despair."
Upaddha Sutta: Half (of the Holy Life)
translated from the Pali by
Thanissaro Bhikkhu
©1997 to 2013
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"And what does it mean to have admirable people as friends? There is the case where a lay person, in whatever town or village he may dwell, spends time with householders or householders' sons, young or old, who are advanced in virtue. He talks with them, engages them in discussions. He emulates consummate conviction in those who are consummate in conviction, consummate virtue in those who are consummate in virtue, consummate generosity in those who are consummate in generosity, and consummate discernment in those who are consummate in discernment. This is called having admirable people as friends...
"And what does it mean to be consummate in conviction? There is the case where a noble disciple has conviction, is convinced of the Tathagata's Awakening: 'Indeed, the Blessed One is pure and rightly self-awakened, consummate in knowledge and conduct, well-gone, an expert with regard to the world, unexcelled as a trainer for those people fit to be tamed, the Teacher of divine and human beings, awakened, blessed.' This is called being consummate in conviction.
"And what does it mean to be consummate in virtue? There is the case where a noble disciple abstains from taking life, abstains from stealing, abstains from illicit sexual conduct, abstains from lying, abstains from taking intoxicants that cause heedlessness. This is called being consummate in virtue.
"And what does it mean to be consummate in generosity? There is the case of a noble disciple, his awareness cleansed of the stain of miserliness, living at home, freely generous, openhanded, delighting in being magnanimous, responsive to requests, delighting in the distribution of alms. This is called being consummate in generosity.
"And what does it mean to be consummate in discernment? There is the case where a noble disciple is discerning, endowed with discernment of arising and passing away — noble, penetrating, leading to the right ending of stress. This is called being consummate in discernment."
Dighajanu (Vyagghapajja) Sutta: Conditions of Welfare
translated from the Pali by
Narada Thera
© 1997–2013
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"For the person who transgresses in one thing, I tell you, there is no evil deed that is not to be done. Which one thing? This: telling a deliberate lie."
The person who lies, who transgress in this one thing, transcending concern for the world beyond: there's no evil he might not do.
See — Iti 25
Vagga.sutta: Iti 1.1-27
Itivuttaka: The Group of Ones
translated from the Pali by
Thanissaro Bhikkhu
© 2001–2013
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"A friend endowed with these three qualities is worth associating with. Which three? He/she gives what is hard to give, does what is hard to do, endures what is hard to endure. A friend endowed with these three qualities is worth associating with."
Lekha Sutta: Inscriptions
translated from the Pali by
Thanissaro Bhikkhu
© 1998–2013
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"These three things have been promulgated by wise people, by people who are truly good. Which three? Generosity... going-forth [from the home life]... & service to one's mother & father. These three things have been promulgated by wise people, by people who are truly good."
— AN 3.45 (Link not Available)
"Now what is the level of a person of no integrity? A person of no integrity is ungrateful & unthankful. This ingratitude, this lack of thankfulness, is advocated by rude people. It is entirely on the level of people of no integrity. A person of integrity is grateful & thankful. This gratitude, this thankfulness, is advocated by civil people. It is entirely on the level of people of integrity."
Kataññu Suttas: Gratitude
translated from the Pali by
Thanissaro Bhikkhu
© 2002–2013
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"A person endowed with these four qualities can be known as 'a person of integrity.' Which four?
"There is the case where a person of integrity, when asked, doesn't reveal another person's bad points, to say nothing of when unasked. Furthermore, when asked, when pressed with questions, he is one who speaks of another person's bad points not in full, not in detail, with omissions, holding back...
"Then again, a person of integrity, when unasked, reveals another person's good points, to say nothing of when asked. Furthermore, when asked, when pressed with questions, he is one who speaks of another person's good points in full & in detail, without omissions, without holding back...
"Then again, a person of integrity, when unasked, reveals his own bad points, to say nothing of when asked. Furthermore, when asked, when pressed with questions, he is one who speaks of his own bad points in full & in detail, without omissions, without holding back...
"Then again, a person of integrity, when asked, doesn't reveal his own good points, to say nothing of when unasked. Furthermore, when asked, when pressed with questions, he is one who speaks of his own good points not in full, not in detail, with omissions, holding back...
"Monks, a person endowed with these four qualities can be known as 'a person of integrity.'"
Sappurisadana Sutta: A Person of Integrity's Gifts
translated from the Pali by
Thanissaro Bhikkhu
© 2004–2013
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[1] "'It's through living together that a person's virtue may be known, and then only after a long period, not a short period; by one who is attentive, not by one who is inattentive; by one who is discerning, not by one who is not discerning': Thus it was said. And in reference to what was it said?
"There is the case where one individual, through living with another, knows this: 'For a long time this person has been torn, broken, spotted, splattered in his actions. He hasn't been consistent in his actions. He hasn't practiced consistently with regard to the precepts. He is an unprincipled person, not a virtuous, principled one.' And then there is the case where one individual, through living with another, knows this: 'For a long time this person has been untorn, unbroken, unspotted, unsplattered in his actions. He has been consistent in his actions. He has practiced consistently with regard to the precepts. He is a virtuous, principled person, not an unprincipled one.'
"'It's through living together that a person's virtue may be known, and then only after a long period, not a short period; by one who is attentive, not by one who is inattentive; by one who is discerning, not by one who is not discerning': Thus it was said. And in reference to this was it said.
[2] "'It's through dealing with a person that his purity may be known, and then only after a long period, not a short period; by one who is attentive, not by one who is inattentive; by one who is discerning, not by one who is not discerning': Thus it was said. And in reference to what was it said?
"There is the case where one individual, through dealing with another, knows this: 'This person deals one way when one-on-one, another way when with two, another way when with three, another way when with many. His earlier dealings do not jibe with his later dealings. He is impure in his dealings, not pure.' And then there is the case where one individual, through dealing with another, knows this: 'The way this person deals when one-on-one, is the same way he deals when with two, when with three, when with many. His earlier dealings jibe with his later dealings. He is pure in his dealings, not impure.'
"'It's through dealing with a person that his purity may be known, and then only after a long period, not a short period; by one who is attentive, not by one who is inattentive; by one who is discerning, not by one who is not discerning': Thus it was said. And in reference to this was it said.
[3] "'It's through adversity that a person's endurance may be known, and then only after a long period, not a short period; by one who is attentive, not by one who is inattentive; by one who is discerning, not by one who is not discerning': Thus it was said. And in reference to what was it said?
"There is the case where a person, suffering loss of relatives, loss of wealth, or loss through disease, does not reflect: 'That's how it is when living together in the world. That's how it is when gaining a personal identity (atta-bhava, literally "self-state"). When there is living in the world, when there is the gaining of a personal identity, these eight worldly conditions spin after the world, and the world spins after these eight worldly conditions: gain, loss, status, disgrace, censure, praise, pleasure, & pain.' Suffering loss of relatives, loss of wealth, or loss through disease, he sorrows, grieves, & laments, beats his breast, becomes distraught. And then there is the case where a person, suffering loss of relatives, loss of wealth, or loss through disease, reflects: 'That's how it is when living together in the world. That's how it is when gaining a personal identity. When there is living in the world, when there is the gaining of a personal identity, these eight worldly conditions spin after the world, and the world spins after these eight worldly conditions: gain, loss, status, disgrace, censure, praise, pleasure, & pain.' Suffering loss of relatives, loss of wealth, or loss through disease, he does not sorrow, grieve, or lament, does not beat his breast or become distraught.
"'It's through adversity that a person's endurance may be known, and then only after a long period, not a short period; by one who is attentive, not by one who is inattentive; by one who is discerning, not by one who is not discerning': Thus it was said. And in reference to this was it said.
[4] "'It's through discussion that a person's discernment may be known, and then only after a long period, not a short period; by one who is attentive, not by one who is inattentive; by one who is discerning, not by one who is not discerning': Thus it was said. And in reference to what was it said?
"There is the case where one individual, through discussion with another, knows this: 'From the way this person rises to an issue, from the way he applies [his reasoning], from the way he addresses a question, he is dull, not discerning. Why is that? He does not make statements that are deep, tranquil, refined, beyond the scope of conjecture, subtle, to-be-experienced by the wise. He cannot declare the meaning, teach it, describe it, set it forth, reveal it, explain it, or make it plain. He is dull, not discerning.' Just as if a man with good eyesight standing on the shore of a body of water were to see a small fish rise. The thought would occur to him, 'From the rise of this fish, from the break of its ripples, from its speed, it is a small fish, not a large one.' In the same way, one individual, in discussion with another, knows this: 'From the way this person rises to an issue, from the way he applies [his reasoning], from the way he addresses a question... he is dull, not discerning.'
"And then there is the case where one individual, through discussion with another, knows this: 'From the way this person rises to an issue, from the way he applies [his reasoning], from the way he addresses a question, he is discerning, not dull. Why is that? He makes statements that are deep, tranquil, refined, beyond the scope of conjecture, subtle, to-be-experienced by the wise. He can declare the meaning, teach it, describe it, set it forth, reveal it, explain it, & make it plain. He is discerning, not dull.' Just as if a man with good eyesight standing on the shore of a body of water were to see a large fish rise. The thought would occur to him, 'From the rise of this fish, from the break of its ripples, from its speed, it is a large fish, not a small one.' In the same way, one individual, in discussion with another, knows this: 'From the way this person rises to an issue, from the way he applies [his reasoning], from the way he addresses a question... he is discerning, not dull.'
"'It's through discussion that a person's discernment may be known, and then only after a long period, not a short period; by one who is attentive, not by one who is inattentive; by one who is discerning, not by one who is not discerning': Thus it was said. And in reference to this was it said."
Thana Sutta: Traits
translated from the Pali by
Thanissaro Bhikkhu
© 1997 to 2013
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In addition to requiring time and clear powers of observation, the ability to recognize a person of integrity requires that you be a person of integrity as well.
"Monks, could a person of no integrity know of a person of no integrity: 'This is a person of no integrity'?"
"No, lord."
"Good, monks. It's impossible, there's no way, that a person of no integrity would know of a person of no integrity: 'This is a person of no integrity.'
"Could a person of no integrity know of a person of integrity: 'This is a person of integrity'?"
"No, lord."
"Good, monks. It's impossible, there's no way, that a person of no integrity would know of a person of integrity: 'This is a person of integrity.'"...
"Now, monks, could a person of integrity know of a person of no integrity: 'This is a person of no integrity'?"
"Yes, lord."
"Good, monks. It is possible that a person of integrity would know of a person of no integrity: 'This is a person of no integrity.'
"Could a person of integrity know of a person of integrity: 'This is a person of integrity'?"
"Yes, lord."
"Good, monks. It is possible that a person of integrity would know of a person of integrity: 'This is a person of integrity.'
"A person of integrity is endowed with qualities of integrity; he is a person of integrity in his friendship, in the way he wills, the way he gives advice, the way he speaks, the way he acts, the views he holds, & the way he gives a gift.
"And how is a person of integrity endowed with qualities of integrity? There is the case where a person of integrity is endowed with conviction, conscience, concern; he is learned, with aroused persistence, unmuddled mindfulness, & good discernment. This is how a person of integrity is endowed with qualities of integrity."
"And how is a person of integrity a person of integrity in his friendship? There is the case where a person of integrity has, as his friends & companions, those priests & contemplatives who are endowed with conviction, conscience, concern; who are learned, with aroused persistence, unmuddled mindfulness, & good discernment. This is how a person of integrity is a person of integrity in his friendship.
"And how is a person of integrity a person of integrity in the way he wills? There is the case where a person of integrity wills neither for his own affliction, nor for the affliction of others, nor for the affliction of both. This is how a person of integrity is a person of integrity in the way he wills.
"And how is a person of integrity a person of integrity in the way he gives advice? There is the case where a person of integrity gives advice neither for his own affliction, nor for the affliction of others, nor for the affliction of both. This is how a person of integrity is a person of integrity in the way he gives advice.
"And how is a person of integrity a person of integrity in the way he speaks? There is the case where a person of integrity is one who refrains from lies, refrains from divisive tale-bearing, refrains from harsh speech, refrains from idle chatter. This is how a person of integrity is a person of integrity in the way he speaks.
"And how is a person of integrity a person of integrity in the way he acts? There is the case where a person of integrity is one who refrains from taking life, refrains from stealing, refrains from illicit sex. This is how a person of integrity is a person of integrity in the way he acts.
"And how is a person of integrity a person of integrity in the views he holds? There is the case where a person of integrity is one who holds a view like this: 'There is what is given, what is offered, what is sacrificed. There are fruits & results of good & bad actions. There is this world & the next world. There is mother & father. There are spontaneously reborn beings; there are priests & contemplatives who, faring rightly & practicing rightly, proclaim this world & the next after having directly known & realized it for themselves.' This is how a person of integrity is a person of integrity in the views he holds.
"And how is a person of integrity a person of integrity in the way he gives a gift? There is the case where a person of integrity gives a gift attentively, with his own hand, respectfully, not as if throwing it away, with the view that something will come of it. This is how a person of integrity is a person of integrity in the way he gives a gift.
"This person of integrity — thus endowed with qualities of integrity; a person of integrity in his friendship, in the way he wills, the way he gives advice, the way he speaks, the way he acts, the views he holds, & the way he gives a gift — on the break-up of the body, after death, reappears in the destination of people of integrity. And what is the destination of people of integrity? Greatness among devas or among human beings."
Cula-punnama Sutta: The Shorter Discourse on the Full-moon Night
translated from the Pali by
Thanissaro Bhikkhu
© 1999–2013
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Regard him as one who points out treasure, the wise one who seeing your faults rebukes you. Stay with this sort of sage. For the one who stays with a sage of this sort, things get better, not worse.
See 76
Panditavagga: The Wise 76-89
translated from the Pali by
Thanissaro Bhikkhu
© 1997–2013
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Listening to the True Dhamma
The opportunity to listen to the Dhamma is considered valuable both because it is rare and because it yields great benefits.
Hard the chance to hear the true Dhamma.
See Dhp 182
179-196
Buddhavagga: Awakened
translated from the Pali by
Thanissaro Bhikkhu
© 1997–2013
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"There are these five rewards in listening to the Dhamma. Which five?
"One hears what one has not heard before. One clarifies what one has heard before. One gets rid of doubt. One's views are made straight. One's mind grows serene.
"These are the five rewards in listening to the Dhamma."
Dhammassavana Sutta: Listening to the Dhamma
translated from the Pali by
Thanissaro Bhikkhu
© 1997–2013
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To obtain these benefits, one must come to the Dhamma both with the right karmic background and with the right attitude.
"Endowed with these six qualities, a person is capable of alighting on the lawfulness, the rightness of skillful mental qualities even while listening to the true Dhamma. Which six?
"He is not endowed with a (present) kamma obstruction, a defilement obstruction, or a result-of-(past)-kamma obstruction; he has conviction, has the desire (to listen), and is discerning.
"Endowed with these six qualities, a person is capable of alighting on the lawfulness, the rightness of skillful mental qualities even while listening to the true Dhamma."
Avaranata Sutta: Obstructions
translated from the Pali by
Thanissaro Bhikkhu
© 1997–2013
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"With what virtue, what behavior, nurturing what actions, would a person become rightly based and attain the ultimate goal?" "One should be respectful of one's superiors[1] & not envious; should have a sense of the time for seeing teachers;[2] should value the opportunity when a talk on Dhamma's in progress; should listen intently to well-spoken words; should go at the proper time, humbly, casting off stubborness, to one's teacher's presence; should both recollect & follow the Dhamma, its meaning, restraint, & the holy life. Delighting in Dhamma, savoring Dhamma, established in Dhamma, with a sense of how to investigate Dhamma, one should not speak in ways destructive of Dhamma,[3] should guide oneself with true, well-spoken words. Shedding laughter, chattering, lamentation, hatred, deception, deviousness, greed, pride, confrontation, roughness, astringency, infatuation, one should go about free of intoxication, steadfast within. Understanding's the heartwood of well-spoken words; concentration, the heartwood of learning & understanding. When a person is hasty & heedless his discernment & learning don't grow. While those who delight in the doctrines taught by the noble ones, are unexcelled in word, action, & mind. They, established in calm, composure, & concentration, have reached what discernment & learning have as their heartwood."[4]
Kimsila Sutta: With What Virtue?
translated from the Pali by
Thanissaro Bhikkhu
© 1994–2013
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Notes
1.
According to the Commentary, one's superiors include those who have more wisdom than oneself, more skill in concentration and other aspects of the path than oneself, and those senior to oneself.
2.
The Commentary says that the right time to see a teacher is when one is overcome with passion, aversion, and delusion, and cannot find a way out on one's own. This echoes a passage in AN 6.26, in which Ven. Maha Kaccana says that the right time to visit a "monk worthy of esteem" is when one needs help in overcoming any of the five hindrances or when one doesn't yet have an appropriate theme to focus on to put an end to the mind's fermentations.
3.
The Commentary equates "words destructive of the Dhamma" with "animal talk." See the discussion under Pacittiya 85 in The Buddhist Monastic Code, Volume I.
4.
The heartwood of learning & discernment is release.
[Ven. Yasadatta:]
Intent on quibbling,
the dullard hears the Conqueror's teaching.
He's as far from the True Dhamma
as the ground is from the sky.
Intent on quibbling,
the dullard hears the Conqueror's teaching.
He wanes from the True Dhamma,
like the moon in the dark half of the month.
Intent on quibbling,
the dullard hears the Conqueror's teaching.
He withers away in the True Dhamma,
like a fish in next to no water.
Intent on quibbling,
the dullard hears the Conqueror's teaching.
He doesn't grow in the True Dhamma,
like a rotten seed in a field.
But whoever hears the Conqueror's teaching
with guarded intent,
doing away with effluents — all —
realizing the unshakable,
attaining the foremost peace,
is — free from effluent —
totally unbound.
Yasadatta
translated from the Pali by
Thanissaro Bhikkhu
© 2000–2013
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It's also important to understand clearly the standards for distinguishing true Dhamma from false. These standards come down to a pragmatic test: How does one behave, and what results come from one's behavior, when one puts the Dhamma into practice?
As they were sitting to one side, the Kalamas of Kesaputta said to the Blessed One, "Venerable sir, there are some priests & contemplatives who come to Kesaputta. They expound & glorify their own doctrines, but as for the doctrines of others, they deprecate them, revile them, show contempt for them, & disparage them. And then other priests & contemplatives come to Kesaputta. They expound & glorify their own doctrines, but as for the doctrines of others, they deprecate them, revile them, show contempt for them, & disparage them. They leave us simply uncertain & doubtful: Which of these venerable priests & contemplatives are speaking the truth, and which ones are lying?"
"Of course you are uncertain, Kalamas. Of course you are doubtful. When there are reasons for doubt, uncertainty is born. So in this case, Kalamas, don't go by reports, by legends, by traditions, by scripture, by conjecture, by inference, by analogies, by agreement through pondering views, by probability, or by the thought, 'This contemplative is our teacher.' When you know for yourselves that, 'These qualities are unskillful; these qualities are blameworthy; these qualities are criticized by the wise; these qualities, when undertaken & carried out, lead to harm & to suffering' — then you should abandon them...
"What do you think, Kalamas: When greed arises in a person, does it arise for welfare or for harm?"
"For harm, lord."
"And this greedy person, overcome by greed, his mind possessed by greed: Doesn't he kill living beings, take what is not given, go after another person's wife, tell lies, and induce others to do likewise, all of which is for long-term harm & suffering?"
"Yes, lord."
(Similarly for aversion & delusion.)
So what do you think, Kalamas: Are these qualities skillful or unskillful?"
"Unskillful, lord."
"Blameworthy or blameless?"
"Blameworthy, lord."
"Criticized by the wise or praised by the wise?"
"Criticized by the wise, lord."
"When undertaken & carried out, do they lead to harm & to suffering, or not?"
"When undertaken & carried out, they lead to harm & to suffering..."
"...Now, Kalamas, don't go by reports, by legends, by traditions, by scripture, by conjecture, by inference, by analogies, by agreement through pondering views, by probability, or by the thought, 'This contemplative is our teacher.' When you know for yourselves that, 'These qualities are skillful; these qualities are blameless; these qualities are praised by the wise; these qualities, when undertaken & carried out, lead to welfare & to happiness' — then you should enter & remain in them.
"What do you think, Kalamas: When lack of greed arises in a person, does it arise for welfare or for harm?"
"For welfare, lord."
"And this ungreedy person, not overcome by greed, his mind not possessed by greed: He doesn't kill living beings, take what is not given, go after another person's wife, tell lies, or induce others to do likewise, all of which is for long-term welfare & happiness — right?"
"Yes, lord."
(Similarly for lack of aversion & delusion.)
So what do you think, Kalamas: Are these qualities skillful or unskillful?"
"Skillful, lord."
"Blameworthy or blameless?"
"Blameless, lord."
"Criticized by the wise or praised by the wise?"
"Praised by the wise, lord."
"When undertaken & carried out, do they lead to welfare & to happiness, or not?"
"When undertaken & carried out, they lead to welfare & to happiness..."
Kalama Sutta: To the Kalamas
translated from the Pali by
Thanissaro Bhikkhu
© 1994–2013
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"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 categorically 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 categorically hold, 'This is the Dhamma, this is the Vinaya, this is the Teacher's instruction.'"
— AN 8.53
The Noble Eightfold Path
The Way to the End of Suffering
by
Bhikkhu Bodhi
© 1999–2013
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"Upali, the qualities of which you may know, 'These qualities do not lead to utter disenchantment, to dispassion, to cessation, to calm, to direct knowledge, to self-awakening, nor to Unbinding': You may categorically 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 utter disenchantment, to dispassion, to cessation, to calm, to direct knowledge, to self-awakening, to Unbinding': You may categorically hold, 'This is the Dhamma, this is the Vinaya, this is the Teacher's instruction.'"
Satthusasana Sutta: To Upali
The Teacher's Instruction
translated from the Pali by
Thanissaro Bhikkhu
© 2002–2013
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The test for the true Dhamma being pragmatic, this means that even when you are convinced that you have heard the true Dhamma, you must be careful to realize that simply hearing the truth is not enough to know it for sure.
[The Buddha:] "There are five things that can turn out in two ways in the here-&-now. Which five? Conviction, liking, unbroken tradition, reasoning by analogy, & an agreement through pondering views. These are the five things that can turn out in two ways in the here-&-now. Now some things are firmly held in conviction and yet vain, empty, & false. Some things are not firmly held in conviction, and yet they are genuine, factual, & unmistaken. Some things are well-liked... truly an unbroken tradition... well-reasoned... Some things are well-pondered and yet vain, empty, & false. Some things are not well-pondered, and yet they are genuine, factual, & unmistaken. In these cases it isn't proper for a knowledgeable person who safeguards the truth to come to a definite conclusion, 'Only this is true; anything else is worthless."
[Kapadika Bharadvaja:] "But to what extent, Master Gotama, is there the safeguarding of the truth? To what extent does one safeguard the truth? We ask Master Gotama about the safeguarding of the truth."
[The Buddha:] "If a person has conviction, his statement, 'This is my conviction,' safeguards the truth. But he doesn't yet come to the definite conclusion that 'Only this is true; anything else is worthless.' To this extent, Bharadvaja, there is the safeguarding of the truth. To this extent one safeguards the truth. I describe this as the safeguarding of the truth. But it is not yet an awakening to the truth."
Canki Sutta: With Canki
(excerpt)
translated from the Pali by
Thanissaro Bhikkhu
© 1999 to 2013
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Appropriate Attention
Having heard the Dhamma, it is important to bring appropriate attention — seeing things in terms of cause and effect — both to what you have heard and to your experiences in general, for this one factor can make all the difference in the success or failure of your practice.
"With regard to internal factors, I don't envision any other single factor like appropriate attention as doing so much for a monk in training, who has not attained the goal but remains intent on the unsurpassed safety from bondage. A monk who attends appropriately abandons what is unskillful and develops what is skillful.
Appropriate attention as a quality of a monk in training: nothing else does so much for attaining the superlative goal. A monk, striving appropriately, attains the ending of stress.
See Iti 16
Vagga.sutta: Iti 1.1-27
Itivuttaka: The Group of Ones
translated from the Pali by
Thanissaro Bhikkhu
© 2001–2013
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I have heard that on one occasion a certain monk was dwelling among the Kosalans in a forest thicket. Now at that time, he spent the day's abiding thinking evil, unskillful thoughts: i.e., thoughts of sensuality, thoughts of ill will, thoughts of doing harm.
Then the devata inhabiting the forest thicket, feeling sympathy for the monk, desiring his benefit, desiring to bring him to his senses, approached him and addressed him with this verse:
From inappropriate attention you're being chewed by your thoughts. Relinquishing what's inappropriate, contemplate appropriately. Keeping your mind on the Teacher, the Dhamma, the Sangha, your virtues, you will arrive at joy, rapture, pleasure without doubt. Then, saturated with joy, you will put an end to suffering & stress.
The monk, chastened by the devata, came to his senses.
Ayoniso-manasikara Sutta: Inappropriate Attention
translated from the Pali by
Thanissaro Bhikkhu
© 1999–2013
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Appropriate attention is essentially the ability to frame your understanding of experience in the right terms. In many cases, this means framing the right questions for gaining insight into suffering and its end.
"This is the way leading to discernment: when visiting a priest or contemplative, to ask: 'What is skillful, venerable sir? What is unskillful? What is blameworthy? What is blameless? What should be cultivated? What should not be cultivated? What, having been done by me, will be for my long-term harm & suffering? Or what, having been done by me, will be for my long-term welfare & happiness?'"
Cula-kammavibhanga Sutta: The Shorter Exposition of Kamma
translated from the Pali by
Ñanamoli Thera
© 1994–2013
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"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."
Sabbasava Sutta: All the Fermentations
translated from the Pali by
Thanissaro Bhikkhu
© 1997–2013
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Appropriate attention can also mean framing the way you understand events as they occur.
[MahaKotthita:] "Sariputta my friend, which things should a virtuous monk attend to in an appropriate way?"
[Sariputta:] "A virtuous monk, Kotthita my friend, should attend in an appropriate way to the five clinging-aggregates as inconstant, stressful, a disease, a cancer, an arrow, painful, an affliction, alien, a dissolution, an emptiness, not-self. Which five? Form as a clinging-aggregate, feeling... perception... fabrications... consciousness as a clinging-aggregate. A virtuous monk should attend in an appropriate way to these five clinging-aggregates as inconstant, stressful, a disease, a cancer, an arrow, painful, an affliction, alien, a dissolution, an emptiness, not-self. For it is possible that a virtuous monk, attending in an appropriate way to these five clinging-aggregates as inconstant... not-self, would realize the fruit of stream-entry."
[MahaKotthita:] "Then which things should a monk who has attained stream-entry attend to in an appropriate way?"
[Sariputta:] "A monk who has attained stream-entry should attend in an appropriate way to these five clinging-aggregates as inconstant, stressful, a disease, a cancer, an arrow, painful, an affliction, alien, a dissolution, an emptiness, not-self. For it is possible that a monk who has attained stream-entry, attending in an appropriate way to these five clinging-aggregates as inconstant... not-self, would realize the fruit of once-returning."
[MahaKotthita:] "Then which things should a monk who has attained once-returning attend to in an appropriate way?"
[Sariputta:] "A monk who has attained once-returning should attend in an appropriate way to these five clinging-aggregates as inconstant, stressful, a disease, a cancer, an arrow, painful, an affliction, alien, a dissolution, an emptiness, not-self. For it is possible that a monk who has attained once-returning, attending in an appropriate way to these five clinging-aggregates as inconstant... not-self, would realize the fruit of non-returning."
[MahaKotthita:] "Then which things should a monk who has attained non-returning attend to in an appropriate way?"
[Sariputta:] "A monk who has attained non-returning should attend in an appropriate way to these five clinging-aggregates as inconstant, stressful, a disease, a cancer, an arrow, painful, an affliction, alien, a dissolution, an emptiness, not-self. For it is possible that a monk who has attained non-returning, attending in an appropriate way to these five clinging-aggregates as inconstant... not-self, would realize the fruit of arahantship."
[MahaKotthita:] "Then which things should an arahant attend to in an appropriate way?"
[Sariputta:] "An arahant should attend in an appropriate way to these five clinging-aggregates as inconstant, stressful, a disease, a cancer, an arrow, painful, an affliction, alien, a dissolution, an emptiness, not-self. Although, for an arahant, there is nothing further to do, and nothing to add to what has been done, still these things — when developed & pursued — lead both to a pleasant abiding in the here-&-now and to mindfulness & alertness."
Silavant Sutta: Virtuous
translated from the Pali by
Thanissaro Bhikkhu
© 1998–2013
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On one occasion the Blessed One was staying among the Ayojjhans on the banks of the Ganges River. There he addressed the monks: "Monks, suppose that a large glob of foam were floating down this Ganges River, and a man with good eyesight were to see it, observe it, & appropriately examine it. To him — seeing it, observing it, & appropriately examining it — it would appear empty, void, without substance: for what substance would there be in a glob of foam? In the same way, a monk sees, observes, & appropriately examines any form that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near. To him — seeing it, observing it, & appropriately examining it — it would appear empty, void, without substance: for what substance would there be in form?
"Now suppose that in the autumn — when it's raining in fat, heavy drops — a water bubble were to appear & disappear on the water, and a man with good eyesight were to see it, observe it, & appropriately examine it. To him — seeing it, observing it, & appropriately examining it — it would appear empty, void, without substance: for what substance would there be in a water bubble? In the same way, a monk sees, observes, & appropriately examines any feeling that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near. To him — seeing it, observing it, & appropriately examining it — it would appear empty, void, without substance: for what substance would there be in feeling?
"Now suppose that in the last month of the hot season a mirage were shimmering, and a man with good eyesight were to see it, observe it, & appropriately examine it. To him — seeing it, observing it, & appropriately examining it — it would appear empty, void, without substance: for what substance would there be in a mirage? In the same way, a monk sees, observes, & appropriately examines any perception that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near. To him — seeing it, observing it, & appropriately examining it — it would appear empty, void, without substance: for what substance would there be in perception?
"Now suppose that a man desiring heartwood, in quest of heartwood, seeking heartwood, were to go into a forest carrying a sharp ax. There he would see a large banana tree: straight, young, of enormous height. He would cut it at the root and, having cut it at the root, would chop off the top. Having chopped off the top, he would peel away the outer skin. Peeling away the outer skin, he wouldn't even find sapwood, to say nothing of heartwood. Then a man with good eyesight would see it, observe it, & appropriately examine it. To him — seeing it, observing it, & appropriately examining it — it would appear empty, void, without substance: for what substance would there be in a banana tree? In the same way, a monk sees, observes, & appropriately examines any fabrications that are past, future, or present; internal or external; blatant or subtle; common or sublime; far or near. To him — seeing them, observing them, & appropriately examining them — they would appear empty, void, without substance: for what substance would there be in fabrications?
"Now suppose that a magician or magician's apprentice were to display a magic trick at a major intersection, and a man with good eyesight were to see it, observe it, & appropriately examine it. To him — seeing it, observing it, & appropriately examining it — it would appear empty, void, without substance: for what substance would there be in a magic trick? In the same way, a monk sees, observes, & appropriately examines any consciousness that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near. To him — seeing it, observing it, & appropriately examining it — it would appear empty, void, without substance: for what substance would there be in consciousness?
"Seeing thus, the well-instructed disciple of the noble ones grows disenchanted with form, disenchanted with feeling, disenchanted with perception, disenchanted with fabrications, disenchanted with consciousness. Disenchanted, he grows dispassionate. Through dispassion, he's released. With release there's the knowledge, 'Released.' He discerns that 'Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.'"
That is what the Blessed One said. Having said that, the One Well-Gone, the Teacher, said further:
Form is like a glob of foam; feeling, a bubble; perception, a mirage; fabrications, a banana tree; consciousness, a magic trick — this has been taught by the Kinsman of the Sun. However you observe them, appropriately examine them, they're empty, void to whoever sees them appropriately. Beginning with the body as taught by the One with profound discernment: when abandoned by three things — life, warmth, & consciousness — form is rejected, cast aside. When bereft of these it lies thrown away, senseless, a meal for others. That's the way it goes: it's a magic trick, an idiot's babbling. It's said to be a murderer. No substance here is found. Thus a monk, persistence aroused, should view the aggregates by day & by night, mindful, alert; should discard all fetters; should make himself his own refuge; should live as if his head were on fire — in hopes of the state with no falling away.
See SN 22.95
Samyutta Nikaya
The Grouped Discourses
© 2005–2013
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CONTINUE TO
Stream Entry Part 1: The Way to Stream-entry (Page 2)
Provenance:
©2006 Metta Forest Monastery.
Transcribed from a file provided by the author.
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How to cite this document (one suggested style):
Stream Entry
Part 1: The Way to Stream-entry
by
Thanissaro Bhikkhu
© 2006–2013
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AMEN''
Stream Entry
Part 1: The Way to Stream-entry
by
Thanissaro Bhikkhu
© 2006–2013
Introduction
Sole dominion over the earth,
going to heaven,
lordship over all worlds:
the fruit of stream-entry
excels them.
DHP - 178
Lokavagga: Worlds 167-178
translated from the Pali by
Thanissaro Bhikkhu
© 1997–2013
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The Pali canon recognizes four levels of Awakening, the first of which is called stream entry. This gains its name from the fact that a person who has attained this level has entered the "stream" flowing inevitably to nibbana. He/she is guaranteed to achieve full Awakening within seven lifetimes at most, and in the interim will not be reborn in any of the lower realms.
This study guide on stream entry is divided into two parts. The first deals with the practices leading to stream entry; the second, with the experience of stream entry and its results.
The practices leading to stream entry are encapsulated in four factors:
Association with people of integrity is a factor for stream-entry. Listening to the true Dhamma is a factor for stream-entry. Appropriate attention is a factor for stream-entry. Practice in accordance with the Dhamma is a factor for stream-entry.
Stream Entry
Part 2: Stream-entry and After
by
Thanissaro Bhikkhu
© 2004–2013
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[Kapadika Bharadvaja:] "To what extent is there an awakening to the truth? To what extent does one awaken to the truth? We ask Master Gotama about awakening to the truth."
[The Buddha:] "There is the case, Bharadvaja, where a monk lives in dependence on a certain village or town. Then a householder or householder's son goes to him and observes him with regard to three mental qualities — qualities based on greed, qualities based on aversion, qualities based on delusion: 'Are there in this venerable one any such qualities based on greed that, with his mind overcome by these qualities, he might say, "I know," while not knowing, or say, "I see," while not seeing; or that he might urge another to act in a way that was for his/her long-term harm & pain?' As he observes him, he comes to know, 'There are in this venerable one no such qualities based on greed... His bodily behavior & verbal behavior are those of one not greedy. And the Dhamma he teaches is deep, hard to see, hard to realize, tranquil, refined, beyond the scope of conjecture, subtle, to-be-experienced by the wise. This Dhamma can't easily be taught by a person who's greedy.
"When, on observing that the monk is purified with regard to qualities based on greed, he next observes him with regard to qualities based on aversion... based on delusion: 'Are there in this venerable one any such qualities based on delusion that, with his mind overcome by these qualities, he might say, "I know," while not knowing, or say, "I see," while not seeing; or that he might urge another to act in a way that was for his/her long-term harm & pain?' As he observes him, he comes to know, 'There are in this venerable one no such qualities based on delusion... His bodily behavior & verbal behavior are those of one not deluded. And the Dhamma he teaches is deep, hard to see, hard to realize, tranquil, refined, beyond the scope of conjecture, subtle, to-be-experienced by the wise. This Dhamma can't easily be taught by a person who's deluded.
"When, on observing that the monk is purified with regard to qualities based on delusion, he places conviction in him. With the arising of conviction, he visits him & grows close to him. Growing close to him, he lends ear. Lending ear, he hears the Dhamma. Hearing the Dhamma, he remembers it. Remembering it, he penetrates the meaning of those dhammas. Penetrating the meaning, he comes to an agreement through pondering those dhammas. There being an agreement through pondering those dhammas, desire arises. With the arising of desire, he becomes willing. Willing, he contemplates (lit: "weighs," "compares"). Contemplating, he makes an exertion. Exerting himself, he both realizes the ultimate meaning of the truth with his body and sees by penetrating it with discernment.
"To this extent, Bharadvaja, there is an awakening to the truth. To this extent one awakens to the truth. I describe this as an awakening to the truth. But it is not yet the final attainment of the truth."
[Kapadika Bharadvaja:] "Yes, Master Gotama, to this extent there is an awakening to the truth. To this extent one awakens to the truth. We regard this as an awakening to the truth. But to what extent is there the final attainment of the truth? To what extent does one finally attain the truth? We ask Master Gotama about the final attainment of the truth."
[The Buddha:] "The cultivation, development, & pursuit of those very same qualities: to this extent, Bharadvaja, there is the final attainment of the truth. To this extent one finally attains the truth. I describe this as the final attainment of the truth."
Canki Sutta: With Canki
(excerpt)
translated from the Pali by
Thanissaro Bhikkhu
© 1999 to 2013
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Association with People of Integrity
"With regard to external factors, I don't envision any other single factor like friendship with admirable people as doing so much for a monk in training, who has not attained the goal but remains intent on the unsurpassed safety from bondage. A monk who is a friend with admirable people abandons what is unskillful and develops what is skillful."
A monk who is a friend to admirable people -- who's reverential, respectful, doing what his friends advise — mindful, alert, attains step by step the ending of all fetters.
See Iti.17
Vagga.sutta: Iti 1.1-27
Itivuttaka: The Group of Ones
translated from the Pali by
Thanissaro Bhikkhu
© 2001–2013
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As he was seated to one side, Ven. Ananda said to the Blessed One, "This is half of the holy life, lord: having admirable people as friends, companions, & colleagues."
"Don't say that, Ananda. Don't say that. Having admirable people as friends, companions, & colleagues is actually the whole of the holy life. When a monk has admirable people as friends, companions, & colleagues, he can be expected to develop & pursue the noble eightfold path.
"And how does a monk who has admirable people as friends, companions, & colleagues, develop & pursue the noble eightfold path? There is the case where a monk develops right view dependent on seclusion, dependent on dispassion, dependent on cessation, resulting in letting go. He develops right resolve... right speech... right action... right livelihood... right effort... right mindfulness... right concentration dependent on seclusion... dispassion... cessation, resulting in letting go. This is how a monk who has admirable people as friends, companions, & colleagues, develops & pursues the noble eightfold path.
"And through this line of reasoning one may know how having admirable people as friends, companions, & colleagues is actually the whole of the holy life: It is in dependence on me as an admirable friend that beings subject to birth have gained release from birth, that beings subject to aging have gained release from aging, that beings subject to death have gained release from death, that beings subject to sorrow, lamentation, pain, distress, & despair have gained release from sorrow, lamentation, pain, distress, & despair."
Upaddha Sutta: Half (of the Holy Life)
translated from the Pali by
Thanissaro Bhikkhu
©1997 to 2013
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"And what does it mean to have admirable people as friends? There is the case where a lay person, in whatever town or village he may dwell, spends time with householders or householders' sons, young or old, who are advanced in virtue. He talks with them, engages them in discussions. He emulates consummate conviction in those who are consummate in conviction, consummate virtue in those who are consummate in virtue, consummate generosity in those who are consummate in generosity, and consummate discernment in those who are consummate in discernment. This is called having admirable people as friends...
"And what does it mean to be consummate in conviction? There is the case where a noble disciple has conviction, is convinced of the Tathagata's Awakening: 'Indeed, the Blessed One is pure and rightly self-awakened, consummate in knowledge and conduct, well-gone, an expert with regard to the world, unexcelled as a trainer for those people fit to be tamed, the Teacher of divine and human beings, awakened, blessed.' This is called being consummate in conviction.
"And what does it mean to be consummate in virtue? There is the case where a noble disciple abstains from taking life, abstains from stealing, abstains from illicit sexual conduct, abstains from lying, abstains from taking intoxicants that cause heedlessness. This is called being consummate in virtue.
"And what does it mean to be consummate in generosity? There is the case of a noble disciple, his awareness cleansed of the stain of miserliness, living at home, freely generous, openhanded, delighting in being magnanimous, responsive to requests, delighting in the distribution of alms. This is called being consummate in generosity.
"And what does it mean to be consummate in discernment? There is the case where a noble disciple is discerning, endowed with discernment of arising and passing away — noble, penetrating, leading to the right ending of stress. This is called being consummate in discernment."
Dighajanu (Vyagghapajja) Sutta: Conditions of Welfare
translated from the Pali by
Narada Thera
© 1997–2013
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"For the person who transgresses in one thing, I tell you, there is no evil deed that is not to be done. Which one thing? This: telling a deliberate lie."
The person who lies, who transgress in this one thing, transcending concern for the world beyond: there's no evil he might not do.
See — Iti 25
Vagga.sutta: Iti 1.1-27
Itivuttaka: The Group of Ones
translated from the Pali by
Thanissaro Bhikkhu
© 2001–2013
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"A friend endowed with these three qualities is worth associating with. Which three? He/she gives what is hard to give, does what is hard to do, endures what is hard to endure. A friend endowed with these three qualities is worth associating with."
Lekha Sutta: Inscriptions
translated from the Pali by
Thanissaro Bhikkhu
© 1998–2013
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"These three things have been promulgated by wise people, by people who are truly good. Which three? Generosity... going-forth [from the home life]... & service to one's mother & father. These three things have been promulgated by wise people, by people who are truly good."
— AN 3.45 (Link not Available)
"Now what is the level of a person of no integrity? A person of no integrity is ungrateful & unthankful. This ingratitude, this lack of thankfulness, is advocated by rude people. It is entirely on the level of people of no integrity. A person of integrity is grateful & thankful. This gratitude, this thankfulness, is advocated by civil people. It is entirely on the level of people of integrity."
Kataññu Suttas: Gratitude
translated from the Pali by
Thanissaro Bhikkhu
© 2002–2013
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"A person endowed with these four qualities can be known as 'a person of integrity.' Which four?
"There is the case where a person of integrity, when asked, doesn't reveal another person's bad points, to say nothing of when unasked. Furthermore, when asked, when pressed with questions, he is one who speaks of another person's bad points not in full, not in detail, with omissions, holding back...
"Then again, a person of integrity, when unasked, reveals another person's good points, to say nothing of when asked. Furthermore, when asked, when pressed with questions, he is one who speaks of another person's good points in full & in detail, without omissions, without holding back...
"Then again, a person of integrity, when unasked, reveals his own bad points, to say nothing of when asked. Furthermore, when asked, when pressed with questions, he is one who speaks of his own bad points in full & in detail, without omissions, without holding back...
"Then again, a person of integrity, when asked, doesn't reveal his own good points, to say nothing of when unasked. Furthermore, when asked, when pressed with questions, he is one who speaks of his own good points not in full, not in detail, with omissions, holding back...
"Monks, a person endowed with these four qualities can be known as 'a person of integrity.'"
Sappurisadana Sutta: A Person of Integrity's Gifts
translated from the Pali by
Thanissaro Bhikkhu
© 2004–2013
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[1] "'It's through living together that a person's virtue may be known, and then only after a long period, not a short period; by one who is attentive, not by one who is inattentive; by one who is discerning, not by one who is not discerning': Thus it was said. And in reference to what was it said?
"There is the case where one individual, through living with another, knows this: 'For a long time this person has been torn, broken, spotted, splattered in his actions. He hasn't been consistent in his actions. He hasn't practiced consistently with regard to the precepts. He is an unprincipled person, not a virtuous, principled one.' And then there is the case where one individual, through living with another, knows this: 'For a long time this person has been untorn, unbroken, unspotted, unsplattered in his actions. He has been consistent in his actions. He has practiced consistently with regard to the precepts. He is a virtuous, principled person, not an unprincipled one.'
"'It's through living together that a person's virtue may be known, and then only after a long period, not a short period; by one who is attentive, not by one who is inattentive; by one who is discerning, not by one who is not discerning': Thus it was said. And in reference to this was it said.
[2] "'It's through dealing with a person that his purity may be known, and then only after a long period, not a short period; by one who is attentive, not by one who is inattentive; by one who is discerning, not by one who is not discerning': Thus it was said. And in reference to what was it said?
"There is the case where one individual, through dealing with another, knows this: 'This person deals one way when one-on-one, another way when with two, another way when with three, another way when with many. His earlier dealings do not jibe with his later dealings. He is impure in his dealings, not pure.' And then there is the case where one individual, through dealing with another, knows this: 'The way this person deals when one-on-one, is the same way he deals when with two, when with three, when with many. His earlier dealings jibe with his later dealings. He is pure in his dealings, not impure.'
"'It's through dealing with a person that his purity may be known, and then only after a long period, not a short period; by one who is attentive, not by one who is inattentive; by one who is discerning, not by one who is not discerning': Thus it was said. And in reference to this was it said.
[3] "'It's through adversity that a person's endurance may be known, and then only after a long period, not a short period; by one who is attentive, not by one who is inattentive; by one who is discerning, not by one who is not discerning': Thus it was said. And in reference to what was it said?
"There is the case where a person, suffering loss of relatives, loss of wealth, or loss through disease, does not reflect: 'That's how it is when living together in the world. That's how it is when gaining a personal identity (atta-bhava, literally "self-state"). When there is living in the world, when there is the gaining of a personal identity, these eight worldly conditions spin after the world, and the world spins after these eight worldly conditions: gain, loss, status, disgrace, censure, praise, pleasure, & pain.' Suffering loss of relatives, loss of wealth, or loss through disease, he sorrows, grieves, & laments, beats his breast, becomes distraught. And then there is the case where a person, suffering loss of relatives, loss of wealth, or loss through disease, reflects: 'That's how it is when living together in the world. That's how it is when gaining a personal identity. When there is living in the world, when there is the gaining of a personal identity, these eight worldly conditions spin after the world, and the world spins after these eight worldly conditions: gain, loss, status, disgrace, censure, praise, pleasure, & pain.' Suffering loss of relatives, loss of wealth, or loss through disease, he does not sorrow, grieve, or lament, does not beat his breast or become distraught.
"'It's through adversity that a person's endurance may be known, and then only after a long period, not a short period; by one who is attentive, not by one who is inattentive; by one who is discerning, not by one who is not discerning': Thus it was said. And in reference to this was it said.
[4] "'It's through discussion that a person's discernment may be known, and then only after a long period, not a short period; by one who is attentive, not by one who is inattentive; by one who is discerning, not by one who is not discerning': Thus it was said. And in reference to what was it said?
"There is the case where one individual, through discussion with another, knows this: 'From the way this person rises to an issue, from the way he applies [his reasoning], from the way he addresses a question, he is dull, not discerning. Why is that? He does not make statements that are deep, tranquil, refined, beyond the scope of conjecture, subtle, to-be-experienced by the wise. He cannot declare the meaning, teach it, describe it, set it forth, reveal it, explain it, or make it plain. He is dull, not discerning.' Just as if a man with good eyesight standing on the shore of a body of water were to see a small fish rise. The thought would occur to him, 'From the rise of this fish, from the break of its ripples, from its speed, it is a small fish, not a large one.' In the same way, one individual, in discussion with another, knows this: 'From the way this person rises to an issue, from the way he applies [his reasoning], from the way he addresses a question... he is dull, not discerning.'
"And then there is the case where one individual, through discussion with another, knows this: 'From the way this person rises to an issue, from the way he applies [his reasoning], from the way he addresses a question, he is discerning, not dull. Why is that? He makes statements that are deep, tranquil, refined, beyond the scope of conjecture, subtle, to-be-experienced by the wise. He can declare the meaning, teach it, describe it, set it forth, reveal it, explain it, & make it plain. He is discerning, not dull.' Just as if a man with good eyesight standing on the shore of a body of water were to see a large fish rise. The thought would occur to him, 'From the rise of this fish, from the break of its ripples, from its speed, it is a large fish, not a small one.' In the same way, one individual, in discussion with another, knows this: 'From the way this person rises to an issue, from the way he applies [his reasoning], from the way he addresses a question... he is discerning, not dull.'
"'It's through discussion that a person's discernment may be known, and then only after a long period, not a short period; by one who is attentive, not by one who is inattentive; by one who is discerning, not by one who is not discerning': Thus it was said. And in reference to this was it said."
Thana Sutta: Traits
translated from the Pali by
Thanissaro Bhikkhu
© 1997 to 2013
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In addition to requiring time and clear powers of observation, the ability to recognize a person of integrity requires that you be a person of integrity as well.
"Monks, could a person of no integrity know of a person of no integrity: 'This is a person of no integrity'?"
"No, lord."
"Good, monks. It's impossible, there's no way, that a person of no integrity would know of a person of no integrity: 'This is a person of no integrity.'
"Could a person of no integrity know of a person of integrity: 'This is a person of integrity'?"
"No, lord."
"Good, monks. It's impossible, there's no way, that a person of no integrity would know of a person of integrity: 'This is a person of integrity.'"...
"Now, monks, could a person of integrity know of a person of no integrity: 'This is a person of no integrity'?"
"Yes, lord."
"Good, monks. It is possible that a person of integrity would know of a person of no integrity: 'This is a person of no integrity.'
"Could a person of integrity know of a person of integrity: 'This is a person of integrity'?"
"Yes, lord."
"Good, monks. It is possible that a person of integrity would know of a person of integrity: 'This is a person of integrity.'
"A person of integrity is endowed with qualities of integrity; he is a person of integrity in his friendship, in the way he wills, the way he gives advice, the way he speaks, the way he acts, the views he holds, & the way he gives a gift.
"And how is a person of integrity endowed with qualities of integrity? There is the case where a person of integrity is endowed with conviction, conscience, concern; he is learned, with aroused persistence, unmuddled mindfulness, & good discernment. This is how a person of integrity is endowed with qualities of integrity."
"And how is a person of integrity a person of integrity in his friendship? There is the case where a person of integrity has, as his friends & companions, those priests & contemplatives who are endowed with conviction, conscience, concern; who are learned, with aroused persistence, unmuddled mindfulness, & good discernment. This is how a person of integrity is a person of integrity in his friendship.
"And how is a person of integrity a person of integrity in the way he wills? There is the case where a person of integrity wills neither for his own affliction, nor for the affliction of others, nor for the affliction of both. This is how a person of integrity is a person of integrity in the way he wills.
"And how is a person of integrity a person of integrity in the way he gives advice? There is the case where a person of integrity gives advice neither for his own affliction, nor for the affliction of others, nor for the affliction of both. This is how a person of integrity is a person of integrity in the way he gives advice.
"And how is a person of integrity a person of integrity in the way he speaks? There is the case where a person of integrity is one who refrains from lies, refrains from divisive tale-bearing, refrains from harsh speech, refrains from idle chatter. This is how a person of integrity is a person of integrity in the way he speaks.
"And how is a person of integrity a person of integrity in the way he acts? There is the case where a person of integrity is one who refrains from taking life, refrains from stealing, refrains from illicit sex. This is how a person of integrity is a person of integrity in the way he acts.
"And how is a person of integrity a person of integrity in the views he holds? There is the case where a person of integrity is one who holds a view like this: 'There is what is given, what is offered, what is sacrificed. There are fruits & results of good & bad actions. There is this world & the next world. There is mother & father. There are spontaneously reborn beings; there are priests & contemplatives who, faring rightly & practicing rightly, proclaim this world & the next after having directly known & realized it for themselves.' This is how a person of integrity is a person of integrity in the views he holds.
"And how is a person of integrity a person of integrity in the way he gives a gift? There is the case where a person of integrity gives a gift attentively, with his own hand, respectfully, not as if throwing it away, with the view that something will come of it. This is how a person of integrity is a person of integrity in the way he gives a gift.
"This person of integrity — thus endowed with qualities of integrity; a person of integrity in his friendship, in the way he wills, the way he gives advice, the way he speaks, the way he acts, the views he holds, & the way he gives a gift — on the break-up of the body, after death, reappears in the destination of people of integrity. And what is the destination of people of integrity? Greatness among devas or among human beings."
Cula-punnama Sutta: The Shorter Discourse on the Full-moon Night
translated from the Pali by
Thanissaro Bhikkhu
© 1999–2013
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Regard him as one who points out treasure, the wise one who seeing your faults rebukes you. Stay with this sort of sage. For the one who stays with a sage of this sort, things get better, not worse.
See 76
Panditavagga: The Wise 76-89
translated from the Pali by
Thanissaro Bhikkhu
© 1997–2013
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Listening to the True Dhamma
The opportunity to listen to the Dhamma is considered valuable both because it is rare and because it yields great benefits.
Hard the chance to hear the true Dhamma.
See Dhp 182
179-196
Buddhavagga: Awakened
translated from the Pali by
Thanissaro Bhikkhu
© 1997–2013
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"There are these five rewards in listening to the Dhamma. Which five?
"One hears what one has not heard before. One clarifies what one has heard before. One gets rid of doubt. One's views are made straight. One's mind grows serene.
"These are the five rewards in listening to the Dhamma."
Dhammassavana Sutta: Listening to the Dhamma
translated from the Pali by
Thanissaro Bhikkhu
© 1997–2013
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To obtain these benefits, one must come to the Dhamma both with the right karmic background and with the right attitude.
"Endowed with these six qualities, a person is capable of alighting on the lawfulness, the rightness of skillful mental qualities even while listening to the true Dhamma. Which six?
"He is not endowed with a (present) kamma obstruction, a defilement obstruction, or a result-of-(past)-kamma obstruction; he has conviction, has the desire (to listen), and is discerning.
"Endowed with these six qualities, a person is capable of alighting on the lawfulness, the rightness of skillful mental qualities even while listening to the true Dhamma."
Avaranata Sutta: Obstructions
translated from the Pali by
Thanissaro Bhikkhu
© 1997–2013
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"With what virtue, what behavior, nurturing what actions, would a person become rightly based and attain the ultimate goal?" "One should be respectful of one's superiors[1] & not envious; should have a sense of the time for seeing teachers;[2] should value the opportunity when a talk on Dhamma's in progress; should listen intently to well-spoken words; should go at the proper time, humbly, casting off stubborness, to one's teacher's presence; should both recollect & follow the Dhamma, its meaning, restraint, & the holy life. Delighting in Dhamma, savoring Dhamma, established in Dhamma, with a sense of how to investigate Dhamma, one should not speak in ways destructive of Dhamma,[3] should guide oneself with true, well-spoken words. Shedding laughter, chattering, lamentation, hatred, deception, deviousness, greed, pride, confrontation, roughness, astringency, infatuation, one should go about free of intoxication, steadfast within. Understanding's the heartwood of well-spoken words; concentration, the heartwood of learning & understanding. When a person is hasty & heedless his discernment & learning don't grow. While those who delight in the doctrines taught by the noble ones, are unexcelled in word, action, & mind. They, established in calm, composure, & concentration, have reached what discernment & learning have as their heartwood."[4]
Kimsila Sutta: With What Virtue?
translated from the Pali by
Thanissaro Bhikkhu
© 1994–2013
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Notes
1.
According to the Commentary, one's superiors include those who have more wisdom than oneself, more skill in concentration and other aspects of the path than oneself, and those senior to oneself.
2.
The Commentary says that the right time to see a teacher is when one is overcome with passion, aversion, and delusion, and cannot find a way out on one's own. This echoes a passage in AN 6.26, in which Ven. Maha Kaccana says that the right time to visit a "monk worthy of esteem" is when one needs help in overcoming any of the five hindrances or when one doesn't yet have an appropriate theme to focus on to put an end to the mind's fermentations.
3.
The Commentary equates "words destructive of the Dhamma" with "animal talk." See the discussion under Pacittiya 85 in The Buddhist Monastic Code, Volume I.
4.
The heartwood of learning & discernment is release.
[Ven. Yasadatta:]
Intent on quibbling,
the dullard hears the Conqueror's teaching.
He's as far from the True Dhamma
as the ground is from the sky.
Intent on quibbling,
the dullard hears the Conqueror's teaching.
He wanes from the True Dhamma,
like the moon in the dark half of the month.
Intent on quibbling,
the dullard hears the Conqueror's teaching.
He withers away in the True Dhamma,
like a fish in next to no water.
Intent on quibbling,
the dullard hears the Conqueror's teaching.
He doesn't grow in the True Dhamma,
like a rotten seed in a field.
But whoever hears the Conqueror's teaching
with guarded intent,
doing away with effluents — all —
realizing the unshakable,
attaining the foremost peace,
is — free from effluent —
totally unbound.
Yasadatta
translated from the Pali by
Thanissaro Bhikkhu
© 2000–2013
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It's also important to understand clearly the standards for distinguishing true Dhamma from false. These standards come down to a pragmatic test: How does one behave, and what results come from one's behavior, when one puts the Dhamma into practice?
As they were sitting to one side, the Kalamas of Kesaputta said to the Blessed One, "Venerable sir, there are some priests & contemplatives who come to Kesaputta. They expound & glorify their own doctrines, but as for the doctrines of others, they deprecate them, revile them, show contempt for them, & disparage them. And then other priests & contemplatives come to Kesaputta. They expound & glorify their own doctrines, but as for the doctrines of others, they deprecate them, revile them, show contempt for them, & disparage them. They leave us simply uncertain & doubtful: Which of these venerable priests & contemplatives are speaking the truth, and which ones are lying?"
"Of course you are uncertain, Kalamas. Of course you are doubtful. When there are reasons for doubt, uncertainty is born. So in this case, Kalamas, don't go by reports, by legends, by traditions, by scripture, by conjecture, by inference, by analogies, by agreement through pondering views, by probability, or by the thought, 'This contemplative is our teacher.' When you know for yourselves that, 'These qualities are unskillful; these qualities are blameworthy; these qualities are criticized by the wise; these qualities, when undertaken & carried out, lead to harm & to suffering' — then you should abandon them...
"What do you think, Kalamas: When greed arises in a person, does it arise for welfare or for harm?"
"For harm, lord."
"And this greedy person, overcome by greed, his mind possessed by greed: Doesn't he kill living beings, take what is not given, go after another person's wife, tell lies, and induce others to do likewise, all of which is for long-term harm & suffering?"
"Yes, lord."
(Similarly for aversion & delusion.)
So what do you think, Kalamas: Are these qualities skillful or unskillful?"
"Unskillful, lord."
"Blameworthy or blameless?"
"Blameworthy, lord."
"Criticized by the wise or praised by the wise?"
"Criticized by the wise, lord."
"When undertaken & carried out, do they lead to harm & to suffering, or not?"
"When undertaken & carried out, they lead to harm & to suffering..."
"...Now, Kalamas, don't go by reports, by legends, by traditions, by scripture, by conjecture, by inference, by analogies, by agreement through pondering views, by probability, or by the thought, 'This contemplative is our teacher.' When you know for yourselves that, 'These qualities are skillful; these qualities are blameless; these qualities are praised by the wise; these qualities, when undertaken & carried out, lead to welfare & to happiness' — then you should enter & remain in them.
"What do you think, Kalamas: When lack of greed arises in a person, does it arise for welfare or for harm?"
"For welfare, lord."
"And this ungreedy person, not overcome by greed, his mind not possessed by greed: He doesn't kill living beings, take what is not given, go after another person's wife, tell lies, or induce others to do likewise, all of which is for long-term welfare & happiness — right?"
"Yes, lord."
(Similarly for lack of aversion & delusion.)
So what do you think, Kalamas: Are these qualities skillful or unskillful?"
"Skillful, lord."
"Blameworthy or blameless?"
"Blameless, lord."
"Criticized by the wise or praised by the wise?"
"Praised by the wise, lord."
"When undertaken & carried out, do they lead to welfare & to happiness, or not?"
"When undertaken & carried out, they lead to welfare & to happiness..."
Kalama Sutta: To the Kalamas
translated from the Pali by
Thanissaro Bhikkhu
© 1994–2013
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"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 categorically 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 categorically hold, 'This is the Dhamma, this is the Vinaya, this is the Teacher's instruction.'"
— AN 8.53
The Noble Eightfold Path
The Way to the End of Suffering
by
Bhikkhu Bodhi
© 1999–2013
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"Upali, the qualities of which you may know, 'These qualities do not lead to utter disenchantment, to dispassion, to cessation, to calm, to direct knowledge, to self-awakening, nor to Unbinding': You may categorically 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 utter disenchantment, to dispassion, to cessation, to calm, to direct knowledge, to self-awakening, to Unbinding': You may categorically hold, 'This is the Dhamma, this is the Vinaya, this is the Teacher's instruction.'"
Satthusasana Sutta: To Upali
The Teacher's Instruction
translated from the Pali by
Thanissaro Bhikkhu
© 2002–2013
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The test for the true Dhamma being pragmatic, this means that even when you are convinced that you have heard the true Dhamma, you must be careful to realize that simply hearing the truth is not enough to know it for sure.
[The Buddha:] "There are five things that can turn out in two ways in the here-&-now. Which five? Conviction, liking, unbroken tradition, reasoning by analogy, & an agreement through pondering views. These are the five things that can turn out in two ways in the here-&-now. Now some things are firmly held in conviction and yet vain, empty, & false. Some things are not firmly held in conviction, and yet they are genuine, factual, & unmistaken. Some things are well-liked... truly an unbroken tradition... well-reasoned... Some things are well-pondered and yet vain, empty, & false. Some things are not well-pondered, and yet they are genuine, factual, & unmistaken. In these cases it isn't proper for a knowledgeable person who safeguards the truth to come to a definite conclusion, 'Only this is true; anything else is worthless."
[Kapadika Bharadvaja:] "But to what extent, Master Gotama, is there the safeguarding of the truth? To what extent does one safeguard the truth? We ask Master Gotama about the safeguarding of the truth."
[The Buddha:] "If a person has conviction, his statement, 'This is my conviction,' safeguards the truth. But he doesn't yet come to the definite conclusion that 'Only this is true; anything else is worthless.' To this extent, Bharadvaja, there is the safeguarding of the truth. To this extent one safeguards the truth. I describe this as the safeguarding of the truth. But it is not yet an awakening to the truth."
Canki Sutta: With Canki
(excerpt)
translated from the Pali by
Thanissaro Bhikkhu
© 1999 to 2013
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Appropriate Attention
Having heard the Dhamma, it is important to bring appropriate attention — seeing things in terms of cause and effect — both to what you have heard and to your experiences in general, for this one factor can make all the difference in the success or failure of your practice.
"With regard to internal factors, I don't envision any other single factor like appropriate attention as doing so much for a monk in training, who has not attained the goal but remains intent on the unsurpassed safety from bondage. A monk who attends appropriately abandons what is unskillful and develops what is skillful.
Appropriate attention as a quality of a monk in training: nothing else does so much for attaining the superlative goal. A monk, striving appropriately, attains the ending of stress.
See Iti 16
Vagga.sutta: Iti 1.1-27
Itivuttaka: The Group of Ones
translated from the Pali by
Thanissaro Bhikkhu
© 2001–2013
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I have heard that on one occasion a certain monk was dwelling among the Kosalans in a forest thicket. Now at that time, he spent the day's abiding thinking evil, unskillful thoughts: i.e., thoughts of sensuality, thoughts of ill will, thoughts of doing harm.
Then the devata inhabiting the forest thicket, feeling sympathy for the monk, desiring his benefit, desiring to bring him to his senses, approached him and addressed him with this verse:
From inappropriate attention you're being chewed by your thoughts. Relinquishing what's inappropriate, contemplate appropriately. Keeping your mind on the Teacher, the Dhamma, the Sangha, your virtues, you will arrive at joy, rapture, pleasure without doubt. Then, saturated with joy, you will put an end to suffering & stress.
The monk, chastened by the devata, came to his senses.
Ayoniso-manasikara Sutta: Inappropriate Attention
translated from the Pali by
Thanissaro Bhikkhu
© 1999–2013
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Appropriate attention is essentially the ability to frame your understanding of experience in the right terms. In many cases, this means framing the right questions for gaining insight into suffering and its end.
"This is the way leading to discernment: when visiting a priest or contemplative, to ask: 'What is skillful, venerable sir? What is unskillful? What is blameworthy? What is blameless? What should be cultivated? What should not be cultivated? What, having been done by me, will be for my long-term harm & suffering? Or what, having been done by me, will be for my long-term welfare & happiness?'"
Cula-kammavibhanga Sutta: The Shorter Exposition of Kamma
translated from the Pali by
Ñanamoli Thera
© 1994–2013
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"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."
Sabbasava Sutta: All the Fermentations
translated from the Pali by
Thanissaro Bhikkhu
© 1997–2013
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Appropriate attention can also mean framing the way you understand events as they occur.
[MahaKotthita:] "Sariputta my friend, which things should a virtuous monk attend to in an appropriate way?"
[Sariputta:] "A virtuous monk, Kotthita my friend, should attend in an appropriate way to the five clinging-aggregates as inconstant, stressful, a disease, a cancer, an arrow, painful, an affliction, alien, a dissolution, an emptiness, not-self. Which five? Form as a clinging-aggregate, feeling... perception... fabrications... consciousness as a clinging-aggregate. A virtuous monk should attend in an appropriate way to these five clinging-aggregates as inconstant, stressful, a disease, a cancer, an arrow, painful, an affliction, alien, a dissolution, an emptiness, not-self. For it is possible that a virtuous monk, attending in an appropriate way to these five clinging-aggregates as inconstant... not-self, would realize the fruit of stream-entry."
[MahaKotthita:] "Then which things should a monk who has attained stream-entry attend to in an appropriate way?"
[Sariputta:] "A monk who has attained stream-entry should attend in an appropriate way to these five clinging-aggregates as inconstant, stressful, a disease, a cancer, an arrow, painful, an affliction, alien, a dissolution, an emptiness, not-self. For it is possible that a monk who has attained stream-entry, attending in an appropriate way to these five clinging-aggregates as inconstant... not-self, would realize the fruit of once-returning."
[MahaKotthita:] "Then which things should a monk who has attained once-returning attend to in an appropriate way?"
[Sariputta:] "A monk who has attained once-returning should attend in an appropriate way to these five clinging-aggregates as inconstant, stressful, a disease, a cancer, an arrow, painful, an affliction, alien, a dissolution, an emptiness, not-self. For it is possible that a monk who has attained once-returning, attending in an appropriate way to these five clinging-aggregates as inconstant... not-self, would realize the fruit of non-returning."
[MahaKotthita:] "Then which things should a monk who has attained non-returning attend to in an appropriate way?"
[Sariputta:] "A monk who has attained non-returning should attend in an appropriate way to these five clinging-aggregates as inconstant, stressful, a disease, a cancer, an arrow, painful, an affliction, alien, a dissolution, an emptiness, not-self. For it is possible that a monk who has attained non-returning, attending in an appropriate way to these five clinging-aggregates as inconstant... not-self, would realize the fruit of arahantship."
[MahaKotthita:] "Then which things should an arahant attend to in an appropriate way?"
[Sariputta:] "An arahant should attend in an appropriate way to these five clinging-aggregates as inconstant, stressful, a disease, a cancer, an arrow, painful, an affliction, alien, a dissolution, an emptiness, not-self. Although, for an arahant, there is nothing further to do, and nothing to add to what has been done, still these things — when developed & pursued — lead both to a pleasant abiding in the here-&-now and to mindfulness & alertness."
Silavant Sutta: Virtuous
translated from the Pali by
Thanissaro Bhikkhu
© 1998–2013
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On one occasion the Blessed One was staying among the Ayojjhans on the banks of the Ganges River. There he addressed the monks: "Monks, suppose that a large glob of foam were floating down this Ganges River, and a man with good eyesight were to see it, observe it, & appropriately examine it. To him — seeing it, observing it, & appropriately examining it — it would appear empty, void, without substance: for what substance would there be in a glob of foam? In the same way, a monk sees, observes, & appropriately examines any form that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near. To him — seeing it, observing it, & appropriately examining it — it would appear empty, void, without substance: for what substance would there be in form?
"Now suppose that in the autumn — when it's raining in fat, heavy drops — a water bubble were to appear & disappear on the water, and a man with good eyesight were to see it, observe it, & appropriately examine it. To him — seeing it, observing it, & appropriately examining it — it would appear empty, void, without substance: for what substance would there be in a water bubble? In the same way, a monk sees, observes, & appropriately examines any feeling that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near. To him — seeing it, observing it, & appropriately examining it — it would appear empty, void, without substance: for what substance would there be in feeling?
"Now suppose that in the last month of the hot season a mirage were shimmering, and a man with good eyesight were to see it, observe it, & appropriately examine it. To him — seeing it, observing it, & appropriately examining it — it would appear empty, void, without substance: for what substance would there be in a mirage? In the same way, a monk sees, observes, & appropriately examines any perception that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near. To him — seeing it, observing it, & appropriately examining it — it would appear empty, void, without substance: for what substance would there be in perception?
"Now suppose that a man desiring heartwood, in quest of heartwood, seeking heartwood, were to go into a forest carrying a sharp ax. There he would see a large banana tree: straight, young, of enormous height. He would cut it at the root and, having cut it at the root, would chop off the top. Having chopped off the top, he would peel away the outer skin. Peeling away the outer skin, he wouldn't even find sapwood, to say nothing of heartwood. Then a man with good eyesight would see it, observe it, & appropriately examine it. To him — seeing it, observing it, & appropriately examining it — it would appear empty, void, without substance: for what substance would there be in a banana tree? In the same way, a monk sees, observes, & appropriately examines any fabrications that are past, future, or present; internal or external; blatant or subtle; common or sublime; far or near. To him — seeing them, observing them, & appropriately examining them — they would appear empty, void, without substance: for what substance would there be in fabrications?
"Now suppose that a magician or magician's apprentice were to display a magic trick at a major intersection, and a man with good eyesight were to see it, observe it, & appropriately examine it. To him — seeing it, observing it, & appropriately examining it — it would appear empty, void, without substance: for what substance would there be in a magic trick? In the same way, a monk sees, observes, & appropriately examines any consciousness that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near. To him — seeing it, observing it, & appropriately examining it — it would appear empty, void, without substance: for what substance would there be in consciousness?
"Seeing thus, the well-instructed disciple of the noble ones grows disenchanted with form, disenchanted with feeling, disenchanted with perception, disenchanted with fabrications, disenchanted with consciousness. Disenchanted, he grows dispassionate. Through dispassion, he's released. With release there's the knowledge, 'Released.' He discerns that 'Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.'"
That is what the Blessed One said. Having said that, the One Well-Gone, the Teacher, said further:
Form is like a glob of foam; feeling, a bubble; perception, a mirage; fabrications, a banana tree; consciousness, a magic trick — this has been taught by the Kinsman of the Sun. However you observe them, appropriately examine them, they're empty, void to whoever sees them appropriately. Beginning with the body as taught by the One with profound discernment: when abandoned by three things — life, warmth, & consciousness — form is rejected, cast aside. When bereft of these it lies thrown away, senseless, a meal for others. That's the way it goes: it's a magic trick, an idiot's babbling. It's said to be a murderer. No substance here is found. Thus a monk, persistence aroused, should view the aggregates by day & by night, mindful, alert; should discard all fetters; should make himself his own refuge; should live as if his head were on fire — in hopes of the state with no falling away.
See SN 22.95
Samyutta Nikaya
The Grouped Discourses
© 2005–2013
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CONTINUE TO
Stream Entry Part 1: The Way to Stream-entry (Page 2)
Provenance:
©2006 Metta Forest Monastery.
Transcribed from a file provided by the author.
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Stream Entry
Part 1: The Way to Stream-entry
by
Thanissaro Bhikkhu
© 2006–2013
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