Practicing
§ 46. Irrigators guide the water.
Fletchers shape the arrow shaft.
Carpenters shape the wood.
The wise control themselves. — Dhp 80
§ 47. [Visakha:] “Is the noble eightfold path fabricated or unfabricated?”
[Sister Dhammadinna:] “The noble eightfold path is fabricated.” — MN 44
§ 48. “Among whatever dhammas there may be, fabricated or unfabricated, dispassion—the subduing of intoxication, the elimination of thirst, the uprooting of attachment, the breaking of the round, the destruction of craving, dispassion, cessation, the realization of Unbinding—is considered supreme. Those who have confidence in the dhamma of dispassion have confidence in what is supreme; and for those with confidence in the supreme, supreme is the result.
“Among whatever fabricated dhammas there may be, the noble eightfold path—right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration—is considered supreme. Those who have confidence in the dhamma of the noble path have confidence in what is supreme; and for those with confidence in the supreme, supreme is the result.” — Iti 90
§ 49. “Just as the ocean has a gradual shelf, a gradual slope, a gradual inclination, with a sudden drop-off only after a long stretch; in the same way this Dhamma & Vinaya has a gradual training, a gradual performance, a gradual practice, with a penetration to gnosis only after a long stretch. The fact that this Dhamma & Vinaya has a gradual training, a gradual performance, a gradual practice, with a penetration to gnosis only after a long stretch: This is the first amazing & astounding quality of this Dhamma & Vinaya because of which, as they see it again & again, the monks take great joy in this Dhamma & Vinaya.” — Ud 5:5
§ 50. Then Unnabha the brahman went to Ven. Ananda and on arrival greeted him courteously. After an exchange of friendly greetings & courtesies, he sat to one side. As he was sitting there, he said to Ven. Ananda, “Master Ananda, what is the aim of this holy life lived under Gotama the contemplative?”
“Brahman, the holy life is lived under the Blessed One with the aim of abandoning desire.”
“Is there a path, is there a practice, for the abandoning of that desire?”
“Yes, there is….”
“What is the path, the practice, for the abandoning of that desire?”
“Brahman, there is the case where a monk develops the base of power endowed with concentration founded on desire & the fabrications of exertion. He develops the base of power endowed with concentration founded on persistence… concentration founded on intent… concentration founded on discrimination & the fabrications of exertion. This, brahman, is the path, this is the practice for the abandoning of that desire.”
“If that’s so, Master Ananda, then it’s an endless path, and not one with an end, for it’s impossible that one could abandon desire by means of desire.”
“In that case, brahman, let me question you on this matter. Answer as you see fit. What do you think: Didn’t you first have desire, thinking, ‘I’ll go to the park,’ and then when you reached the park, wasn’t that particular desire allayed?”
“Yes, sir.”
“Didn’t you first have persistence, thinking, ‘I’ll go to the park,’ and then when you reached the park, wasn’t that particular persistence allayed?”
“Yes, sir.”
“Didn’t you first have the intent, thinking, ‘I’ll go to the park,’ and then when you reached the park, wasn’t that particular intent allayed?”
“Yes, sir.”
“Didn’t you first have [an act of] discrimination, thinking, ‘I’ll go to the park,’ and then when you reached the park, wasn’t that particular [act of] discrimination allayed?”
“Yes, sir.”
“So it is with an arahant whose effluents are ended, who has reached fulfillment, done the task, laid down the burden, attained the true goal, totally destroyed the fetter of becoming, and who is released through right gnosis. Whatever desire he first had for the attainment of arahantship, on attaining arahantship that particular desire is allayed. Whatever persistence he first had for the attainment of arahantship, on attaining arahantship that particular persistence is allayed. Whatever intent he first had for the attainment of arahantship, on attaining arahantship that particular intent is allayed. Whatever discrimination he first had for the attainment of arahantship, on attaining arahantship that particular discrimination is allayed. So what do you think, brahman? Is this an endless path, or one with an end?”
“You’re right, Master Ananda. This is a path with an end, and not an endless one.” — SN 51:15
§ 51. At the time for initiative
he takes no initiative.
Young, strong, but lethargic,
the resolves of his heart
exhausted,
the lazy, lethargic one
loses the path
to discernment. — Dhp 280
§ 52. From striving comes wisdom [bhuri];
from not, wisdom’s end.
Knowing these two courses
—to development,
decline—
conduct yourself
so that wisdom will grow. — Dhp 282
§ 53. For a person of unsteady mind,
not knowing true Dhamma,
serenity
set adrift:
discernment doesn’t grow full. — Dhp 38
§ 54. There’s no jhana
for one with no discernment,
no discernment
for one with no jhana.
But one with both jhana
& discernment:
he’s on the verge
of Unbinding. — Dhp 372
§ 55. “These four devotions to pleasure are base, vulgar, common, ignoble, unprofitable. They do not lead to disenchantment, to dispassion, to cessation, to calm, to direct knowledge, to awakening, to unbinding. Which four? There is the case where a certain fool, having killed living beings, is cheered & pleased with himself… having taken what is not given, he is cheered & pleased with himself… having told a lie, he is cheered & pleased with himself… he enjoys himself, supplied & endowed with the five strings of sensuality…
“These four devotions to pleasure lead exclusively to disenchantment, to dispassion, to cessation, to calm, to direct knowledge, to awakening, to unbinding. Which four? There is the case where a monk [practices the four jhanas].” — DN 29
§ 56. “Even though a disciple of the noble ones has clearly seen as it actually is with right discernment that sensuality is of much stress, much despair, & greater drawbacks, still—if he has not attained a rapture & pleasure apart from sensuality, apart from unskillful mental qualities, or something more peaceful than that—he can be tempted by sensuality. But when he has clearly seen as it actually is with right discernment that sensuality is of much stress, much despair, & greater drawbacks, and he has attained a rapture & pleasure apart from sensuality, apart from unskillful mental qualities, or something more peaceful than that, he cannot be tempted by sensuality.” — MN 14
§ 57. “Now what, monks, is five-factored noble right concentration? There is the case where a monk—quite secluded from sensuality, secluded from unskillful qualities—enters and remains in the first jhana: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation. He permeates and pervades, suffuses and fills this very body with the rapture & pleasure born of seclusion. There is nothing of his entire body unpervaded by rapture & pleasure born from seclusion.
“Just as if a skilled bathman or bathman’s apprentice would pour bath powder into a brass basin and knead it together, sprinkling it again and again with water, so that his ball of bath powder—saturated, moisture-laden, permeated within and without—would nevertheless not drip; even so, the monk permeates, suffuses and fills this very body with the rapture & pleasure born of seclusion. There is nothing of his entire body unpervaded by rapture & pleasure born from seclusion. This is the first development of the five-factored noble right concentration.
“Then, with the stilling of directed thoughts & evaluations, he enters and remains in the second jhana: rapture & pleasure born of concentration, unification of awareness free from directed thought and evaluation—internal assurance. He permeates and pervades, suffuses and fills this very body with the rapture & pleasure born of concentration. There is nothing of his entire body unpervaded by rapture & pleasure born of concentration.
“Just like a lake with spring-water welling up from within, having no inflow from east, west, north, or south, and with the skies periodically supplying abundant showers, so that the cool fount of water welling up from within the lake would permeate and pervade, suffuse and fill it with cool waters, there being no part of the lake unpervaded by the cool waters; even so, the monk permeates and pervades, suffuses and fills this very body with the rapture & pleasure born of concentration. There is nothing of his entire body unpervaded by rapture & pleasure born of concentration. This is the second development of the five-factored noble right concentration.
“Then, with the fading of rapture, he remains equanimous, mindful, & alert, and senses pleasure with the body. He enters and remains in the third jhana, and of him the noble ones declare, ‘Equanimous & mindful, he has a pleasant abiding.’ He permeates and pervades, suffuses and fills this very body with the pleasure divested of rapture, so that there is nothing of his entire body unpervaded with pleasure divested of rapture.
“Just as in a blue-, white-, or red-lotus pond, there may be some of the blue, white, or red lotuses which, born and growing in the water, stay immersed in the water and flourish without standing up out of the water, so that they are permeated and pervaded, suffused and filled with cool water from their roots to their tips, and nothing of those blue, white, or red lotuses would be unpervaded with cool water; even so, the monk permeates and pervades, suffuses and fills this very body with the pleasure divested of rapture. There is nothing of his entire body unpervaded with pleasure divested of rapture. This is the third development of the five-factored noble right concentration.
“Then, with the abandoning of pleasure and stress—as with the earlier disappearance of elation & distress—he enters and remains in the fourth jhana: purity of equanimity & mindfulness, neither-pleasure-nor-pain. He sits, permeating the body with a pure, bright awareness, so that there is nothing of his entire body unpervaded by pure, bright awareness.
“Just as if a man were sitting wrapped from head to foot with a white cloth so that there would be no part of his body to which the white cloth did not extend; even so, the monk sits, permeating his body with a pure, bright awareness. There is nothing of his entire body unpervaded by pure, bright awareness. This is the fourth development of the five-factored noble right concentration.
“And furthermore, the monk has his theme of reflection well in hand, well attended to, well-pondered, well-tuned [well-penetrated] by means of discernment.
“Just as if one person were to reflect on another, or a standing person were to reflect on a sitting person, or a sitting person were to reflect on a person lying down; even so, monks, the monk has his theme of reflection well in hand, well attended to, well-pondered, well-tuned [well-penetrated] by means of discernment. This is the fifth development of the five-factored noble right concentration.” — AN 5:28
