Chapter Three

Ignorance

§ 53. “Now this, monks, is the noble truth of stress: Birth is stressful, aging is stressful, death is stressful; sorrow, lamentation, pain, distress, and despair are stressful; association with the unbeloved is stressful, separation from the loved is stressful, not getting what is wanted is stressful. In short, the five clinging aggregates are stressful.

“And this, monks, is the noble truth of the origination of stress: the craving that makes for further becoming, accompanied by passion and delight, relishing now here and now there, i.e., craving for sensuality, craving for becoming, craving for non-becoming.

“And this, monks, is the noble truth of the cessation of stress: the remainderless fading and cessation, renunciation, relinquishment, release, and letting go of that very craving.

“And this, monks, is the noble truth of the way of practice leading to the cessation of stress: precisely this noble eightfold path: right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.” — SN 56:11

§ 54. Ven. Sāriputta: “And what is right view? Knowledge with reference to stress, knowledge with reference to the origination of stress, knowledge with reference to the cessation of stress, knowledge with reference to the way of practice leading to the cessation of stress; this is called right view. And what is right resolve? Resolve for renunciation, resolve for freedom from ill will, resolve for harmlessness; this is called right resolve. “And what is right speech? Abstaining from lying, abstaining from divisive speech, abstaining from abusive speech, abstaining from idle chatter; this is called right speech.

“And what is right action? Abstaining from taking life, abstaining from stealing, abstaining from sexual misconduct; this is called right action. “And what is right livelihood? There is the case where a disciple of the noble ones, having abandoned dishonest livelihood, keeps his life going with right livelihood; this is called right livelihood.

“And what is right effort? There is the case where a monk generates desire, endeavors, arouses persistence, upholds and exerts his intent for the sake of the non-arising of evil, unskillful qualities that have not yet arisen… for the sake of the abandoning of evil, unskillful qualities that have arisen… for the sake of the arising of skillful qualities that have not yet arisen… (and) for the maintenance, non-confusion, increase, plenitude, development, and culmination of skillful qualities that have arisen. This is called right effort.

“And what is right mindfulness? There is the case where a monk remains focused on the body in and of itself — ardent, alert, and mindful — putting aside greed and distress with reference to the world. He remains focused on feelings in and of themselves… the mind in and of itself… mental qualities in and of themselves — ardent, alert, and mindful — putting aside greed and distress with reference to the world. This is called right mindfulness.

“And what is right concentration? There is the case where a monk — quite secluded from sensuality, secluded from unskillful (mental) qualities — enters and remains in the first jhāna, [with] rapture and pleasure born of seclusion, accompanied by directed thought and evaluation. With the stilling of directed thoughts and evaluations, he enters and remains in the second jhāna, [with] rapture and pleasure born of concentration, unification of awareness free from directed thought and evaluation/internal assurance. With the fading of rapture he remains equanimous, mindful, and alert, and senses pleasure with the body. He enters and remains in the third jhāna, of which the noble ones declare, ‘Equanimous and mindful, he has a pleasant abiding.’ With the abandoning of pleasure and pain — as with the earlier disappearance of joys and distresses — he enters and remains in the fourth jhāna:, [with] purity of equanimity and mindfulness, neither pleasure nor pain. This is called right concentration.” — MN 141

§ 55. “‘This noble truth of stress is to be comprehended’…. ‘This noble truth of the origination of stress is to be abandoned’…. ‘This noble truth of the cessation of stress is to be directly experienced’…. ‘This noble truth of the way of practice leading to the cessation of stress is to be developed.’” — SN 56:11

§ 57. “One tries to abandon wrong view and to enter into right view; this is one’s right effort. One is mindful to abandon wrong view and to enter and remain in right view; this is one’s right mindfulness. Thus these three qualities — right view, right effort, and right mindfulness — run and circle around right view.” — MN 117

§ 58. Then a certain monk went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there, he said to the Blessed One:

“Lord, is there any one thing with whose abandoning in a monk ignorance is abandoned and clear knowing arises?”

“Yes, monk, there is one thing with whose abandoning in a monk ignorance is abandoned and clear knowing arises.”

“What is that one thing?”

“Ignorance, monk, is the one thing with whose abandoning in a monk ignorance is abandoned and clear knowing arises.”

“But how does a monk know, how does a monk see, so that ignorance is abandoned and clear knowing arises?”

“There is the case, monk, where a monk has heard, ‘All phenomena are unworthy of attachment.’ Having heard that all phenomena are unworthy of attachment, he directly knows every phenomenon. Directly knowing every phenomenon, he comprehends every phenomenon. Comprehending every phenomenon, he sees all themes as something separate.

“He sees the eye as something separate. He sees forms as something separate. He sees eye-consciousness as something separate. He sees eye-contact as something separate. And whatever arises in dependence on eye-contact — experienced either as pleasure, as pain, or as neither-pleasure-nor-pain — that too he sees as something separate.

“He sees the ear as something separate….

“He sees the nose as something separate….

“He sees the tongue as something separate….

“He sees the body as something separate….

“He sees the intellect as something separate. He sees ideas as something separate. He sees intellect/consciousness as something separate. He sees intellect/contact as something separate. And whatever arises in dependence on intellect/contact — experienced either as pleasure, as pain, or as neither-pleasure-nor-pain — that too he sees as something separate.

“This is how a monk knows, this is how a monk sees, so that ignorance is abandoned and clear knowing arises.” — SN 35:80

§ 59. “This is the direct path for the purification of beings, for the overcoming of sorrow and lamentation, for the disappearance of pain and distress, for the attainment of the right method, and for the realization of Unbinding — in other words, the four frames of reference. Which four?

“There is the case where a monk remains focused on the body in and of itself — ardent, alert, and mindful, putting aside greed and distress with reference to the world. He remains focused on feelings… mind… mental qualities in and of themselves — ardent, alert, and mindful, putting aside greed and distress with reference to the world.” — DN 22

§ 60. “Furthermore, the monk remains focused on mental qualities in and of themselves with reference to the four noble truths. And how does he remain focused on mental qualities in and of themselves with reference to the four noble truths? There is the case where he discerns, as it has come to be, that ‘This is stress. He discerns, as it has come to be, that ‘This is the origination of stress. He discerns, as it has come to be, that ‘This is the cessation of stress. He discerns, as it has come to be, that ‘This is the way leading to the cessation of stress’…. “In this way he remains focused internally on mental qualities in and of themselves, or externally on mental qualities in and of themselves, or both internally and externally on mental qualities in and of themselves. Or he remains focused on the phenomenon of origination with regard to mental qualities, on the phenomenon of passing away with regard to mental qualities, or on the phenomenon of origination and passing away with regard to mental qualities. Or his mindfulness that ‘There are mental qualities’ is maintained to the extent of knowledge and remembrance. And he remains independent, unsustained by/not clinging to anything in the world. This is how a monk remains focused on mental qualities in and of themselves with reference to the four noble truths.” — DN 22

§ 61. “A beginning point for ignorance, (such that one might say), ‘Before this, ignorance did not exist; then it came into play’, cannot be discerned. This has been said. Nevertheless, it can be discerned, ‘Ignorance comes from this condition.’ And I tell you, ignorance has its nutriment. It is not without nutriment. And what is the nutriment for ignorance? The five hindrances…. And what is the nutriment for the five hindrances? The three forms of misconduct…. And what is the nutriment for the three forms of misconduct? Lack of restraint of the senses…. And what is the nutriment for lack of restraint of the senses? Lack of mindfulness and alertness…. And what is the nutriment for lack of mindfulness and alertness? Inappropriate attention…. And what is the nutriment for inappropriate attention? Lack of conviction…. And what is the nutriment for lack of conviction? Not hearing the true Dhamma…. And what is the nutriment for not hearing the true Dhamma? Associating with people of no integrity [or: not associating with people of integrity].”

“Just as when the gods pour rain in heavy drops and crash thunder on the upper mountains, the water, flowing down along the slopes, fills the mountain clefts and rifts and gullies. When the mountain clefts and rifts and gullies are full, they fill the little ponds. When the little ponds are full, they fill the big lakes… the little rivers… the big rivers. When the big rivers are full, they fill the great ocean, and thus is the great ocean fed, thus is it filled. In the same way, when not associating with people of integrity is brought to fulfillment, it fulfills (the conditions for) not hearing the true Dhamma… lack of conviction… inappropriate attention… lack of mindfulness and alertness… lack of restraint of the senses… the three forms of misconduct… the five hindrances. When the five hindrances are brought to fulfillment, they fulfill (the conditions for) ignorance. Thus is ignorance fed, thus is it brought to fulfillment.

“Now, I tell you, clear knowing and release have their nutriment. They are not without nutriment. And what is their nutriment? The seven factors for Awakening…. And what is the nutriment for the seven factors for Awakening? The four frames of reference…. And what is the nutriment for the four frames of reference? The three forms of right conduct…. And what is the nutriment for the three forms of right conduct? Restraint of the senses…. And what is the nutriment for restraint of the senses? Mindfulness and alertness…. And what is the nutriment for mindfulness and alertness? Appropriate attention…. And what is the nutriment for appropriate attention? Conviction…. And what is the nutriment for conviction? Hearing the true Dhamma…. And what is the nutriment for hearing the true Dhamma? Associating with people of integrity….

“Just as when the gods pour rain in heavy drops and crash thunder on the upper mountains, the water, flowing down along the slopes, fills the mountain clefts and rifts and gullies… the little ponds… the big lakes… the little rivers… the big rivers. When the big rivers are full, they fill the great ocean, and thus is the great ocean fed, thus is it filled. In the same way, when associating with people of integrity is brought to fulfillment, it fulfills (the conditions for) hearing the true Dhamma… conviction… appropriate attention… mindfulness and alertness… restraint of the senses… the three forms of right conduct… the four frames of reference… the seven factors for Awakening. When the seven factors for Awakening are brought to fulfillment, they fulfill (the conditions for) clear knowing and release. Thus is clear knowing and release fed, thus is it brought to fulfillment.” — AN 10:61

§ 62. “Monks, the ending of effluents is for one who knows and sees, I tell you, not for one who does not know and does not see. For one who knows what and sees what is there the ending of effluents? ‘Such is form, such its origination, such its disappearance. Such is feeling, such its origination, such its disappearance. Such is perception, such its origination, such its disappearance. Such are fabrications, such their origination, such their disappearance. Such is consciousness, such its origination, such its disappearance.’ The ending of effluents is for one who knows in this way and sees in this way.

“The knowledge of ending in the presence of ending has its prerequisite, I tell you. It is not without a prerequisite. And what is the prerequisite for the knowledge of ending? Release, it should be said. Release has its prerequisite, I tell you. It is not without a prerequisite. And what is its prerequisite? Dispassion…. Disenchantment…. Knowledge and vision of things as they have come to be…. Concentration…. Pleasure…. Serenity…. Rapture…. Joy…. Conviction…. Stress…. Birth…. Becoming…. Clinging…. Craving…. Feeling…. Contact…. The six sense media…. Name-and-form…. Consciousness…. Fabrications…. Fabrications have their prerequisite, I tell you. They are not without a prerequisite. And what is their prerequisite? Ignorance, it should be said….

“Just as when the gods pour rain in heavy drops and crash thunder on the upper mountains: The water, flowing down along the slopes, fills the mountain clefts and rifts and gullies… the little ponds… the big lakes… the little rivers… the big rivers. When the big rivers are full, they fill the great ocean. In the same way:

fabrications have ignorance as their prerequisite,

consciousness has fabrications as its prerequisite,

name-and-form has consciousness as their prerequisite,

the six sense media have name-and-form as their prerequisite,

contact has the six sense media as its prerequisite,

feeling has contact as its prerequisite,

craving has feeling as its prerequisite,

clinging has craving as its prerequisite,

becoming has clinging as its prerequisite,

birth has becoming as its prerequisite,

stress has birth as its prerequisite,

conviction has stress as its prerequisite,

joy has conviction as its prerequisite,

rapture has joy as its prerequisite,

serenity has rapture as its prerequisite,

pleasure has serenity as its prerequisite,

concentration has pleasure as its prerequisite,

knowledge and vision of things as they have come to be has concentration as its prerequisite,

disenchantment has knowledge and vision of things as they have come to be as its prerequisite,

dispassion has disenchantment as its prerequisite,

release has dispassion as its prerequisite,

knowledge of ending has release as its prerequisite.” — SN 12:23

§ 63. “Association with people of integrity is a stream-entry factor. Listening to the true Dhamma is a stream-entry factor. Appropriate attention is a stream-entry factor. Practice in accordance with the Dhamma is a stream-entry factor.” — SN 55:5

§ 64. “Now what, monks, is the faculty of conviction? There is the case where a monk, a disciple of the noble ones, has conviction, is convinced of the Tathāgata’s Awakening, ‘Indeed, the Blessed One is worthy and rightly self-awakened, consummate in knowledge and conduct, well-gone, an expert with regard to the cosmos, unexcelled as a trainer for those people fit to be tamed, the Teacher of divine and human beings, awakened, blessed.’ This, monks, is called the faculty of conviction.” — SN 48:10

Fabrications

§ 65. “And why do you call them ‘fabrications’? Because they fabricate fabricated things, thus they are called ‘fabrications.’ What do they fabricate as a fabricated thing? For the sake of form-ness, they fabricate form as a fabricated thing. For the sake of feeling-ness, they fabricate feeling as a fabricated thing. For the sake of perception-hood… For the sake of fabrication-hood… For the sake of consciousness-hood, they fabricate consciousness as a fabricated thing. Because they fabricate fabricated things, they are called fabrications.” — SN 22:79

§ 66. Visākha: And what, lady, are bodily fabrications, what are verbal fabrications, what are mental fabrications?

Sister Dhammadinnā: In-and-out breathing is bodily, bound up with the body, therefore is it called a bodily fabrication. Having directed one’s thought and evaluated (the matter), one breaks into speech. Therefore directed thought and evaluation are called verbal fabrications. Perception and feeling are mental, bound up with the mind. Therefore perception and feeling are called mental fabrications. — MN 44

§ 67. “There is the case where a monk, having gone to the wilderness, to the shade of a tree, or to an empty building, sits down folding his legs crosswise, holding his body erect, and setting mindfulness to the fore. Always mindful, he breathes in; mindful he breathes out.

“[1] Breathing in long, he discerns, ‘I am breathing in long’; or breathing out long, he discerns, ‘I am breathing out long.’ [2] Or breathing in short, he discerns, ‘I am breathing in short’; or breathing out short, he discerns, ‘I am breathing out short.’ [3] He trains himself, ‘I will breathe in sensitive to the entire body.’ He trains himself, ‘I will breathe out sensitive to the entire body.’ [4] He trains himself, ‘I will breathe in calming bodily fabrication.’ He trains himself, ‘I will breathe out calming bodily fabrication.’

“[5] He trains himself, ‘I will breathe in sensitive to rapture.’ He trains himself, ‘I will breathe out sensitive to rapture.’ [6] He trains himself, ‘I will breathe in sensitive to pleasure.’ He trains himself, ‘I will breathe out sensitive to pleasure.’ [7] He trains himself, ‘I will breathe in sensitive to mental fabrication.’ He trains himself, ‘I will breathe out sensitive to mental fabrication.’ [8] He trains himself, ‘I will breathe in calming mental fabrication.’ He trains himself, ‘I will breathe out calming mental fabrication.’

“[9] He trains himself, ‘I will breathe in sensitive to the mind.’ He trains himself, ‘I will breathe out sensitive to the mind.’ [10] He trains himself, ‘I will breathe in gladdening the mind.’ He trains himself, ‘I will breathe out gladdening the mind.’ [11] He trains himself, ‘I will breathe in steadying the mind.’ He trains himself, ‘I will breathe out steadying the mind. [12] He trains himself, ‘I will breathe in releasing the mind.’ He trains himself, ‘I will breathe out releasing the mind.’

“[13] He trains himself, ‘I will breathe in focusing on inconstancy.’ He trains himself, ‘I will breathe out focusing on inconstancy.’ [14] He trains himself, ‘I will breathe in focusing on dispassion [literally, fading].’ He trains himself, ‘I will breathe out focusing on dispassion.’ [15] He trains himself, ‘I will breathe in focusing on cessation.’ He trains himself, ‘I will breathe out focusing on cessation.’ [16] He trains himself, ‘I will breathe in focusing on relinquishment.’ He trains himself, ‘I will breathe out focusing on relinquishment.’” — MN 118

§ 68. “Furthermore, quite secluded from sensuality, secluded from unskillful mental qualities, he enters and remains in the first jhāna, [with] rapture and pleasure born of seclusion, accompanied by directed thought and evaluation. He permeates and pervades, suffuses and fills this very body with the rapture and pleasure born of 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… this very body with the rapture and pleasure born of seclusion. There is nothing of his entire body unpervaded by rapture and pleasure born of seclusion. And as he remains thus heedful, ardent, and resolute, any memories and resolves related to the household life are abandoned, and with their abandoning his mind gathers and settles inwardly, grows unified and centered.” — MN 119

§ 69. “And what are unskillful resolves? Being resolved on sensuality, on ill will, on violence…. What is the cause of unskillful resolves?… They are said to be perception-caused…. Which perception? — for perception has many modes and permutations…. Any sensuality-perception, ill will-perception, or violence-perception, that is the cause of unskillful resolves. Now where do unskillful resolves cease without trace?… There is the case where a monk, quite secluded from sensuality, secluded from unskillful mental qualities, enters and remains in the first jhāna, [with] rapture and pleasure born of seclusion, accompanied by directed thought and evaluation. This is where unskillful resolves cease without trace. And what sort of practice is the practice leading to the cessation of unskillful resolves? There is the case where a monk generates desire… for the sake of the nonarising of evil, unskillful qualities that have not yet arisen… for the sake of the abandoning of evil, unskillful qualities that have arisen… for the sake of the arising of skillful qualities that have not yet arisen… (and) for the… development and culmination of skillful qualities that have arisen. This sort of practice is the practice leading to the cessation of unskillful resolves.

“And what are skillful resolves? Being resolved on renunciation [freedom from sensuality], on non-ill will, on non-violence…. What is the cause of skillful resolves?… They are said to be perception-caused…. Which perception? — for perception has many modes and permutations…. Any renunciation-perception, non-ill will-perception, or non-violence-perception, that is the cause of skillful resolves. Now where do skillful resolves cease without trace?… There is the case where a monk, with the stilling of directed thoughts and evaluations, enters and remains in the second jhāna, [with] rapture and pleasure born of concentration, unification of awareness free from directed thought and evaluation — internal assurance. This is where skillful resolves cease without trace. And what sort of practice is the practice leading to the cessation of skillful resolves? There is the case where a monk generates desire… for the sake of the non-arising of evil, unskillful qualities that have not yet arisen… for the sake of the abandoning of evil, unskillful qualities that have arisen… for the sake of the arising of skillful qualities that have not yet arisen… (and) for the… development and culmination of skillful qualities that have arisen. This sort of practice is the practice leading to the cessation of skillful resolves.” — MN 78

§ 71. “Now, Kālāmas, one who is a disciple of the noble ones — thus devoid of greed, devoid of ill will, undeluded, alert, and resolute — keeps pervading the first direction [the east], as well as the second direction, the third, and the fourth, with an awareness imbued with good will. Thus he keeps pervading above, below, and all around, everywhere and in every respect the all-encompassing world with an awareness imbued with good will, abundant, expansive, immeasurable, free from hostility, free from ill will.

“He keeps pervading the first direction — as well as the second direction, the third, and the fourth — with an awareness imbued with compassion. Thus he keeps pervading above, below, and all around, everywhere and in every respect the all encompassing world with an awareness imbued with compassion, abundant, expansive, immeasurable, free from hostility, free from ill will. “He keeps pervading the first direction — as well as the second direction, the third, and the fourth — with an awareness imbued with appreciation. Thus he keeps pervading above, below, and all around, everywhere and in every respect the all encompassing world with an awareness imbued with appreciation, abundant, expansive, immeasurable, free from hostility, free from ill will.

“He keeps pervading the first direction — as well as the second direction, the third, and the fourth — with an awareness imbued with equanimity. Thus he keeps pervading above, below, and all around, everywhere and in every respect the all encompassing world with an awareness imbued with equanimity, abundant, expansive, immeasurable, free from hostility, free from ill will.” — AN 3:66

§ 72. “Wise and mindful, you should develop immeasurable concentration [i.e., concentration based on immeasurable good will, compassion, appreciation, or equanimity]. When, wise and mindful, one has developed immeasurable concentration, five realizations arise right within oneself. Which five? “The realization arises right within oneself that ‘This concentration is blissful in the present and will result in bliss in the future.’

“The realization arises right within oneself that ‘This concentration is noble and not connected with the baits of the flesh.’

“The realization arises right within oneself that ‘This concentration is not obtained by base people.’

“The realization arises right within oneself that ‘This concentration is peaceful, exquisite, the acquiring of serenity, the attainment of unity, not kept in place by the fabrications of forceful restraint.’

“The realization arises right within oneself that ‘I enter into this concentration mindfully, and mindfully I emerge from it.’

“Wise and mindful, you should develop immeasurable concentration. When, wise and mindful, one has developed immeasurable concentration, these five realizations arise right within oneself.” — AN 5:27

§ 73. “There is the case of a monk who remains focused on the body in and of itself — ardent, alert, and mindful — putting aside greed and distress with reference to the world. As he remains thus focused on the body in and of itself, a fever based on the body arises within his body, or there is sluggishness in his awareness, or his mind becomes scattered externally. He should then direct his mind to any inspiring theme [according to the Commentary, this means, e.g., recollection of the Buddha]. As his mind is directed to any inspiring theme, delight arises within him. In one who feels delight, rapture arises. In one whose mind is enraptured, the body grows serene. His body serene, he feels pleasure. As he feels pleasure, his mind grows concentrated. He reflects, ‘I have attained the aim to which my mind was directed. Let me withdraw (my mind from the inspiring theme).’ He withdraws and engages neither in directed thought nor in evaluation. He discerns, ‘I am not thinking or evaluating. I am inwardly mindful and at ease.’

“Furthermore, he remains focused on feelings… mind… mental qualities in and of themselves — ardent, alert, and mindful — putting aside greed and distress with reference to the world. As he remains thus focused on mental qualities in and of themselves, a fever based on mental qualities arises within his body, or there is sluggishness in his awareness, or his mind becomes scattered externally. He should then direct his mind to any inspiring theme. As his mind is directed to any inspiring theme, delight arises within him. In one who feels delight, rapture arises. In one whose mind is enraptured, the body grows serene. His body serene, he is sensitive to pleasure. As he feels pleasure, his mind grows concentrated. He reflects, ‘I have attained the aim to which my mind was directed. Let me withdraw.’ He withdraws and engages neither in directed thought nor in evaluation. He discerns, ‘I am not thinking or evaluating. I am inwardly mindful and at ease.’” — SN 47:10

§ 74. 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 devatā 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:

§ 75. I have heard that on one occasion the Blessed One was staying among the Sakyans at Kapilavatthu in the Banyan Park. Now at that time Mahānāma… went to the Blessed One and, on arrival, having bowed down, sat to one side. As he was sitting there he said to the Blessed One: “I have heard that many monks are at work making robes for the Blessed One, (thinking,) ‘When the robes are finished, at the end of the three months, the Blessed One will set out wandering.’ For those of us living by means of various dwelling places (for the mind), by means of which dwelling place should we live?”

“Excellent, Mahānāma…, excellent! It is fitting for clansmen like you to approach the Tathāgata and ask, ‘For those of us living by means of various dwelling places (for the mind), by means of which dwelling place should we live?’

“[a] One who is aroused to practice is one of conviction, not without conviction… [b] is one with persistence aroused, not lazy… [c] is one of established mindfulness, not muddled mindfulness… [d] is centered in concentration, not uncentered. [e] One aroused to practice is discerning, not undiscerning.

“Established in these five qualities, you should further develop six qualities. [1] “There is the case where you recollect the Tathāgata: ‘Indeed, the Blessed One is worthy & 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.’ At any time when a disciple of the noble ones is recollecting the Tathāgata, his mind is not overcome with passion, not overcome with aversion, not overcome with delusion. His mind heads straight, based on the Tathāgata. And when the mind is headed straight, the disciple of the noble ones gains a sense of the goal, gains a sense of the Dhamma, gains joy connected with the Dhamma. In one who is joyful, rapture arises. In one who is rapturous, the body grows calm. One whose body is calmed experiences ease. In one at ease, the mind becomes concentrated.

“Mahānāma, you should develop this recollection of the Buddha while you are walking, while you are standing, while you are sitting, while you are lying down, while you are busy at work, while you are resting in your home crowded with children.

[2] “Furthermore, there is the case where you recollect the Dhamma: ‘The Dhamma is well-expounded by the Blessed One, to be seen here and now, timeless, inviting verification, pertinent, to be realized by the wise for themselves.’ At any time when a disciple of the noble ones is recollecting the Dhamma, his mind is not overcome with passion, not overcome with aversion, not overcome with delusion. His mind heads straight, based on the Dhamma. And when the mind is headed straight, the disciple of the noble ones gains a sense of the goal… the mind becomes concentrated.

“Mahānāma, you should develop this recollection of the Dhamma while you are walking, while you are standing, while you are sitting, while you are lying down, while you are busy at work, while you are resting in your home crowded with children.

[3] “Furthermore, there is the case where you recollect the Saṅgha: ‘The Saṅgha of the Blessed One’s disciples who have practiced well… who have practiced straight-forwardly… who have practiced methodically… who have practiced masterfully — in other words, the four types of disciple of the noble ones when taken as pairs, the eight when taken as individual types — they are the Saṅgha of the Blessed One’s disciples, worthy of gifts, worthy of hospitality, worthy of offerings, worthy of respect, the incomparable field of merit for the world.’ At any time when a disciple of the noble ones is recollecting the Saṅgha, his mind is not overcome with passion, not overcome with aversion, not overcome with delusion. His mind heads straight, based on the Saṅgha. And when the mind is headed straight, the disciple of the noble ones gains a sense of the goal… the mind becomes concentrated.

“Mahānāma, you should develop this recollection of the Saṅgha while you are walking, while you are standing, while you are sitting, while you are lying down, while you are busy at work, while you are resting in your home crowded with children.

[4] “Furthermore, there is the case where you recollect your own virtues: ‘(They are) untorn, unbroken, unspotted, unsplattered, liberating, praised by the wise, untarnished, conducive to concentration.’ At any time when a disciple of the noble ones is recollecting virtue, his mind is not overcome with passion, not overcome with aversion, not overcome with delusion. His mind heads straight, based on virtue. And when the mind is headed straight, the disciple of the noble ones gains a sense of the goal… the mind becomes concentrated.

“Mahānāma, you should develop this recollection of virtue while you are walking, while you are standing, while you are sitting, while you are lying down, while you are busy at work, while you are resting in your home crowded with children.

[5] “Furthermore, there is the case where you recollect your own generosity: ‘It is a gain, a great gain for me, that — among people overcome with the stain of possessiveness — I live at home, my awareness cleansed of the stain of possessiveness, freely generous, openhanded, delighting in being magnanimous, responsive to requests, delighting in the distribution of alms.’ At any time when a disciple of the noble ones is recollecting generosity, his mind is not overcome with passion, not overcome with aversion, not overcome with delusion. His mind heads straight, based on generosity. And when the mind is headed straight, the disciple of the noble ones gains a sense of the goal… the mind becomes concentrated.

“Mahānāma, you should develop this recollection of generosity while you are walking, while you are standing, while you are sitting, while you are lying down, while you are busy at work, while you are resting in your home crowded with children.

[6] “Furthermore, you should recollect the devas: ‘There are the devas of the Four Great Kings, the devas of the Thirty-three, the devas of the Hours, the Contented Devas, the devas who delight in creation, the devas who have power over the creations of others, the devas of Brahmā’s retinue, the devas beyond them. Whatever conviction they were endowed with that — when falling away from this life — they re-arose there, the same sort of conviction is present in me as well. Whatever virtue they were endowed with that — when falling away from this life — they re-arose there, the same sort of virtue is present in me as well. Whatever learning they were endowed with that — when falling away from this life — they re-arose there, the same sort of learning is present in me as well. Whatever generosity they were endowed with that — when falling away from this life — they re-arose there, the same sort of generosity is present in me as well. Whatever discernment they were endowed with that — when falling away from this life — they re-arose there, the same sort of discernment is present in me as well.’ At any time when a disciple of the noble ones is recollecting the conviction, virtue, learning, generosity, and discernment found both in himself and the devas, his mind is not overcome with passion, not overcome with aversion, not overcome with delusion. His mind heads straight, based on the (qualities of the) devas. And when the mind is headed straight, the disciple of the noble ones gains a sense of the goal, gains a sense of the Dhamma, gains joy connected with the Dhamma. In one who is joyful, rapture arises. In one who is rapturous, the body grows calm. One whose body is calmed experiences ease. In one at ease, the mind becomes concentrated.

“Mahānāma, you should develop this recollection of the devas while you are walking, while you are standing, while you are sitting, while you are lying down, while you are busy at work, while you are resting in your home crowded with children.” — AN 11:13

§ 76. “And what is the right resolve that is without effluents, transcendent, a factor of the path? The thinking, directed thinking, resolve, mental fixity, mental transfixion, focused awareness, and verbal fabrications in one developing the noble path whose mind is noble, whose mind is without effluents, who is fully possessed of the noble path. This is the right resolve that is without effluents, transcendent, a factor of the path.” — MN 117

§ 77. “And how does a monk remain focused on the mind in and of itself? There is the case where a monk, when the mind has passion, discerns that the mind has passion. When the mind is without passion, he discerns that the mind is without passion. When the mind has aversion, he discerns that the mind has aversion. When the mind is without aversion, he discerns that the mind is without aversion. When the mind has delusion, he discerns that the mind has delusion. When the mind is without delusion, he discerns that the mind is without delusion.

“When the mind is restricted, he discerns that the mind is restricted. When the mind is scattered, he discerns that the mind is scattered. When the mind is enlarged, he discerns that the mind is enlarged. When the mind is not enlarged, he discerns that the mind is not enlarged. When the mind is surpassed, he discerns that the mind is surpassed. When the mind is unsurpassed, he discerns that the mind is unsurpassed. When the mind is concentrated, he discerns that the mind is concentrated. When the mind is not concentrated, he discerns that the mind is not concentrated. When the mind is released, he discerns that the mind is released. When the mind is not released, he discerns that the mind is not released.

“In this way he remains focused internally on the mind in and of itself, or externally on the mind in and of itself, or both internally and externally on the mind in and of itself. Or he remains focused on the phenomenon of origination with regard to the mind, on the phenomenon of passing away with regard to the mind, or on the phenomenon of origination and passing away with regard to the mind. Or his mindfulness that ‘There is a mind’ is maintained to the extent of knowledge and remembrance. And he remains independent, unsustained by/not clinging to anything in the world. This is how a monk remains focused on the mind in and of itself.” — DN 22

§ 78. “Monks, there are these four perversions of perception, perversions of mind, perversions of view. Which four? ‘Constant’ with regard to the inconstant is a perversion of perception, a perversion of mind, a perversion of view. ‘Pleasant’ with regard to the stressful…. ‘Self’ with regard to not-self…. ‘Attractive’ with regard to the unattractive is a perversion of perception, a perversion of mind, a perversion of view.” — AN 4:49

§ 79. “Ānanda, if you go to the monk Girimānanda and tell him ten perceptions, it’s possible that when he hears the ten perceptions his disease may be allayed. Which ten? The perception of inconstancy, the perception of not-self, the perception of unattractiveness, the perception of drawbacks, the perception of abandoning, the perception of dispassion, the perception of cessation, the perception of distaste for every world, the perception of the undesirability of all fabrications, mindfulness of in-and-out breathing.

[1] “And what is the perception of inconstancy? There is the case where a monk — having gone to the wilderness, to the shade of a tree, or to an empty building — reflects thus: ‘Form is inconstant, feeling is inconstant, perception is inconstant, fabrications are inconstant, consciousness is inconstant.’ Thus he remains focused on inconstancy with regard to the five aggregates. This, Ānanda, is called the perception of inconstancy.

[2] “And what is the perception of not-self? There is the case where a monk — having gone to the wilderness, to the shade of a tree, or to an empty building — reflects thus: ‘The eye is not-self; forms are not-self. The ear is not-self; sounds are not-self. The nose is not-self; aromas are not-self. The tongue is not-self; flavors are not-self. The body is not-self; tactile sensations are not-self. The intellect is not-self; ideas are not-self.’ Thus he remains focused on not-selfness with regard to the six inner and outer sense media. This is called the perception of not-self.

[3] “And what is the perception of unattractiveness? There is the case where a monk ponders this very body — from the soles of the feet on up, from the crown of the head on down, surrounded by skin, filled with all sorts of unclean things — ‘There is in this body: hair of the head, hair of the body, nails, teeth, skin, muscle, tendons, bones, bone marrow, spleen, heart, liver, membranes, kidneys, lungs, large intestines, small intestines, gorge, feces, gall, phlegm, lymph, blood, sweat, fat, tears, oil, saliva, mucus, oil in the joints, urine.’ Thus he remains focused on unattractiveness with regard to this very body. This is called the perception of unattractiveness.

[4] “And what is the perception of drawbacks? There is the case where a monk — having gone to the wilderness, to the foot of a tree, or to an empty dwelling — reflects thus: ‘This body has many pains, many drawbacks. In this body many kinds of disease arise, such as seeing-diseases, hearing-diseases, nose-diseases, tongue-diseases, body-diseases, head-diseases, ear-diseases, mouth-diseases, teeth-diseases, cough, asthma, catarrh, fever, aging, stomachache, fainting, dysentery, grippe, cholera, leprosy, boils, ringworm, tuberculosis, epilepsy, skin-diseases, itch, scab, psoriasis, scabies, jaundice, diabetes, hemorrhoids, fistulas, ulcers, diseases arising from bile, from phlegm, from the wind-property, from combinations of bodily humors, from changes in the weather, from uneven care of the body, from attacks, from the result of kamma; cold, heat, hunger, thirst, defecation, urination.’ Thus he remains focused on drawbacks with regard to this body. This is called the perception of drawbacks.

[5] “And what is the perception of abandoning? There is the case where a monk does not tolerate an arisen thought of sensuality. He abandons it, destroys it, dispels it, and wipes it out of existence. He does not tolerate an arisen thought of ill-will. He abandons it, destroys it, dispels it, and wipes it out of existence. He does not tolerate an arisen thought of harmfulness. He abandons it, destroys it, dispels it, and wipes it out of existence. He does not tolerate arisen evil, unskillful mental qualities. He abandons them, destroys them, dispels them, and wipes them out of existence. This is called the perception of abandoning.

[6] “And what is the perception of dispassion? There is the case where a monk — having gone to the wilderness, to the shade of a tree, or to an empty building — reflects thus: ‘This is peace, this is exquisite, the pacification of all fabrications, the relinquishing of all acquisitions, the ending of craving, dispassion, Unbinding.’ This is called the perception of dispassion.

[7] “And what is the perception of cessation? There is the case where a monk — having gone to the wilderness, to the shade of a tree, or to an empty building — reflects thus: ‘This is peace, this is exquisite — the pacification of all fabrications, the relinquishing of all acquisitions, the ending of craving, cessation, Unbinding.’ This is called the perception of cessation.

[8] “And what is the perception of distaste for every world? There is the case where a monk abandoning any attachments, clingings, fixations of awareness, biases, or obsessions with regard to any world, refrains from them and does not get involved. This is called the perception of distaste for every world.

[9] “And what is the perception of the undesirability of all fabrications? There is the case where a monk feels horrified, humiliated, and disgusted with all fabrications. This is called the perception of the undesirability of all fabrications. [10] “And what is mindfulness of in-and-out breathing? [See §67] — AN 10:60

§ 80. “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, and appropriately examine it. To him — seeing it, observing it, and 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, and 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, and 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, and appropriately examine it. To him — seeing it, observing it, and 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, and 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, and appropriately examining them — they would appear empty, void, without substance, for what substance would there be in fabrications?” — SN 22:95

§ 81. “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, and greater drawbacks, still — if he has not attained a rapture and 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 with right discernment as it has come to be that sensuality is of much stress, much despair, and greater drawbacks, and he has attained a rapture and pleasure apart from sensuality, apart from unskillful mental qualities, or something more peaceful than that, he cannot be tempted by sensuality.” — MN 14

§ 82. “When touched with a feeling of pain, the uninstructed run-of-the-mill person sorrows, grieves, and laments, beats his breast, becomes distraught. So he feels two pains, physical and mental. Just as if they were to shoot a man with an arrow and, right afterward, were to shoot him with another one, so that he would feel the pains of two arrows….

“As he is touched by that painful feeling, he is resistant. Any resistance-obsession with regard to that painful feeling obsesses him. Touched by that painful feeling, he delights in sensuality. Why is that? Because the uninstructed run-of-the-mill person does not discern any escape from painful feeling aside from sensuality. As he is delighting in sensuality, any passion-obsession with regard to that feeling of pleasure obsesses him. He does not discern, as it has come to be, the origination, passing away, allure, drawback, or escape from that feeling. As he does not discern the origination, passing away, allure, drawback, or escape from that feeling, then any ignorance-obsession with regard to that feeling of neither-pleasure-nor-pain obsesses him.

“Sensing a feeling of pleasure… a feeling of pain… a feeling of neither-pleasure- nor-pain, he senses it as though joined with it. This is called an uninstructed run-of-the-mill person joined with birth, aging, and death; with sorrows, lamentations, pains, distresses, and despairs. He is joined, I tell you, with suffering and stress.

“Now, the well-instructed disciple of the noble ones, when touched with a feeling of pain, does not sorrow, grieve, or lament, does not beat his breast or become distraught. So he feels one pain, physical, but not mental. Just as if they were to shoot a man with an arrow and, right afterward, did not shoot him with another one, so that he would feel the pain of only one arrow….

“As he is touched by that painful feeling, he is not resistant. No resistance-obsession with regard to that painful feeling obsesses him. Touched by that painful feeling, he does not delight in sensuality. Why is that? Because the well-instructed disciple of the noble ones discerns an escape from painful feeling aside from sensuality. As he is not delighting in sensuality, no passion-obsession with regard to that feeling of pleasure obsesses him. He discerns, as it has come to be, the origination, passing away, allure, drawback, and escape from that feeling. As he discerns the origination, passing away, allure, drawback, and escape from that feeling, no ignorance-obsession with regard to that feeling of neither-pleasure-nor-pain obsesses him.

“Sensing a feeling of pleasure, he senses it disjoined from it. Sensing a feeling of pain, he senses it disjoined from it. Sensing a feeling of neither-pleasure-nor pain, he senses it disjoined from it. This is called a well-instructed disciple of the noble ones disjoined from birth, aging, and death, from sorrows, lamentations, pains, distresses, and despairs. He is disjoined, I tell you, from suffering and stress.” — SN 36:6

§ 83. Visākha: “Now what is concentration, lady, what qualities are its themes? …”

Sister Dhammadinnā: “Singleness of mind is concentration, friend Visākha, the four frames of reference are its themes.” — MN 44

§ 84. “And how does a monk remain focused on feelings in and of themselves? There is the case where a monk, when feeling a painful feeling, discerns that he is feeling a painful feeling. When feeling a pleasant feeling, he discerns that he is feeling a pleasant feeling. When feeling a neither-painful-nor-pleasant feeling, he discerns that he is feeling a neither-painful-nor-pleasant feeling. “When feeling a painful feeling of the flesh, he discerns that he is feeling a painful feeling of the flesh. When feeling a painful feeling not of the flesh, he discerns that he is feeling a painful feeling not of the flesh. When feeling a pleasant feeling of the flesh, he discerns that he is feeling a pleasant feeling of the flesh. When feeling a pleasant feeling not of the flesh [e.g., in the first three jhānas], he discerns that he is feeling a pleasant feeling not of the flesh. When feeling a neither-painful-nor-pleasant feeling of the flesh, he discerns that he is feeling a neither-painful-nor-pleasant feeling of the flesh. When feeling a neither painful- nor-pleasant feeling not of the flesh [e.g., in the third and fourth jhānas], he discerns that he is feeling a neither-painful-nor-pleasant feeling not of the flesh.

“In this way he remains focused internally on feelings in and of themselves, or externally on feelings in and of themselves, or both internally and externally on feelings in and of themselves. Or he remains focused on the phenomenon of origination with regard to feelings, on the phenomenon of passing away with regard to feelings, or on the phenomenon of origination and passing away with regard to feelings. Or his mindfulness that ‘There are feelings’ is maintained to the extent of knowledge and remembrance. And he remains independent, unsustained by/not clinging to anything in the world. This is how a monk remains focused on feelings in and of themselves.” — DN 22

§ 85. “Again the monk, with the stilling of directed thoughts and evaluations, enters and remains in the second jhāna, [with] rapture and pleasure born of concentration, unification of awareness free from directed thought and evaluation — internal assurance… With the fading of rapture he remains equanimous, mindful and alert, and senses pleasure with the body. He enters and remains in the third jhāna, of which the noble ones declare, ‘Equanimous and mindful, he has a pleasant abiding’… With the abandoning of pleasure and pain — as with the earlier disappearance of joys and distresses — he enters and remains in the fourth jhāna, [with] purity of equanimity and mindfulness, neither pleasure nor pain. At that time he does not intend his own affliction, the affliction of others, or the affliction of both. He feels a feeling totally unafflicted. The unafflicted, I tell you, is the highest allure of feelings.

“And what is the drawback of feelings? The fact that feeling is inconstant, stressful, subject to change; this is the drawback of feelings. “And what is the escape from feelings? The subduing of desire-passion for feelings, the abandoning of desire-passion for feelings; that is the escape from feelings.” — MN 13

§ 86. “I tell you, the ending of the mental effluents depends on the first jhāna… the second jhāna… the third… the fourth… the dimension of the infinitude of space… the dimension of the infinitude of consciousness… the dimension of nothingness. I tell you, the ending of the mental effluents depends on the dimension of neither perception nor non-perception…. “Suppose that an archer or archer’s apprentice were to practice on a straw man or mound of clay, so that after a while he would become able to shoot long distances, to fire accurate shots in rapid succession, and to pierce great masses. In the same way, there is the case where a monk… enters and remains in the first jhāna, [with] rapture and pleasure born of seclusion, accompanied by directed thought and evaluation. He regards whatever phenomena there that are connected with form, feeling, perception, fabrications, and consciousness, as inconstant, stressful, a disease, a cancer, an arrow, painful, an affliction, alien, a disintegration, an emptiness, not-self. He turns his mind away from those phenomena, and having done so, inclines his mind to the property of deathlessness: ‘This is peace, this is exquisite, the resolution of all fabrications; the relinquishing of all acquisitions; the ending of craving; dispassion; cessation; Unbinding.’ “Staying right there, he reaches the ending of the mental effluents. Or, if not, then — through this very Dhamma-passion, this Dhamma-delight, and from the total wasting away of the first five Fetters [self-identity views, grasping at precepts and practices, uncertainty, sensual passion, and irritation] — he is due to be reborn [in the Pure Abodes], there to be totally unbound, never again to return from that world.

“‘I tell you, the ending of the mental effluents depends on the first jhāna.’ Thus it was said, and in reference to this was it said. [Similarly with the other levels of jhāna up through the dimension of nothingness.]

“Thus, as far as the perception-attainments go, that is as far as gnosis-penetration goes. As for these two dimensions — the attainment of the dimension of neither perception nor non-perception and the attainment of the cessation of feeling and perception — I tell you that they are to be rightly explained by those monks who are meditators, skilled in attaining, skilled in attaining and emerging, who have attained and emerged in dependence on them.” — AN 9:36

§ 87. “I have also taught the step-by-step cessation of fabrications. When one has attained the first jhāna, speech has ceased. When one has attained the second jhāna, directed thought and evaluation [verbal fabrications] have ceased. When one has attained the third jhāna, rapture has ceased. When one has attained the fourth jhāna, in-and-out breathing [bodily fabrication] has ceased. When one has attained the dimension of the infinitude of space, the perception of forms has ceased. When one has attained the dimension of the infinitude of consciousness, the perception of the dimension of the infinitude of space has ceased. When one has attained the dimension of nothingness, the perception of the dimension of the infinitude of consciousness has ceased. When one has attained the dimension of neither-perception nor non-perception, the perception of the dimension of nothingness has ceased. When one has attained the cessation of perception and feeling, perception and feeling [mental fabrications] have ceased. When a monk’s effluents have ended, passion has ceased, aversion has ceased, delusion has ceased.” — SN 36:11

§ 88. I have heard that on one occasion Ven. Sāriputta was staying near Rājagaha in the Bamboo Grove, the Squirrels’ Feeding Sanctuary. There he said to the monks, “This Unbinding is pleasant, friends. This Unbinding is pleasant.”

When this was said, Ven. Udāyin said to Ven. Sāriputta, “But what is the pleasure here, my friend, where there is nothing felt?”

“Just that is the pleasure here, my friend, where there is nothing felt. There are these five strings of sensuality. Which five? Forms cognizable via the eye — agreeable, pleasing, charming, endearing, accompanied by sensuality, enticing, sounds cognizable via the ear… aromas cognizable via the nose… tastes cognizable via the tongue… tactile sensations cognizable via the body — agreeable, pleasing, charming, endearing, accompanied by sensuality, enticing. Whatever pleasure or joy arises in dependence on these five strings of sensuality, that is sensual pleasure.

“Now there is the case where a monk… enters and remains in the first jhāna…. If, as he remains there, he is beset with attention to perceptions dealing with sensuality, that is an affliction for him. Just as pain arises as an affliction in a healthy person, even so the attention to perceptions dealing with sensuality that beset the monk is an affliction for him. Now, the Blessed One has said that whatever is an affliction is stress. So by this line of reasoning it may be known how Unbinding is pleasant.

“Then there is the case where a monk… enters and remains in the second jhāna…. If, as he remains there, he is beset with attention to perceptions dealing with directed thought, that is an affliction for him….

“Then there is the case where a monk… enters and remains in the third jhāna…. If, as he remains there, he is beset with attention to perceptions dealing with rapture, that is an affliction for him….

“Then there is the case where a monk… enters and remains in the fourth jhāna…. If, as he remains there, he is beset with attention to perceptions dealing with equanimity, that is an affliction for him….

“Then there is the case where a monk… enters and remains in the dimension of the infinitude of space. If, as he remains there, he is beset with attention to perceptions dealing with form, that is an affliction for him….

“Then there is the case where a monk… enters and remains in the dimension of the infinitude of consciousness. If, as he remains there, he is beset with attention to perceptions dealing with the dimension of the infinitude of space, that is an affliction for him….

“Then there is the case where a monk… enters and remains in the dimension of nothingness. If, as he remains there, he is beset with attention to perceptions dealing with the dimension of the infinitude of consciousness, that is an affliction for him….

“Then there is the case where a monk… enters and remains in the dimension of neither perception nor non-perception. If, as he remains there, he is beset with attention to perceptions dealing with the dimension of nothingness, that is an affliction for him. Now, the Blessed One has said that whatever is an affliction is stress. So by this line of reasoning it may be known how Unbinding is pleasant.

“Then there is the case where a monk, with the complete transcending of the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen (that) with discernment, his effluents are completely ended. So by this line of reasoning it may be known how Unbinding is pleasant.” — AN 9:34

§ 89. “There is the case, Ānanda, where a monk, with the complete transcending of the dimension of nothingness, enters and remains in the dimension of neither perception nor non-perception…. Though some might say, ‘That is the highest pleasure that beings experience,’ I would not grant them that. Why is that? Because there is another pleasure, more extreme and refined than that.

“And what, Ānanda, is another pleasure more extreme and refined than that? There is the case where a monk, with the complete transcending of the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. This is another pleasure more extreme and refined than that.

“Now it’s possible, Ānanda, that some wanderers of other persuasions might say, ‘Gotama the contemplative speaks of the cessation of perception and feeling and yet describes it as pleasure. What is this? How is this?’ When they say that, they are to be told, ‘It’s not the case, friends, that the Blessed One describes only pleasant feeling as included under pleasure. Wherever pleasure is found, in whatever terms, the Blessed One describes it as pleasure.’” — SN 36:19

Consciousness

§ 90. The Blessed One said: “Monks, there are these five means of propagation. Which five? Root-propagation, stem-propagation, joint-propagation, cutting-propagation, and seed-propagation as the fifth. And if these five means of propagation are not broken, not rotten, not damaged by wind and sun, mature, and well-buried, but there is no earth and no water, would they exhibit growth, increase, and proliferation?”

“No, lord.”

“And if these five means of propagation are broken, rotten, damaged by wind and sun, immature, and poorly-buried, but there is earth and water, would they exhibit growth, increase, and proliferation?”

“No, lord.”

“And if these five means of propagation are not broken, not rotten, not damaged by wind and sun, mature, and well-buried, and there is earth and water, would they exhibit growth, increase, and proliferation?”

“Yes, lord.”

“Like the earth property, monks, is how the four standing-spots for consciousness should be seen. Like the liquid property is how delight and passion should be seen. Like the five means of propagation is how consciousness together with its nutriment should be seen.

“Should consciousness, when taking a stance, stand attached to form, supported by form (as its object), established on form, watered with delight, it would exhibit growth, increase, and proliferation.

“Should consciousness, when taking a stance, stand attached to feeling….

“Should consciousness, when taking a stance, stand attached to perception….

“Should consciousness, when taking a stance, stand attached to fabrications, supported by fabrications (as its object), established on fabrications, watered with delight, it would exhibit growth, increase, and proliferation.

“Were someone to say, ‘I will describe a coming, a going, a passing away, an arising, a growth, an increase, or a proliferation of consciousness apart from form, from feeling, from perception, from fabrications,’ that would be impossible.

“If a monk abandons passion for the property of form….

“If a monk abandons passion for the property of feeling….

“If a monk abandons passion for the property of perception…

“If a monk abandons passion for the property of fabrications….

“If a monk abandons passion for the property of consciousness, then owing to the abandonment of passion, the support is cut off, and there is no base for consciousness. Consciousness, thus unestablished, not proliferating, not performing any function, is released. Owing to its release, it is steady. Owing to its steadiness, it is contented. Owing to its contentment, it is not agitated. Not agitated, he [the monk] is totally unbound right within. He discerns that ‘Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.’” — SN 22:54

§ 91. “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, and appropriately examine it. To him — seeing it, observing it, and 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, and 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, and appropriately examining it — it would appear empty, void, without substance: for what substance would there be in consciousness?” — SN 22:95

Name

§ 92. “Intention, I tell you, is kamma. Intending, one does kamma by way of body, speech, and intellect.” — AN 6:63

§ 93. “There is kamma that is dark with dark result, kamma that is bright with bright result, kamma that is dark and bright with dark and bright result, and kamma that is neither dark nor bright with neither dark nor bright result, leading to the ending of kamma…. And what is kamma that is neither dark nor bright with neither dark nor bright result, leading to the ending of kamma? Right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.” — AN 4:237

§ 94. “There is the case where an uninstructed, run-of-the-mill person — who has no regard for noble ones, is not well-versed or disciplined in their Dhamma, who has no regard for people of integrity, is not well-versed or disciplined in their Dhamma — 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….

“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 and 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 and established, or else he has a view like this: ‘This very self of mine — the knower that is sensitive here and there to the ripening of good and 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, and death, from sorrow, lamentation, pain, distress, and despair. He is not freed, I tell you, from suffering and stress.

“The well-instructed disciple of the noble ones — who has regard for noble ones, is well-versed and disciplined in their Dhamma, who has regard for people of integrity, is well-versed and disciplined in their Dhamma — 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….

“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 habits and practices. These are called the effluents to be abandoned by seeing.” — MN 2

§ 95. On one occasion Ven. Sāriputta and Ven. MahāKoṭṭhita were staying near Vārāṅasī in the Deer Park at Isipatana. Then Ven. MahāKoṭṭhita, emerging from seclusion in the late afternoon, went to Ven. Sāriputta and, on arrival, exchanged courteous greetings with him. After an exchange of friendly greetings and courtesies, he sat to one side. As he was sitting there, he said to Ven. Sāriputta, “Sāriputta my friend, which things should a virtuous monk attend to in an appropriate way?”

“A virtuous monk, Koṭṭhita 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.”

“Then which things should a monk who has attained stream-entry attend to in an appropriate way?”

“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.”

“Then which things should a monk who has attained once-returning attend to in an appropriate way?”

“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.”

“Then which things should a monk who has attained non-returning attend to in an appropriate way?”

“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.”

“Then which things should an arahant attend to in an appropriate way?” “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 and pursued—lead both to a pleasant abiding in the here-and-now and to mindfulness and alertness.” — SN 22:122

§ 96. “Furthermore, the monk remains focused on mental qualities in and of themselves with reference to the five clinging-aggregates. And how does he remain focused on mental qualities in and of themselves with reference to the five clinging-aggregates? There is the case where a monk (discerns): ‘Such is form, such its origination, such its disappearance. Such is feeling…. Such is perception…. Such are fabrications…. Such is consciousness, such its origination, such its disappearance.’

“In this way he remains focused internally on mental qualities in and of themselves, or externally on mental qualities in and of themselves, or both internally and externally on mental qualities in and of themselves. Or he remains focused on the phenomenon of origination with regard to mental qualities, on the phenomenon of passing away with regard to mental qualities, or on the phenomenon of origination and passing away with regard to mental qualities. Or his mindfulness that ‘There are mental qualities’ is maintained to the extent of knowledge and remembrance. And he remains independent, unsustained by/not clinging to anything in the world. This is how a monk remains focused on mental qualities in and of themselves with reference to the five clinging-aggregates.” — DN 22

§ 97. “There is the case where a monk remains focused on mental qualities in and of themselves with reference to the five hindrances. And how does a monk remain focused on mental qualities in and of themselves with reference to the five hindrances? There is the case where, there being sensual desire present within, a monk discerns that ‘There is sensual desire present within me.’ Or, there being no sensual desire present within, he discerns that ‘There is no sensual desire present within me.’ He discerns how there is the arising of unarisen sensual desire. And he discerns how there is the abandoning of sensual desire once it has arisen. And he discerns how there is no further appearance in the future of sensual desire that has been abandoned. [The same formula is repeated for the remaining hindrances: ill will, sloth and drowsiness, restlessness and anxiety, and uncertainty.]….

“Furthermore, the monk remains focused on mental qualities in and of themselves with reference to the seven factors for Awakening. And how does he remain focused on mental qualities in and of themselves with reference to the seven factors for Awakening? There is the case where, there being mindfulness as a factor for Awakening present within, he discerns that ‘Mindfulness as a factor for Awakening is present within me.’ Or, there being no mindfulness as a factor for Awakening present within, he discerns that ‘Mindfulness as a factor for Awakening is not present within me.’ He discerns how there is the arising of unarisen mindfulness as a factor for Awakening. And he discerns how there is the culmination of the development of mindfulness as a factor for Awakening once it has arisen. [The same formula is repeated for the remaining factors for Awakening: analysis of qualities, persistence, rapture, serenity, concentration, and equanimity.]

“In this way he remains focused internally on mental qualities in and of themselves, or externally on mental qualities in and of themselves, or both internally and externally on mental qualities in and of themselves. Or he remains focused on the phenomenon of origination with regard to mental qualities, on the phenomenon of passing away with regard to mental qualities, or on the phenomenon of origination and passing away with regard to mental qualities. Or his mindfulness that ‘There are mental qualities’ is maintained to the extent of knowledge and remembrance. And he remains independent, unsustained by not clinging to anything in the world.” — DN 22

Form

§ 98. “Rāhula, develop the meditation in tune with earth. For when you are developing the meditation in tune with earth, agreeable and disagreeable sensory impressions that have arisen will not stay in charge of your mind. Just as when people throw what is clean or unclean on the earth — feces, urine, saliva, pus, or blood — the earth is not horrified, humiliated, or disgusted by it; in the same way, when you are developing the meditation in tune with earth, agreeable and disagreeable sensory impressions that have arisen will not stay in charge of your mind.

“Develop the meditation in tune with water. For when you are developing the meditation in tune with water, agreeable and disagreeable sensory impressions that have arisen will not stay in charge of your mind. Just as when people wash what is clean or unclean in water — feces, urine, saliva, pus, or blood — the water is not horrified, humiliated, or disgusted by it; in the same way, when you are developing the meditation in tune with water, agreeable and disagreeable sensory impressions that have arisen will not stay in charge of your mind.

“Develop the meditation in tune with fire. For when you are developing the meditation in tune with fire, agreeable and disagreeable sensory impressions that have arisen will not stay in charge of your mind. Just as when fire burns what is clean or unclean — feces, urine, saliva, pus, or blood — it is not horrified, humiliated, or disgusted by it; in the same way, when you are developing the meditation in tune with fire, agreeable and disagreeable sensory impressions that have arisen will not stay in charge of your mind.

“Develop the meditation in tune with wind. For when you are developing the meditation in tune with wind, agreeable and disagreeable sensory impressions that have arisen will not stay in charge of your mind. Just as when wind blows what is clean or unclean — feces, urine, saliva, pus, or blood — it is not horrified, humiliated, or disgusted by it; in the same way, when you are developing the meditation in tune with wind, agreeable and disagreeable sensory impressions that have arisen will not stay in charge of your mind.

“Develop the meditation in tune with space. For when you are developing the meditation in tune with space, agreeable and disagreeable sensory impressions that have arisen will not stay in charge of your mind. Just as space is not established anywhere, in the same way, when you are developing the meditation in tune with space, agreeable and disagreeable sensory impressions that have arisen will not stay in charge of your mind.” — MN 62

§ 99. Ven. Sāriputta: “And what is the form clinging-aggregate? The four great elements and the form derived from them. And what are the four great elements? The earth property, the liquid property, the fire property, and the wind property.

“And what is the earth property? The earth property can be either internal or external. What is the internal earth property? Whatever internal, within oneself, is hard, solid, and sustained [by craving]: head hairs, body hairs, nails, teeth, skin, flesh, tendons, bones, bone marrow, kidneys, heart, liver, pleura, spleen, lungs, large intestines, small intestines, contents of the stomach, feces, or whatever else internal, within oneself, is hard, solid, and sustained: This is called the internal earth property. Now both the internal earth property and the external earth property are simply earth property. And that should be seen with right discernment as it has come to be: ‘This is not mine, this is not what I am, this is not my self.’ When one sees it thus with right discernment as it has come to be, one becomes disenchanted with the earth property and makes the mind dispassionate toward the earth property.

“Now there comes a time, friends, when the external liquid property is provoked, and at that time the external earth property vanishes. So when even in the external earth property — so vast — inconstancy will be discerned, destructibility will be discerned, a tendency to decay will be discerned, changeability will be discerned, then what of this short-lasting body, sustained by clinging, is ‘I’ or ‘mine’ or ‘what I am’? It has here only a ‘no.’ “Now if other people insult, malign, exasperate, and harass a monk (who has discerned this), he discerns that ’A painful feeling, born of ear-contact, has arisen within me. And that is dependent, not independent. Dependent on what? Dependent on contact.’ And he sees that contact is inconstant, feeling is inconstant, perception is inconstant, consciousness is inconstant. His mind, with the (earth) property as its object/support, leaps up, grows confident, steadfast, and released.

“And if other people attack the monk in ways that are undesirable, displeasing, and disagreeable — through contact with fists, contact with stones, contact with sticks, or contact with knives — the monk discerns that ‘This body is of such a nature that contacts with fists come, contacts with stones come, contacts with sticks come, and contacts with knives come. Now the Blessed One has said, in his exhortation of the simile of the saw [MN 21], “Monks, even if bandits were to carve you up savagely, limb by limb, with a two-handled saw, he among you who let his heart get angered even at that would not be doing my bidding.” So my persistence will be aroused and untiring, my mindfulness established and unconfused, my body calm and unaroused, my mind centered and unified. And now let contact with fists come to this body, let contact with stones, with sticks, with knives come to this body, for this is how the Buddha’s bidding is done.’ “And if, in the monk recollecting the Buddha, Dhamma, and Saṅgha in this way, equanimity based on what is skillful is not established, he feels apprehensive at that and gives rise to a sense of urgency: ‘It is a loss for me, not a gain, ill-gotten for me, not well-gotten, that when I recollect the Buddha, Dhamma, and Saṅgha in this way, equanimity based on what is skillful is not established within me.’ Just as when a daughter-in-law, on seeing her father-in-law, feels apprehensive and gives rise to a sense of urgency (to please him), in the same way, if, in the monk recollecting the Buddha, Dhamma, and Saṅgha in this way, equanimity based on what is skillful is not established, he feels apprehensive at that and gives rise to a sense of urgency: ‘It is a loss for me, not a gain, ill-gotten for me, not well-gotten, that when I recollect the Buddha, Dhamma, and Saṅgha in this way, equanimity based on what is skillful is not established within me.’

“But if, in the monk recollecting the Buddha, Dhamma, and Saṅgha in this way, equanimity based on what is skillful is established, then he is gratified at that. And even to this extent, friends, the monk has accomplished a great deal.

“And what is the liquid property? The liquid property may be either internal or external. What is the internal liquid property? Whatever internal, belonging to oneself, is liquid, watery, and sustained: bile, phlegm, pus, blood, sweat, fat, tears, skin-oil, saliva, mucus, fluid in the joints, urine, or whatever else internal, within oneself, is liquid, watery, and sustained: This is called the internal liquid property. Now both the internal liquid property and the external liquid property are simply liquid property. And that should be seen with right discernment as it has come to be: ‘This is not mine, this is not what I am, this is not my self.’ When one sees it thus with right discernment as it has come to be, one becomes disenchanted with the liquid property and makes the mind dispassionate toward the liquid property.

“Now there comes a time, friends, when the external liquid property is provoked and washes away village, town, city, district, and country. There comes a time when the water in the great ocean drops down one hundred leagues, two hundred… three hundred… four hundred… five hundred… six hundred… seven hundred leagues. There comes a time when the water in the great ocean stands seven palmyra-trees deep, six… five… four… three… two palmyra-trees deep, one palmyra-tree deep. There comes a time when the water in the great ocean stands seven fathoms deep, six… five… four… three… two fathoms deep, one fathom deep. There comes a time when the water in the great ocean stands half a fathom deep, hip-deep, knee-deep, ankle deep. There comes a time when the water in the great ocean is not even the depth of the first joint of a finger. “So when even in the external liquid property — so vast — inconstancy will be discerned, destructibility will be discerned, a tendency to decay will be discerned, changeability will be discerned, then what of this short-lasting body, sustained by clinging, is ‘I’ or ‘mine’ or ‘what I am’? It has here only a ‘no’…

“And what is the fire property? The fire property may be either internal or external. What is the internal fire property? Whatever internal, belonging to oneself, is fire, fiery, and sustained, that by which (the body) is warmed, aged, and consumed with fever; and that by which what is eaten, drunk, chewed, and savored gets properly digested, or whatever else internal, within oneself, is fire, fiery, and sustained, this is called the internal fire property. Now both the internal fire property and the external fire property are simply fire property. And that should be seen with right discernment as it has come to be: ‘This is not mine, this is not what I am, this is not my self.’ When one sees it thus with right discernment as it has come to be, one becomes disenchanted with the fire property and makes the mind dispassionate toward the fire property.

Now there comes a time, friends, when the external fire property is provoked and consumes village, town, city, district, and country, and then, coming to the edge of a green district, the edge of a road, the edge of a rocky district, to the water’s edge, or to a lush, well-watered area, goes out from lack of sustenance. There comes a time when people try to make fire using a wing-bone and tendon parings.

“So when even in the external fire property — so vast — inconstancy will be discerned, destructibility will be discerned, a tendency to decay will be discerned, changeability will be discerned, then what of this short-lasting body, sustained by clinging, is ‘I’ or ‘mine’ or ‘what I am’? It has here only a ‘no’….

“And what is the wind property? The wind property may be either internal or external. What is the internal wind property? Whatever internal, belonging to oneself, is wind, windy, and sustained, up-going winds, down-going winds, winds in the stomach, winds in the intestines, winds that course through the body, in-and-out breathing, or whatever else internal, within oneself, is wind, windy, and sustained, this is called the internal wind property. Now both the internal wind property and the external wind property are simply wind property. And that should be seen with right discernment as it has come to be: ‘This is not mine, this is not what I am, this is not my self.’ When one sees it thus with right discernment as it has come to be, one becomes disenchanted with the wind property and makes the mind dispassionate toward the wind property.

“Now there comes a time, friends, when the external wind property is provoked and blows away village, town, city, district, and country. There comes a time when, in the last month of the hot season, people try to start a breeze with a fan or bellows, and even the grass at the fringe of a thatch roof doesn’t stir. “So when even in the external wind property — so vast — inconstancy will be discerned, destructibility will be discerned, a tendency to decay will be discerned, changeability will be discerned, then what of this short-lasting body, sustained by clinging, is ‘I’ or ‘mine’ or ‘what I am’? It has here only a ‘no.’” — MN 28

§ 100. “Furthermore… just as a skilled butcher or his apprentice, having killed a cow, would sit at a crossroads cutting it up into pieces, the monk contemplates this very body — however it stands, however it is disposed — in terms of properties: ‘In this body there is the earth property, the liquid property, the fire property, and the wind property.’

“In this way he remains focused internally on the body in and of itself, or externally on the body in and of itself, or both internally and externally on the body in and of itself. Or he remains focused on the phenomenon of origination with regard to the body, on the phenomenon of passing away with regard to the body, or on the phenomenon of origination and passing away with regard to the body. Or his mindfulness that ‘There is a body’ is maintained to the extent of knowledge and remembrance. And he remains independent, unsustained by not clinging to anything in the world. This is how a monk remains focused on the body in and of itself.” — DN 22

§ 101. “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, and appropriately examine it. To him — seeing it, observing it, and 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, and 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, and appropriately examining it — it would appear empty, void, without substance: for what substance would there be in form?” — SN 22:95

Sense Media, Contact, Feeling

§ 102. “And how does a monk dress wounds? There is the case where a monk, on seeing a form with the eye, does not grasp at any theme or details by which — if he were to dwell without restraint over the faculty of the eye — evil, unskillful qualities such as greed or distress might assail him. He practices with restraint. He guards the faculty of the eye. He achieves restraint with regard to the faculty of the eye. [Similarly with the other sense media.]

“This is how a monk dresses wounds.” — MN 33

§ 103. “And how does restraint of the senses, when developed and pursued, lead to the culmination of the three courses of right conduct? There is the case where a monk, on seeing a pleasant form with the eye, does not hanker after it, does not delight in it, does not give rise to passion for it. Unmoved in body and unmoved in mind, he is inwardly well composed and well released. On seeing an unpleasant form with the eye, he is not upset, his mind is not unsettled, his feelings are not wounded, his mind does not become resentful. Unmoved in body and unmoved in mind, he is inwardly well composed and well released. [Similarly with the other sense media.]

“This is how restraint of the senses, when developed and pursued, leads to the culmination of the three courses of right conduct.” — SN 46:6

§ 104. “And what is lack of restraint? There is the case where a monk, seeing a form with the eye, is obsessed with pleasing forms, is repelled by unpleasing forms, and remains with body-mindfulness unestablished, with limited awareness. He does not discern, as it actually is present, the awareness-release, the discernment-release where any evil, unskillful mental qualities that have arisen utterly cease without remainder.

“Hearing a sound with the ear….

“Smelling an aroma with the nose….

“Tasting a flavor with the tongue….

“Touching a tactile sensation with the body….

“Cognizing an idea with the intellect, he is obsessed with pleasing ideas, is repelled by unpleasing ideas, and remains with body-mindfulness unestablished, with limited awareness. He does not discern, as it actually is present, the awareness-release, the discernment-release where any evil, unskillful mental qualities that have arisen utterly cease without remainder.

"Just as if a person, catching six animals of different ranges, of different habitats, were to bind them with a strong rope. Catching a snake, he would bind it with a strong rope. Catching a crocodile… a bird… a dog… a hyena… a monkey, he would bind it with a strong rope. Binding them all with a strong rope, and tying a knot in the middle, he would set chase to them.

“Then those six animals, of different ranges, of different habitats, would each pull toward its own range and habitat. The snake would pull, thinking, ‘I’ll go into the anthill.’ The crocodile would pull, thinking, ‘I’ll go into the water.’ The bird would pull, thinking, ‘I’ll fly up into the air.’ The dog would pull, thinking, ‘I’ll go into the village.’ The hyena would pull, thinking, ‘I’ll go into the charnel ground.’ The monkey would pull, thinking, ‘I’ll go into the forest.’ And when these six animals became internally exhausted, they would submit, they would surrender, they would come under the sway of whichever among them was the strongest. In the same way, when a monk whose mindfulness immersed in the body is undeveloped and unpursued, the eye pulls toward pleasing forms, while unpleasing forms are repellent. The ear pulls toward pleasing sounds…. The nose pulls toward pleasing aromas…. The tongue pulls toward pleasing flavors…. The body pulls toward pleasing tactile sensations…. The intellect pulls toward pleasing ideas, while unpleasing ideas are repellent. This, monks, is lack of restraint.

“And what is restraint? There is the case where a monk, seeing a form with the eye, is not obsessed with pleasing forms, is not repelled by unpleasing forms, and remains with body-mindfulness established, with immeasurable awareness. He discerns, as it has come to be, the release of awareness, the release of discernment where all evil, unskillful mental qualities that have arisen utterly cease without remainder. [Similarly with the other sense media.]

“Just as if a person, catching six animals of different ranges, of different habitats, were to bind them with a strong rope… and tether them to a strong post or stake.

“Then those six animals, of different ranges, of different habitats, would each pull toward its own range and habitat…. And when these six animals became internally exhausted, they would stand, sit, or lie down right there next to the post or stake. In the same way, when a monk whose mindfulness immersed in the body is developed and pursued, the eye does not pull toward pleasing forms, and unpleasing forms are not repellent. The ear does not pull toward pleasing sounds… the nose does not pull toward pleasing aromas… the tongue does not pull toward pleasing tastes… the body does not pull toward pleasing tactile sensations… the intellect does not pull toward pleasing ideas, and unpleasing ideas are not repellent. This, monks, is restraint.

“The ‘strong post or stake’ is a term for mindfulness immersed in the body. “Thus you should train yourselves: ‘We will develop mindfulness immersed in the body. We will pursue it, give it a means of transport, give it a grounding. We will steady it, consolidate it, and set about it properly.’ That’s how you should train yourselves.” — SN 35:206

§ 105. “Dependent on eye and forms, eye-consciousness arises. The meeting of the three is contact. With contact as a requisite condition, there is feeling. What one feels, one perceives [labels in the mind]. What one perceives, one thinks about. What one thinks about, one objectifies. Based on what a person objectifies, the perceptions and categories of objectification assail him/her with regard to past, present, and future forms cognizable via the eye. [Similarly with the other sense media.] — MN 18

§ 106. “Now suppose that in the autumn, when it’s raining in fat, heavy drops, a water bubble were to appear and disappear on the water, and a man with good eyesight were to see it, observe it, and appropriately examine it. To him — seeing it, observing it, and 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, and 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, and appropriately examining it — it would appear empty, void, without substance, for what substance would there be in feeling?” — SN 22:95

§ 107. “Now if internally the eye is intact but externally forms do not come into range, nor is there a corresponding engagement, then there is no appearing of the corresponding type of consciousness. If internally the eye is intact and externally forms come into range, but there is no corresponding engagement, then there is no appearing of the corresponding type of consciousness. But when internally the eye is intact and externally forms come into range, and there is a corresponding engagement, then there is the appearing of the corresponding type of consciousness.

“The form of what has thus come into being is gathered under the form clinging-aggregate. The feeling of what has thus come into being is gathered under the feeling clinging-aggregate. The perception of what has thus come into being is gathered under the perception clinging-aggregate. The fabrications of what has thus come into being are gathered under the fabrication clinging-aggregate. The consciousness of what has thus come into being is gathered under the consciousness clinging-aggregate. One discerns, ‘This, it seems, is how there is the gathering, meeting, and convergence of these five clinging-aggregates. Now, the Blessed One has said, “Whoever sees dependent co-arising sees the Dhamma; whoever sees the Dhamma sees dependent co-arising.” And these things — the five clinging-aggregates — are dependently co-arisen. Any desire, embracing, grasping, and holding-on to these five clinging-aggregates is the origination of stress. Any subduing of desire and passion, any abandoning of desire and passion for these five clinging-aggregates is the cessation of stress.’ And even to this extent, friends, the monk has accomplished a great deal. [Similarly with the ear, nose, tongue, body, and intellect.]” — MN 28

§ 108. “Furthermore, the monk remains focused on mental qualities in and of themselves with reference to the sixfold internal and external sense media. And how does he remain focused on mental qualities in and of themselves with reference to the sixfold internal and external sense media? There is the case where he discerns the eye, he discerns forms, he discerns the fetter that arises dependent on both. He discerns how there is the arising of an unarisen fetter. And he discerns how there is the abandoning of a fetter once it has arisen. And he discerns how there is no further appearance in the future of a fetter that has been abandoned. [The same formula is repeated for the remaining sense media: ear, nose, tongue, body, and intellect.]

“In this way he remains focused internally on mental qualities in and of themselves, or externally on mental qualities in and of themselves, or both internally and externally on mental qualities in and of themselves. Or he remains focused on the phenomenon of origination with regard to mental qualities, on the phenomenon of passing away with regard to mental qualities, or on the phenomenon of origination and passing away with regard to mental qualities. Or his mindfulness that ‘There are mental qualities’ is maintained to the extent of knowledge and remembrance. And he remains independent, unsustained by/not clinging to anything in the world. This is how a monk remains focused on mental qualities in and of themselves with reference to the sixfold internal and external sense media.” — DN 22

§ 109. “As a monk is dwelling thus mindful and alert — heedful, ardent, and resolute — a feeling of pleasure arises in him. He discerns that ‘A feeling of pleasure has arisen in me. It is dependent on a requisite condition, not independent. Dependent on what? Dependent on this body. Now, this body is inconstant, fabricated, dependently co-arisen. Being dependent on a body that is inconstant, fabricated, and dependently co-arisen, how can this feeling of pleasure that has arisen be constant?’ He remains focused on inconstancy with regard to the body and to the feeling of pleasure. He remains focused on dissolution… dispassion… cessation… relinquishment with regard to the body and to the feeling of pleasure. As he remains focused on inconstancy… dissolution… dispassion… cessation… relinquishment with regard to the body and to the feeling of pleasure, he abandons any passion-obsession for the body and the feeling of pleasure.

“As he is dwelling thus mindful and alert — heedful, ardent, and resolute — a feeling of pain arises in him. He discerns that ‘A feeling of pain has arisen in me. It is dependent on a requisite condition, not independent. Dependent on what? Dependent on this body. Now, this body is inconstant, fabricated, dependently co-arisen. Being dependent on a body that is inconstant, fabricated, and dependently co-arisen, how can this feeling of pain that has arisen be constant?’ He remains focused on inconstancy with regard to the body and to the feeling of pain. He remains focused on dissolution… dispassion… cessation… relinquishment with regard to the body and to the feeling of pain. As he remains focused on inconstancy… dissolution… dispassion… cessation… relinquishment with regard to the body and to the feeling of pain, he abandons any resistance/obsession for the body and the feeling of pain.

“As he is dwelling thus mindful and alert — heedful, ardent, and resolute — a feeling of neither-pleasure-nor-pain arises in him. He discerns that ‘A feeling of neither-pleasure-nor-pain has arisen in me. It is dependent on a requisite condition, not independent. Dependent on what? Dependent on this body. Now, this body is inconstant, fabricated, dependently co-arisen. Being dependent on a body that is inconstant, fabricated, and dependently co-arisen, how can this feeling of neither-pleasure-nor-pain that has arisen be constant?’ He remains focused on inconstancy with regard to the body and to the feeling of neither-pleasure-nor-pain. He remains focused on dissolution… dispassion… cessation… relinquishment with regard to the body and to the feeling of neither-pleasure-norpain. As he remains focused on inconstancy… dissolution… dispassion… cessation… relinquishment with regard to the body and to the feeling of neither-pleasure- nor-pain, he abandons any ignorance-obsession for the body and the feeling of neither-pleasure-nor-pain.

“Sensing a feeling of pleasure, he discerns that it is inconstant, not grasped at, not relished. Sensing a feeling of pain…. Sensing a feeling of neither-pleasurenor- pain, he discerns that it is inconstant, not grasped at, not relished. Sensing a feeling of pleasure, he senses it disjoined from it. Sensing a feeling of pain…. Sensing a feeling of neither-pleasure-nor-pain, he senses it disjoined from it. When sensing a feeling limited to the body, he discerns that ‘I am sensing a feeling limited to the body.’ When sensing a feeling limited to life, he discerns that ‘I am sensing a feeling limited to life.’ He discerns that ‘With the break-up of the body, after the termination of life, all that is experienced, not being relished, will grow cold right here.’

“Just as an oil lamp burns in dependence on oil and wick; and from the termination of the oil and wick — and from not being provided any other sustenance — it goes out unnourished; in the same way, when sensing a feeling limited to the body, he discerns that ‘I am sensing a feeling limited to the body.’ When sensing a feeling limited to life, he discerns that ‘I am sensing a feeling limited to life.’ He discerns that ‘With the break-up of the body, after the termination of life, all that is sensed, not being relished, will grow cold right here.’” — SN 36:7

Craving

§ 110. “And what is the noble truth of the origination of stress? The craving that makes for further becoming — accompanied by passion and delight, relishing now here and now there — i.e., sensuality-craving, becoming-craving, and nonbecoming-craving.

“And where does this craving, when arising, arise? And where, when dwelling, does it dwell? Whatever is endearing and alluring in terms of the world; that is where this craving, when arising, arises. That is where, when dwelling, it dwells.

“And what is endearing and alluring in terms of the world? The eye is endearing and alluring in terms of the world. That is where this craving, when arising, arises. That is where, when dwelling, it dwells.

“The ear…. The nose…. The tongue…. The body…. The intellect….

“Forms…. Sounds…. Aromas…. Tastes…. Tactile sensations…. Ideas….

“Eye-consciousness…. Ear-consciousness…. Nose-consciousness…. Tongue-consciousness…. Body-consciousness…. Intellect-consciousness….

“Eye-contact…. Ear-contact…. Nose-contact…. Tongue-contact…. Body-contact…. Intellect-contact….

“Feeling born of eye-contact…. Feeling born of ear-contact…. Feeling born of nose-contact…. Feeling born of tongue-contact…. Feeling born of body contact…. Feeling born of intellect-contact….

“Perception of forms…. Perception of sounds…. Perception of aromas…. Perception of tastes…. Perception of tactile sensations…. Perception of ideas….

“Intention for forms…. Intention for sounds…. Intention for aromas…. Intention for tastes…. Intention for tactile sensations…. Intention for ideas….

“Craving for forms…. Craving for sounds…. Craving for aromas…. Craving for tastes…. Craving for tactile sensations…. Craving for ideas….

“Thought directed at forms…. Thought directed at sounds…. Thought directed at aromas…. Thought directed at tastes…. Thought directed at tactile sensations…. Thought directed at ideas….

“Evaluation of forms…. Evaluation of sounds…. Evaluation of aromas…. Evaluation of tastes…. Evaluation of tactile sensations…. Evaluation of ideas is endearing and alluring in terms of the world. That is where this craving, when arising, arises. That is where, when dwelling, it dwells.

“This is called the noble truth of the origination of stress.

“And what is the noble truth of the cessation of stress? The remainderless fading and cessation, renunciation, relinquishment, release, and letting go of that very craving.

“And where, when being abandoned, is this craving abandoned? And where, when ceasing, does it cease? Whatever is endearing and alluring in terms of the world: that is where, when being abandoned, this craving is abandoned. That is where, when ceasing, it ceases.

“And what is endearing and alluring in terms of the world? The eye is endearing and alluring in terms of the world. That is where, when being abandoned, this craving is abandoned. That is where, when ceasing, it ceases.

“The ear…. The nose…. The tongue…. The body…. The intellect….

“Forms…. Sounds…. Aromas…. Tastes…. Tactile sensations…. Ideas….

“Eye-consciousness…. Ear-consciousness…. Nose-consciousness…. Tongue-consciousness…. Body-consciousness…. Intellect-consciousness….

“Eye-contact…. Ear-contact…. Nose-contact…. Tongue-contact…. Bodycontact…. Intellect-contact….

“Feeling born of eye-contact…. Feeling born of ear-contact…. Feeling born of nose-contact…. Feeling born of tongue-contact…. Feeling born of body-contact…. Feeling born of intellect-contact….

“Perception of forms…. Perception of sounds…. Perception of aromas…. Perception of tastes…. Perception of tactile sensations…. Perception of ideas….

“Intention for forms…. Intention for sounds…. Intention for aromas…. Intention for tastes…. Intention for tactile sensations…. Intention for ideas….

“Craving for forms…. Craving for sounds…. Craving for aromas…. Craving for tastes…. Craving for tactile sensations…. Craving for ideas….

“Thought directed at forms…. Thought directed at sounds…. Thought directed at aromas…. Thought directed at tastes…. Thought directed at tactile sensations…. Thought directed at ideas….

“Evaluation of forms…. Evaluation of sounds…. Evaluation of aromas…. Evaluation of tastes…. Evaluation of tactile sensations…. Evaluation of ideas is endearing and alluring in terms of the world. That is where, when being abandoned, this craving is abandoned. That is where, when ceasing, it ceases.

“This is called the noble truth of the cessation of stress.” — DN 22

§ 111. “What do you think, Māluṅkyaputta, the forms cognizable via the eye that are unseen by you, that you have never before seen, that you don’t see, and that are not to be seen by you, do you have any desire or passion or love there?”

“No, lord.”

“The sounds cognizable via the ear…

“The aromas cognizable via the nose…

“The flavors cognizable via the tongue…

“The tactile sensations cognizable via the body…

“The ideas cognizable via the intellect that are uncognized by you, that you have never before cognized, that you don’t cognize, and that are not to be cognized by you, do you have any desire or passion or love there?”

“No, lord.” — SN 35:95

§ 112. “There are these five strings of sensuality. Which five? Forms cognizable via the eye—agreeable, pleasing, charming, endearing, fostering desire, enticing; sounds cognizable via the ear… aromas cognizable via the nose… flavors cognizable via the tongue… tactile sensations cognizable via the body—agreeable, pleasing, charming, endearing, fostering desire, enticing. But these are not sensuality. They are called strings of sensuality in the discipline of the noble ones.

§ 113. Ven. Ānanda: This word, ‘becoming, becoming’—to what extent is there becoming?

The Buddha: If there were no kamma ripening in the property of sensuality, would sensual becoming be discerned?

Ven. Ānanda: No, lord.

The Buddha: Thus kamma is the field, consciousness the seed, and craving the moisture. The intention and determination of living beings hindered by ignorance and fettered by craving is established in/tuned to a lower property. Thus there is the production of renewed becoming in the future.”

[Similarly for the more refined properties of form-becoming and formless becoming.]

— AN 3:77

§ 114. “Overcome by two viewpoints, some human and divine beings adhere, other human and divine beings slip right past, while those with vision see. “And how do some adhere? Human and divine beings enjoy becoming, delight in becoming, are satisfied with becoming. When the Dhamma is being taught for the sake of the cessation of becoming, their minds do not take to it, are not calmed by it, do not settle on it or become resolved on it. This is how some adhere.

“And how do some slip right past? Some, feeling horrified, humiliated, and disgusted with that very becoming, relish non-becoming: ‘When this self, at the break-up of the body, after death, perishes and is destroyed, and does not exist after death, that is peaceful, that is exquisite, that is sufficiency!’ This is how some slip right past.

“And how do those with vision see? There is the case where a monk sees what has come into being as come into being. Seeing what has come into being as come into being, he practices for disenchantment with what has come into being, dispassion toward what has come into being, cessation of what has come into being. This is how those with vision see.” — Iti 49

§ 115. I have heard that on one occasion Ven. Ānanda was staying in Kosambī, at Ghosita’s Park. Then the brāhman Uṇṇābha went to Ven. Ānanda…. After an exchange of friendly greetings and courtesies, he sat to one side. As he was sitting there, he said to Ven. Ānanda: “Master Ānanda, what is the aim of this holy life lived under the contemplative Gotama?”

“Brāhman, 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 a path, there is a practice, for the abandoning of that desire.”

“What is the path, the practice, for the abandoning of that desire?”

“Brāhman, there is the case where a monk develops the base of power endowed with concentration founded on desire and the fabrications of exertion. He develops the base of power endowed with concentration founded on persistence… concentration founded on intent… concentration founded on discrimination and the fabrications of exertion. This, brāhman, is the path, this is the practice for the abandoning of that desire.”

“If that’s so, Master Ānanda, 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, brāhman, 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”….

“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…. So what do you think, brāhman? Is this an endless path, or one with an end?”

“You’re right, Master Ānanda. This is a path with an end, and not an endless one.” — SN 51:15

§ 116. Ven. Ānanda: “‘This body comes into being through craving. And yet it is by relying on craving that craving is to be abandoned.’ Thus it was said. And in reference to what was it said? There is the case, sister, where a monk hears, ‘The monk named such-and-such, they say, through the ending of the effluents, has entered and remains in the effluent-free awareness-release and discernment-release, having known and realized them for himself in the here and now.’ The thought occurs to him, ‘I hope that I, too, will — through the ending of the effluents — enter and remain in the effluent-free awareness-release and discernment-release, having directly known and realized them for myself right in the here and now.’ Then, at a later time, he abandons craving, having relied on craving.” — AN 4:159

Clinging

§ 117. Visākha: “Is it the case, lady, that clinging is the same thing as the five clinging-aggregates or is it something separate?”

Sister Dhammadinnā: “Friend Visākha, neither is clinging the same thing as the five clinging-aggregates, nor is it something separate. Whatever desire and passion there is with regard to the five clinging-aggregates, that is the clinging there.” — MN 44

§ 118. “Now what, monks, is the allure of sensuality?… Whatever pleasure or happiness arises in dependence on the five strings of sensuality, that is the allure of sensuality.

“And what is the drawback of sensuality? There is the case where, on account of the occupation by which a clansman makes a living — whether checking or accounting or calculating or plowing or trading or cattle-tending or archery or as a king’s man, or whatever the occupation may be — he faces cold, he faces heat, being harassed by mosquitoes and flies, wind and sun and creeping things, dying from hunger and thirst.

“Now this drawback in the case of sensuality, this mass of stress visible here and now, has sensuality for its reason, sensuality for its source, sensuality for its cause, the reason being simply sensuality.

“If the clansman gains no wealth while thus working and striving and making effort, he sorrows, grieves, and laments, beats his breast, becomes distraught: ‘My work is in vain, my efforts are fruitless!’….

“If the clansman gains wealth while thus working and striving and making effort, he experiences pain and distress in protecting it: ‘How will neither kings nor thieves make off with my property, nor fire burn it, nor water sweep it away, nor hateful heirs make off with it?’ And as he thus guards and watches over his property, kings or thieves make off with it, or fire burns it, or water sweeps it away, or hateful heirs make off with it. And he sorrows, grieves, and laments, beats his breast, becomes distraught: ‘What was mine is no more!’….

“Again, it is with sensuality for the reason, sensuality for the source, sensuality for the cause, the reason being simply sensuality, that kings quarrel with kings, nobles with nobles, brāhmans with brāhmans, householders with householders, mother with child, child with mother, father with child, child with father, brother with brother, sister with sister, brother with sister, sister with brother, friend with friend. And then in their quarrels, brawls, and disputes, they attack one another with fists or with clods or with sticks or with knives, so that they incur death or deadly pain….

“Again, it is with sensuality for the reason, sensuality for the source… that (men), taking swords and shields and buckling on bows and quivers, charge into battle massed in double array while arrows and spears are flying and swords are flashing; and there they are wounded by arrows and spears, and their heads are cut off by swords, so that they incur death or deadly pain.…

“Again, it is with sensuality for the reason, sensuality for the source… that (men), taking swords and shields and buckling on bows and quivers, charge slippery bastions while arrows and spears are flying and swords are flashing; and there they are splashed with boiling cow dung and crushed under heavy weights, and their heads are cut off by swords, so that they incur death or deadly pain…. “Again, it is with sensuality for the reason, sensuality for the source… that (men) break into windows, seize plunder, commit burglary, ambush highways, commit adultery, and when they are captured, kings have them tortured in many ways. They flog them with whips, beat them with canes, beat them with clubs. They cut off their hands, cut off their feet, cut off their hands and feet. They cut off their ears, cut off their noses, cut off their ears and noses. They subject them to [many graphic tortures]. They have them splashed with boiling oil, devoured by dogs, impaled alive on stakes. They have their heads cut off with swords, so that they incur death or deadly pain. Now this drawback too in the case of sensuality, this mass of stress visible here and now, has sensuality for its reason, sensuality for its source, sensuality for its cause, the reason being simply sensuality.

“Again, it is with sensuality for the reason, sensuality for the source… that (people) engage in bodily misconduct, verbal misconduct, mental misconduct. Having engaged in bodily, verbal, and mental misconduct, they — on the breakup of the body, after death — re-appear in the plane of deprivation, the bad destination, the lower realms, in hell. Now this drawback too in the case of sensuality, this mass of stress in the future life, has sensuality for its reason, sensuality for its source, sensuality for its cause, the reason being simply sensuality.

“And what, monks, is the escape from sensuality? The subduing of desire/passion for sensuality, the abandoning of desire-passion for sensuality: That is the escape from sensuality.” — MN 13

§ 119. “Suppose a dog, overcome with weakness and hunger, were to come across a slaughterhouse, and there a dexterous butcher or butcher’s apprentice were to fling him a chain of bones, thoroughly scraped, without any flesh, smeared with blood. What do you think? Would the dog, gnawing on that chain of bones — thoroughly scraped, without any flesh, smeared with blood — appease its weakness and hunger?”

“No, lord. And why is that? Because the chain of bones is thoroughly scraped, without any flesh, and smeared with blood. The dog would get nothing but its share of weariness and vexation.”

“In the same way, householder, a disciple of the noble ones considers this point: ‘The Blessed One has compared sensuality to a chain of bones, of much stress, much despair, and greater drawbacks.’ Seeing this with right discernment, as it has come to be, then avoiding the equanimity coming from multiplicity, dependent on multiplicity, he develops the equanimity coming from singleness, dependent on singleness, where sustenance/clinging for the baits of the world ceases without trace.

“Now suppose a vulture, a kite, or a hawk, seizing a lump of flesh, were to take off, and other vultures, kites, or hawks, following right after it, were to tear at it with their beaks and pull at it with their claws. What do you think? If that vulture, kite, or hawk were not quickly to drop that lump of flesh, would it meet with death from that cause, or with death-like pain?”

“Yes, lord.”

“In the same way, householder, a disciple of the noble ones considers this point, ‘The Blessed One has compared sensuality to a lump of flesh, of much stress, much despair, and greater drawbacks.’ Seeing this with right discernment, as it has come to be, then avoiding the equanimity coming from multiplicity, dependent on multiplicity, he develops the equanimity coming from singleness, dependent on singleness, where sustenance/clinging for the baits of the world ceases without trace.

“Now suppose a man were to come against the wind, carrying a burning grass torch. What do you think? If he were not quickly to drop that grass torch, would he burn his hand or his arm or some other part of his body, so that he would meet with death from that cause, or with death-like pain?”

“Yes, lord.”

“In the same way, householder, a disciple of the noble ones considers this point, ‘The Blessed One has compared sensuality to a grass torch, of much stress, much despair, and greater drawbacks.’ Seeing this with right discernment, as it has come to be, then avoiding the equanimity coming from multiplicity, dependent on multiplicity, he develops the equanimity coming from singleness, dependent on singleness, where sustenance/clinging for the baits of the world ceases without trace.

“Now suppose there were a pit of glowing embers, deeper than a man’s height, full of embers that were neither flaming nor smoking, and a man were to come along, loving life, hating death, loving pleasure, abhorring pain, and two strong men, grabbing him with their arms, were to drag him to the pit of embers. What do you think? Wouldn’t the man twist his body this way and that?” “Yes, lord. And why is that? Because he would realize, ‘If I fall into this pit of glowing embers, I will meet with death from that cause, or with death-like pain.’”

“In the same way, householder, a disciple of the noble ones considers this point, ‘The Blessed One has compared sensuality to a pit of glowing embers, of much stress, much despair, and greater drawbacks.’ Seeing this with right discernment, as it has come to be, then avoiding the equanimity coming from multiplicity, dependent on multiplicity, he develops the equanimity coming from singleness, dependent on singleness, where sustenance/clinging for the baits of the world ceases without trace.

“Now suppose a man, when dreaming, were to see delightful parks, delightful forests, delightful stretches of land, and delightful lakes, and on awakening were to see nothing. In the same way, householder, a disciple of the noble ones considers this point: ‘The Blessed One has compared sensuality to a dream, of much stress, much despair, and greater drawbacks.’ Seeing this with right discernment, as it has come to be, then avoiding the equanimity coming from multiplicity, dependent on multiplicity, he develops the equanimity coming from singleness, dependent on singleness, where sustenance/clinging for the baits of the world ceases without trace.

“Now suppose a man having borrowed some goods — a manly carriage, fine jewels, and ear ornaments — were to go into the market preceded and surrounded by his borrowed goods, and people seeing him would say, ‘How wealthy this man is, for this is how the wealthy enjoy their possessions,’ but the actual owners, wherever they might see him, would strip him then and there of what is theirs. What do you think: Would the man justifiably be upset?”

“No, lord.

And why is that? Because the owners are stripping him of what is theirs.”

“In the same way, householder, a disciple of the noble ones considers this point, ‘The Blessed One has compared sensuality to borrowed goods, of much stress, much despair, and greater drawbacks.’ Seeing this with right discernment, as it has come to be, then avoiding the equanimity coming from multiplicity, dependent on multiplicity, he develops the equanimity coming from singleness, dependent on singleness, where sustenance/clinging for the baits of the world ceases without trace.

“Now suppose that, not far from a village or town, there were a dense forest grove, and there in the grove was a tree with delicious fruit, abundant fruit, but with no fruit fallen to the ground. A man would come along, desiring fruit, looking for fruit, searching for fruit. Plunging into the forest grove, he would see the tree… and the thought would occur to him, ‘This is a tree with delicious fruit, abundant fruit, and there is no fruit fallen to the ground, but I know how to climb a tree. Why don’t I climb the tree, eat what I like, and fill my clothes with the fruit?’ So, having climbed the tree, he would eat what he liked and fill his clothes with the fruit. Then a second man would come along, desiring fruit, looking for fruit, searching for fruit and carrying a sharp ax. Plunging into the forest grove, he would see the tree… and the thought would occur to him, ‘This is a tree with delicious fruit, abundant fruit, and there is no fruit fallen to the ground, and I don’t know how to climb a tree. Why don’t I chop down this tree at the root, eat what I like, and fill my clothes with the fruit?’ So he would chop the tree at the root. What do you think: If the first man who climbed the tree didn’t quickly come down, wouldn’t the falling tree crush his hand or foot or some other part of his body, so that he would meet with death from that cause, or with death-like pain?”

“Yes, lord.”

“In the same way, householder, a disciple of the noble ones considers this point: ‘The Blessed One has compared sensuality to the fruits of a tree, of much stress, much despair, and greater drawbacks.’ Seeing this with right discernment, as it has come to be, then avoiding the equanimity coming from multiplicity, dependent on multiplicity, he develops the equanimity coming from singleness, dependent on singleness, where sustenance/clinging for the baits of the world ceases without trace.” — MN 54

§ 120. “There is the case where a monk is content with any old cloth at all. He speaks in praise of being content with any old cloth at all. He doesn’t, for the sake of cloth, do anything unseemly or inappropriate. Not getting cloth, he isn’t agitated. Getting cloth, he uses it unattached to it, uninfatuated, guiltless, seeing the drawbacks (of attachment to it), and discerning the escape from them. He doesn’t, on account of his contentment with any old cloth at all, exalt himself or disparage others. In this he is diligent, deft, alert, and mindful. This is said to be a monk standing firm in the ancient, original traditions of the noble ones.” [Similarly with food and lodging.] — AN 4:28

§ 121. “There is the case where a monk, reflecting appropriately, uses cloth simply to counteract cold, to counteract heat, to counteract the touch of flies, mosquitoes, wind, sun, and reptiles, simply for the purpose of covering the parts of the body that cause shame.

“Reflecting appropriately, he uses alms food, not playfully, nor for intoxication, nor for putting on bulk, nor for beautification, but simply for the survival and continuance of this body, for ending its afflictions, for the support of the holy life, thinking, ‘Thus will I destroy old feelings [of hunger] and not create new feelings [from overeating]. I will maintain myself, be blameless, and live in comfort.’

“Reflecting appropriately, he uses lodging simply to counteract cold, to counteract heat, to counteract the touch of flies, mosquitoes, wind, sun, and reptiles; simply for protection from the inclemencies of weather and for the enjoyment of seclusion.

“Reflecting appropriately, he uses medicinal requisites that are used for curing the sick simply to counteract any pains of illness that have arisen and for maximum freedom from disease.” — MN 2

§ 122. Then Ven. Kaccāyana Gotta approached the Blessed One and, on arrival, having bowed down, sat to one side. As he was sitting there he said to the Blessed One: “Lord, ‘Right view, right view,’ it is said. To what extent is there right view?”

“By and large, Kaccāyana, this world is supported by/takes as its object a polarity, that of existence and non-existence. But when one sees the origination of the world with right discernment as it has come to be, ‘non-existence’ with reference to the world does not occur to one. When one sees the cessation of the world with right discernment as it has come to be, ‘existence’ with reference to the world does not occur to one.

“By and large, Kaccāyana, this world is in bondage to attachments, clingings/sustenances, and biases. But one such as this does not get involved with or cling to these attachments, clingings, fixations of awareness, biases, or obsessions; nor is he resolved on ‘my self.’ He has no uncertainty or doubt that mere stress, when arising, is arising; stress, when passing away, is passing away. In this, his knowledge is independent of others. It’s to this extent, Kaccāyana, that there is right view.

“‘All exists’: That is one extreme. ‘All doesn’t exist’: That is a second extreme. Avoiding these two extremes, the Tathāgata teaches the Dhamma via the middle: From ignorance as a requisite condition come fabrications….” — SN 12:15

§ 123. Now on that occasion the wanderers of other persuasions had come together in a gathering and were sitting, discussing many kinds of bestial topics, making a great noise and racket. They saw Anāthapiṇḍika the householder coming from afar, and on seeing him, hushed one another: “Be quiet, good sirs. Don’t make any noise. Here comes Anāthapiṇḍika the householder, a disciple of the contemplative Gotama. He is one of those disciples of the contemplative Gotama, clad in white, who lives in Savatthī. These people are fond of quietude, trained in quietude, and speak in praise of quietude. Maybe, if he perceives our group as quiet, he will consider it worth his while to come our way.” So the wanderers fell silent.

Then Anāthapiṇḍika the householder went to where the wanderers of other persuasions were staying. On arrival he greeted them courteously. After an exchange of friendly greetings and courtesies, he sat to one side. As he was sitting there, the wanderers said to him, “Tell us, householder, what views the contemplative Gotama has.”

“Venerable sirs, I don’t know entirely what views the Blessed One has.”

“Well, well. So you don’t know entirely what views the contemplative Gotama has. Then tell us what views the monks have.”

“I don’t even know entirely what views the monks have.”

“So you don’t know entirely what views the contemplative Gotama has or even that the monks have. Then tell us what views you have.”

“It wouldn’t be difficult for me to expound to you what views I have. But please let the venerable ones expound each in line with his position, and then it won’t be difficult for me to expound to you what views I have.”

When this had been said, one of the wanderers said to Anāthapiṇḍika the householder, “The cosmos is eternal. Only this is true; anything otherwise is worthless. This is the sort of view I have.”

Another wanderer said to Anāthapiṇḍika, “The cosmos is not eternal. Only this is true; anything otherwise is worthless. This is the sort of view I have.”

Another wanderer said, “The cosmos is finite…”…“The cosmos is infinite…”…“The soul and the body are the same…”…“The soul is one thing and the body another…”…“After death a Tathāgata exists…”…“After death a Tathāgata does not exist…”…“After death a Tathāgata both does and does not exist…”…“After death a Tathāgata neither does nor does not exist. Only this is true; anything otherwise is worthless. This is the sort of view I have.”

When this had been said, Anāthapiṇḍika the householder said to the wanderers, “As for the venerable one who says, ‘The cosmos is eternal. Only this is true; anything otherwise is worthless. This is the sort of view I have,” his view arises from his own inappropriate attention or in dependence on the words of another. Now this view has been brought into being, is fabricated, willed, dependently originated. Whatever has been brought into being, is fabricated, willed, dependently originated, that is inconstant. Whatever is inconstant is stress. This venerable one thus adheres to that very stress, submits himself to that very stress.”

When this had been said, the wanderers said to Anāthapiṇḍika the householder, “We have each and every one expounded to you in line with our own positions. Now tell us what views you have.”

“Whatever has been brought into being, is fabricated, willed, dependently originated, that is inconstant. Whatever is inconstant is stress. Whatever is stress is not me, is not what I am, is not my self. This is the sort of view I have.”

“So, householder, whatever has been brought into being, is fabricated, willed, dependently originated, that is inconstant. Whatever is inconstant is stress. You thus adhere to that very stress, submit yourself to that very stress.”

“Venerable sirs, whatever has been brought into being, is fabricated, willed, dependently originated, that is inconstant. Whatever is inconstant is stress. Whatever is stress is not me, is not what I am, is not my self. Having seen this well with right discernment as it has come to be, I also discern the higher escape from it as it has come to be.”

When this was said, the wanderers fell silent, abashed, sitting with their shoulders drooping, their heads down, brooding, at a loss for words. — AN 10:93

§ 124. “This, monks, the Tathāgata discerns. And he discerns that these standpoints, thus seized, thus grasped at, lead to such and such a destination, to such and such a state in the world beyond. And he discerns what surpasses this. And yet he does not grasp at that act of discerning. As he is not grasping, Unbinding [nibbuti] is experienced right within. Knowing, as they have come to be, the origin, ending, allure, and drawbacks of feelings, along with the emancipation from feelings, the Tathāgata, monks — through lack of sustenance/clinging — is released.” — DN 1

§ 125. “Now where do unskillful habits cease without trace?… There is the case where a monk abandons wrong bodily conduct and develops right bodily conduct, abandons wrong verbal conduct and develops right verbal conduct, abandons wrong livelihood and maintains his life with right livelihood…. Now where do skillful habits cease without trace?… There is the case where a monk is virtuous, but not fashioned of virtue [na sīlamaya].” — MN 78

§ 126. “A person of no integrity… enters and remains in the first jhāna. He notices, ‘I have gained the attainment of the first jhāna, but these other monks have not gained the attainment of the first jhāna.’ He exalts himself for the attainment of the first jhāna and disparages others. This is the quality of a person of no integrity.

“A person of integrity notices, ‘The Blessed One has spoken of nonfashioning [atammayatā — literally, “not-made-of-that-ness”] even with regard to the attainment of the first jhāna, for however they construe it, it becomes otherwise.’ So, making non-fashioning his focal point, he neither exalts himself for the attainment of the first jhāna nor disparages others. This is the quality of a person of integrity.” — MN 113

§ 127. “‘I am the owner of actions [kamma], heir to actions, born of actions, related through actions, and have actions as my arbitrator. Whatever I do, for good or for evil, to that will I fall heir.’ This is the fifth fact that one should reflect on often, whether one is a woman or a man, lay or ordained.” — AN 5:57

§ 128. “And what is the self as a governing principle? There is the case where a monk, having gone to a wilderness, to the foot of a tree, or to an empty dwelling, reflects on this, ‘It’s not for the sake of robes that I have gone forth from the home life into homelessness; it’s not for the sake of almsfood, for the sake of lodgings, or for the sake of this or that state of [future] becoming that I have gone forth from the home life into homelessness. Simply that I am beset by birth, aging, and death, by sorrows, lamentations, pains, distresses, and despairs, beset by stress, overcome with stress, [and I hope,] “Perhaps the end of this entire mass of suffering and stress might be known!” Now, if I were to seek the same sort of sensual pleasures that I abandoned in going forth from home into homelessness — or a worse sort — that would not be fitting for me.’ So he reflects on this: ‘My persistence will be aroused and not lax, my mindfulness established and not confused, my body calm and not aroused, my mind centered and unified.’ Having made himself his governing principle, he abandons what is unskillful, develops what is skillful, abandons what is blameworthy, develops what is unblameworthy, and looks after himself in a pure way. This is called the self as a governing principle.” — AN 3:40

§ 129. “Form, monks, is not-self. If form were the self, this form would not lend itself to dis-ease. It would be possible (to say) with regard to form, ‘Let my form be thus. Let my form not be thus.’ But precisely because form is not-self, this form lends itself to dis-ease. And it is not possible (to say) with regard to form, ‘Let my form be thus. Let my form not be thus.’

“Feeling is not-self ….

“Perception is not-self ….

“Fabrications are not-self ….

“Consciousness is not-self. If consciousness were the self, this consciousness would not lend itself to dis-ease. It would be possible (to say) with regard to consciousness, ‘Let my consciousness be thus. Let my consciousness not be thus.’ But precisely because consciousness is not-self, consciousness lends itself to disease. And it is not possible (to say) with regard to consciousness, ‘Let my consciousness be thus. Let my consciousness not be thus.’

“What do you think, monks: Is form constant or inconstant?”

“Inconstant, lord.”

“And is that which is inconstant easeful or stressful?”

“Stressful, lord.”

“And is it fitting to regard what is inconstant, stressful, subject to change as: ‘This is mine. This is my self. This is what I am’?”

“No, lord.”

“… Is feeling constant or inconstant?”

“Inconstant, lord.” ….

“… Is perception constant or inconstant?”

“Inconstant, lord.” ….

“… Are fabrications constant or inconstant?”

“Inconstant, lord.” ….

“What do you think, monks: Is consciousness constant or inconstant?”

“Inconstant, lord.”

“And is that which is inconstant easeful or stressful?”

“Stressful, lord.”

“And is it fitting to regard what is inconstant, stressful, subject to change as: ‘This is mine. This is my self. This is what I am’?”

“No, lord.”

“Thus, monks, any form whatsoever that is past, future, or present, internal or external, blatant or subtle, common or sublime, far or near... Every form is to be seen with right discernment as it has come to be as, ‘This is not mine. This is not my self. This is not what I am.’

“Any feeling whatsoever….

“Any perception whatsoever….

“Any fabrications whatsoever….

“Any consciousness whatsoever that is past, future, or present, internal or external, blatant or subtle, common or sublime, far or near... Every consciousness is to be seen with right discernment as it has come to be as: ‘This is not mine. This is not my self. This is not what I am.’” — SN 22:59

§ 130. “Monks, you would do well to cling to that doctrine-of-self-clinging, clinging to which there would not arise sorrow, lamentation, pain, grief, and despair. But do you see a doctrine-of-self-clinging, clinging to which there would not arise sorrow, lamentation, pain, grief, and despair?”

“No, lord.”

“Very good, monks. Neither do I….

“What do you think, monks? If a person were to gather or burn or do as he likes with the grass, twigs, branches and leaves here in Jeta’s Grove, would the thought occur to you, ‘It‘s us that this person is gathering, burning, or doing with as he likes’?”

“No, lord.

Why is that? Because those things are not our self, nor do they belong to our self.”

“Even so, monks, whatever isn’t yours, let go of it. Your letting go of it will be for your long-term welfare and happiness. And what isn’t yours? Form isn’t yours… Feeling isn’t yours… Perception… Fabrications… Consciousness isn’t yours: Let go of it. Your letting go of it will be for your long-term welfare and happiness.” — MN 22

§ 133. Then the wanderer Vacchagotta went to the Blessed One and, on arrival, exchanged courteous greetings with him. After an exchange of friendly greetings and courtesies, he sat to one side. As he was sitting there he asked the Blessed One: “Now then, Master Gotama, is there a self?”

When this was said, the Blessed One was silent.

“Then is there no self?”

A second time, the Blessed One was silent.

Then Vacchagotta the wanderer got up from his seat and left.

Then, not long after Vacchagotta the wanderer had left, Ven. Ānanda said to the Blessed One, “Why, lord, did the Blessed One not answer when asked a question by Vacchagotta the wanderer?”

“Ānanda, if I — being asked by Vacchagotta the wanderer if there is a self — were to answer that there is a self, that would be conforming with those brāhmans and contemplatives who are exponents of eternalism [the view that there is an eternal, unchanging soul]. If I — being asked by Vacchagotta the wanderer if there is no self — were to answer that there is no self, that would be conforming with those brāhmans and contemplatives who are exponents of annihilationism [the view that death is the annihilation of consciousness]. If I — being asked by Vacchagotta the wanderer if there is a self — were to answer that there is a self, would that be in keeping with the arising of knowledge that all phenomena are not-self?”

“No, lord.”

“And if I — being asked by Vacchagotta the wanderer if there is no self — were to answer that there is no self, the bewildered Vacchagotta would become even more bewildered; ‘Does the self I used to have now not exist?’” — SN 44:10

Becoming

§ 135. “Just as even a small amount of excrement is foul smelling, in the same way I do not praise even a small amount of becoming, even for the extent of a finger-snap.” — AN 1:202

§ 136. I have heard that on one occasion, when the Blessed One was newly Awakened — staying at Uruvela by the banks of the Nerañjara River in the shade of the Bodhi tree, the tree of Awakening — he sat in the shade of the Bodhi tree for seven days in one session, sensitive to the bliss of release. At the end of seven days, after emerging from that concentration, he surveyed the world with the eye of an Awakened One. As he did so, he saw living beings burning with the many fevers and aflame with the many fires born of passion, aversion, and delusion. Then, on realizing the significance of that, he on that occasion exclaimed:

Whatever priests or contemplatives say that liberation from becoming is by means of becoming, all of them are not released from becoming, I say.

And whatever priests or contemplatives say that escape from becoming is by means of non-becoming, all of them have not escaped from becoming, I say.

Birth

§ 137. Then, early in the morning, Calā the nun put on her robes and, taking her bowl and outer robe, went into Sāvatthī for alms. When she had gone for alms in Sāvatthī and had returned from her alms round, after her meal she went to the Grove of the Blind to spend the day. Having gone deep into the Grove of the Blind, she sat down at the foot of a tree for the day’s abiding.

Then Māra the Evil One, wanting to arouse fear, horripilation, and terror in her, wanting to make her fall from solitude, approached her and said, “What is it that you don’t approve of, nun?”

“I don’t approve of birth, my friend.”

Then Māra the Evil One — sad and dejected at realizing, “Calā the nun knows me” — vanished right there. — SN 5:6

§ 138. “There is, monks, an unborn—unbecome—unmade—unfabricated. If there were not that unborn—unbecome—unmade—unfabricated, there would not be the case that emancipation from the born—become—made—fabricated would be discerned. But precisely because there is an unborn—unbecome— unmade—unfabricated, emancipation from the born—become—made— fabricated is discerned.” — Ud 8:3

Aging-and-Death

§ 140. “Now what, monks, is the allure of forms? Suppose there were a maiden of the noble caste, the brāhman caste, or the householder class, fifteen or sixteen years old, neither too tall nor too short, neither too thin nor too plump, neither too dark nor too pale. Is her beauty and charm at that time at its height?”

“Yes, lord.”

“Whatever pleasure and happiness arise in dependence on that beauty and charm, that is the allure of forms.”

“And what is the drawback of forms? There is the case where one might see that very same woman at a later time, when she’s eighty, ninety, one hundred years old, aged, roof-rafter crooked, bent-over, supported by a cane, palsied, miserable, broken-toothed, gray-haired, scanty-haired, bald, wrinkled, her body all blotchy. What do you think? Has her earlier beauty and charm vanished, and the drawback appeared?”

“Yes, lord.”

“This, monks, is the drawback of forms.

“Again, one might see that very same woman sick, in pain, and seriously ill, lying soiled with her own urine and excrement, lifted up by others, laid down by others. What do you think? Has her earlier beauty and charm vanished, and the drawback appeared?”

“Yes, lord.”

“This too, monks, is the drawback of forms.

“Again, one might see that very same woman as a corpse cast away in a charnel ground, one day, two days, three days dead, bloated, livid, and oozing. What do you think? Has her earlier beauty and charm vanished, and the drawback appeared?”

“Yes, lord.”

“This too, monks, is the drawback of forms.” — MN 13

§ 141. “Furthermore, as if he [a meditating monk] were to see a corpse cast away in a charnel ground, one day, two days, three days dead, bloated, livid, and oozing, he applies it to this very body, ‘This body, too, such is its nature, such is its future, such its unavoidable fate’…

“Or again, as if he were to see a corpse cast away in a charnel ground, picked at by crows, vultures, and hawks, by dogs, hyenas, and various other creatures… a skeleton smeared with flesh and blood, connected with tendons… a fleshless skeleton smeared with blood, connected with tendons… a skeleton without flesh or blood, connected with tendons… bones detached from their tendons, scattered in all directions... here a hand bone, there a foot bone, here a shin bone, there a thigh bone, here a hip bone, there a back bone, here a rib, there a chest bone, here a shoulder bone, there a neck bone, here a jaw bone, there a tooth, here a skull… the bones whitened, somewhat like the color of shells… piled up, more than a year old… decomposed into a powder... He applies it to this very body, ‘This body, too: Such is its nature, such is its future, such its unavoidable fate.’” — DN 22

§ 143. “Now, based on what line of reasoning should one often reflect… that ‘I am subject to aging, have not gone beyond aging’? There are beings who are intoxicated with a (typical) young person’s intoxication with youth. Because of that intoxication with youth, they conduct themselves in a bad way in body, a bad way in speech, a bad way in mind. But when they often reflect on that fact, that young person’s intoxication with youth will either be entirely abandoned or grow weaker….

“Now, based on what line of reasoning should one often reflect… that ‘I am subject to death, have not gone beyond death’? There are beings who are intoxicated with a (typical) living person’s intoxication with life. Because of that intoxication with life, they conduct themselves in a bad way in body, a bad way in speech, a bad way in mind. But when they often reflect on that fact, that living person’s intoxication with life will either be entirely abandoned or grow weaker….

“Now, a disciple of the noble ones considers this: ‘I am not the only one subject to aging, who has not gone beyond aging. To the extent that there are beings — past and future, passing away and re-arising — all beings are subject to aging, have not gone beyond aging.’ When he/she often reflects on this, the path takes birth. He/she sticks with that path, develops it, cultivates it. As he/she sticks with that path, develops it, and cultivates it, the fetters are abandoned, the obsessions destroyed.”

“Now, a disciple of the noble ones considers this: ‘I am not the only one subject to death, who has not gone beyond death. To the extent that there are beings — past and future, passing away and re-arising — all beings are subject to death, have not gone beyond death.’ When he/she often reflects on this, the path takes birth. He/she sticks with that path, develops it, cultivates it. As he/she sticks with that path, develops it, and cultivates it, the fetters are abandoned, the obsessions destroyed.” — AN 5:57

§ 144. “Monks, mindfulness of death — when developed and pursued — is of great fruit and great benefit. It gains a footing in the deathless, has the deathless as its final end. And how is mindfulness of death developed and pursued so that it is of great fruit and great benefit, gains a footing in the deathless, and has the deathless as its final end?

“There is the case where a monk, as day departs and night returns, reflects, ‘Many are the (possible) causes of my death. A snake might bite me, a scorpion might sting me, a centipede might bite me. That would be how my death would come about. That would be an obstruction for me. Stumbling, I might fall, my food, digested, might trouble me, my bile might be provoked, my phlegm… piercing wind forces (in the body) might be provoked. That would be how my death would come about. That would be an obstruction for me.’ Then the monk should investigate: ‘Are there any evil, unskillful mental qualities unabandoned by me that would be an obstruction for me if I were to die in the night?’ If, on reflecting, he realizes that there are evil, unskillful mental qualities unabandoned by him that would be an obstruction for him if he were to die in the night, then he should put forth extra desire, effort, diligence, endeavor, relentlessness, mindfulness, and alertness for the abandoning of those very same evil, unskillful qualities. Just as when a person whose turban or head was on fire would put forth extra desire, effort, diligence, endeavor, relentlessness, mindfulness, and alertness to put out the fire on his turban or head, in the same way the monk should put forth extra desire, effort, diligence, endeavor, relentlessness, mindfulness, and alertness for the abandoning of those very same evil, unskillful qualities. But if, on reflecting, he realizes that there are no evil, unskillful mental qualities unabandoned by him that would be an obstruction for him if he were to die in the night, then for that very reason he should dwell in joy and rapture, training himself day and night in skillful qualities.

“Further, there is the case where a monk, as night departs and day returns, reflects, ‘Many are the (possible) causes of my death….’ Then the monk should investigate: ‘Are there any evil, unskillful mental qualities unabandoned by me that would be an obstruction for me if I were to die during the day?’ If, on reflecting, he realizes that there are evil, unskillful mental qualities unabandoned by him that would be an obstruction for him if he were to die during the day, then he should put forth extra desire, effort, diligence, endeavor, relentlessness, mindfulness, and alertness for the abandoning of those very same evil, unskillful qualities…. But if, on reflecting, he realizes that there are no evil, unskillful mental qualities unabandoned by him that would be an obstruction for him if he were to die during the day, then for that very reason he should dwell in joy and rapture, training himself day and night in skillful qualities.

“This, monks, is how mindfulness of death is developed and pursued so that it is of great fruit and great benefit, gains a footing in the deathless, and has the deathless as its final end.“ — AN 6:20

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