AMeditator’sToolsAStudyGuide

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ṬhānissaroBhikkhu

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Introduction

Meditationisnotsimplyamatterofbareattention.Itismoreamatterofappropriateattention,seeingexperienceintermsofthefournobletruthsandrespondinginlinewiththetasksappropriatetothosetruths:stressistobecomprehended,itscauseabandoned,itscessationrealized,andthepathtoitscessationdeveloped.Thesetasksinvolveprocessesofthought,analysis,andmemory—whichmeansthattheseprocesses,insteadofbeingenemiesofmeditation,areactuallythemeansbywhichawakeningisattained.

Thetenrecollectionsareasetofmeditationthemesthathighlightthepositiverolethatmemoryandthoughtplayintrainingthemind.Theyemploymemorytosensitizethemindtotheneedfortraining,toinducefeelingsofconfidenceandwell-beingconduciveforconcentration,tokeepthetopicsofconcentrationinmind,toproducetranquilityandinsight,andtoinclinethemindtowardthedeathlesswhentranquilityandinsighthavegrownsufficientlystrong.

Strictlyspeaking,onlysevenofthetenareactually“recollections”(anussati):recollectionoftheBuddha,recollectionoftheDhamma,recollectionoftheSaṅgha,recollectionofvirtue,recollectionofgenerosity,recollectionofthedevas,andrecollectionofstilling.Theotherthreearecalledmindfulness(sati)practices:mindfulnessofin-and-outbreathing,mindfulnessofdeath,andmindfulnessimmersedinthebody.However,thePāliwordsformindfulnessandrecollection—satiandanussati—areintimatelyrelated.InthePāliCanon,satidoesnotsimplymeanawareness.Itmeanstheabilitytokeepsomethinginmind;itisafunctionoftheactivememory.ThispointisclearintheBuddha’sdefinitionofthefacultyofmindfulness(§11),anditcropsupagainandagaininthedescriptionsofthesethreemindfulnesspractices:mindfulnessinvolveskeepingparticularthemesorintentionsinmindsoastoinducementalstatesnecessaryforconcentration,clearinsight,andrelease.Thusalltenofthesepractices—therecollectionsandmindfulnesspractices—employmemoryasanessentialfactor.Forconvenience’ssake,itseemsbesttosticktothetraditionallabelof“recollection”forallten.

Unlikeothersetsofmeditationpractices,suchasthefourestablishingsofmindfulness(satipaṭṭhāna)orthefoursublimeabidings(brahmavihāra),thetenrecollectionsdonothaveasinglecanonicaldiscoursedevotedtotheentireset.Thusthewaytheyinteractandsupportoneanotherhastobe

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piecedtogetherfrommanydifferentdiscoursesscatteredthroughouttheCanon.TheonlyplacewheretheyarelistedasasetisinaseriesoftenshortdiscoursesintheAṅguttaraNikāya(§1-10).Thesediscoursessuggestthatalltenrecollectionsfunctioninthesameway,forallaredescribedinthesameterms:“Thisisonethingthat—whendeveloped&pursued—leadssolelytodisenchantment,todispassion,tocessation,tostilling,todirectknowledge,toself-awakening,tounbinding.”Fromthisformulaicstatement,itmightbeconcludedthatalltenareequivalentandinterchangeable,andthatthechoiceofonethemeovertheothersissimplyamatterofpersonalpreference.However,otherpassagesintheCanonindicatethatthisisnotso.Eachrecollectionplaysaspecificroleinthepractice,andallareneededtoprovideacompleteandeffectivetrainingforthemind.Inthisway,theyarelikethecontentsofameditator’stoolbox:arangeofapproachesthateverymeditatorshouldmastersoastorespondskillfullytowhateverissuearisesinthepractice.

Broadlyspeaking,therolesofthesepracticesarethese:

1)Mindfulnessofdeathismeanttoevokeasenseofsaṁvega—asenseofdismayoverthedangersandfutilityofhumanlifeasitisnormallylived,withitsordinarydefilements,andasenseofurgencyintryingtofindawaybeyondthoselimitations.Thissenseofurgencyfurtherinducesthequalityofheedfulnessinapproachingthepractice,whichtheBuddhasaidisbasictoallskillfulendeavors.

2)Thefirstsixrecollections—oftheBuddha,theDhamma,theSaṅgha,virtue,generosity,andthedevas—aremeanttoinduceasenseofjoyandconfidence(pasāda)inthepractice.Thefirsttwoinduceasenseofconfidenceinthepracticeitself;thelastthree,asenseofconfidenceinone’sownworthinesstofollowthepractice;whilethethirdtheme—recollectionoftheSaṅgha—caninduceboth.Thetextssaythatthejoyandconfidenceinducedbythesepracticescanbringthemindtoconcentrationandcleanseitofdefilement,althoughtheydonotdescribeinanydetailastohowfarthiscleansinggoesorhowitoccurs.Passage§16,however,suggeststhatthesethemescanperformthisfunctionasadjunctstomindfulnesspractice.

3)Mindfulnessofin-and-outbreathingandmindfulnessimmersedinthebodyaretheprimarythemesfordevelopingtranquilityandinsightsoastoleadtostrongconcentrationintermsofthefourjhānas,orabsorptions;andtheydevelopjhānainsuchawaythatitgivesaddedpowertotranquilityandinsightinleadingthemindtorelease(§36).

OfallthemeditationthemestaughtintheCanon,mindfulnessofin-

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and-outbreathingistreatedinthemostdetail,andsoitseemstohaveprideofplaceamongthetenrecollections.TheBuddhahimself,priortohisawakening,apparentlypracticedthisthememorethananyother(§32).Afterhisawakening,hefrequentlycontinuedtopracticeitaswell(§40).However,mindfulnessofin-and-outbreathingandmindfulnessimmersedinthebodyplaycomplementaryrolesonthepath.Tobeginwith,thereissomeoverlapinthetwo,inthatthefirstfourstepsofbreathmeditationarealsolistedastechniquesinmindfulnessimmersedinthebody.Inaddition,mindfulnessimmersedinthebody—especiallyinitsaspectascontemplationoftheunattractivenessofthebody—canhandlestrongdefilementsthatinsomecasesdonotrespondtothetranquilconcentrationinducedbymindfulnessofin-and-outbreathing(§53).Atthesametime,mindfulnessimmersedinthebodycansometimesinducestrongfeelingsofdisgustandrevulsionthatcausethemindtorespondinunskillfulways.Whenthishappens,mindfulnessofin-and-outbreathingcanhelpdispelthosefeelingsandreplacethemwithafeelingofrefreshmentthathelpsthemindstayskillfullyonthepath(§33).Inthisway,thesetwomindfulnesspracticesworktogethertokeepthemindbalancedandoncourse.

4)Oncethemindhasbeenbroughttoadevelopedstateoftranquilityandinsight—abletoseeeventhepleasuresofjhānaasinconstant,stressful,andnot-self—recollectionofstillingisbroughttobearsothattheminddoesnotsimplystayfocusedonthedrawbacksoffabricatedexperiences.Itdoesthisbyincliningthemindtotheexquisitepeaceofthedeathless,experiencedthroughdispassion,cessation,andUnbinding(§57).

Whenviewedinthisway—startingwithmindfulnessofdeathandendingwitharecollectionaimedatUnbinding—thetenrecollectionsillustratetheprinciplestatedin§42-43,thatmindfulnessofdeathhas,asitsfinalend,notdeathbutthedeathless.

Thesevensectionsofthisstudyguidearedesignedtofleshoutthisgeneraloutline.ThematerialineachsectionisdrawnfromthePāliCanonandhasbeenselectedtoprovidemorespecificsastothehow,thewhat,andthewhyofeachofthesepractices:howtheyfunction,whatissupposedtoberecollectedineachofthesethemes,andwhyeachrecollectionisusefulintrainingthemind.Inreadingthesesections,thefollowingoverviewisusefultokeepinmind:

SectionOne

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ThissectioncontainstheonlysectionoftheCanonwherethetenrecollectionsarepresentedasalist.ItalsocontainstheBuddha’sdefinitionofthefacultyofmindfulness,toshowthat“mindfulness”inhisvocabularymeanssomethingsimilarto“recollection.”

SectionTwo

Thissectioncoversthefirstsixrecollectionsasaset.Passages§12-13describeexactlywhatistoberecollectedinthesepractices.§12dealsbothwiththequalitiesofmindthatshouldbebroughttotheserecollections—thefivestrengthsofconviction,persistence,mindfulness,concentration,anddiscernment—andtherewardsoftheserecollectionsintermsofjoyandincreasedconcentration.§13emphasizesthatthisincreasedjoyandconcentrationcanalsoleadtocleansingthemindofdefilements;italsostressesthattheserecollectionsareausefulpartofanyuposathapractice:thepracticebywhichlaypeoplerestfromtheirdailyworkonthefullmoon,newmoon,andquartermoondays,devotingthosedaystolisteningtotheDhammaandtrainingthemindinmeditation.Passages§14-16indicatetwootherusesforthisjoyandconcentration:cleansingthemindoffearandotherunskillfulthoughtswhiledwellinginseclusion,andrelievingthemindandbodyofanyfeverishorunsettlingfeelingsthatwouldpreventmindfulnesspracticefromyieldinghigherstatesofjhāna.

SectionThree

ThissectioncontainspassagesthataidintherecollectionoftheBuddha,Dhamma,andSaṅgha,addingmoredetailtothestandardpassagesforeachoftheserecollections.Becausetheserecollectionsaremeanttobeinspiring,itishelpfultoknowinmoredetailsomeoftheinspiringattributesoftheirobjects.Yet,becausedifferentpeoplewillfinddifferentaspectsoftheseobjectsmoreorlessinspiringatanyparticulartime,thissectioncannotbegintocoverthefullrangeofpassagesthatmightbehelpfulinofferinginspiration.Instead,theyfocusmoreonthebasics.InthecaseoftheBuddha,thismeansfocusingonhisawakeningandthewayhefoundit(§17).InthecaseoftheDhamma,thismeansfocusingonthequalitiesofmindthepracticeoftheDhammaismeanttoinduce(§18)andonthemannerinwhichtheDhammaistaught(§19-22).InthecaseoftheSaṅgha,thismeansfocusingonhowtheBuddha’snoblediscipleswereabletoovercomeinnerandouterobstaclesinthepath.Thislastsetofpassagesfocusesonwhathonorableandadmirablepeopletheybecame,thusinspiringconfidenceinthem.Butitalsofocusesonthefactthattheybegantheirpracticewithweaknessessimilarto

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—orevenworsethan—ours,andyettheywereabletoovercomethoseweaknessesusingpersonalqualitiesthatweallhaveinpotentialform.Thislatterconsiderationhelpstoinspireconfidenceinourownabilitytofollowthepathaswell.

SectionFour

Thissectioncoversthepracticeofmindfulnessofin-and-outbreathing.Itincludespassagesthatdiscusstheconditionsthatenablethispracticetogivequickresults(§29),andpassagesthatgointodetailastohowrewardingthoseresultscanbe(§30,§32,§33,§40).CentraltothissectionaretherepeatedreferencestothesixteenstepsthatcomprisetheBuddha’sapproachtomindfulnessofin-and-outbreathing:

“[1]Breathinginlong,hediscerns,‘Iambreathinginlong’;orbreathingoutlong,hediscerns,‘Iambreathingoutlong.’[2]Orbreathinginshort,hediscerns,‘Iambreathinginshort’;orbreathingoutshort,hediscerns,‘Iambreathingoutshort.’[3]Hetrainshimself,‘Iwillbreatheinsensitivetotheentirebody.’Hetrainshimself,‘Iwillbreatheoutsensitivetotheentirebody.’[4]Hetrainshimself,‘Iwillbreatheincalmingbodilyfabrication[in-&-outbreathing].’Hetrainshimself,‘Iwillbreatheoutcalmingbodilyfabrication.’

“[5]Hetrainshimself,‘Iwillbreatheinsensitivetorapture.’Hetrainshimself,‘Iwillbreatheoutsensitivetorapture.’[6]Hetrainshimself,‘Iwillbreatheinsensitivetopleasure.’Hetrainshimself,‘Iwillbreatheoutsensitivetopleasure.’[7]Hetrainshimself,‘Iwillbreatheinsensitivetomentalfabrication[feeling&perception].’Hetrainshimself,‘Iwillbreatheoutsensitivetomentalfabrication.’[8]Hetrainshimself,‘Iwillbreatheincalmingmentalfabrication.’Hetrainshimself,‘Iwillbreatheoutcalmingmentalfabrication.’

“[9]Hetrainshimself,‘Iwillbreatheinsensitivetothemind.’Hetrainshimself,‘Iwillbreatheoutsensitivetothemind.’[10]Hetrainshimself,‘Iwillbreatheingladdeningthemind.’Hetrainshimself,‘Iwillbreatheoutgladdeningthemind.’[11]Hetrainshimself,‘Iwillbreatheinsteadyingthemind.’Hetrainshimself,‘Iwillbreatheoutsteadyingthemind.’[12]Hetrainshimself,‘Iwillbreatheinreleasingthemind.’Hetrainshimself,‘Iwillbreatheoutreleasingthemind.’

“[13]Hetrainshimself,‘Iwillbreatheinfocusingoninconstancy.’Hetrainshimself,‘Iwillbreatheoutfocusingoninconstancy.’[14]Hetrainshimself,‘Iwillbreatheinfocusingondispassion[literally,fading].’Hetrainshimself,‘Iwillbreatheoutfocusingondispassion.’[15]Hetrains

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himself,‘Iwillbreatheinfocusingoncessation.’Hetrainshimself,‘Iwillbreatheoutfocusingoncessation.’[16]Hetrainshimself,‘Iwillbreatheinfocusingonrelinquishing.’Hetrainshimself,‘Iwillbreatheoutfocusingonrelinquishing.’”

ThesesixteenstepsshowthattheBuddhadidnotregardthispracticesimplyasapreliminarytoother,moreadvancedpractices.Thesestepscovertheentirepathleadingtofullrelease.As§31showsinitspresentationofthesesteps,mindfulnessofbreathingdoesnotsimplymeanstayingwiththebreathinthepresent;itinvolvestrainingthemindtodeveloparangeofskillswitheachinandoutbreath.

TheironyofthesesixteenstepsisthateventhoughtheyaretheBuddha’smostdetailedmeditationinstructions,theCanonleavesunansweredanumberofimportantquestionsconcerningthem.Themostprominentquestionconcernshowthesixteenstepsarerelatedtooneanother.Aretheymeanttobesequential,orcantheybedevelopedinanon-sequentialway?Shouldthemeditatortrytocoverallsixteen,orisitenoughtofocusonjustoneofthefourtetradsmakingupthesixteen?Andineithercase,howisthisdone?

Differentpassagessuggestdifferentanswerstothesequestions.Thesuttasthatpresentthesixteenstepswithoutfurtherexplanationseemtoindicatethatallsixteenstepsaretobefollowed,andinasequentialway.Passage§30,however,equateseachofthetetradswithanestablishingofmindfulness,andthengoesontostatethateachestablishingofmindfulnessissufficienttofulfillthesevenfactorsforawakening,whichinturnleadtofullrelease.Thissuggeststhatit’senoughtofocusonanyoneofthetetrads.Butineithercase,thesuttasdon’texplainhowonestepleadstoanother.PerhapsthislackofexplanationwasanintentionalpartoftheBuddha’steachingstyle,forcinghisstudentstomakediscoveriesontheirown.Butitcanbehelpfultoshareafewthoughtsonthematterbasedonwhatthesuttas,takentogether,seemtosuggest.

Passage§32indicatesthatthestepsaremeant,amongotherthings,toleadtothejhānas.Thusthepracticeofthesixteensteps,inonewayoranother,shouldrelatetothepracticeofjhāna.Andthereareatleasttwopossiblewaysinwhichthiscanhappen:onebasedonfollowingthepathofallsixteensteps,andtheotherbasedonfollowingthepathofoneofthetetrads.

First,takingthepathofallsixteensteps:

Steps1and2involvetwoofthefactorsofthefirstjhāna,directedthoughtandevaluation:directingone’sthoughtsandattentiontothe

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breathinandofitselfinthepresent,atthesametimeevaluatingitasonebeginstodiscernvariationsinthelengthofthebreath.Somemodernteachersmaintainthatthefactorofevaluationherealsoincludestakingone’sobservationsofshortandlongbreathingasabasisforadjustingtherhythmofthebreathtomakeitascomfortableaspossible.Becausethefirstlevelofjhānamustbebasedonasenseofpleasure,thisadviceisverypractical.

Theremainingstepsarewilledordetermined:one“trainsoneself,”firstbymanipulatingone’ssenseofconsciousawareness,makingitsensitivetothebodyasawhole(step3).Thenonecanbeginmanipulatingthebodilysensationsthatbecomeapparentwithinthatfull-bodyawareness,reducingthemtoasinglesensationofcalmbyletting“bodilyfabrication”—theinandoutbreathing—growcalm(step4).Asthebreathinggrowscalm,itallowsforeasefulsensationsofraptureandpleasuretogrowprominent.Acomparisonbetweenthestagesofbreathmeditationandthesimilesforthejhānas(§49)suggeststhatsteps5and6—beingsensitivetoraptureandpleasure—involvemakingthesefeelings“single”aswell,bylettingthemsuffusetheentirebody,justasthebathmankneadsthemoisturethroughouthisballofbathpowder.Withbodilyfabricationsstilled,mentalfabrications—feelingsandperceptions—becomeclearlyapparentastheyoccur(step7),justastuningaradiopreciselytoacertainfrequencyeliminatesstaticandallowsthemessagesentbytheradiostationbroadcastingatthatfrequencytobecomeclear.Thesementalfabrications,too,arecalmed(step8),astepsymbolizedinthesimilesforthejhānasbythestillwatersinthesimileforthethirdjhāna,incontrasttothespringwaterswellingupinthesecond.Whatremainsissimplyasenseoftheminditself(step9),correspondingtotheleveloffourthjhāna,inwhichthebodyisfilledfromheadtotoewithasinglesenseofbright,radiantawareness.

Oncethisstageisreached,onecannowturnone’sattentiontoconsolidatingone’smasteryofconcentration.Thisisdonebyreviewingthevariouslevelsofjhāna,focusingnotsomuchonthebreathasonthemindasitrelatestothebreath.Thisdevelopsasensitivitytothedifferentwaysinwhichthemindcanbebroughttothedesiredstateforgaininggreatertranquilityorinsight.Forinstance,ifitneedstobegladdened(step10),onecangladdenitwithrefreshingbreathingorwithanyoftheinspiringrecollections(see§16).Ifitneedstobesteadied(step11),onecandevelopfull-bodyawarenessandcalmanydisturbancesthatcanbedetectedintermsofbodilyormentalfabrication.Intheprocessofmasteringtheseskills,onealsobeginstogrowsensitivetothe

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differentfactorsfromwhichthemindcanbereleased(step12)asitgoesthroughthedifferentlevelsofjhāna—forexample,releasingitfromsensualitybytakingittothefirstjhāna,releasingitfromdirectedthoughtandevaluationbytakingitfromthefirstjhānatothesecond,releasingitfromrapturebytakingitfromthesecondleveltothethird,andsoforth(§38-39).Onecomestoseethat,althoughthebreathfeelsdifferentonthedifferentlevelsofjhāna,thecauseisnotsomuchthebreathasitisthewaythemindrelatestothebreath,sheddingthevariousmentalactivitiessurroundingitssinglepreoccupation.

Themasteryofconcentrationdevelopedinsteps9-12providesanexcellentchancetodevelopdiscernmentintothepatternofcauseandeffectintheprocessofconcentratingthemind,inthatonemustmasterthecausalfactorsbeforegainingthedesiredresultsintermsofgladness,steadiness,andrelease.Thisinsightintocauseandeffectprovidesthebasisforinsight,theabilitytoseeeventsinthemindsimplyasevents,arisingandpassingawayaspartofachainofcausesandeffectsthatalsoariseandpassaway.

Realizingtheinconstancyandunreliabilityoftheeventsinthispattern(step13)givesrisetotherealizationthattheyarealsostressfulandnot-self:neither“me”nor“mine,”butsimplyinstancesofthefirstnobletruthofsufferingandstress.Whenthisdiscernmentgoesstraighttotheheart,thereoccursasenseofdispassionforanycravingdirectedatthem(step14,whichcorrespondstothedutyofabandoningthesecondnobletruth)andanexperienceoftheirfadingawayandcessation(step15,thethirdnobletruth).Finally,onerelinquishesattachmentnotonlytotheseevents(step16),butalsotothediscernmentthatseesthroughtotheirtruenature(thusabandoningthefourthnobletruththat,nowthatithasbeenfullydeveloped,hascompleteditstasks).Thisbringsthesevenfactorsforawakeningtocompletioninastate“dependentonseclusion…dispassion…cessation,resultinginlettinggo,”where“lettinggo”wouldappeartobeequivalenttothe“relinquishing”instep16.Whenoneisablesimplytoexperiencetheactofrelinquishing,withoutfeelingthatoneis“doing”therelinquishing,onestandsatthethresholdtototalrelease.

Inthisinterpretationofthesixteensteps,thefirsttwotetradsconstitutethestageoffamiliarizingoneselfwiththepotentialsofconcentrationthatcanbeattainedbyfocusingonthebreath,thethirdtetradconstitutesthestageofgaininginsighttothepatternsofcauseandeffectthroughmasteringtheconcentration,andthefourthtetradconstitutesthestageofbringingthemindtoapointofrelinquishingallactivity,eventheactivityofthepath.

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Thesethreestagescorrespondtothethreestagesofframes-of-referencepracticedescribedindetailinTheWingstoAwakening.

Asfortheinterpretationinwhicheachofthefourtetradsisregardedassufficientforfullrelease,thisisbestunderstoodbyfirstlookingattheunderlyingpatternofthesevenfactorsforawakening,whicheachtetradissaidtofulfill.Thesevenfactorsbeginwithmindfulnessestablishedonaparticularframeofreference:thebodyinandofitself,feelingsinandofthemselves,themindinandofitself,ormentalqualitiesinandofthemselves.Thisisfollowedbyanalysisofqualities(dhammas),whichnotonlyperceivesthechosenframeofreferenceintermsofdhammas,butalsohowthesedhammasmaybeskillfulorunskillful(§35).Thenfollowspersistence,which—asrighteffort—abandonstheunskillfulqualitiesanddevelopstheskillfulones,leadingtothefactorsofrapture,calm,concentration,andequanimity.Thusthegeneralpatternconsistsof(1)focusingonaparticularframeofreference,(2)seeingitasdhammas,and(3)dealingwiththosedhammasinaskillfulwaysoastobringaboutcalmingandpeace.

Thisispreciselythepatternfollowedineachofthefourtetrads.Asonestaysfocusedonthebreathasone’sbasicthemetothepointofgivingrisetojhāna,onehasthechoiceofviewingtheeventsofthedevelopingconcentrationintermsofanyoneofthefourestablishingsofmindfulness:thebody(correspondingtothefirsttetrad),feelings(correspondingtothesecond),themind(correspondingtothethird),andmentalqualities(correspondingtothefourth).Aslongasone’spracticeisskillful,eventswilldevelopinlinewiththeabovepatternregardlessofthechosenframe.Thuseachtetradprovidesaparticularperspectiveontheseevents,astheyrelatetothecorrespondingestablishingofmindfulness.

Thefirsttetradshowshowthedevelopmentofbreathconcentrationregistersintermsofthebody.Insteps1and2,onebecomessensitizedtothebreathintermsofitslength.Instep3,onebecomessensitivetothebreathasawhole-bodyprocess(thiscorrespondstothefull-bodyawarenessdescribedinthesimilesforthejhānas).Instep4,thisfull-bodyawarenessenablesonetoseethebreathasaprocessfabricatingtheexperienceofthebody.Thisinturninclinesonetoallowthatfabricationtogrowcalm(step4),creatingfeelingsofrapture,pleasure,andultimately,equanimity.Accordingto§38,thiscanlead—inthefourthjhāna—totheabsolutestillingofthein-and-outbreath,astheoxygenneedsofthebodydecreasewhenthemindreachesafirmstillness.

Thesecondtetradshowshowthedevelopmentofbreathconcentrationregistersintermsoffeelings.Insteps5and6,one

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becomessensitivetofeelingsofraptureandpleasureastheybegintomanifestinthecourseofdevelopingconcentration:firstinagentleway,theninstrongerways.Instep7,thissensitivityallowsonetoseetheimpactthatthesefeelingshaveinfabricatingthemind,togetherwiththeperceptions(mentallabels)thatallowforonetomaximizethissensitivityanditsimpactinthefirstplace.Thisinturninclinesonetoallowthesefeelingsandperceptionstogrowcalm(step8).Anexampleofcalmingfeelingwouldbeabandoningraptureforequanimity.Anexampleofcalmingperceptionwouldbetoperceivethebodyasafullenergyfield,ratherthanasasolidmass,thusmakingiteasierforthein-and-outbreathingtogrowstill.Accordingto§38,thisstep-by-stepprocessofcalmingcanleadthroughthejhānasandintotheformlessstates,culminatingintheattainmentofthecessationofperceptionandfeeling.

Thethirdtetradchartsthedevelopmentofbreathconcentrationintermsofthemind.Instep9,onesimplybecomessensitivetothestateofthemind’sawarenessasitfocusesonthebreathinthepresentmoment.Inresponsetothatsensitivity,onecanusethebreathtoinducedesiredstatesinthemind.Ifthemindneedsgladdening(step10),onecanbreatheinwaysthatinduceraptureandpleasure.(Ifthiscan’tbeaccomplishedwiththebreath,§16suggestsusinganyoftherecollectionsthatwillproducethedesiredeffect.)Ifthemindneedssteadying(step11),onecanbringittostrongstatesofjhānabydevelopingastrong,full-bodyawareness,andbyallowingbothbodilyfabricationandmentalfabricationtogrowcalm.Asconcentrationdevelops,onecanreleasethemind(step12)fromtheafflictionofsensualitybybringingitintojhāna,andfromthe“afflictions”ofthelowerjhānas(§38-39)bybringingittothehigherjhānas.Thisprocessofrelease,ifitinvolvesonlythejhānas,istemporary,butifitleadstothereleaseofunbinding,itistotalandpermanent.

Thefourthtetraddescribesthedevelopmentofbreathconcentrationintermsofmentalqualities(dhammas).Tobesensitivetomentalqualities,onefirsthastobesensitivetotheirarisingandpassingaway.Thusthefirststepistolookfortheirinconstancy(step13),toseewhentheyarise,howtheyarise;whentheypassaway,howtheypassaway.Asoneisdevelopingconcentrationbasedonthebreath,onehastowatchbothfortheinconstancyoftheunskillfulqualitiesthatblockconcentration—thehindrances—andfortheskillfulqualitiesthatnurtureit:thefactorsforawakening(§34).Inseeingthehindrancessimplyasevents,onecanpullawayfromthem,weightheirallureanddrawbacks,anddevelopdispassionforthem(step14).Becauseonefeels

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dispassionatetowardthem,onenolongerparticipatesinfabricatingthem.Thustheycease(step15).Onthispreliminarylevel,however,thecessationistemporary,andlastsonlyaslongasconcentrationcanbemaintained.

However,thepracticeofdealingwiththehindrancesinthiswaystrengthensthefirstthreefactorsforawakening:mindfulness,analysisofqualities,andpersistence.Inwatchingthesefactorsasevents,onefocusesontheirinconstancywithadifferentagendainmind:insteadoftryingtodevelopdispassionforthemimmediately,onetriestounderstandthecausalfactorsbehindtheirarisingandpassingawaysothatthefactorsforawakeningcanbebroughtintobeingmoreoftenandmaintainedforlongerperiodsoftime(§34).Thisprocess,combinedwiththecontinuedabsenceofthehindrances,allowsone’sconcentrationtogrowstrongerandmoresolid.

Asoneattainsthehigherjhānas,oneisinapositiontochangetactics.Onecannowviewthelowerjhānasintermsoftheirinconstancysoastoinducedispassionforthem,too(step14).Thistacticcanbeappliedtohigherandhigherlevelsofjhānaasone’spowersofconcentrationandinsightadvance.Hereagain,thesenseofdispassionatfirstleadsonlytotemporarycessation(step15).Butasthisprocesscontinues,therecomestagesofrealizationinwhichvarioushindrancesandfettersaretotallyrelinquishedonceandforall(step16),yieldingtheultimateincalmandrelease.

Thusinthisinterpretation,eachofthefourtetradsofmindfulnessofin-and-outbreathingchartsthewayinwhichmeditationprogressesasseenfromaparticularpointofview.Theyalltouchonthesameprocess—withthesamethree-stepdynamicof(1)sensitizing,(2)viewingasdhammas,andthen(3)calming—showinghowthisprocessappearssimultaneouslyfromdifferentestablishingsofmindfulness.Inthecourseofone’spractice,oneislikelytoshiftamongallfouroftheseestablishingsofmindfulness,fortheyareallinterrelated.Forexample,ingladdeningthemind,onefocusesonthebreathtocalmbodilyfabrication,andonfeelingsofraptureandpleasureasmeansofinducinggladness.Inbecomingsensitivetotheentirebody,onenaturallynoticesmentalqualitiesthatinterferewithwhole-bodyawareness,andmentalqualitiesthatnurtureit.However,asthepracticedevelops,individualmeditatorswilltendtofocusononeframemorethantheothers.Thefourtetradsshowhow,regardlessofthechosenframe,allfourframescansimultaneouslybebroughtintolinewiththebasicpatternofthesevenfactorsforawakening.

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Regardlessofwhichofthesetwointerpretationsonefollows—anditispossibleinpracticetofollowboth—mindfulnessofin-and-outbreathingisobviouslyamethodinwhichtranquilityandinsightdevelopintandem.As§37shows,tranquilityisamatterofallowingthemindtosettleandbecomeunified;insight,amatterofregardingexperienceintermsoffabrications.IntheBuddha’spracticeofmindfulnessofin-and-outbreathing,themindisbroughttostillnessandunitythroughwatchingthebreath—anditsattendantfeelingsandmind-states—intermsoffabrication,andallowingthosefabricationstogrowcalm.Calmisthusattainedthroughinsight,insightthroughcalm.PerhapsitwasbecausethismethodprogressesinsuchabalancedwaythattheBuddhauseditashispreferredthemeofmeditation,andtaughtitmorefrequentlyandinmoredetailthananyother.

SectionFive

Thissectioncoversmindfulnessofdeath.Asthepassagescollectedhereshow,theBuddhataughtthistopicnottoinduceafeelingofdepressionorhopelessness,orasenseofsentimentalnostalgiaforthebeautiesoftheworld.Hetaughtittoencourageheedfulness,asensethatagreatdealneedstobedoneintrainingthemind,andthatnotmuchtimeremainstodoit.Thusmindfulnessofdeathfostersanappreciationofwhathumanlifeofferstheopportunitytodo.Whatisvaluableaboutlifeisnotthepleasuresthatcanbeexperienced,buttheskillfulmentalqualitiesthatcanbedeveloped.Deathisnottheend,butatransition,andthetransitionwillbeeasyordifficultdependingonthequalitiesonehasbuiltintoone’smind.Becausethereisnowayofknowingwhendeathwillcome,oneshouldfocuseachdayonwhichskillfulqualitiesofmindmostneeddeveloping,andwhichunskillfulonesmostneedabandoning.Mindfulnessofdeathisthusanexcellentpracticefororderingone’spriorities.As§42-45pointout,todaymaybeone’slastdayinthislife.Whatremainstobedone?Someideasareofferedby§46,whichpointoutthementaltraitsthatleadonetofeardeath,and§47-48,whichpointoutthetraitsbywhichdeathleadstorebirth.Ifonefocusesonlesseninganderadicatingthesetraits,one’smindfulnessofdeathcanactuallyleadtothedeathless.

SectionSix

Thissectioncoversmindfulnessimmersedinthebody.Passage§47,indiscussinghowthebodyisathemeforbothmindfulnesspracticeandjhānapractice,illustratesaconsistentthemeinthesuttas:thatthereisnosharpdividebetweenmindfulnessandconcentrationpractices,andthat

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mindfulnessisintendedtoleadtojhāna.Italsocontainsthemostcompletediscussionofthemethodsofthispractice,alongwithitsrewards.Inadditiontothebenefitslistedinthissutta,however,otherpassageslistotherbenefitsaswell:mindfulnessimmersedinthebodyhelpsinovercominglust(§51),pridebasedone’sappearanceorrace(§50),andfearofdeath(§46).Italsoprovidesasolidbasisforrestraintofthesenses(§52-53).Passage§33pointsoutthatoneofthepracticeslistedunderthisheading—contemplationoftheunattractivenessofthebody—canleadtounskillfulmentalstatesthatarebestclearedawaybyturningtomindfulnessofin-and-outbreathing.Peoplewhoresistthethemeofunattractivenesstendtofocusonthispassage,citingitasproofthattheperceptionofunattractivenessisadangerousandunhealthymeditationtheme.However,§54pointsoutthatsomestrongdefilementswillrespondonlytothistheme.Andthereisnothinginherentlyunhealthyaboutfocusingontheunattractivenessofthebody.Insteadoffosteringanunhealthynegativeimageofthebody—inwhichotherpeople’sbodiesareattractivewhileone’sownisnot—itfostersanaccurateperceptionofaspectsofthebodythatareoftenignored,andyetwhichareunattractiveineverybody.Thissortofnegativeimageisthushealthy,inthatithelpscurethemindofitsblindinfatuations.Thusthetwothemesofbreathingandunattractivenessarebestpracticedtogether,ascomplementarytoolsinone’smeditativerepertoire,tobemasteredandhonedsothattheywillbereadyforusewheneverneeded.

SectionSeven

Asmentionedabove,therecollectionofstilling—thetopicofthefinalsection—guaranteesthatmindfulnessofdeathdoesnotstopatthetopicofdeath,butleadstothedeathless.Italsoensuresthattranquilityandinsightdonotstayfocusedonfabricatedexperiences,butinclinetotheunfabricated.Passage§57showstheidealstageinthepracticeforthisrecollection:whenonehasmasteredjhānaandbeguntoseeevenitsrefinedpleasuresasinconstant,stressful,andnot-self,thisrecollectionhelpstoturnthemindinthedirectionofwhatliesbeyondtranquilityandinsight:totalunbinding.Asthispassagepointsout,if—afterutilizingthisrecollection—onestillregardsunbindingasanobjectofpassion,one’sawakeningwillnotbecomplete.ThisiswhytheBuddhataughtthatalldhammas—notjustfabricatedones—aretobeseenasnot-self,soastoovercomethispassion.Butwhenunbindingisfullyexperiencednotasanobject,butastheendofobjects,insightandtranquilityarenolongerneededforthepurposeofliberation,andcanbeusedinsteadsimplyaspleasantmeansofabidinguntiltheendofone’slife(see§40),when“allthis”—theexperienceofthesenses

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—“growscoldrighthere.”(Iti44)

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TheTenRecollections

§1.“Onething—whendeveloped&pursued—leadssolelytodisenchantment,todispassion,tocessation,tostilling,todirectknowledge,toself-awakening,tounbinding.Whichonething?RecollectionoftheBuddha.Thisisonethingthat—whendeveloped&pursued—leadssolelytodisenchantment,todispassion,tocessation,tostilling,todirectknowledge,toself-awakening,tounbinding.”

§2.“Onething—whendeveloped&pursued—leadssolelytodisenchantment,todispassion,tocessation,tostilling,todirectknowledge,toself-awakening,tounbinding.Whichonething?RecollectionoftheDhamma.…”

§3.“Onething—whendeveloped&pursued—leadssolelytodisenchantment,todispassion,tocessation,tostilling,todirectknowledge,toself-awakening,tounbinding.Whichonething?RecollectionoftheSaṅgha.…”

§4.“Onething—whendeveloped&pursued—leadssolelytodisenchantment,todispassion,tocessation,tostilling,todirectknowledge,toself-awakening,tounbinding.Whichonething?Recollectionofvirtue.…”

§5.“Onething—whendeveloped&pursued—leadssolelytodisenchantment,todispassion,tocessation,tostilling,todirectknowledge,toself-awakening,tounbinding.Whichonething?Recollectionofgenerosity.…”

§6.“Onething—whendeveloped&pursued—leadssolelytodisenchantment,todispassion,tocessation,tostilling,todirectknowledge,toself-awakening,tounbinding.Whichonething?Recollectionofthedevas.…”

§7.“Onething—whendeveloped&pursued—leadssolelytodisenchantment,todispassion,tocessation,tostilling,todirectknowledge,toself-awakening,tounbinding.Whichonething?Mindfulnessofin-&-outbreathing.…”

§8.“Onething—whendeveloped&pursued—leadssolelytodisenchantment,todispassion,tocessation,tostilling,todirectknowledge,toself-awakening,tounbinding.Whichonething?Mindfulnessofdeath.…”

§9.“Onething—whendeveloped&pursued—leadssolelytodisenchantment,todispassion,tocessation,tostilling,todirectknowledge,

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toself-awakening,tounbinding.Whichonething?Mindfulnessimmersedinthebody.…”

§10.“Onething—whendeveloped&pursued—leadssolelytodisenchantment,todispassion,tocessation,tostilling,todirectknowledge,toself-awakening,tounbinding.Whichonething?Recollectionofstilling.Thisisonethingthat—whendeveloped&pursued—leadssolelytodisenchantment,todispassion,tocessation,tostilling,todirectknowledge,toself-awakening,tounbinding.”

—AN1:287–296

§11.“Andwhatisthefacultyofmindfulness?Thereisthecasewhereamonk,adiscipleofthenobleones,ismindful,isendowedwithexcellentproficiencyinmindfulness,remembering&abletocalltomindeventhingsthatweredone&saidlongago.Heremainsfocusedonthebodyin&ofitself—ardent,alert,&mindful—subduinggreed&distresswithreferencetotheworld.Heremainsfocusedonfeelingsin&ofthemselves…themindin&ofitself…mentalqualitiesin&ofthemselves—ardent,alert,&mindful—subduinggreed&distresswithreferencetotheworld.Thisiscalledthefacultyofmindfulness.”

—SN48:10

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TheFirstSixRecollections

§12.IhaveheardthatononeoccasiontheBlessedOnewasstayingamongtheSakyansatKapilavatthuintheBanyanPark.NowatthattimeMahānāma…wenttotheBlessedOneand,onarrival,havingboweddown,sattooneside.AshewassittingtherehesaidtotheBlessedOne:“IhaveheardthatmanymonksareatworkmakingrobesfortheBlessedOne,(thinking,)‘Whentherobesarefinished,attheendofthethreemonths,theBlessedOnewillsetoutwandering.’Forthoseofuslivingbymeansofvariousdwellingplaces[forthemind],bymeansofwhichdwellingplaceshouldwelive?”

“Excellent,Mahānāma,excellent!ItisfittingforclansmenlikeyoutoapproachtheTathāgataandask,‘Forthoseofuslivingbymeansofvariousdwellingplaces[forthemind],bymeansofwhichdwellingplaceshouldwelive?’

“Onewhoisarousedtopracticeisoneofconviction,notwithoutconviction…isonewithpersistencearoused,notlazy…isoneofestablishedmindfulness,notmuddledmindfulness…iscenteredinconcentration,notuncentered.Onearousedtopracticeisdiscerning,notundiscerning.

“Establishedinthesefivequalities,youshouldfurtherdevelopsixqualities:

[1]“ThereisthecasewhereyourecollecttheTathāgata:‘Indeed,theBlessedOneisworthy&rightlyself-awakened,consummateinknowledge&conduct,well-gone,anexpertwithregardtotheworld,unexcelledasatrainerforthosepeoplefittobetamed,theTeacherofdevas&humanbeings,awakened,blessed.’AtanytimewhenadiscipleofthenobleonesisrecollectingtheTathāgata,hismindisnotovercomewithpassion,notovercomewithaversion,notovercomewithdelusion.Hismindheadsstraight,basedontheTathāgata.Andwhenthemindisheadedstraight,thediscipleofthenobleonesgainsasenseofthegoal,gainsasenseoftheDhamma,gainsjoyconnectedwiththeDhamma.Inonewhoisjoyful,rapturearises.Inonewhoisrapturous,thebodygrowscalm.Onewhosebodyiscalmedsensespleasure.Inonesensingpleasure,themindbecomesconcentrated.

“Mahānāma,youshoulddevelopthisrecollectionoftheBuddhawhileyouarewalking,whileyouarestanding,whileyouaresitting,whileyouarelyingdown,whileyouarebusyatwork,whileyouarerestinginyourhome

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crowdedwithchildren.[2]“Furthermore,thereisthecasewhereyourecollecttheDhamma:‘The

Dhammaiswell-expoundedbytheBlessedOne,tobeseenhere&now,timeless,invitingverification,pertinent,toberealizedbytheobservantforthemselves.’AtanytimewhenadiscipleofthenobleonesisrecollectingtheDhamma,hismindisnotovercomewithpassion,notovercomewithaversion,notovercomewithdelusion.Hismindheadsstraight,basedontheDhamma.Andwhenthemindisheadedstraight,thediscipleofthenobleonesgainsasenseofthegoal,gainsasenseoftheDhamma,gainsjoyconnectedwiththeDhamma.Inonewhoisjoyful,rapturearises.Inonewhoisrapturous,thebodygrowscalm.Onewhosebodyiscalmedsensespleasure.Inonesensingpleasure,themindbecomesconcentrated.

“Mahānāma,youshoulddevelopthisrecollectionoftheDhammawhileyouarewalking,whileyouarestanding,whileyouaresitting,whileyouarelyingdown,whileyouarebusyatwork,whileyouarerestinginyourhomecrowdedwithchildren.

[3]“Furthermore,thereisthecasewhereyourecollecttheSaṅgha:‘TheSaṅghaoftheBlessedOne’sdiscipleswhohavepracticedwell…whohavepracticedstraight-forwardly…whohavepracticedmethodically…whohavepracticedmasterfully—inotherwords,thefourtypesofnoblediscipleswhentakenaspairs,theeightwhentakenasindividualtypes—theyaretheSaṅghaoftheBlessedOne’sdisciples:worthyofgifts,worthyofhospitality,worthyofofferings,worthyofrespect,theincomparablefieldofmeritfortheworld.’AtanytimewhenadiscipleofthenobleonesisrecollectingtheSaṅgha,hismindisnotovercomewithpassion,notovercomewithaversion,notovercomewithdelusion.Hismindheadsstraight,basedontheSaṅgha.Andwhenthemindisheadedstraight,thediscipleofthenobleonesgainsasenseofthegoal,gainsasenseoftheDhamma,gainsjoyconnectedwiththeDhamma.Inonewhoisjoyful,rapturearises.Inonewhoisrapturous,thebodygrowscalm.Onewhosebodyiscalmedsensespleasure.Inonesensingpleasure,themindbecomesconcentrated.

“Mahānāma,youshoulddevelopthisrecollectionoftheSaṅghawhileyouarewalking,whileyouarestanding,whileyouaresitting,whileyouarelyingdown,whileyouarebusyatwork,whileyouarerestinginyourhomecrowdedwithchildren.

[4]“Furthermore,thereisthecasewhereyourecollectyourownvirtues:‘(Theyare)untorn,unbroken,unspotted,unsplattered,liberating,praisedbythewise,untarnished,conducivetoconcentration.’Atanytimewhenadiscipleofthenobleonesisrecollectingvirtue,hismindisnotovercomewithpassion,notovercomewithaversion,notovercomewithdelusion.His

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mindheadsstraight,basedonvirtue.Andwhenthemindisheadedstraight,thediscipleofthenobleonesgainsasenseofthegoal,gainsasenseoftheDhamma,gainsjoyconnectedwiththeDhamma.Inonewhoisjoyful,rapturearises.Inonewhoisrapturous,thebodygrowscalm.Onewhosebodyiscalmedsensespleasure.Inonesensingpleasure,themindbecomesconcentrated.

“Mahānāma,youshoulddevelopthisrecollectionofvirtuewhileyouarewalking,whileyouarestanding,whileyouaresitting,whileyouarelyingdown,whileyouarebusyatwork,whileyouarerestinginyourhomecrowdedwithchildren.

[5]“Furthermore,thereisthecasewhereyourecollectyourowngenerosity:‘Itisagain,agreatgainforme,that—amongpeopleovercomewiththestainofpossessiveness—Iliveathome,myawarenesscleansedofthestainofpossessiveness,freelygenerous,openhanded,delightinginbeingmagnanimous,responsivetorequests,delightinginthedistributionofalms.’Atanytimewhenadiscipleofthenobleonesisrecollectinggenerosity,hismindisnotovercomewithpassion,notovercomewithaversion,notovercomewithdelusion.Hismindheadsstraight,basedongenerosity.Andwhenthemindisheadedstraight,thediscipleofthenobleonesgainsasenseofthegoal,gainsasenseoftheDhamma,gainsjoyconnectedwiththeDhamma.Inonewhoisjoyful,rapturearises.Inonewhoisrapturous,thebodygrowscalm.Onewhosebodyiscalmedsensespleasure.Inonesensingpleasure,themindbecomesconcentrated.

“Mahānāma,youshoulddevelopthisrecollectionofgenerositywhileyouarewalking,whileyouarestanding,whileyouaresitting,whileyouarelyingdown,whileyouarebusyatwork,whileyouarerestinginyourhomecrowdedwithchildren.

[6]“Furthermore,youshouldrecollectthedevas:‘TherearethedevasoftheFourGreatKings,thedevasoftheThirty-three,thedevasoftheHours,theContentedDevas,thedevaswhodelightincreation,thedevaswhoruleoverthecreationsofothers,thedevasofBrahma’sretinue,thedevasbeyondthem.Whateverconvictiontheywereendowedwiththat—whenfallingawayfromthislife—theyre-arosethere,thesamesortofconvictionispresentinmeaswell.Whatevervirtuetheywereendowedwiththat—whenfallingawayfromthislife—theyre-arosethere,thesamesortofvirtueispresentinmeaswell.Whateverlearningtheywereendowedwiththat—whenfallingawayfromthislife—theyre-arosethere,thesamesortoflearningispresentinmeaswell.Whatevergenerositytheywereendowedwiththat—whenfallingawayfromthislife—theyre-arosethere,thesamesortofgenerosityispresentinmeaswell.Whateverdiscernmenttheywereendowedwiththat—

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whenfallingawayfromthislife—theyre-arosethere,thesamesortofdiscernmentispresentinmeaswell.’Atanytimewhenadiscipleofthenobleonesisrecollectingtheconviction,virtue,learning,generosity,anddiscernmentfoundbothinhimselfandthedevas,hismindisnotovercomewithpassion,notovercomewithaversion,notovercomewithdelusion.Hismindheadsstraight,basedonthe(qualitiesofthe)devas.Andwhenthemindisheadedstraight,thediscipleofthenobleonesgainsasenseofthegoal,gainsasenseoftheDhamma,gainsjoyconnectedwiththeDhamma.Inonewhoisjoyful,rapturearises.Inonewhoisrapturous,thebodygrowscalm.Onewhosebodyiscalmedsensespleasure.Inonesensingpleasure,themindbecomesconcentrated.

“Mahānāma,youshoulddevelopthisrecollectionofthedevaswhileyouarewalking,whileyouarestanding,whileyouaresitting,whileyouarelyingdown,whileyouarebusyatwork,whileyouarerestinginyourhomecrowdedwithchildren.”

—AN11:13

§13.IhaveheardthatononeoccasiontheBlessedOnewasstayinginSāvatthīattheEasternMonastery,thepalaceofMigāra’smother.Nowatthattime—itbeingtheuposathaday—Visākhā,Migāra’smother,wenttotheBlessedOneinthemiddleofthedayand,onarrival,havingboweddowntohim,sattooneside.AsshewassittingtheretheBlessedOnesaidtoher,“Wellnow,Visākhā,whyareyoucominginthemiddleoftheday?”

“TodayI’mobservingtheuposatha,lord.”“Visākhā,therearethesethreeuposathas.Whichthree?Theuposathaofa

cowherd,theuposathaoftheJains,andtheuposathaofthenobleones.“Andwhatistheuposathaofacowherd?Justaswhenacowherdreturns

thecattletotheirownersintheevening,hereflects:‘Todaythecattlewanderedtothatspotandthis;theydrankatthisspotandthat;tomorrowtheywillwandertothatspotandthis;theywilldrinkatthisspotandthat’;inthesameway,thereisthecasewhereacertainpersonobservingtheuposathareflects,‘TodayIatethissortofnon-staplefoodandthatsortofstaplefood.TomorrowIwilleatthatsortofnon-staplefoodandthissortofstaplefood.’Hespendsthedaywithanawarenessimbuedwiththatcovetousness,withthatgreed.Suchistheuposathaofacowherd,Visākhā.Whenthisuposathaofacowherdisundertaken,itisnotofgreatfruitorgreatbenefit,notofgreatgloryorradiance.

“AndwhatistheuposathaoftheJains?TherearethecontemplativescalledtheNigaṇṭhas[Jains].Theygettheirdiscipletoundertakethefollowing

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practice:‘Here,mygoodman.Laydowntherodwithregardtobeingswholivemorethan100leaguestotheeast…morethan100leaguestothewest…morethan100leaguestothenorth…morethan100leaguestothesouth.’Thustheygetthediscipletoundertakekindness&sympathytosomebeings,butnottoothers.

“Ontheuposathaday,theygettheirdiscipletoundertakethefollowingpractice:‘Here,mygoodman.Havingstrippedoffallyourclothing,saythis:“Iamnothingbyanythingorofanything.Thusthereisnothingbyanythingorofanythingthatismine.”’Yetinspiteofthat,hisparentsknowofhimthat‘Thisisourchild.’Andheknowsofthemthat‘Thesearemyparents.’Hiswives&childrenknowofhimthat‘Thisisourhusband&father.’Andheknowsofthemthat‘Thesearemywives&children.’Hisworkers&slavesknowofhimthat‘Thisisourmaster.’Andheknowsofthemthat‘Thesearemyworkers&slaves.’Thusatatimewhenheshouldbepersuadedtoundertaketruthfulness,heispersuadedtoundertakefalsehood.Attheendofthenight,heresumestheconsumptionofhisbelongings,eventhoughtheyaren’tgivenbacktohim.Thiscountsasstealing,Itellyou.SuchistheuposathaoftheJains,Visākhā.WhenthisuposathaoftheJainsisundertaken,itisnotofgreatfruitorgreatbenefit,notofgreatgloryorradiance.

“Andwhatistheuposathaofthenobleones?Itisthecleansingofthedefiledmindthroughthepropertechnique.Andhowisthedefiledmindcleansedthroughthepropertechnique?

“ThereisthecasewherethediscipleofthenobleonesrecollectstheTathāgata,thus:‘Indeed,theBlessedOneisworthy&rightlyself-awakened,consummateinknowledge&conduct,well-gone,anexpertwithregardtotheworld,unexcelledasatrainerforthosepeoplefittobetamed,theTeacherofdevas&humanbeings,awakened,blessed.’AsheisrecollectingtheTathāgata,hismindisbrightened,andjoyarises;thedefilementsofhismindareabandoned,justaswhentheheadiscleansedthroughthepropertechnique.Andhowistheheadcleansedthroughthepropertechnique?Throughtheuseofcosmeticpaste&clay&theappropriatehumaneffort.Thisishowtheheadiscleansedthroughthepropertechnique.Inthesameway,thedefiledmindiscleansedthroughthepropertechnique.Andhowisthedefiledmindcleansedthroughthepropertechnique?ThereisthecasewhereadiscipleofthenobleonesrecollectstheTathāgata.…AsheisrecollectingtheTathāgata,hismindiscleansed,andjoyarises;thedefilementsofhismindareabandoned.HeisthuscalledadiscipleofthenobleonesundertakingtheBrahmā-uposatha.HeliveswithBrahmā[=theBuddha].ItisowingtoBrahmathathismindisbrightened,thatjoyarises,andthatwhateverdefilementsthereareinhismindareabandoned.Thisis

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howthemindiscleansedthroughthepropertechnique.“[Again,theuposathaofthenobleones]isthecleansingofthemind

throughthepropertechnique.Andhowisthedefiledmindcleansedthroughthepropertechnique?

“ThereisthecasewhereadiscipleofthenobleonesrecollectstheDhamma,thus:‘TheDhammaiswell-expoundedbytheBlessedOne,tobeseenhere&now,timeless,invitingverification,pertinent,toberealizedbythewiseforthemselves.’AsheisrecollectingtheDhamma,hismindisbrightened,andjoyarises;thedefilementsofhismindareabandoned,justaswhenthebodyiscleansedthroughthepropertechnique.Andhowisthebodycleansedthroughthepropertechnique?Throughtheuseofscouringballs&bathpowder&theappropriatehumaneffort.Thisishowthebodyiscleansedthroughthepropertechnique.Inthesameway,thedefiledmindiscleansedthroughthepropertechnique.Andhowisthedefiledmindcleansedthroughthepropertechnique?ThereisthecasewhereadiscipleofthenobleonesrecollectstheDhamma.…AsheisrecollectingtheDhamma,hismindiscleansed,andjoyarises;thedefilementsofhismindareabandoned.HeisthuscalledadiscipleofthenobleonesundertakingtheDhamma-uposatha.HeliveswithDhamma.ItisowingtoDhammathathismindisbrightened,thatjoyarises,andthatwhateverdefilementsthereareinhismindareabandoned.Thisishowthemindiscleansedthroughthepropertechnique.

“[Again,theuposathaofthenobleones]isthecleansingofthemindthroughthepropertechnique.Andhowisthedefiledmindcleansedthroughthepropertechnique?

“ThereisthecasewhereadiscipleofthenobleonesrecollectstheSaṅgha,thus:‘TheSaṅghaoftheBlessedOne’sdiscipleswhohavepracticedwell…whohavepracticedstraight-forwardly…whohavepracticedmethodically…whohavepracticedmasterfully—inotherwords,thefourtypesofnoblediscipleswhentakenaspairs,theeightwhentakenasindividualtypes—theyaretheSaṅghaoftheBlessedOne’sdisciples:worthyofgifts,worthyofhospitality,worthyofofferings,worthyofrespect,theincomparablefieldofmeritfortheworld.’AsheisrecollectingtheSaṅgha,hismindisbrightened,andjoyarises;thedefilementsofhismindareabandoned,justaswhenclothingiscleansedthroughthepropertechnique.Andhowisclothingcleansedthroughthepropertechnique?Throughtheuseofsaltearth&lye&cowdung&theappropriatehumaneffort.Thisishowclothingiscleansedthroughthepropertechnique.Inthesameway,thedefiledmindiscleansedthroughthepropertechnique.Andhowisthedefiledmindcleansedthroughthepropertechnique?ThereisthecasewhereadiscipleofthenobleonesrecollectstheSaṅgha.…Asheisrecollectingthe

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Saṅgha,hismindiscleansed,andjoyarises;thedefilementsofhismindareabandoned.HeisthuscalledadiscipleofthenobleonesundertakingtheSaṅgha-uposatha.HeliveswiththeSaṅgha.ItisowingtotheSaṅghathathismindisbrightened,thatjoyarises,andthatwhateverdefilementsthereareinhismindareabandoned.Thisishowthemindiscleansedthroughthepropertechnique.

“[Again,theuposathaofthenobleones]isthecleansingofthemindthroughthepropertechnique.Andhowisthedefiledmindcleansedthroughthepropertechnique?

“Thereisthecasewhereadiscipleofthenobleonesrecollectshisownvirtues,thus:‘(Theyare)untorn,unbroken,unspotted,unsplattered,liberating,praisedbythewise,untarnished,conducivetoconcentration.’Asheisrecollectingvirtue,hismindisbrightened,andjoyarises;thedefilementsofhismindareabandoned,justaswhenamirroriscleansedthroughthepropertechnique.Andhowisamirrorcleansedthroughthepropertechnique?Throughtheuseofoil&ashes&chamois&theappropriatehumaneffort.Thisishowamirroriscleansedthroughthepropertechnique.Inthesameway,thedefiledmindiscleansedthroughthepropertechnique.Andhowisthedefiledmindcleansedthroughthepropertechnique?Thereisthecasewhereadiscipleofthenobleonesrecollectshisownvirtues.…Asheisrecollectingvirtue,hismindiscleansed,andjoyarises;thedefilementsofhismindareabandoned.Heisthuscalledadiscipleofthenobleonesundertakingthevirtue-uposatha.Heliveswithvirtue.Itisowingtovirtuethathismindisbrightened,thatjoyarises,andthatwhateverdefilementsthereareinhismindareabandoned.Thisishowthemindiscleansedthroughthepropertechnique.

“[Again,theuposathaofthenobleones]isthecleansingofthemindthroughthepropertechnique.Andhowisthedefiledmindcleansedthroughthepropertechnique?

“Thereisthecasewhereadiscipleofthenobleonesrecollectsthedevas,thus:‘TherearethedevasoftheFourGreatKings,thedevasoftheThirty-three,thedevasoftheHours,theContentedDevas,thedevaswhodelightincreation,thedevaswhohavepoweroverthecreationsofothers,thedevasofBrahma’sretinue,thedevasbeyondthem.Whateverconvictiontheywereendowedwiththat—whenfallingawayfromthislife—theyre-arosethere,thesamesortofconvictionispresentinmeaswell.Whatevervirtuetheywereendowedwiththat—whenfallingawayfromthislife—theyre-arosethere,thesamesortofvirtueispresentinmeaswell.Whateverlearningtheywereendowedwiththat—whenfallingawayfromthislife—theyre-arosethere,thesamesortoflearningispresentinmeaswell.Whatevergenerositytheywere

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endowedwiththat—whenfallingawayfromthislife—theyre-arosethere,thesamesortofgenerosityispresentinmeaswell.Whateverdiscernmenttheywereendowedwiththat—whenfallingawayfromthislife—theyre-arosethere,thesamesortofdiscernmentispresentinmeaswell.’Asheisrecollectingthedevas,hismindisbrightened,andjoyarises;thedefilementsofhismindareabandoned,justaswhenagoldiscleansedthroughthepropertechnique.Andhowisgoldcleansedthroughthepropertechnique?Throughtheuseofafurnace,saltearth,redchalk,ablow-pipe,tongs,&theappropriatehumaneffort.Thisishowgoldiscleansedthroughthepropertechnique.Inthesameway,thedefiledmindiscleansedthroughthepropertechnique.Andhowisthedefiledmindcleansedthroughthepropertechnique?Thereisthecasewhereadiscipleofthenobleonesrecollectsthedevas.…Asheisrecollectingthedevas,hismindiscleansed,andjoyarises;thedefilementsofhismindareabandoned.Heisthuscalledadiscipleofthenobleonesundertakingthedeva-uposatha.Heliveswiththedevas.Itisowingtothedevasthathismindisbrightened,thatjoyarises,andthatwhateverdefilementsthereareinhismindareabandoned.Thisishowthemindiscleansedthroughthepropertechnique.

“Furthermore,thediscipleofthenobleonesreflectsthus:‘Aslongastheylive,thearahants—abandoningthetakingoflife—abstainfromthetakingoflife.Theydwellwiththeirrodlaiddown,theirknifelaiddown,scrupulous,merciful,compassionateforthewelfareofalllivingbeings.TodayItoo,forthisday&night—abandoningthetakingoflife—abstainfromthetakingoflife.Idwellwithmyrodlaiddown,myknifelaiddown,scrupulous,merciful,compassionateforthewelfareofalllivingbeings.BymeansofthisfactorIemulatethearahants,andmyuposathawillbeobserved.

“‘Aslongastheylive,thearahants—abandoningthetakingofwhatisnotgiven—abstainsfromtakingwhatisnotgiven.Theytakeonlywhatisgiven,acceptonlywhatisgiven,livenotbystealthbutbymeansofaselfthathasbecomepure.TodayItoo,forthisday&night—abandoningthetakingofwhatisnotgiven—abstainfromtakingwhatisnotgiven.Itakeonlywhatisgiven,acceptonlywhatisgiven,livenotbystealthbutbymeansofaselfthathasbecomepure.BymeansofthisfactorIemulatethearahants,andmyuposathawillbeobserved.

“‘Aslongastheylive,thearahants—abandoninguncelibacy—liveacelibatelife,aloof,refrainingfromthesexualactthatisthevillager’sway.TodayItoo,forthisday&night—abandoninguncelibacy—liveacelibatelife,aloof,refrainingfromthesexualactthatisthevillager’sway.BymeansofthisfactorIemulatethearahants,andmyuposathawillbeobserved.

“‘Aslongastheylive,thearahants—abandoningfalsespeech—abstain

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fromfalsespeech.Theyspeakthetruth,holdtothetruth,arefirm,reliable,nodeceiversoftheworld.TodayItoo,forthisday&night—abandoningfalsespeech—abstainfromfalsespeech.Ispeakthetruth,holdtothetruth,amfirm,reliable,nodeceiveroftheworld.BymeansofthisfactorIemulatethearahants,andmyuposathawillbeobserved.

“‘Aslongastheylive,thearahants—abandoningfermented&distilledliquorsthatcauseheedlessness—abstainfromfermented&distilledliquorsthatcauseheedlessness.TodayItoo,forthisday&night—abandoningfermented&distilledliquorsthatcauseheedlessness—abstainfromfermented&distilledliquorsthatcauseheedlessness.BymeansofthisfactorIemulatethearahants,andmyuposathawillbeobserved.

“‘Aslongastheylive,thearahantsliveononemealaday,abstainingfromfoodatnight,refrainingfromfoodatthewrongtimeofday[fromnoonuntildawn].TodayItoo,forthisday&night,liveononemeal,abstainingfromfoodatnight,refrainingfromfoodatthewrongtimeofday.BymeansofthisfactorIemulatethearahants,andmyuposathawillbeobserved.

“‘Aslongastheylive,thearahantsabstainfromdancing,singing,music,watchingshows,wearinggarlands,beautifyingthemselveswithperfumes&cosmetics.TodayItoo,forthisday&night,abstainfromdancing,singing,music,watchingshows,wearinggarlands,beautifyingmyselfwithperfumes&cosmetics.BymeansofthisfactorIemulatethearahants,andmyuposathawillbeobserved.

“‘Aslongastheylive,thearahants—abandoninghigh&imposingseats&beds—abstainfromhigh&imposingseats&beds.Theymakelowbeds,onapalletoraspreadofstraw.TodayItoo,forthisday&night—abandoninghigh&imposingseats&beds—abstainfromhigh&imposingseats&beds.Imakealowbed,onapalletoraspreadofstraw.’

“Suchistheuposathaofthenobleones,Visākhā.Whenthisuposathaofthenobleonesisundertaken,itisofgreatfruit&greatbenefit,ofgreatglory&radiance.Andhowisitofgreatfruit&greatbenefit,ofgreatglory&radiance?

“Supposethatoneweretoexercisekingship,rule,andsovereigntyoverthesesixteengreatlandsrepletewiththeseventreasures,i.e.,overtheAṅgas,Maghadans,Kāsīs,Kosalans,Vajjians,Mallas,Cetis,Vaṁsas,Kurus,Pañcālas,Macchas,Surasenas,Assakas,Avantīs,Gandhārans,&Kambojans:Itwouldnotbeworthone-sixteenthofthisuposathaendowedwitheightfactors.Whyisthat?Kingshipoverhumanbeingsisameagerthingwhencomparedwithheavenlybliss.

“Fiftyhumanyearsareequaltooneday&nightamongtheDevasofthe

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FourGreatKings.Thirtysuchdays&nightsmakeamonth.Twelvesuchmonthsmakeayear.Fivehundredsuchheavenlyyearsisthelife-spanamongtheDevasoftheFourGreatKings.Now,itispossiblethatacertainmanorwoman—fromhavingobservedthisuposathaendowedwitheightfactors—onthebreak-upofthebody,afterdeath,mightberebornamongtheDevasoftheFourGreatKings.Itwasinreferencetothisthatitwassaid,‘Kingshipoverhumanbeingsisameagerthingwhencomparedwithheavenlybliss.’

“Ahumancenturyisequaltooneday&nightamongtheDevasoftheThirty-Three.Thirtysuchdays&nightsmakeamonth…Onethousandsuchheavenlyyearsisthelife-spanamongtheDevasoftheThirty-three.Now,itispossiblethatacertainmanorwoman—fromhavingobservedthisuposathaendowedwitheightfactors—onthebreak-upofthebody,afterdeath,mightberebornamongtheDevasoftheThirty-three.Itwasinreferencetothisthatitwassaid,‘Kingshipoverhumanbeingsisameagerthingwhencomparedwithheavenlybliss.’

“Twohumancenturiesisequaltooneday&nightamongtheYāmaDevas…Twothousandsuchheavenlyyearsisthelife-spanamongtheYāmaDevas…

“Fourhumancenturiesisequaltooneday&nightamongtheContentedDevas…Fourthousandsuchheavenlyyearsisthelife-spanamongtheContentedDevas…

“Eighthumancenturiesisequaltooneday&nightamongthedevaswhodelightincreation…Eightthousandsuchheavenlyyearsisthelife-spanamongthedevaswhodelightincreation…

“Sixteenhumancenturiesisequaltooneday&nightamongthedevaswhoruleoverthecreationsofothers.Thirtysuchdays&nightsmakeamonth.Twelvesuchmonthsmakeayear.Sixteenthousandsuchheavenlyyearsisthelife-spanamongthedevaswhoruleoverthecreationsofothers.Now,itispossiblethatacertainmanorwoman—fromhavingobservedthisuposathaendowedwitheightfactors—onthebreak-upofthebody,afterdeath,mightberebornamongthedevaswhoruleoverthecreationsofothers.Itwasinreferencetothisthatitwassaid,‘Kingshipoverhumanbeingsisameagerthingwhencomparedwithheavenlybliss.’”

—AN3:70

§14.TheBlessedOnesaid,“Monks,oncethedevas&asuraswerearrayedforbattle.ThenSakka,thechiefofthedevas,addressedthedevasoftheThirty-three:‘If,dearsirs,whenthedevashavegoneintobattle,thereshouldarisefear,terror,orhorripilation,thenonthatoccasionyoushouldcatch

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sightofthetopofmystandard.Forwhenyouhavecaughtsightofthetopofmystandard,whateverfear,terror,orhorripilationthereiswillbeabandoned.

“’Ifyoucan’tcatchsightofthetopofmystandard,thenyoushouldcatchsightofthetopofthedeva-kingPajāpati’sstandard…

“’Ifyoucan’tcatchsightofthetopofthedeva-kingPajāpati’sstandard,thenyoushouldcatchsightofthetopofthedeva-kingVaruṇa’sstandard…

“’Ifyoucan’tcatchsightofthetopofthedeva-kingVaruṇa’sstandard,thenyoushouldcatchsightofthetopofthedeva-kingIsāna’sstandard.Forwhenyouhavecaughtsightofthetopofthedeva-kingIsāna’sstandard,whateverfear,terror,orhorripilationthereiswillbeabandoned.’

“But,monks,whenthetopofthedeva-chiefSakka’sstandardiscaughtsightof,orwhenthetopofthedeva-kingPajāpati’sstandard…thetopofthedeva-kingVaruṇa’sstandard…orthetopofthedeva-kingIsāna’sstandardiscaughtsightof,whateverfear,terror,orhorripilationthereismaybeabandonedormaynotbeabandoned.Whyisthat?BecauseSakkathechiefofthedevasisnotdevoidofpassion,notdevoidofaversion,notdevoidofdelusion.Hefeelsfear,feelsterror,feelsdread.Herunsaway.

“ButItellyouthis:If—whenyouhavegoneintothewilderness,totheshadeofatree,ortoanemptybuilding—thereshouldarisefear,terror,orhorripilation,thenonthatoccasionyoushouldrecollectme:‘Indeed,theBlessedOneisworthy&rightlyself-awakened,consummateinknowledge&conduct,well-gone,anexpertwithregardtotheworld,unexcelledasatrainerforthosepeoplefittobetamed,theTeacherofdevas&humanbeings,awakened,blessed.’Forwhenyouhaverecollectedme,whateverfear,terror,orhorripilationthereiswillbeabandoned.

“Ifyoucan’trecollectme,thenyoushouldrecollecttheDhamma:‘TheDhammaiswell-expoundedbytheBlessedOne,tobeseenhere&now,timeless,invitingverification,pertinent,toberealizedbytheobservantforthemselves.’ForwhenyouhaverecollectedtheDhamma,whateverfear,terror,orhorripilationthereiswillbeabandoned.

“Ifyoucan’trecollecttheDhamma,thenyoushouldrecollecttheSaṅgha:‘TheSaṅghaoftheBlessedOne’sdiscipleswhohavepracticedwell…whohavepracticedstraight-forwardly…whohavepracticedmethodically…whohavepracticedmasterfully—inotherwords,thefourtypesofnoblediscipleswhentakenaspairs,theeightwhentakenasindividualtypes—theyaretheSaṅghaoftheBlessedOne’sdisciples:worthyofgifts,worthyofhospitality,worthyofofferings,worthyofrespect,theunexcelledfieldofmeritfortheworld.’ForwhenyouhaverecollectedtheSaṅgha,whateverfear,terror,or

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horripilationwhereiswillbeabandoned.Whyisthat?BecausetheTathāgata—worthy&rightlyself-awakened—isdevoidofpassion,devoidofaversion,devoidofdelusion.Hefeelsnofear,feelsnoterror,feelsnodread.Hedoesn’trunaway.”

ThatiswhattheBlessedOnesaid.Havingsaidthat,theOne-well-gone,theTeacher,furthersaidthis:

Inthewilderness,intheshadeofatree,inanemptybuilding,monks,recollecttheBuddha.

Yourfearwon’texist.

Ifyoucan’trecalltheBuddha—bestintheworld,thebullofmen—

thenyoushouldrecalltheDhamma:leadingoutward,well-taught.

Ifyoucan’trecalltheDhamma—leadingoutward,well-taught—

thenyoushouldrecalltheSaṅgha:thefieldofmeritunexcelled.

WhenthusrecallingtheBuddha,Dhamma,&Saṅgha,monks,there’llbenohorripilation,

terror,orfear.

—SN11:3

§15.IhaveheardthatononeoccasionacertainmonkwasdwellingamongtheKosalansinaforestthicket.Nowatthattime,hespenttheday’sabidingthinkingevil,unskillfulthoughts:i.e.,thoughtsofsensuality,thoughtsofillwill,thoughtsofdoingharm.

Thenthedevatāinhabitingtheforestthicket,feelingsympathyforthemonk,desiringhisbenefit,desiringtobringhimtohissenses,approachedhimandaddressedhimwiththisverse:

“Frominappropriateattentionyou’rebeingchewedbyyourthoughts.

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Relinquishingwhat’sinappropriate,contemplateappropriately.

KeepingyourmindontheTeacher,theDhamma,theSaṅgha,yourvirtues,

youwillarriveatjoy,rapture,pleasurewithoutdoubt.

Then,saturatedwithjoy,

youwillputanendtosuffering&stress.”Themonk,chastenedbythedevatā,cametohissenses.

—SN9:11

§16.“Thereisthecaseofamonkwhoremainsfocusedonthebodyin&ofitself—ardent,alert,&mindful—puttingasidegreed&distresswithreferencetotheworld.Asheremainsthusfocusedonthebodyin&ofitself,afeverbasedonthebodyariseswithinhisbody,orthereissluggishnessinhisawareness,orhismindbecomesscatteredexternally.Heshouldthendirecthismindtoanyinspiringtheme[Comm:suchasrecollectionoftheBuddha].Ashismindisdirectedtoanyinspiringtheme,delightariseswithinhim.Inonewhofeelsdelight,rapturearises.Inonewhosemindisenraptured,thebodygrowsserene.Hisbodyserene,hefeelspleasure.Ashefeelspleasure,hismindgrowsconcentrated.Hereflects,‘Ihaveattainedtheaimtowhichmymindwasdirected.Letmewithdraw[mymindfromtheinspiringtheme].’Hewithdraws&engagesneitherindirectedthoughtnorinevaluation.Hediscerns,‘Iamnotthinkingorevaluating.Iaminwardlymindful&atease.’

“Furthermore,heremainsfocusedonfeelings…mind…mentalqualitiesin&ofthemselves—ardent,alert,&mindful—puttingasidegreed&distresswithreferencetotheworld.Asheremainsthusfocusedonmentalqualitiesin&ofthemselves,afeverbasedonmentalqualitiesariseswithinhisbody,orthereissluggishnessinhisawareness,orhismindbecomesscatteredexternally.Heshouldthendirecthismindtoanyinspiringtheme.Ashismindisdirectedtoanyinspiringtheme,delightariseswithinhim.Inonewhofeelsdelight,rapturearises.Inonewhosemindisenraptured,thebodygrows

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serene.Hisbodyserene,heissensitivetopleasure.Ashefeelspleasure,hismindgrowsconcentrated.Hereflects,‘Ihaveattainedtheaimtowhichmymindwasdirected.Letmewithdraw.’Hewithdraws&engagesneitherindirectedthoughtnorinevaluation.Hediscerns,‘Iamnotthinkingorevaluating.Iaminwardlymindful&atease.’”

—SN47:10

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MoreonRecollectionoftheTripleGem

TheBuddha

§17.TheBlessedOne[speakingtoSaccakaAggivessana]said,“Andhowisoneundevelopedinbodyandundevelopedinmind?Thereisthecasewhereapleasantfeelingarisesinanuneducatedrun-of-the-millperson.Onbeingtouchedbythepleasantfeeling,hebecomesimpassionedwithpleasure,andisreducedtobeingimpassionedwithpleasure.Hispleasantfeelingceases.Withthecessationofthepleasantfeelingtherearisesapainfulfeeling.Onbeingtouchedwiththepainfulfeeling,hesorrows,grieves,&laments,beatshisbreast,becomesdistraught.Whenthatpleasantfeelinghadariseninhim,itinvadedhismindandremainedbecauseofhislackofdevelopmentofthebody.Whenthatpainfulfeelinghadariseninhim,itinvadedhismindandremainedbecauseofhislackofdevelopmentofthemind.Thisishowoneisundevelopedinbodyandundevelopedinmind.

“Andhowisonedevelopedinbodyanddevelopedinmind?Thereisthecasewhereapleasantfeelingarisesinawell-educateddiscipleofthenobleones.Onbeingtouchedbythepleasantfeeling,hedoesn’tbecomeimpassionedwithpleasure,andisnotreducedtobeingimpassionedwithpleasure.Hispleasantfeelingceases.Withthecessationofthepleasantfeelingtherearisesapainfulfeeling.Onbeingtouchedwiththepainfulfeeling,hedoesn’tsorrow,grieve,orlament,beathisbreastorbecomesdistraught.Whenthatpleasantfeelinghadariseninhim,itdidn’tinvadehismindandremainbecauseofhisdevelopmentofthebody.Whenthatpainfulfeelinghadariseninhim,itdidn’tinvadehismindandremainbecauseofhisdevelopmentofthemind.Thisishowoneisdevelopedinbodyanddevelopedinmind.”

“IhaveconfidenceinMasterGotamathatMasterGotamaisdevelopedinbodyanddevelopedinmind.”

““Well,Aggivessana,youarecertainlybeingrudeandpresumptuouslyspeakingyourwords,butneverthelessIwillrespondtoyou.EversinceIshavedmyhair&beard,putontheochrerobe,andwentforthfromthehomelifeintohomelessness,ithasnotbeenpossibleforapleasantfeelingthathasarisentoinvademymindandremain,orforapainfulfeelingthathasarisentoinvademymindandremain.”

“ButperhapstherehasneverariseninMasterGotamathesortofpleasant

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feelingthat,havingarisen,wouldinvadethemindandremain.PerhapstherehasneverariseninMasterGotamathesortofpainfulfeelingthat,havingarisen,wouldinvadethemindandremain.”

“Whywouldn’tithave,Aggivessana?Beforemyself-awakening,whenIwasstilljustanunawakenedBodhisatta,thethoughtoccurredtome:‘Householdlifeisconfining,adustypath.Lifegoneforthistheopenair.Itisn’teasy,livinginahome,topracticetheholylifetotallyperfect,totallypure,apolishedshell.WhatifI,havingshavedoffmyhair&beardandputtingontheochrerobe,weretogoforthfromthehouseholdlifeintohomelessness?’

“Soatalatertime,whenIwasstillyoung,black-haired,endowedwiththeblessingsofyouthinthefirststageoflife,havingshavedoffmyhair&beard—thoughmyparentswishedotherwiseandweregrievingwithtearsontheirfaces—Iputontheochrerobeandwentforthfromthehomelifeintohomelessness.

“Havinggoneforthinsearchofwhatmightbeskillful,seekingtheunexcelledstateofsublimepeace,IwenttoĀḷāraKālāmaand,onarrival,saidtohim:‘FriendKālāma,IwanttopracticeinthisDhamma&discipline.’

“Whenthiswassaid,herepliedtome,‘Youmaystayhere,myfriend.ThisDhammaissuchthatanobservantpersoncansoonenter&dwellinhisownteacher’sknowledge,havingrealizeditforhimselfthroughdirectknowledge.’

“ItwasnotlongbeforeIquicklylearnedthatDhamma.Asfarasmerelip-reciting&repetition,Icouldspeakthewordsofknowledge,thewordsoftheelders,andIcouldaffirmthatIknew&saw—I,alongwithothers.

“Ithought:‘Itisn’tthroughmereconvictionalonethatĀḷāraKālāmadeclares,“Ihaveentered&dwellinthisDhamma,havingrealizeditformyselfthroughdirectknowledge.”Certainlyhedwellsknowing&seeingthisDhamma.’SoIwenttohimandsaid,‘Towhatextentdoyoudeclarethatyouhaveentered&dwellinthisDhamma?’Whenthiswassaid,hedeclaredthedimensionofnothingness.

“Ithought:‘NotonlydoesĀḷāraKālāmahaveconviction,persistence,mindfulness,concentration,&discernment.I,too,haveconviction,persistence,mindfulness,concentration,&discernment.WhatifIweretoendeavortorealizeformyselftheDhammathatĀḷāraKālāmadeclareshehasentered&dwellsin,havingrealizeditforhimselfthroughdirectknowledge.’SoitwasnotlongbeforeIquicklyentered&dwelledinthatDhamma,havingrealizeditformyselfthroughdirectknowledge.Iwenttohimandsaid,‘FriendKālāma,isthistheextenttowhichyouhaveentered&dwellinthis

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Dhamma,havingrealizeditforyourselfthroughdirectknowledge?’“‘Yes,myfriend.…’“‘This,friend,istheextenttowhichI,too,haveentered&dwellinthis

Dhamma,havingrealizeditformyselfthroughdirectknowledge.’“‘Itisagainforus,myfriend,agreatgainforus,thatwehavesucha

companionintheholylife.SotheDhammaIdeclareIhaveentered&dwellin,havingrealizeditformyselfthroughdirectknowledge,istheDhammayoudeclareyouhaveentered&dwellin,havingrealizeditforyourselfthroughdirectknowledge.AndtheDhammayoudeclareyouhaveentered&dwellin,havingrealizeditforyourselfthroughdirectknowledge,istheDhammaIdeclareIhaveentered&dwellin,havingrealizeditformyselfthroughdirectknowledge.TheDhammaIknowistheDhammayouknow;theDhammayouknowistheDhammaIknow.AsIam,soareyou;asyouare,soamI.Comefriend,letusnowleadthiscommunitytogether.’

“InthiswaydidĀḷāraKālāma,myteacher,placeme,hispupil,onthesamelevelwithhimselfandpaymegreathonor.Butthethoughtoccurredtome,‘ThisDhammaleadsnottodisenchantment,todispassion,tocessation,tostilling,todirectknowledge,toself-awakening,nortounbinding,butonlytoreappearanceinthedimensionofnothingness.’So,dissatisfiedwiththatDhamma,Ileft.

“Insearchofwhatmightbeskillful,seekingtheunexcelledstateofsublimepeace,IwenttoUddakaRāmaputtaand,onarrival,saidtohim:‘FriendUddaka,IwanttopracticeinthisDhamma&discipline.’

“Whenthiswassaid,herepliedtome,‘Youmaystayhere,myfriend.Thisdoctrineissuchthatanobservantpersoncansoonenter&dwellinhisownteacher’sknowledge,havingrealizeditforhimselfthroughdirectknowledge.’

“ItwasnotlongbeforeIquicklylearnedthatDhamma.Asfarasmerelip-reciting&repetition,Icouldspeakthewordsofknowledge,thewordsoftheelders,andIcouldaffirmthatIknew&saw—I,alongwithothers.

“Ithought:‘Itwasn’tthroughmereconvictionalonethatRāmadeclared,“Ihaveentered&dwellinthisDhamma,havingrealizeditformyselfthroughdirectknowledge.”Certainlyhedwelledknowing&seeingthisDhamma.’SoIwenttoUddakaandsaid,‘TowhatextentdidRāmadeclarethathehadentered&dwelledinthisDhamma?’Whenthiswassaid,Uddakadeclaredthedimensionofneitherperceptionnornon-perception.

“Ithought:‘NotonlydidRāmahaveconviction,persistence,mindfulness,concentration,&discernment.I,too,haveconviction,persistence,mindfulness,concentration,&discernment.WhatifIweretoendeavorto

36

realizeformyselftheDhammathatRāmadeclaredheentered&dwelledin,havingrealizeditforhimselfthroughdirectknowledge.’SoitwasnotlongbeforeIquicklyentered&dwelledinthatDhamma,havingrealizeditformyselfthroughdirectknowledge.IwenttoUddakaandsaid,‘FriendUddaka,isthistheextenttowhichRāmaentered&dwelledinthisDhamma,havingrealizeditforhimselfthroughdirectknowledge?’

“‘Yes,myfriend.…’“‘This,friend,istheextenttowhichI,too,haveentered&dwellinthis

Dhamma,havingrealizeditformyselfthroughdirectknowledge.’“‘Itisagainforus,myfriend,agreatgainforus,thatwehavesucha

companionintheholylife.SotheDhammaRāmadeclaredheentered&dwelledin,havingrealizeditforhimselfthroughdirectknowledge,istheDhammayoudeclareyouhaveentered&dwellin,havingrealizeditforyourselfthroughdirectknowledge.AndtheDhammayoudeclareyouhaveentered&dwellin,havingrealizeditforyourselfthroughdirectknowledge,istheDhammaRāmadeclaredheentered&dwelledin,havingrealizeditforhimselfthroughdirectknowledge.TheDhammaheknewistheDhammayouknow;theDhammayouknowistheDhammaheknew.Ashewas,soareyou;asyouare,sowashe.Comefriend,leadthiscommunity.’

“InthiswaydidUddakaRāmaputta,mycompanionintheholylife,placemeinthepositionofteacherandpaymegreathonor.Butthethoughtoccurredtome,‘ThisDhammaleadsnottodisenchantment,todispassion,tocessation,tostilling,todirectknowledge,toself-awakening,nortounbinding,butonlytoreappearanceinthedimensionofneitherperceptionnornon-perception.’So,dissatisfiedwiththatDhamma,Ileft.

“Insearchofwhatmightbeskillful,seekingtheunexcelledstateofsublimepeace,IwanderedbystagesintheMagadhancountryandcametothemilitarytownofUruvelā.ThereIsawsomedelightfulcountryside,withaninspiringforestgrove,aclear-flowingriverwithfine,delightfulbanks,andvillagesforalms-goingonallsides.Thethoughtoccurredtome:‘Howdelightfulisthiscountryside,withitsinspiringforestgrove,clear-flowingriverwithfine,delightfulbanks,andvillagesforalms-goingonallsides.Thisisjustrightforthestrivingofaclansmanintentonstriving.’SoIsatdownrightthere,thinking,‘Thisisjustrightforstriving.’

“Thenthesethreesimiles—spontaneous,neverbeforeheard—appearedtome.Supposetherewereawet,sappypieceoftimberlyinginthewater,andamanweretocomealongwithanupperfire-stick,thinking,‘I’llproducefire.I’llmakeheatappear.’Nowwhatdoyouthink?Wouldhebeabletoproducefireandmakeheatappearbyrubbingtheupperfire-stickinthewet,sappy

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timberlyinginthewater?”“No,MasterGotama.Whyisthat?Becausethetimberiswet&sappy,and

besidesitislyinginthewater.Eventuallythemanwouldreaponlyhisshareofweariness&disappointment.”

“Soitiswithanycontemplativeorbrahmanwhodoesnotlivewithdrawnfromsensualityinbody&mind,andwhosedesire,infatuation,urge,thirst,&feverforsensualityisnotrelinquished&stilledwithinhim:Whetherornothefeelspainful,racking,piercingfeelingsduetohisstriving(forawakening),heisincapableofknowledge,vision,&unexcelledself-awakening.Thiswasthefirstsimile—spontaneous,neverbeforeheard—thatappearedtome.

“Thenasecondsimile—spontaneous,neverbeforeheard—appearedtome.Supposetherewereawet,sappypieceoftimberlyingonlandfarfromwater,andamanweretocomealongwithanupperfire-stick,thinking,‘I’llproducefire.I’llmakeheatappear.’Nowwhatdoyouthink?Wouldhebeabletoproducefireandmakeheatappearbyrubbingtheupperfire-stickinthewet,sappytimberlyingonlandfarfromwater?”

“No,MasterGotama.Whyisthat?Becausethetimberiswet&sappy,eventhoughitislyingonlandfarfromwater.Eventuallythemanwouldreaponlyhisshareofweariness&disappointment.”

“Soitiswithanycontemplativeorbrahmanwholiveswithdrawnfromsensualityinbodyonly,butwhosedesire,infatuation,urge,thirst,&feverforsensualityisnotrelinquished&stilledwithinhim:Whetherornothefeelspainful,racking,piercingfeelingsduetohisstriving,heisincapableofknowledge,vision,&unexcelledself-awakening.Thiswasthesecondsimile—spontaneous,neverbeforeheard—thatappearedtome.

“Thenathirdsimile—spontaneous,neverbeforeheard—appearedtome.Supposetherewereadry,saplesspieceoftimberlyingonlandfarfromwater,andamanweretocomealongwithanupperfire-stick,thinking,‘I’llproducefire.I’llmakeheatappear.’Nowwhatdoyouthink?Wouldhebeabletoproducefireandmakeheatappearbyrubbingtheupperfire-stickinthedry,saplesstimberlyingonland?”

“Yes,MasterGotama.Whyisthat?Becausethetimberisdry&sapless,andbesidesitislyingonlandfarfromwater.”

“Soitiswithanycontemplativeorbrahmanwholiveswithdrawnfromsensualityinbody&mind,andwhosedesire,infatuation,urge,thirst,&feverforsensualityisrelinquished&stilledwithinhim:Whetherornothefeelspainful,racking,piercingfeelingsduetohisstriving,heiscapableofknowledge,vision,&unexcelledself-awakening.Thiswasthethirdsimile—spontaneous,neverbeforeheard—thatappearedtome.

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“Ithought:‘WhatifI,clenchingmyteethandpressingmytongueagainsttheroofofmymouth,weretobeatdown,constrain,&crushmymindwithmyawareness?’So,clenchingmyteethandpressingmytongueagainsttheroofofmymouth,Ibeatdown,constrained,&crushedmymindwithmyawareness.Justasastrongman,seizingaweakermanbytheheadorthethroatortheshoulders,wouldbeathimdown,constrain,&crushhim,inthesamewayIbeatdown,constrained,&crushedmymindwithmyawareness.AsIdidso,sweatpouredfrommyarmpits.Andalthoughtirelesspersistencewasarousedinme,andunmuddledmindfulnessestablished,mybodywasaroused&uncalmbecauseofthepainfulexertion.Butthepainfulfeelingthataroseinthiswaydidnotinvademymindorremain.

“Ithought:‘WhatifIweretobecomeabsorbedinthetranceofnon-breathing?’SoIstoppedthein-breaths&out-breathsinmynose&mouth.AsIdidso,therewasaloudroaringofwindscomingoutmyearholes,justliketheloudroarofwindscomingoutofasmith’sbellows.…SoIstoppedthein-breaths&out-breathsinmynose&mouth&ears.AsIdidso,extremeforcesslicedthroughmyhead,justasifastrongmanwereslicingmyheadopenwithasharpsword.…Extremepainsaroseinmyhead,justasifastrongmanweretighteningaturbanmadeoftoughleatherstrapsaroundmyhead.…Extremeforcescarvedupmystomachcavity,justasifabutcherorhisapprenticeweretocarveupthestomachcavityofanox.…Therewasanextremeburninginmybody,justasiftwostrongmen,grabbingaweakermanbythearms,weretoroast&broilhimoverapitofhotembers.Andalthoughtirelesspersistencewasarousedinme,andunmuddledmindfulnessestablished,mybodywasaroused&uncalmbecauseofthepainfulexertion.Butthepainfulfeelingthataroseinthiswaydidnotinvademymindorremain.

“Devas,onseeingme,said,‘Gotamathecontemplativeisdead.’Otherdevassaid,‘Heisn’tdead,he’sdying.’Otherssaid,‘He’sneitherdeadnordying,he’sanarahant,forthisisthewayarahantslive.’

“Ithought:‘WhatifIweretopracticegoingaltogetherwithoutfood?’Thendevascametomeandsaid,‘Dearsir,pleasedon’tpracticegoingaltogetherwithoutfood.Ifyougoaltogetherwithoutfood,we’llinfusedivinenourishmentinthroughyourpores,andyouwillsurviveonthat.’Ithought,‘IfIweretoclaimtobecompletelyfastingwhilethesedevasareinfusingdivinenourishmentinthroughmypores,Iwouldbelying.’SoIdismissedthem,saying,‘Enough.’

“Ithought:‘WhatifIweretotakeonlyalittlefoodatatime,onlyahandfulatatimeofbeansoup,lentilsoup,vetchsoup,orpeasoup?’SoItookonlyalittlefoodatatime,onlyahandfulatatimeofbeansoup,lentil

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soup,vetchsoup,orpeasoup.Mybodybecameextremelyemaciated.Simplyfrommyeatingsolittle,mylimbsbecamelikethejointedsegmentsofvinestemsorbamboostems.…Mybacksidebecamelikeacamel’shoof.…Myspinestoodoutlikeastringofbeads.…Myribsjuttedoutlikethejuttingraftersofanold,run-downbarn.…Thegleamofmyeyesappearedtobesunkdeepinmyeyesocketslikethegleamofwaterdeepinawell.…Myscalpshriveled&witheredlikeagreenbittergourd,shriveled&witheredintheheat&thewind.…TheskinofmybellybecamesostucktomyspinethatwhenIthoughtoftouchingmybelly,Igrabbedholdofmyspineaswell;andwhenIthoughtoftouchingmyspine,Igrabbedholdoftheskinofmybellyaswell.…IfIurinatedordefecated,Ifelloveronmyfacerightthere.…Simplyfrommyeatingsolittle,ifItriedtoeasemybodybyrubbingmylimbswithmyhands,thehair—rottedatitsroots—fellfrommybodyasIrubbed,simplyfromeatingsolittle.

“Peopleonseeingmewouldsay,‘Gotamathecontemplativeisblack.Otherpeoplewouldsay,‘Gotamathecontemplativeisn’tblack,he’sbrown.’Otherswouldsay,‘Gotamathecontemplativeisneitherblacknorbrown,he’sgolden-skinned.’Somuchhadtheclear,brightcolorofmyskindeteriorated,simplyfromeatingsolittle.

“Ithought:‘Whatevercontemplativesorbrahmansinthepasthavefeltpainful,racking,piercingfeelingsduetotheirstriving,thisistheutmost.Nonehavebeengreaterthanthis.Whatevercontemplativesorbrahmansinthefuturewillfeelpainful,racking,piercingfeelingsduetotheirstriving,thisistheutmost.Nonewillbegreaterthanthis.Whatevercontemplativesorbrahmansinthepresentarefeelingpainful,racking,piercingfeelingsduetotheirstriving,thisistheutmost.Noneisgreaterthanthis.ButwiththisrackingpracticeofausteritiesIhaven’tattainedanysuperiorhumanstate,anydistinctioninknowledgeorvisionworthyofthenobleones.Couldtherebeanotherpathtoawakening?’

“Ithought:‘Irecallonce,whenmyfathertheSakyanwasworking,andIwassittinginthecoolshadeofarose-appletree,then—quitesecludedfromsensuality,secludedfromunskillfulqualities—Ientered&remainedinthefirstjhāna:rapture&pleasurebornofseclusion,accompaniedbydirectedthought&evaluation.Couldthatbethepathtoawakening?’Thentherewastheconsciousnessfollowingonthatmemory:‘Thatisthepathtoawakening.’Ithought:‘SowhyamIafraidofthatpleasurethathasnothingtodowithsensuality,nothingtodowithunskillfulqualities?’Ithought:‘Iamnolongerafraidofthatpleasurethathasnothingtodowithsensuality,nothingtodowithunskillfulqualities,butthatpleasureisnoteasytoachievewithabodysoextremelyemaciated.WhatifIweretotakesomesolidfood:somerice&

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porridge?’SoItooksomesolidfood:somerice&porridge.Nowfivemonkshadbeenattendingonme,thinking,‘IfGotama,ourcontemplative,achievessomehigherstate,hewilltellus.’Butwhentheysawmetakingsomesolidfood—somerice&porridge—theyweredisgustedandleftme,thinking,‘Gotamathecontemplativeislivingluxuriously.Hehasabandonedhisexertionandisbackslidingintoabundance.’

“SowhenIhadtakensolidfoodandregainedstrength,then—quitesecludedfromsensuality,secludedfromunskillfulqualities,Ientered&remainedinthefirstjhāna:rapture&pleasurebornofseclusion,accompaniedbydirectedthought&evaluation.Butthepleasantfeelingthataroseinthiswaydidnotinvademymindorremain.Withthestillingofdirectedthoughts&evaluations,Ientered&remainedinthesecondjhāna:rapture&pleasurebornofconcentration,unificationofawarenessfreefromdirectedthought&evaluation—internalassurance.Butthepleasantfeelingthataroseinthiswaydidnotinvademymindorremain.WiththefadingofraptureIremainedequanimous,mindful,&alert,andsensedpleasurewiththebody.Ientered&remainedinthethirdjhāna,ofwhichthenobleonesdeclare,‘Equanimous&mindful,hehasapleasantabiding.’Butthepleasantfeelingthataroseinthiswaydidnotinvademymindorremain.Withtheabandoningofpleasure&pain—aswiththeearlierdisappearanceofelation&distress—Ientered&remainedinthefourthjhāna:purityofequanimity&mindfulness,neitherpleasurenorpain.Butthepleasantfeelingthataroseinthiswaydidnotinvademymindorremain.

“Whenthemindwasthusconcentrated,purified,bright,unblemished,ridofdefilement,pliant,malleable,steady,&attainedtoimperturbability,Idirectedittotheknowledgeofrecollectingmypastlives.Irecollectedmymanifoldpastlives,i.e.,onebirth,two…five,ten…fifty,ahundred,athousand,ahundredthousand,manyeonsofcosmiccontraction,manyeonsofcosmicexpansion,manyeonsofcosmiccontraction&expansion:‘ThereIhadsuchaname,belongedtosuchaclan,hadsuchanappearance.Suchwasmyfood,suchmyexperienceofpleasure&pain,suchtheendofmylife.Passingawayfromthatstate,Ire-arosethere.TheretooIhadsuchaname,belongedtosuchaclan,hadsuchanappearance.Suchwasmyfood,suchmyexperienceofpleasure&pain,suchtheendofmylife.Passingawayfromthatstate,Ire-arosehere.’ThusIrememberedmymanifoldpastlivesintheirmodes&details.

“ThiswasthefirstknowledgeIattainedinthefirstwatchofthenight.Ignorancewasdestroyed;knowledgearose;darknesswasdestroyed;lightarose—ashappensinonewhoisheedful,ardent,&resolute.Butthepleasantfeelingthataroseinthiswaydidnotinvademymindorremain.

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“Whenthemindwasthusconcentrated,purified,bright,unblemished,ridofdefilement,pliant,malleable,steady,&attainedtoimperturbability,Idirectedittotheknowledgeofthepassingaway&reappearanceofbeings.Isaw—bymeansofthedivineeye,purified&surpassingthehuman—beingspassingaway&re-appearing,andIdiscernedhowtheyareinferior&superior,beautiful&ugly,fortunate&unfortunateinaccordancewiththeirkamma:‘Thesebeings—whowereendowedwithbadconductofbody,speech,&mind,whoreviledthenobleones,heldwrongviewsandundertookactionsundertheinfluenceofwrongviews—withthebreak-upofthebody,afterdeath,havere-appearedinaplaneofdeprivation,abaddestination,alowerrealm,hell.Butthesebeings—whowereendowedwithgoodconductofbody,speech&mind,whodidnotrevilethenobleones,whoheldrightviewsandundertookactionsundertheinfluenceofrightviews—withthebreak-upofthebody,afterdeath,havere-appearedinagooddestinations,aheavenlyworld.’Thus—bymeansofthedivineeye,purified&surpassingthehuman—Isawbeingspassingaway&re-appearing,andIdiscernedhowtheyareinferior&superior,beautiful&ugly,fortunate&unfortunateinaccordancewiththeirkamma.

“ThiswasthesecondknowledgeIattainedinthesecondwatchofthenight.Ignorancewasdestroyed;knowledgearose;darknesswasdestroyed;lightarose—ashappensinonewhoisheedful,ardent,&resolute.Butthepleasantfeelingthataroseinthiswaydidnotinvademymindorremain.

“Whenthemindwasthusconcentrated,purified,bright,unblemished,ridofdefilement,pliant,malleable,steady,&attainedtoimperturbability,Idirectedittotheknowledgeoftheendingoftheeffluents[āsavas].Idiscerned,asithadcometobe,that‘Thisisstress…Thisistheoriginationofstress…Thisisthecessationofstress…Thisisthewayleadingtothecessationofstress…Theseareeffluents…Thisistheoriginationofeffluents…Thisisthecessationofeffluents…Thisisthewayleadingtothecessationofeffluents.’Myheart,thusknowing,thusseeing,wasreleasedfromtheeffluentofsensuality,releasedfromtheeffluentofbecoming,releasedfromtheeffluentofignorance.Withrelease,therewastheknowledge,‘Released.’Idiscernedthat‘Birthisended,theholylifefulfilled,thetaskdone.Thereisnothingfurtherforthisworld.’

“ThiswasthethirdknowledgeIattainedinthethirdwatchofthenight.Ignorancewasdestroyed;knowledgearose;darknesswasdestroyed;lightarose—ashappensinonewhoisheedful,ardent,&resolute.Butthepleasantfeelingthataroseinthiswaydidnotinvademymindorremain.

“IrecallhavingtaughttheDhammatoanassemblyofmanyhundreds,andyeteachoneofthemassumesofme,‘Gotamathecontemplativeisteaching

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theDhammaattackingjustme,’butitshouldn’tbeseeninthatway.TheTathāgatarightlyteachesthemtheDhammasimplyforthepurposeofgivingknowledge.AttheendofthatverytalkIsteadythemindinwardly,settleit,concentrateit,andunifyitinthesamethemeofconcentrationasbefore,inwhichIalmostconstantlydwell.”

“ThatiscrediblefortheMasterGotama,aswouldbethecaseforonewhoisworthy&rightlyself-awakened.ButdoestheMasterGotamarecallsleepingduringtheday?”

“Irecall,Aggivessana,inthelastmonthofthehotseason,afterthemeal,returningfrommyalmsround,settingoutmyouterrobefoldedinfour,lyingdownonmyrightside,andfallingasleepwhilemindful&alert.”

“Therearesomecontemplatives&brahmans,MasterGotama,whowouldcallthatdwellingindelusion.”

“It’snottothatextentthatoneisdeludedorundeluded,Aggivessana.Astohowoneisdeludedorundeluded,listenandpaycloseattention.Iwillspeak.”

“Asyousay,MasterGotama,”Saccakaresponded.TheBlessedOnesaid:“Inwhomevertheeffluentsthatdefile,thatleadto

renewedbecoming,thatgivetrouble,thatripeninstress,andleadtofuturebirth,aging,&deatharenotabandoned:HimIcalldeluded.Foritisfromnotabandoningtheeffluentsthatoneisdeluded.Inwhomevertheeffluentsthatdefile,thatleadtorenewedbecoming,thatgivetrouble,thatripeninstress,andleadtofuturebirth,aging,&deathareabandoned:HimIcallundeluded.Foritisfromabandoningtheeffluentsthatoneisundeluded.IntheTathāgata,Aggivessana,theeffluentsthatdefile,thatleadtorenewedbecoming,thatgivetrouble,thatripeninstress,andleadtofuturebirth,aging,&deathhavebeenabandoned,theirrootdestroyed,madelikeapalmyrastump,deprivedoftheconditionsofdevelopment,notdestinedforfuturearising.Justasapalmyracutoffatthecrownisincapableoffurthergrowth,inthesamewayintheTathāgatatheeffluentsthatdefile,thatleadtorenewedbecoming,thatgivetrouble,thatripeninstress,andleadtofuturebirth,aging,&deathhavebeenabandoned,theirrootdestroyed,madelikeapalmyrastump,deprivedoftheconditionsofdevelopment,notdestinedforfuturearising.”

—MN36

TheDhamma

§18.ThenMahāpajāpatīGotamīwenttotheBlessedOneand,onarrival,

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havingboweddowntohim,stoodtooneside.Asshewasstandingthereshesaidtohim:“Itwouldbegood,venerablesir,iftheBlessedOnewouldteachmetheDhammainbriefsuchthat,havingheardtheDhammafromtheBlessedOne,Imightdwellalone,secluded,heedful,ardent,&resolute.”

“Gotamī,thequalitiesofwhichyoumayknow,‘Thesequalitiesleadtopassion,nottodispassion;tobeingfettered,nottobeingunfettered;toaccumulating,nottoshedding;toself-aggrandizement,nottomodesty;todiscontent,nottocontentment;toentanglement,nottoseclusion;tolaziness,nottoarousedpersistence;tobeingburdensome,nottobeingunburdensome’:Youmaydefinitelyhold,‘ThisisnottheDhamma,thisisnottheVinaya,thisisnottheTeacher’sinstruction.’

“Asforthequalitiesofwhichyoumayknow,‘Thesequalitiesleadtodispassion,nottopassion;tobeingunfettered,nottobeingfettered;toshedding,nottoaccumulating;tomodesty,nottoself-aggrandizement;tocontentment,nottodiscontent;toseclusion,nottoentanglement;toarousedpersistence,nottolaziness;tobeingunburdensome,nottobeingburdensome’:Youmaydefinitelyhold,‘ThisistheDhamma,thisistheVinaya,thisistheTeacher’sinstruction.’”

ThatiswhattheBlessedOnesaid.Gratified,MahāpajāpatīGotamīdelightedinhiswords.

—AN8:53

§19.TheBlessedOnesaid,“It’sthroughdirectknowledgethatIteachtheDhamma,notwithoutdirectknowledge.It’swithacausethatIteachtheDhamma,notwithoutacause.It’swithmarvelsthatIteachtheDhamma,notwithoutmarvels[see§22].BecauseIteachtheDhammathroughdirectknowledgeandnotwithoutdirectknowledge,becauseIteachtheDhammawithacauseandnotwithoutacause,becauseIteachtheDhammawithmarvelsandnotwithoutmarvels,thereisgoodreasonformyinstruction,goodreasonformyadmonition.Anditisenoughforyoutobecontent,enoughforyoutobeg