Important Sutta References-Where was that in the Suttas??
-Compiled by David Johnson-
This section is hand picked sutta references that are important to understanding Tranquil Wisdom Insight Meditation. They either prove the suttas made a certain point or support very strongly the case for TWIM. Many quotes below are from the Samyutta Nikaya and translated by Bhikkhu Bodhi, Wisdom Publications. Page numbers are cited. Also some quotes are from the MN/AN Majjhima Nikaya and the Anguttara Nikaya Translated by B. Bodhi.
You can just use a Find on the page to find something (Ctrl-F) It is all one page. An internet link is given if available for the whole sutta. In many places only part of the sutta is cited that is applicable to the point.
- Hard to find References
- Important points of Dhamma
- Definitions that you never heard.
You can just use a Find on the page to find something (Ctrl-F) It is all one page. An internet link is given if available for the whole sutta. In many places only part of the sutta is cited that is applicable to the point.
SUBJECTS
- Meditation & Hindrances Karma Walking Meditation
- Loving-Kindness Effort Miscellaneous
- Stream Entry Cosmology How to Become an Arahant
- Dependent Origination Definitions Eating Meat Forgiveness
FAQ - Questions answered and more...
- Who can become an Arahant
- Proof of the Relax or Tranquilize step to attain Jhana
- There are two types of Jhana
- The power of attain Jhana one time
- The power of one moment of lovingkindness
- Why the Buddha allowed eating of Meat- with exceptions
- Letting Women into the Order
- Dangers of "singing" the pali chants
- Danger of not Brushing Teeth
- Benefits of Rice Porridge
- Why the Urge to Travel is hard to Dispel
- The 18 Types of Craving
- If you practice Jhanas you will never return to a lower realm
- Four stages of awakening
- What is true Noble silence (Hint: it is a jhana)
- How long is the universe around?
- How to verify others teaching of what the Buddha taught
- How the BrahmaViharas do not lead all the way to Nibbana -There is one more step which happens
- What are the true psychic powers?
- Did the Buddha talk about how you could take pain as pleasure?
- Samatha and Vipassana are Yoked together
- When one sees Dependent Origination one sees the Dhamma and Wisdom
- And many many more
Newest Quotes Posted - May, 2023
Majjhima Nikaya P.284 28 The Simile of the Elephants Footprint (Greater)
Section 38 (Funny, the sutta on D.O. is sutta #MN38!)
'Now this has been said by the Blessed One: "One who sees dependent origination sees the Dhamma; one who see the Dhamma sees dependent origination." And these five aggregates affected by clinging are dependently arisen. The desire, indulgence, inclination, and holding based on these five aggregates affected by clinging is the origin of suffering. The removal of desire and lust, the abandonment of desire and lust for these five aggregates affected by clinging is the cessation of suffering.' At that point too, friends, much has been done by that bhikkhu."
That is what the venerable Sariputta said. The bhikkhus were satisfied and delighted in the venerable Sariputta's words.
Section 38 (Funny, the sutta on D.O. is sutta #MN38!)
'Now this has been said by the Blessed One: "One who sees dependent origination sees the Dhamma; one who see the Dhamma sees dependent origination." And these five aggregates affected by clinging are dependently arisen. The desire, indulgence, inclination, and holding based on these five aggregates affected by clinging is the origin of suffering. The removal of desire and lust, the abandonment of desire and lust for these five aggregates affected by clinging is the cessation of suffering.' At that point too, friends, much has been done by that bhikkhu."
That is what the venerable Sariputta said. The bhikkhus were satisfied and delighted in the venerable Sariputta's words.
Majjhima Nikaya P.1138 149 The Great sixfold Base -Proof the Buddha said that Serenity and Insight are yoked together. They are not to be practiced separately. Concentration is not to be practiced separately. Insight is not to be practiced separately. They are yoked together. It is 'Samadhi' or Samatha (Collectedness and Insight (6Rs) practiced together.
Section 10
"These two things-serenity and insight-occur in him yoked evenly together"
Section 10
"These two things-serenity and insight-occur in him yoked evenly together"
Majjhima Nikaya P.791 97 Dhananjani Sutta -The Buddha Admonishes Sāriputta for only teaching the path to heaven (not Nibbana)
Sariputta admonishes a Brahman for his negligence to the Dhamma by his many duties. He shows him how the practice of the Dhamma is and it should not be neglected. But later the Buddha admonishes Sāriputta for not teaching the brahman all the way to Nibbana, not just the abode of Brahma (Brahmaloka). See book for the text.
Sariputta admonishes a Brahman for his negligence to the Dhamma by his many duties. He shows him how the practice of the Dhamma is and it should not be neglected. But later the Buddha admonishes Sāriputta for not teaching the brahman all the way to Nibbana, not just the abode of Brahma (Brahmaloka). See book for the text.
DivyAvadana Divine Stores Part 1 by Andy Rotman "The Buddha makes alcohol illegal to the monks"
P. 318
An arahant is given some a drink that has some "elephant liquor" in it and mistakenly drinks it and becomes very drunk and falls down.
The Buddha creates with magical power a grasshut over the Ven Svagata while he "sleeps it off" The Buddha then eats his lunch and afterward he proclaims that no Alcohol is to be consumed - not even the amount that fit on the tip of a blade of Kusa Grass.
P. 318
An arahant is given some a drink that has some "elephant liquor" in it and mistakenly drinks it and becomes very drunk and falls down.
The Buddha creates with magical power a grasshut over the Ven Svagata while he "sleeps it off" The Buddha then eats his lunch and afterward he proclaims that no Alcohol is to be consumed - not even the amount that fit on the tip of a blade of Kusa Grass.
DivyAvadana Divine Stores Part 1 by Andy Rotman How just Faith in the Awesome Power and Majesty of the Buddha can lead to becoming a Pacceka Buddha. Also the power of the Buddha's smile and the rays of light emanating from it.
Chapter 8. Supriya ( the Bull) - Faith leads to becoming a Buddha
A bull is to be slaughtered and understands this and looks for help and sees the Buddha. He has such faith that the Buddha smiles when he sees him. Ananda asks the Buddha why he smiled as he only does so infrequently. The Buddha said because of faith this Bull would be reborn in each successively higher Deva Loka until at the final highest realm he would fall from that realm to the human realm and become a Pacekka or Solitary Buddha. Just from the power of his contemplation and subsequent faith in the Buddha.
Also this sutta talks about the many colors coming from the Buddha's mouth when he smiles.
Chapter 8. Supriya ( the Bull) - Faith leads to becoming a Buddha
A bull is to be slaughtered and understands this and looks for help and sees the Buddha. He has such faith that the Buddha smiles when he sees him. Ananda asks the Buddha why he smiled as he only does so infrequently. The Buddha said because of faith this Bull would be reborn in each successively higher Deva Loka until at the final highest realm he would fall from that realm to the human realm and become a Pacekka or Solitary Buddha. Just from the power of his contemplation and subsequent faith in the Buddha.
Also this sutta talks about the many colors coming from the Buddha's mouth when he smiles.
AN 49 (9)Inversions of View
Sometimes we see pain as pleasure, pleasure as pain
“Monks, there are these four inversions of perception, inversions of mind, inversions of view. Which four? ‘Constant’ with regard to the inconstant is an inversion of perception, a inversion of mind, a inversion of view. ‘Pleasant’ with regard to the stressful… ‘Self’ with regard to not-self… ‘Attractive’ with regard to the unattractive is an inversion of perception, an inversion of mind, an inversion of view. These are the four inversions of perception, inversions of mind, inversions of view.
“There are these four non-inversions of perception, non-inversions of mind, non-inversions of view. Which four? ‘Inconstant’ with regard to the inconstant is a non-inversion of perception, a non-inversion of mind, a non-inversion of view. ‘Stressful’ with regard to the stressful… ‘Not-self’ with regard to not-self… ‘Unattractive’ with regard to the unattractive is a non-inversion of perception, a non-inversion of mind, a non-inversion of view. These are the four non-inversions of perception, non-inversions of mind, non-inversions of view.”
“There are these four non-inversions of perception, non-inversions of mind, non-inversions of view. Which four? ‘Inconstant’ with regard to the inconstant is a non-inversion of perception, a non-inversion of mind, a non-inversion of view. ‘Stressful’ with regard to the stressful… ‘Not-self’ with regard to not-self… ‘Unattractive’ with regard to the unattractive is a non-inversion of perception, a non-inversion of mind, a non-inversion of view. These are the four non-inversions of perception, non-inversions of mind, non-inversions of view.”
About Poṭṭhapāda Poṭṭhapāda Sutta (DN 9) Thinking leads to more thinking -not cessation
"Now, when the monk is percipient of himself here, then from there to there, step by step, he touches the peak of perception. As he remains at the peak of perception, the thought occurs to him, 'Thinking is bad for me. Not thinking is better for me. If I were to think and will, this perception of mine would cease, and a grosser perception would appear. What if I were neither to think nor to will?' [3] So he neither thinks nor wills, and as he is neither thinking nor willing, that perception ceases [4] and another, grosser perception does not appear. He touches cessation. This, Potthapada, is how there is the alert [5] step-by step attainment of the ultimate cessation of perception.
https://www.dhammatalks.org/suttas/DN/DN09.html
"Now, when the monk is percipient of himself here, then from there to there, step by step, he touches the peak of perception. As he remains at the peak of perception, the thought occurs to him, 'Thinking is bad for me. Not thinking is better for me. If I were to think and will, this perception of mine would cease, and a grosser perception would appear. What if I were neither to think nor to will?' [3] So he neither thinks nor wills, and as he is neither thinking nor willing, that perception ceases [4] and another, grosser perception does not appear. He touches cessation. This, Potthapada, is how there is the alert [5] step-by step attainment of the ultimate cessation of perception.
https://www.dhammatalks.org/suttas/DN/DN09.html
Foul-smelling Duggandha Sutta (AN 1:329)
Suttas/AN/1:329
“Monks, just as even a tiny amount of feces is foul-smelling, in the same way, I don’t praise even a tiny amount of becoming1—even as much as a finger-snap.”
Note
1. Bhava—a sense of identity in a world of experience. According to the Commentary, the Buddha here is referring to the states of becoming that a person who has attained the first level of awakening is still subject to. In other words, this passage is meant to discourage complacency and to give rise to the sense of heedfulness that will motivate one to continue on the path to full awakening. See SN 55:40 and The Paradox of Becoming.
See also: MN 60; AN 3:77—78; AN 4:10
Suttas/AN/1:329
“Monks, just as even a tiny amount of feces is foul-smelling, in the same way, I don’t praise even a tiny amount of becoming1—even as much as a finger-snap.”
Note
1. Bhava—a sense of identity in a world of experience. According to the Commentary, the Buddha here is referring to the states of becoming that a person who has attained the first level of awakening is still subject to. In other words, this passage is meant to discourage complacency and to give rise to the sense of heedfulness that will motivate one to continue on the path to full awakening. See SN 55:40 and The Paradox of Becoming.
See also: MN 60; AN 3:77—78; AN 4:10
DN19:61 Mahagovinda Sutta
The Brahma Viharas do not lead ALL the way to Nibbana but only to the heavenly realms. The last step of the brahmaviharas, which is the base of nothingness, must be followed by Insight or observation of the powerful mind that has been built up so far with this practice. You attain all of the jhanas and then you sit and observe and "6R" all distractions and finally attain cessation and Nibbana
P.62 Maurice Walshe DN 19
Sutta Central DN19 Section 6.8 -quote below
“I remember, Pañcasikha. I myself was the brahmin Great Steward at that time. And I taught those disciples the path to rebirth in the company of Brahmā. But that spiritual path of mine doesn’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. It only leads as far as rebirth in the Brahmā realm.
But this spiritual path does lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. And what is the spiritual path that leads to extinguishment? It is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is the spiritual path that leads to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.
Those of my disciples who completely understand my instructions realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.
Of those disciples who only partly understand my instructions, some, with the ending of the five lower fetters, become reborn spontaneously. They are extinguished there, and are not liable to return from that world.
Some, with the ending of three fetters, and the weakening of greed, hate, and delusion, become once-returners. They come back to this world once only, then make an end of suffering.
And some, with the ending of three fetters, become stream-enterers, not liable to be reborn in the underworld, bound for awakening.
And so the going forth of all those gentlemen was not in vain, was not wasted, but was fruitful and fertile.”
That is what the Buddha said. Delighted, the fairy Pañcasikha approved and agreed with what the Buddha said. He bowed and respectfully circled the Buddha, keeping him on his right, before vanishing right there.
The Brahma Viharas do not lead ALL the way to Nibbana but only to the heavenly realms. The last step of the brahmaviharas, which is the base of nothingness, must be followed by Insight or observation of the powerful mind that has been built up so far with this practice. You attain all of the jhanas and then you sit and observe and "6R" all distractions and finally attain cessation and Nibbana
P.62 Maurice Walshe DN 19
Sutta Central DN19 Section 6.8 -quote below
“I remember, Pañcasikha. I myself was the brahmin Great Steward at that time. And I taught those disciples the path to rebirth in the company of Brahmā. But that spiritual path of mine doesn’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. It only leads as far as rebirth in the Brahmā realm.
But this spiritual path does lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. And what is the spiritual path that leads to extinguishment? It is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is the spiritual path that leads to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.
Those of my disciples who completely understand my instructions realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.
Of those disciples who only partly understand my instructions, some, with the ending of the five lower fetters, become reborn spontaneously. They are extinguished there, and are not liable to return from that world.
Some, with the ending of three fetters, and the weakening of greed, hate, and delusion, become once-returners. They come back to this world once only, then make an end of suffering.
And some, with the ending of three fetters, become stream-enterers, not liable to be reborn in the underworld, bound for awakening.
And so the going forth of all those gentlemen was not in vain, was not wasted, but was fruitful and fertile.”
That is what the Buddha said. Delighted, the fairy Pañcasikha approved and agreed with what the Buddha said. He bowed and respectfully circled the Buddha, keeping him on his right, before vanishing right there.
DN28 Serene Faith - Sampasadaniya Sutta
What are the true psychic powers? What are the coarse or Un-ariyan powers and what are the Ariyan Powers. The true Ariyan super power is Nibbana!
1.15 Psychic Powers
And moreover, sir, how the Buddha teaches psychic power is unsurpassable. There are these two kinds of psychic power. There are psychic powers that are accompanied by defilements and attachments, and are said to be ignoble. And there are psychic powers that are free of defilements and attachments, and are said to be noble. What are the psychic powers that are accompanied by defilements and attachments, and are said to be ignoble? It’s when some ascetic or brahmin—by dint of keen, resolute, committed, and diligent effort, and right focus—experiences an immersion of the heart of such a kind that they wield the many kinds of psychic power: multiplying themselves and becoming one again; going unimpeded through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful; controlling the body as far as the Brahmā realm. These are the psychic powers that are accompanied by defilements and attachments, and are said to be ignoble.
But what are the psychic powers that are free of defilements and attachments, and are said to be noble? It’s when, if a mendicant wishes: ‘May I meditate perceiving the unrepulsive in the repulsive,’ that’s what they do. If they wish: ‘May I meditate perceiving the repulsive in the unrepulsive,’ that’s what they do. If they wish: ‘May I meditate perceiving the unrepulsive in the repulsive and the unrepulsive,’ that’s what they do. If they wish: ‘May I meditate perceiving the repulsive in the unrepulsive and the repulsive,’ that’s what they do.If they wish: ‘May I meditate staying equanimous, mindful and aware, rejecting both the repulsive and the unrepulsive,’ that’s what they do. These are the psychic powers that are free of defilements and attachments, and are said to be noble. This is unsurpassable when it comes to psychic powers. The Buddha understands this without exception. There is nothing to be understood beyond this whereby another ascetic or brahmin might be superior in direct knowledge to the Buddha when it comes to psychic powers.
What are the true psychic powers? What are the coarse or Un-ariyan powers and what are the Ariyan Powers. The true Ariyan super power is Nibbana!
1.15 Psychic Powers
And moreover, sir, how the Buddha teaches psychic power is unsurpassable. There are these two kinds of psychic power. There are psychic powers that are accompanied by defilements and attachments, and are said to be ignoble. And there are psychic powers that are free of defilements and attachments, and are said to be noble. What are the psychic powers that are accompanied by defilements and attachments, and are said to be ignoble? It’s when some ascetic or brahmin—by dint of keen, resolute, committed, and diligent effort, and right focus—experiences an immersion of the heart of such a kind that they wield the many kinds of psychic power: multiplying themselves and becoming one again; going unimpeded through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful; controlling the body as far as the Brahmā realm. These are the psychic powers that are accompanied by defilements and attachments, and are said to be ignoble.
But what are the psychic powers that are free of defilements and attachments, and are said to be noble? It’s when, if a mendicant wishes: ‘May I meditate perceiving the unrepulsive in the repulsive,’ that’s what they do. If they wish: ‘May I meditate perceiving the repulsive in the unrepulsive,’ that’s what they do. If they wish: ‘May I meditate perceiving the unrepulsive in the repulsive and the unrepulsive,’ that’s what they do. If they wish: ‘May I meditate perceiving the repulsive in the unrepulsive and the repulsive,’ that’s what they do.If they wish: ‘May I meditate staying equanimous, mindful and aware, rejecting both the repulsive and the unrepulsive,’ that’s what they do. These are the psychic powers that are free of defilements and attachments, and are said to be noble. This is unsurpassable when it comes to psychic powers. The Buddha understands this without exception. There is nothing to be understood beyond this whereby another ascetic or brahmin might be superior in direct knowledge to the Buddha when it comes to psychic powers.
AN11:15 (5) Loving-Kindness P.1573
The Eleven Benefits of Loving-Kindness
The Eleven Benefits of Loving-Kindness
“Monks, for one whose liberation through loving-kindness is cultivated, developed, pursued, handed the reins and taken as a basis, given a grounding, steadied, consolidated, and well-undertaken, eleven benefits can be expected.
Which eleven?
“One sleeps easily, wakes easily, dreams no evil dreams. One is dear to human beings, dear to non-human beings. The devas protect one. Neither fire, poison, nor weapons can touch one. One’s mind gains concentration quickly. One’s complexion is bright. One dies unconfused and—if penetrating no higher—is headed for the Brahma worlds.
“These are the eleven benefits that can be expected for one whose awareness-release through good will is cultivated, developed, pursued, handed the reins and taken as a basis, given a grounding, steadied, consolidated, and well-undertaken.”
Commentary by DJ - Here, it says that if you attain the liberation of loving-kindness then you will have these eleven benefits. Notice it says that you are headed for the brahmaloka. These realms are attained through the jhana practice. So even attaining the first jhana should be enough to propel you out of the human and deva realms upward to the Brahmalokas.
DN 2 - Contemplative Life How does Jhana Arise?
Based on the statement of Tranquilizing the bodily and mental formations in the Satipaṭṭhāna and Anapanasati sutta this process leads to the state of Jhana. It is the result of doing the 6Rs correctly. It is not the staying on the object but the letting go of the hindrance that causes jhana to arise.
DN 2 Samannaphala Sutta
Section 75. And when he knows that these five hindrances have left him, gladness arises in him, from gladness come delight, from delight in mind his body is tranquillized. With a tranquil body, he feels joy... (First Jhana)
Which eleven?
“One sleeps easily, wakes easily, dreams no evil dreams. One is dear to human beings, dear to non-human beings. The devas protect one. Neither fire, poison, nor weapons can touch one. One’s mind gains concentration quickly. One’s complexion is bright. One dies unconfused and—if penetrating no higher—is headed for the Brahma worlds.
“These are the eleven benefits that can be expected for one whose awareness-release through good will is cultivated, developed, pursued, handed the reins and taken as a basis, given a grounding, steadied, consolidated, and well-undertaken.”
Commentary by DJ - Here, it says that if you attain the liberation of loving-kindness then you will have these eleven benefits. Notice it says that you are headed for the brahmaloka. These realms are attained through the jhana practice. So even attaining the first jhana should be enough to propel you out of the human and deva realms upward to the Brahmalokas.
DN 2 - Contemplative Life How does Jhana Arise?
Based on the statement of Tranquilizing the bodily and mental formations in the Satipaṭṭhāna and Anapanasati sutta this process leads to the state of Jhana. It is the result of doing the 6Rs correctly. It is not the staying on the object but the letting go of the hindrance that causes jhana to arise.
DN 2 Samannaphala Sutta
Section 75. And when he knows that these five hindrances have left him, gladness arises in him, from gladness come delight, from delight in mind his body is tranquillized. With a tranquil body, he feels joy... (First Jhana)
AN8:51 (1) Gotami P. 1188 Letting Women into the Order
The Length of the Sasana was NOT shortened by letting women into the order - The explanation is that since the Buddha made the women agree to 8 rules BEFORE they entered the order, this stopped the possibility of the Sasana duration being cut in half. See the below text.
"On one occasion the Blessed One was staying near Kapilavatthu in the Banyan Park. Then Mahāpajāpati Gotamī went to the Blessed One and, on arrival, having bowed to him, stood to one side. As she was standing there she said to him: “It would be good, lord, if women might obtain the Going-forth from the home life into homelessness in the Dhamma & Vinaya made known by the Tathāgata.”
“Enough, Gotamī. Don’t advocate women’s Going-forth from the home life into homelessness in the Dhamma & Vinaya made known by the Tathāgata.”
"...Then Ven. Ānanda, having learned the eight rules of respect in the Blessed One’s presence, went to Mahāpajāpati Gotamī and, on arrival, said to her, “Gotamī, if you accept these eight rules of respect, that will be your Acceptance. [And he repeated the eight rules.]”
“But, Ānanda, if women had not obtained the Going-forth from the home life into homelessness in the Dhamma & Vinaya made known by the Tathāgata, the holy life would have lasted long, the true Dhamma would have lasted 1,000 years. But now that they have obtained the Going-forth from the home life into homelessness in the Dhamma & Vinaya made known by the Tathāgata, the holy life will not last long, the true Dhamma will last only 500 years.5
Notes
5. As SN 16:13 explains, the “survival of the true Dhamma” means not simply the brute survival of the teachings but the survival of the teachings unadulterated with “synthetic Dhamma” (saddhamma-paṭirūpa), later “improvements” that would call the authenticity of the true Dhamma into question. One possible example of this sort of adulteration—the early Prajñā-paramitā literature, with its teachings on the non-arising of dhammas—actually did begin to appear approximately 500 years after the Buddha’s lifetime.
The hypothesis suggested in note 1—that the Buddha did want to establish a Saṅgha of nuns, but wanted Mahāpajāpati to be in a position where she would accept his conditions—is supported by the fact that the Buddha did not bring up the question of the survival of the True Dhamma until after she had accepted them. Had he not wanted to establish a Saṅgha of nuns, he would have mentioned this point to Ven. Ānanda immediately when the issue was broached, and Ānanda would have probably abandoned his efforts to argue Mahāpajāpati’ case.
Evidently this is a complicated issue - Bhikkhu Bodhi in his notes on page 1743 relating to this sutta suggest that since rules were laid out in advance it had no impact on the length of the sasana. However the note above indicates the quality of the sasana could be impacted - the quality of the teachings.
https://www.dhammatalks.org/suttas/AN/AN8_51.html
“Enough, Gotamī. Don’t advocate women’s Going-forth from the home life into homelessness in the Dhamma & Vinaya made known by the Tathāgata.”
"...Then Ven. Ānanda, having learned the eight rules of respect in the Blessed One’s presence, went to Mahāpajāpati Gotamī and, on arrival, said to her, “Gotamī, if you accept these eight rules of respect, that will be your Acceptance. [And he repeated the eight rules.]”
“But, Ānanda, if women had not obtained the Going-forth from the home life into homelessness in the Dhamma & Vinaya made known by the Tathāgata, the holy life would have lasted long, the true Dhamma would have lasted 1,000 years. But now that they have obtained the Going-forth from the home life into homelessness in the Dhamma & Vinaya made known by the Tathāgata, the holy life will not last long, the true Dhamma will last only 500 years.5
Notes
5. As SN 16:13 explains, the “survival of the true Dhamma” means not simply the brute survival of the teachings but the survival of the teachings unadulterated with “synthetic Dhamma” (saddhamma-paṭirūpa), later “improvements” that would call the authenticity of the true Dhamma into question. One possible example of this sort of adulteration—the early Prajñā-paramitā literature, with its teachings on the non-arising of dhammas—actually did begin to appear approximately 500 years after the Buddha’s lifetime.
The hypothesis suggested in note 1—that the Buddha did want to establish a Saṅgha of nuns, but wanted Mahāpajāpati to be in a position where she would accept his conditions—is supported by the fact that the Buddha did not bring up the question of the survival of the True Dhamma until after she had accepted them. Had he not wanted to establish a Saṅgha of nuns, he would have mentioned this point to Ven. Ānanda immediately when the issue was broached, and Ānanda would have probably abandoned his efforts to argue Mahāpajāpati’ case.
Evidently this is a complicated issue - Bhikkhu Bodhi in his notes on page 1743 relating to this sutta suggest that since rules were laid out in advance it had no impact on the length of the sasana. However the note above indicates the quality of the sasana could be impacted - the quality of the teachings.
https://www.dhammatalks.org/suttas/AN/AN8_51.html
AN209 (9) Intonation Book of Fives Anguttara Nikaya P. 822
Danger in reciting the suttas with a sing song voice
021.09. Bhikkhus, these five are the dangers for reciting the teaching [with a[long drawn-out, song-like intonation.] What five?
Oneself gets attached to the tone, others too get attached to the tone, householders laugh at it: In the manner that we sing, the sons of the recluse Gotama sing, the concentration of those who do not like musical notes gets destroyed. The later generation copy it.
Bhikkhus, these five are the dangers for reciting the teaching in a musical tone.
Oneself gets attached to the tone, others too get attached to the tone, householders laugh at it: In the manner that we sing, the sons of the recluse Gotama sing, the concentration of those who do not like musical notes gets destroyed. The later generation copy it.
Bhikkhus, these five are the dangers for reciting the teaching in a musical tone.
AN208 (8) Brushing Book of Fives Anguttara Nikaya P. 822
Dangers of not brushing your teeth
Bhikkhus, these five are the dangers for not partaking the toothpick. What five?
It becomes unpleasant to the sight, the mouth smells, the taste conductors do not get a cleansing, bile and phlegm does not cover up the food, food becomes disagreeable to him.
Bhikkhus, these five are the dangers for not partaking the toothpick.
It becomes unpleasant to the sight, the mouth smells, the taste conductors do not get a cleansing, bile and phlegm does not cover up the food, food becomes disagreeable to him.
Bhikkhus, these five are the dangers for not partaking the toothpick.
AN207 (7) Rice Porridge -Book of Fives Anguttara Nikaya . 821
*Benefits
Bhikkhus, these five are the benefits of drinking porridge. What five?
Hunger is appeased, thirst is appeased, the winds behave accordingly, the bladder gets washed out, the digested gets pushed out. Bhikkhus, these five are the benefits of drinking porridge.
Hunger is appeased, thirst is appeased, the winds behave accordingly, the bladder gets washed out, the digested gets pushed out. Bhikkhus, these five are the benefits of drinking porridge.
AN160 (10) Hard to Dispel -Book of Fives P. 773 Anguttara Nikaya
This Sutta identifies the urge to TRAVEL as one of the five hardest things to dispel.
"Bhikkhus, these five things, once arisen, are hard to dispel. What five? [185] Lust, once arisen, is hard to dispel. Hatred...Delusion...Discernment...The urge to travel, once arisen, is hard to dispel. These five things, once arisen, are hard to dispel."
Advantages and Benefits of following The Five (5) Precepts
The merit of upholding the precepts depends on the degree of purity of our practice. The Buddha enumerated five advantages of precepts:(6)
(i) Conservation of Wealth A man who does not uphold precepts would very likely squander away his wealth through frequenting night-clubs and brothels, gambling, drinking, etc., which a moral man would not indulge in.
(ii) Good Reputation A moral man who does not kill, steal, commit adultery, lie or drink would obviously be highly regarded by others. (iii) Dare to Face Assemblies A moral man has no cause for shame or guilt and would have no fear when called upon to face or address assemblies.
(iv) Dies Clear-minded As death approaches, a moral man is unafraid because the thought of his purity gives him great confidence and joy. Many people, however, die with great fear and terror for having lived an immoral life, especially those who broke any of the precepts in severe degree, e.g. a butcher.
(v) Good Rebirth A person who has upheld the precepts would have lived a harmless life and would be destined for a good rebirth. The Buddha said that a man who has unwavering faith in the Buddha, Dhamma, Sangha, is virtuous, controlled in the precepts, may declare with certainty that he has won to the Stream, bound for enlightenment. He will never fall into the woeful planes of rebirth again, i.e. the ghost, animal and hell realms.
Anguttara Nikaya 5.213. Samyutta Nikaya 55.2.
(i) Conservation of Wealth A man who does not uphold precepts would very likely squander away his wealth through frequenting night-clubs and brothels, gambling, drinking, etc., which a moral man would not indulge in.
(ii) Good Reputation A moral man who does not kill, steal, commit adultery, lie or drink would obviously be highly regarded by others. (iii) Dare to Face Assemblies A moral man has no cause for shame or guilt and would have no fear when called upon to face or address assemblies.
(iv) Dies Clear-minded As death approaches, a moral man is unafraid because the thought of his purity gives him great confidence and joy. Many people, however, die with great fear and terror for having lived an immoral life, especially those who broke any of the precepts in severe degree, e.g. a butcher.
(v) Good Rebirth A person who has upheld the precepts would have lived a harmless life and would be destined for a good rebirth. The Buddha said that a man who has unwavering faith in the Buddha, Dhamma, Sangha, is virtuous, controlled in the precepts, may declare with certainty that he has won to the Stream, bound for enlightenment. He will never fall into the woeful planes of rebirth again, i.e. the ghost, animal and hell realms.
Anguttara Nikaya 5.213. Samyutta Nikaya 55.2.
AN199. Craving 4. Book of the Fours Aṅguttara Nikāya P.586-587
Craving - Defined in all its 18 Types
“Monks, I will teach you craving: the ensnarer that has flowed along, spread out, and caught hold, with which this world is smothered & enveloped like a tangled skein, a knotted ball of string, like matted rushes and reeds, and does not go beyond transmigration, beyond the planes of deprivation, woe, & bad destinations. Listen well, and I will speak.”“Yes, lord,” the monks responded.
The Blessed One said: “And which craving is the ensnarer that has flowed along, spread out, and caught hold, with which this world is smothered & enveloped like a tangled skein, a knotted ball of string, like matted rushes and reeds, and does not go beyond transmigration, beyond the planes of deprivation, woe, & bad destinations? These 18 craving-verbalizations dependent on what is internal and 18 craving-verbalizations dependent on what is external.
“And which are the 18 craving-verbalizations dependent on what is internal? There being ‘I am,’ there comes to be ‘I am here,’ there comes to be ‘I am like this’ … ‘I am otherwise’ … ‘I am bad’ … ‘I am good’ … ‘I might be’ … ‘I might be here’ … ‘I might be like this’ … ‘I might be otherwise’ … ‘May I be’ … ‘May I be here’ … ‘May I be like this’ … ‘May I be otherwise’ … ‘I will be’ … ‘I will be here’ … ‘I will be like this’ … ‘I will be otherwise.’ These are the 18 craving-verbalizations dependent on what is internal.
“And which are the 18 craving-verbalizations dependent on what is external? There being ‘I am because of this (or: by means of this),’ there comes to be ‘I am here because of this,’ there comes to be ‘I am like this because of this’ … ‘I am otherwise because of this’ … ‘I am bad because of this’ … ‘I am good because of this’ … ‘I might be because of this’ … ‘I might be here because of this’ … ‘I might be like this because of this’ … ‘I might be otherwise because of this’ … ‘May I be because of this’ … ‘May I be here because of this’ … ‘May I be like this because of this’ … ‘May I be otherwise because of this’ … ‘I will be because of this’ … ‘I will be here because of this’ … ‘I will be like this because of this’ … ‘I will be otherwise because of this.’ These are the 18 craving-verbalizations dependent on what is external.
“Thus there are 18 craving-verbalizations dependent on what is internal and 18 craving-verbalizations dependent on what is external. These are called the 36 craving-verbalizations. Thus, with 36 craving-verbalizations of this sort in the past, 36 in the future, and 36 in the present, there are 108 craving-verbalizations.
“This, monks is craving the ensnarer that has flowed along, spread out, and caught hold, with which this world is smothered & enveloped like a tangled skein, a knotted ball of string, like matted rushes and reeds, and does not go beyond transmigration, beyond the planes of deprivation, woe, & bad destinations.”
https://suttacentral.net/en/an4.199
AN 9.23 Taṇhāmūlakasutta: Rooted in CravingThe Origin of everything!
“Mendicants, I will teach you about nine things rooted in craving. And what are the nine things rooted in craving?
The Blessed One said: “And which craving is the ensnarer that has flowed along, spread out, and caught hold, with which this world is smothered & enveloped like a tangled skein, a knotted ball of string, like matted rushes and reeds, and does not go beyond transmigration, beyond the planes of deprivation, woe, & bad destinations? These 18 craving-verbalizations dependent on what is internal and 18 craving-verbalizations dependent on what is external.
“And which are the 18 craving-verbalizations dependent on what is internal? There being ‘I am,’ there comes to be ‘I am here,’ there comes to be ‘I am like this’ … ‘I am otherwise’ … ‘I am bad’ … ‘I am good’ … ‘I might be’ … ‘I might be here’ … ‘I might be like this’ … ‘I might be otherwise’ … ‘May I be’ … ‘May I be here’ … ‘May I be like this’ … ‘May I be otherwise’ … ‘I will be’ … ‘I will be here’ … ‘I will be like this’ … ‘I will be otherwise.’ These are the 18 craving-verbalizations dependent on what is internal.
“And which are the 18 craving-verbalizations dependent on what is external? There being ‘I am because of this (or: by means of this),’ there comes to be ‘I am here because of this,’ there comes to be ‘I am like this because of this’ … ‘I am otherwise because of this’ … ‘I am bad because of this’ … ‘I am good because of this’ … ‘I might be because of this’ … ‘I might be here because of this’ … ‘I might be like this because of this’ … ‘I might be otherwise because of this’ … ‘May I be because of this’ … ‘May I be here because of this’ … ‘May I be like this because of this’ … ‘May I be otherwise because of this’ … ‘I will be because of this’ … ‘I will be here because of this’ … ‘I will be like this because of this’ … ‘I will be otherwise because of this.’ These are the 18 craving-verbalizations dependent on what is external.
“Thus there are 18 craving-verbalizations dependent on what is internal and 18 craving-verbalizations dependent on what is external. These are called the 36 craving-verbalizations. Thus, with 36 craving-verbalizations of this sort in the past, 36 in the future, and 36 in the present, there are 108 craving-verbalizations.
“This, monks is craving the ensnarer that has flowed along, spread out, and caught hold, with which this world is smothered & enveloped like a tangled skein, a knotted ball of string, like matted rushes and reeds, and does not go beyond transmigration, beyond the planes of deprivation, woe, & bad destinations.”
https://suttacentral.net/en/an4.199
AN 9.23 Taṇhāmūlakasutta: Rooted in CravingThe Origin of everything!
“Mendicants, I will teach you about nine things rooted in craving. And what are the nine things rooted in craving?
- Craving is a cause of seeking.
- Seeking is a cause of gaining material possessions.
- Gaining material possessions is a cause of assessing.
- Assessing is a cause of desire and lust.
- Desire and lust is a cause of attachment.
- Attachment is a cause of ownership.
- Ownership is a cause of stinginess.
- Stinginess is a cause of safeguarding.
- Owing to safeguarding, many bad, unskillful things come to be:
- taking up the rod and the sword,
- quarrels,
- arguments, and
- fights,
- accusations,
- divisive speech,
- and lies.
241 (10) Samanasuttaṃ - Ascetics Anguttara Nikaya
The 4 stages of Awakening: Sotapanna, Sakadagami, Anagami and Arahant
This translation could be better... B Bodhi's Anguttara Nikaya is better: see page 606
024.09. Bhikkhus, the recluse is here only, so too the second recluse, the third recluse and the fourth recluse. Other faiths are devoid of recluses who have realized. Therefore bhikkhus, rightfully roar the lion's roar.
Bhikkhus, who is a recluse?
Here, bhikkhus, the bhikkhu destroying three bonds enters the stream of the Teaching and becomes one, aiming extinction not falling from that. Bhikkhus, this is a recluse. [Sotapanna]
Bhikkhus, who is a second recluse?
Here, bhikkhus, the bhikkhu destroying the three bonds and making less of greed, hate and delusion, returns to this world, once only to make an end of unpleasantness. Bhikkhus, this is the second recluse. [Sakadagami]
Bhikkhus, who is the third recluse?
Here, bhikkhus, the bhikkhu destroying the five lower bonds binding him to the sensual world, becomes one spontaneously arisen and extinguishes there itself without proceeding further. Bhikkhus, this is the third recluse. [Anagami]
Bhikkhus, who is the fourth recluse?
Here, bhikkhus, the bhikkhu destroying desires and releasing the mind from desires and released through wisdom, here and now abides by himself knowing and realizing. Bhikkhus, this is the fourth recluse. [Arahant]
Bhikkhus, the recluse is here only, so too the second recluse, the third recluse and the fourth recluse. Other faiths are devoid of recluses who have realized. Therefore bhikkhus, rightfully the lion's roar is roared.
The 4 stages of Awakening: Sotapanna, Sakadagami, Anagami and Arahant
This translation could be better... B Bodhi's Anguttara Nikaya is better: see page 606
024.09. Bhikkhus, the recluse is here only, so too the second recluse, the third recluse and the fourth recluse. Other faiths are devoid of recluses who have realized. Therefore bhikkhus, rightfully roar the lion's roar.
Bhikkhus, who is a recluse?
Here, bhikkhus, the bhikkhu destroying three bonds enters the stream of the Teaching and becomes one, aiming extinction not falling from that. Bhikkhus, this is a recluse. [Sotapanna]
Bhikkhus, who is a second recluse?
Here, bhikkhus, the bhikkhu destroying the three bonds and making less of greed, hate and delusion, returns to this world, once only to make an end of unpleasantness. Bhikkhus, this is the second recluse. [Sakadagami]
Bhikkhus, who is the third recluse?
Here, bhikkhus, the bhikkhu destroying the five lower bonds binding him to the sensual world, becomes one spontaneously arisen and extinguishes there itself without proceeding further. Bhikkhus, this is the third recluse. [Anagami]
Bhikkhus, who is the fourth recluse?
Here, bhikkhus, the bhikkhu destroying desires and releasing the mind from desires and released through wisdom, here and now abides by himself knowing and realizing. Bhikkhus, this is the fourth recluse. [Arahant]
Bhikkhus, the recluse is here only, so too the second recluse, the third recluse and the fourth recluse. Other faiths are devoid of recluses who have realized. Therefore bhikkhus, rightfully the lion's roar is roared.
Found in the Anguttara Nikaya Translated by B. Bodhi 2012
Jhānānāgāmī or Jhānānāgāmītā - Never Returner Sotapanna/Sakadagami!
Pg. 327 Autumn 94(3) -Anguttara Nikaya BB 2012
If you attain Sotapanna or Sakadagami AND you did this through the Jhanas, then you, based on the suttas, will be reborn in the Pure Abodes like an Anagami.You will NOT return to any lower realm and attain Nibbana from that realm and subsequently get off the wheel. Those Noble disciples that have the attainment of Sotapanna or Sakadagami, through the jhana Practice, are called Jhānānāgāmī or Jhānānāgāmītā.
See notes: #539 on P.1663 (Jhānānāgāmī)
Pg. 1541 The Deed-Born Body 219(9) -Anguttara Nikaya BB 2012
Further Proof: If you attain Sotapanna or Sakadagami AND you did this through the Jhanas, then you will be reborn in the Pure Abodes like an Anagami.You will NOT return to any lower realm and attain Nibbana from that realm and get off the wheel. Those Noble disciples that gained the attainment of Sotapanna or Sakadagami, through the jhana Practice, are called Jhānānāgāmī or Jhānānāgāmītā per Bhikkhu Bodhi's notes from commentary.
This sutta also explains that once you die from the human realm with these attainments that your unwholesome kamma cannot follow you because you will never return to this realm where it can come to fruition.
Partial Quote regarding never-returner status of sotapanna or sakadagami:
"This noble disciple [who has attained the jhanas] understands...when the liberation of mind by loving-kindness has been developed in this way, it leads to non-returning for a wise bhikkhu here who does not penetrate to a further liberation.
See note: #2193 on P. 1859 (Jhānānāgāmītā)
If you attain Sotapanna or Sakadagami AND you did this through the Jhanas, then you, based on the suttas, will be reborn in the Pure Abodes like an Anagami.You will NOT return to any lower realm and attain Nibbana from that realm and subsequently get off the wheel. Those Noble disciples that have the attainment of Sotapanna or Sakadagami, through the jhana Practice, are called Jhānānāgāmī or Jhānānāgāmītā.
See notes: #539 on P.1663 (Jhānānāgāmī)
Pg. 1541 The Deed-Born Body 219(9) -Anguttara Nikaya BB 2012
Further Proof: If you attain Sotapanna or Sakadagami AND you did this through the Jhanas, then you will be reborn in the Pure Abodes like an Anagami.You will NOT return to any lower realm and attain Nibbana from that realm and get off the wheel. Those Noble disciples that gained the attainment of Sotapanna or Sakadagami, through the jhana Practice, are called Jhānānāgāmī or Jhānānāgāmītā per Bhikkhu Bodhi's notes from commentary.
This sutta also explains that once you die from the human realm with these attainments that your unwholesome kamma cannot follow you because you will never return to this realm where it can come to fruition.
Partial Quote regarding never-returner status of sotapanna or sakadagami:
"This noble disciple [who has attained the jhanas] understands...when the liberation of mind by loving-kindness has been developed in this way, it leads to non-returning for a wise bhikkhu here who does not penetrate to a further liberation.
See note: #2193 on P. 1859 (Jhānānāgāmītā)
Attain Jhana one time and you will be reborn in High Heaven Realm
g. 507 Lovingkindness -Anguttara Nikaya BB 2012
Further Evidence: If you attain Jhana during your life you will be (locked-in) to rebirth in a Brahma Loka
First, some commentary to the below Sutta:
The most important idea in backing up Bhante's teaching that if you practiced jhana and experienced any jhana level then you would automatically be reborn in the highest jhana realm corresponding to what you practiced and attained. For example: If only first jhana then rebirth in the first jhana realm. Rebirth is very pleasant and is one Aeon long there. 2nd Jhana Etc.
The below sutta goes on for all of the jhanas in the same way but here is the first part. It is suttacentral translation and not very good at all but I am going to change a little bit of the text to Bhikkhu Bodhi's text which is much clearer.
I want to make the point that many people think that to be reborn in a brahma loka means you have to BE IN that jhana at the moment of death. That appears to not be the case(luckily). You only need to BE ABLE to experience, through a normal sitting you might do, or two or three as you need that you have been to the first jhana a few times and be able to get back to it again. THEN you essentially have locked it in and only if you commit any of the 5 heinous crimes (Killing an arahant/Mother/Father, causing a schism, wounding a Buddha), then you would definitely be reborn into that very pleasant first jhana realm. No matter what trouble you may have been in. Even lots of precept breaking previously.
Here is the sutta https://suttacentral.net/en/an4.125 Bhkkhu Bodhi's translation is located on Page 507
Aṅguttara Nikāya 4. Book of the Fours 125. Good Will (1)
“Monks, there are these four types of individuals to be found existing in the world. Which four?
“There is the case where an individual keeps pervading the first direction—as well as the second direction, the third, & the fourth—with an awareness imbued with lovingkindness or Metta Thus he keeps pervading above, below, & all around, everywhere & in every respect the all-encompassing cosmos with an awareness imbued with good will: abundant, expansive, immeasurable, free from hostility, free from ill will. He savors that, longs for that, finds satisfaction through that. Staying there—fixed on that, dwelling there often, not falling away from that-Easily able to return to that jhana—then when he dies he reappears in conjunction with the devas of Brahma’s retinue. First Jhana Realm -This is above the Deva Realm.The devas of Brahma’s retinue, monks, have a life-span of an eon.
Now this gets a little strange here
A run-of-the-mill (Worlding) person having stayed there, having used up all the life-span of those devas, goes to hell, to the animal womb, to the state of the hungry shades (ghosts). But a disciple of the Blessed One (below it says Noble disciple so this means Sotapanna or Sakadagami attainment), having stayed there, having used up all the life-span of those devas, is unbound (attains Final Nibbana) right in that state of being. This, monks, is the difference, this the distinction, this the distinguishing factor, between an educated disciple of the noble ones (those having attained Nibbana at least once) and an uneducated run-of-the-mill person, when there is a destination, a reappearing.
Continued: https://suttacentral.net/en/an4.125
_________________________________________________________________________________________________
Now you ask, "But what if I don't attain Nibbana and stream-entry in this lifetime - will I fall to hell?
It's harder to say - My opinion is based on the previous sutta 125 above which is AN 124 book of fours P. 507. this shows that if you are doing TWIM Jhana practice properly then actually you may attain Nibbana right there-Or-as the sutta 124 says that you will attain Nibbana from the Pure Abodes. So no worries! Just like an Anagami!
BUT the sutta may really mean that if you are doing concentration jhana absorption practice you may well fall to the hell realms after a very nice period of time in the brahma lokas.
My 2c is I don't know but if you read Leigh Brasington's book Right Concentration, you will see that, as he explains in the concentration jhana practice, you can experience panic, stress, physical issues and downright dissociation.
So that tells me that truly the concentration practice is suppressing something, and that it creates stress in the mind, and this may be why it may only keeps you high so long... then the hindrances come back double time, and down you go....
A Sri Lankan student here at DSMC for a retreat agreed and quoted a sutta reference (not sure which one)where the Buddha is asked about a stream of ants walking on the ground. He says that they had fallen from a Brahma Loka (!) and had not gotten off the wheel and attained Nibbana. He said this as an admonishment to Sariputta who had gotten someone into high enough insights to get them into the heavenly realms through his speaking to them but had not gotten them to the knowledge of Nibbana. If you only get some jhanas then eventually that karma runs out and it runs out, and not just a little bit at a time! You might become an ant after your stay in a heavenly palace.
I believe the above example may be a student that did not attain any jhanas but only was listening to Sariputta and through their listening to him their mind was elevated enough to get into brahmaloka - through hearing a sutta.
Check sutta 123,124,125, 126 for many more references on this subject
Further Evidence: If you attain Jhana during your life you will be (locked-in) to rebirth in a Brahma Loka
First, some commentary to the below Sutta:
The most important idea in backing up Bhante's teaching that if you practiced jhana and experienced any jhana level then you would automatically be reborn in the highest jhana realm corresponding to what you practiced and attained. For example: If only first jhana then rebirth in the first jhana realm. Rebirth is very pleasant and is one Aeon long there. 2nd Jhana Etc.
The below sutta goes on for all of the jhanas in the same way but here is the first part. It is suttacentral translation and not very good at all but I am going to change a little bit of the text to Bhikkhu Bodhi's text which is much clearer.
I want to make the point that many people think that to be reborn in a brahma loka means you have to BE IN that jhana at the moment of death. That appears to not be the case(luckily). You only need to BE ABLE to experience, through a normal sitting you might do, or two or three as you need that you have been to the first jhana a few times and be able to get back to it again. THEN you essentially have locked it in and only if you commit any of the 5 heinous crimes (Killing an arahant/Mother/Father, causing a schism, wounding a Buddha), then you would definitely be reborn into that very pleasant first jhana realm. No matter what trouble you may have been in. Even lots of precept breaking previously.
Here is the sutta https://suttacentral.net/en/an4.125 Bhkkhu Bodhi's translation is located on Page 507
Aṅguttara Nikāya 4. Book of the Fours 125. Good Will (1)
“Monks, there are these four types of individuals to be found existing in the world. Which four?
“There is the case where an individual keeps pervading the first direction—as well as the second direction, the third, & the fourth—with an awareness imbued with lovingkindness or Metta Thus he keeps pervading above, below, & all around, everywhere & in every respect the all-encompassing cosmos with an awareness imbued with good will: abundant, expansive, immeasurable, free from hostility, free from ill will. He savors that, longs for that, finds satisfaction through that. Staying there—fixed on that, dwelling there often, not falling away from that-Easily able to return to that jhana—then when he dies he reappears in conjunction with the devas of Brahma’s retinue. First Jhana Realm -This is above the Deva Realm.The devas of Brahma’s retinue, monks, have a life-span of an eon.
Now this gets a little strange here
A run-of-the-mill (Worlding) person having stayed there, having used up all the life-span of those devas, goes to hell, to the animal womb, to the state of the hungry shades (ghosts). But a disciple of the Blessed One (below it says Noble disciple so this means Sotapanna or Sakadagami attainment), having stayed there, having used up all the life-span of those devas, is unbound (attains Final Nibbana) right in that state of being. This, monks, is the difference, this the distinction, this the distinguishing factor, between an educated disciple of the noble ones (those having attained Nibbana at least once) and an uneducated run-of-the-mill person, when there is a destination, a reappearing.
Continued: https://suttacentral.net/en/an4.125
_________________________________________________________________________________________________
Now you ask, "But what if I don't attain Nibbana and stream-entry in this lifetime - will I fall to hell?
It's harder to say - My opinion is based on the previous sutta 125 above which is AN 124 book of fours P. 507. this shows that if you are doing TWIM Jhana practice properly then actually you may attain Nibbana right there-Or-as the sutta 124 says that you will attain Nibbana from the Pure Abodes. So no worries! Just like an Anagami!
BUT the sutta may really mean that if you are doing concentration jhana absorption practice you may well fall to the hell realms after a very nice period of time in the brahma lokas.
My 2c is I don't know but if you read Leigh Brasington's book Right Concentration, you will see that, as he explains in the concentration jhana practice, you can experience panic, stress, physical issues and downright dissociation.
So that tells me that truly the concentration practice is suppressing something, and that it creates stress in the mind, and this may be why it may only keeps you high so long... then the hindrances come back double time, and down you go....
A Sri Lankan student here at DSMC for a retreat agreed and quoted a sutta reference (not sure which one)where the Buddha is asked about a stream of ants walking on the ground. He says that they had fallen from a Brahma Loka (!) and had not gotten off the wheel and attained Nibbana. He said this as an admonishment to Sariputta who had gotten someone into high enough insights to get them into the heavenly realms through his speaking to them but had not gotten them to the knowledge of Nibbana. If you only get some jhanas then eventually that karma runs out and it runs out, and not just a little bit at a time! You might become an ant after your stay in a heavenly palace.
I believe the above example may be a student that did not attain any jhanas but only was listening to Sariputta and through their listening to him their mind was elevated enough to get into brahmaloka - through hearing a sutta.
Check sutta 123,124,125, 126 for many more references on this subject
Pg. 347 Imperturbable 116(4) -Anguttara Nikaya BB 2012
When you are reborn in the formless realms after practicing Jhana (Absorption) meditation your next rebirth may be HELL - not the Human or Deva realm! But Sotapannas and Sakadagamis are reborn into the jhana realm and remain there until they attains nibbana. NO RETURN
In this sutta, the Buddha explains that a person who has attained the immaterial jhanas is, indeed, reborn into a jhana realm or Brahmaloka that corresponds to the jhana that they attained. HOWEVER a worldly person who practices jhana (and I would guess that this is concentration or absorption jhana that is attained outside [or wrongly practiced inside] of Buddhism) will fall from their corresponding Brahmaloka realm directly past the Deva and Human realms directly to the animal or hell realms. This is a shocking revelation. One would think that one would gracefully fall, once the jhana kamma result is used up, to the next lower realm, as explained in the Abhidhamma. This is not the case, as the suttas clearly say here. The definition of the instructed noble one may be a sotapanna or sakadagami or it may be one who correctly practices the jhanas as taught by the Buddha. (See above sutta 125 commentary for more)
"Monks, there are three types of persons found in this world." 1) Here, monks with the attainment of the base of infinite space...this person relishes it and finds satisfaction in it.If he is firm in...and has not lost it when he dies, he is reborn in companionship with the devas of the infinite space. The life span is 20,000 Aeons. This worldling remains there all his life, and when he has completed the entire life span of those devas, he goes down to hell, to the animal realm or to the sphere of afflicted spirits.
But, the Blessed one's [noble -{Means Sotapanna or Sakadagami}] disciple remains there all his life,and when he has completed his entire life span of those devas he attains nibbana in that very same state of existence. [This is the difference between the instructed noble one's disciple and the uninstructed worldling.]
Repeats for Base of Infinite Consciousness and Nothingness which represent the additional two types of persons.
When you are reborn in the formless realms after practicing Jhana (Absorption) meditation your next rebirth may be HELL - not the Human or Deva realm! But Sotapannas and Sakadagamis are reborn into the jhana realm and remain there until they attains nibbana. NO RETURN
In this sutta, the Buddha explains that a person who has attained the immaterial jhanas is, indeed, reborn into a jhana realm or Brahmaloka that corresponds to the jhana that they attained. HOWEVER a worldly person who practices jhana (and I would guess that this is concentration or absorption jhana that is attained outside [or wrongly practiced inside] of Buddhism) will fall from their corresponding Brahmaloka realm directly past the Deva and Human realms directly to the animal or hell realms. This is a shocking revelation. One would think that one would gracefully fall, once the jhana kamma result is used up, to the next lower realm, as explained in the Abhidhamma. This is not the case, as the suttas clearly say here. The definition of the instructed noble one may be a sotapanna or sakadagami or it may be one who correctly practices the jhanas as taught by the Buddha. (See above sutta 125 commentary for more)
"Monks, there are three types of persons found in this world." 1) Here, monks with the attainment of the base of infinite space...this person relishes it and finds satisfaction in it.If he is firm in...and has not lost it when he dies, he is reborn in companionship with the devas of the infinite space. The life span is 20,000 Aeons. This worldling remains there all his life, and when he has completed the entire life span of those devas, he goes down to hell, to the animal realm or to the sphere of afflicted spirits.
But, the Blessed one's [noble -{Means Sotapanna or Sakadagami}] disciple remains there all his life,and when he has completed his entire life span of those devas he attains nibbana in that very same state of existence. [This is the difference between the instructed noble one's disciple and the uninstructed worldling.]
Repeats for Base of Infinite Consciousness and Nothingness which represent the additional two types of persons.
Pg. 342 Wailing 107(5) -Anguttara Nikaya BB 2012
Singing is wailing. Dancing is madness. Laughing excessively is childishness
BUT YOU CAN SMILE
"...Monks, 1) in the Noble One's discipline, singing is wailing. 2) In the Noble One's discipline, dancing is madness. 3) In the Noble One's discipline, to laugh excessively, displaying one's teeth, is childishness. Therefore, monks, in regard to singing and dancing [let there be] the demolition of the bridge. When you smile rejoicing in the Dhamma, you may simply show a smile."
Singing is wailing. Dancing is madness. Laughing excessively is childishness
BUT YOU CAN SMILE
"...Monks, 1) in the Noble One's discipline, singing is wailing. 2) In the Noble One's discipline, dancing is madness. 3) In the Noble One's discipline, to laugh excessively, displaying one's teeth, is childishness. Therefore, monks, in regard to singing and dancing [let there be] the demolition of the bridge. When you smile rejoicing in the Dhamma, you may simply show a smile."
Meditation-Tranquilizing vs Suppressing Hindrances
1765 Anapanasamyutta SN 54.1.1 One Thing
Proof of Tranquilizing 'passambhayaṃ' (relaxing) not only the bodily formation but also the mental formation or “thoughts”
Below quote is same as from MN 118 Anapanasati Sutta
(One note: Mental and bodily formations is the only factor that is tranquilized. Everything else is experienced.)
He trains thus: ‘I shall breathe in experiencing the mental formation’; he trains thus: ‘I shall breathe out experiencing the mental formation. ’ He trains thus: ‘I shall breathe in tranquillising the mental formation’; he trains thus: ‘I shall breathe out tranquillising the mental formation.’
“He trains thus: ‘I shall breathe in experiencing the mind’; he trains thus: ‘I shall breathe out experiencing the mind.’ He trains thus: ‘I shall breathe in gladdening the mind’; he trains thus: ‘I shall breathe out gladdening the mind.’ He trains thus: ‘I shall breathe in concentrating the mind’; he trains thus: ‘I shall breathe out concentrating the mind.’ He trains thus: ‘I shall breathe in liberating the mind’; he trains thus: ‘I shall breathe out liberating the mind.’
IN PALI- same as above sutta
8. Padīpopamasuttaṃ
984. ‘‘Ānāpānassatisamādhi , bhikkhave, bhāvito bahulīkato mahapphalo hoti mahānisaṃso. Kathaṃ bhāvito ca, bhikkhave, ānāpānassatisamādhi kathaṃ bahulīkato mahapphalo hoti mahānisaṃso?
‘‘Idha , bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. So satova assasati, satova passasati.Dīghaṃ vā assasanto ‘dīghaṃ assasāmī’ti pajānāti, dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ti pajānāti; rassaṃ vā assasanto ‘rassaṃ assasāmī’ti pajānāti, rassaṃ vā passasanto ‘rassaṃ passasāmī’ti pajānāti; ‘sabbakāyappaṭisaṃvedī assasissāmī’ti sikkhati, ‘sabbakāyappaṭisaṃvedī passasissāmī’ti sikkhati; ‘passambhayaṃ kāyasaṅkhāraṃ assasissāmī’ti sikkhati, ‘passambhayaṃ kāyasaṅkhāraṃ passasissāmī’ti sikkhati; ‘pītippaṭisaṃvedī assasissāmī’ti sikkhati, ‘pītippaṭisaṃvedī passasissāmī’ti sikkhati; ‘sukhappaṭisaṃvedī assasissāmī’ti sikkhati, ‘sukhappaṭisaṃvedī passasissāmī’ti sikkhati; ‘cittasaṅkhārappaṭisaṃvedī assasissāmī’ti sikkhati, ‘cittasaṅkhārappaṭisaṃvedī passasissāmī’ti sikkhati; ‘passambhayaṃ cittasaṅkhāraṃ assasissāmī’ti sikkhati, ‘passambhayaṃ cittasaṅkhāraṃ passasissāmī’ti sikkhati; ‘cittappaṭisaṃvedī assasissāmī’ti sikkhati, ‘cittappaṭisaṃvedī passasissāmī’ti sikkhati; ‘abhippamodayaṃ cittaṃ assasissāmī’ti sikkhati, ‘abhippamodayaṃ cittaṃ passasissāmī’ti sikkhati; ‘samādahaṃ cittaṃ assasissāmī’ti sikkhati , ‘samādahaṃ cittaṃ passasissāmī’ti sikkhati; ‘vimocayaṃ cittaṃ assasissāmī’ti sikkhati, ‘vimocayaṃ cittaṃ passasissāmī’ti sikkhati; ‘aniccānupassī assasissāmī’ti sikkhati, ‘aniccānupassī passasissāmī’ti sikkhati; ‘virāgānupassī assasissāmī’ti sikkhati, ‘virāgānupassī passasissāmī’ti sikkhati; ‘nirodhānupassī assasissāmī’ti sikkhati, ‘nirodhānupassī passasissāmī’ti sikkhati; ‘paṭinissaggānupassī assasissāmī’ti paṭinissaggānupassī assasissāmī’ti sikkhati, ‘paṭinissaggānupassī passasissāmī’ti sikkhati. Evaṃ bhāvito kho, bhikkhave, ānāpānassatisamādhi evaṃ bahulīkato mahapphalo hoti mahānisaṃso.
‘‘Ahampi sudaṃ, bhikkhave, pubbeva sambodhā anabhisambuddho bodhisattova samāno iminā vihārena bahulaṃ viharāmi. Tassa mayhaṃ, bhikkhave, iminā vihārena bahulaṃ viharato neva kāyo kilamati na cakkhūni; anupādāya ca me āsavehi cittaṃ vimucci. and so on.
NOT SUPPRESSING HINDRANCES - THIS IS TRUE JHANA- THE RESULT IS NIBBANA
Numbered discourses 9 Anguttara Nikaya
AN9.37 By Ānanda
At one time Venerable Ānanda was staying near Kosambi, in Ghosita’s Monastery. There Ānanda addressed the mendicants: “Reverends, mendicants!”
“Reverend,” they replied. Ānanda said this:
“It’s incredible, reverends, it’s amazing! How this Blessed One who knows and sees, the perfected one, the fully awakened Buddha, has found an opening in a confined space. It’s in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to end the cycle of suffering, and to realize extinguishment.
The eye itself is actually present, and so are those sights. Yet one will not experience that sense-field. The ear itself is actually present, and so are those sounds. Yet one will not experience that sense-field. The nose itself is actually present, and so are those smells. Yet one will not experience that sense-field. The tongue itself is actually present, and so are those tastes. Yet one will not experience that sense-field. The body itself is actually present, and so are those touches. Yet one will not experience that sense-field.”
When he said this, Venerable Udāyī said to Venerable Ānanda:
“Reverend Ānanda, is one who doesn’t experience that sense-field actually percipient or not?”
“Reverend, one who doesn’t experience that sense-field is actually percipient, not non-percipient.”
“But what does one who doesn’t experience that sense-field perceive?”
“It’s when a mendicant, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, enters and remains in the dimension of infinite space. One who doesn’t experience that sense-field perceives in this way.
Furthermore, a mendicant, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, enters and remains in the dimension of infinite consciousness. One who doesn’t experience that sense-field perceives in this way.
Furthermore, a mendicant, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness. One who doesn’t experience that sense-field perceives in this way.
Reverend, one time I was staying near Sāketa in the deer park in Añjana Wood. Then the nun Jaṭilagāhikā came up to me, bowed, stood to one side, and said to me: ‘Sir, Ānanda, regarding the immersion that does not lean forward or pull back, and is not held in place by forceful suppression. Being free, it’s stable. Being stable, it’s content. Being content, one is not anxious. What did the Buddha say was the fruit of this immersion?’
When she said this, I said to her: ‘Sister, regarding the immersion that does not lean forward or pull back, and is not held in place by forceful suppression. Being free, it’s stable. Being stable, it’s content. Being content, one is not anxious. The Buddha said that the fruit of this immersion is enlightenment.’ One who doesn’t experience that sense-field perceives in this way, too.”
https://suttacentral.net/an9.37/en/sujato
P 1767 Anapanasamyutta SN 54.5.5 Fruits [of Anapanasati]
This Sutta gives 7 benefits of Mindfulness of Breathing - It also tells you which realm of the five Pure Abodes that an Anagami will go to if they don't become an Arahant in this life. Sutta Central Translation below
“[Monks], when mindfulness of breathing is developed and cultivated it’s very fruitful and beneficial. And how is mindfulness of breathing developed and cultivated to be very fruitful and beneficial?
It’s when a mendicant has gone to a wilderness, or to the root of a tree, or to an empty hut. They sit down cross-legged, with their body straight, and establish mindfulness right there.
Just mindful, they breathe in. Mindful, they breathe out. …
They practice like this: ‘I’ll breathe in observing letting go.’ They practice like this: ‘I’ll breathe out observing letting go.’
Mindfulness of breathing, when developed and cultivated in this way, is very fruitful and beneficial.
When mindfulness of breathing is developed and cultivated in this way you can expect seven fruits and benefits. What seven? You attain enlightenment early on in this very life. If not, you attain enlightenment at the time of death. If not, with the ending of the five lower fetters you’re extinguished in between one life and the next … you’re extinguished upon landing … you’re extinguished without extra effort … you’re extinguished with extra effort … you head upstream, going to the Akaniṭṭha realm … When mindfulness of breathing is developed and cultivated in this way you can expect these seven fruits and benefits.”
https://suttacentral.net/sn54.5/en/sujato
AN 5. 27. Concentration (Samadhi sutta)
Proof of Tranquilizing step
“Students, being alert and mindful, develop concentration that is measureless. When, alert and mindful, you develop concentration that is measureless, … The knowledge arises that is personally yours: ‘This concentration is peaceful and sublime, gained by full tranquilization, and attained to unification; it is not reined in and checked by forcefully suppressing the defilements.’…”
Additional note: Notice the name of the sutta is Concentration. Actually the Pali is Samadhi. Samadhi is translated as Tranquil wisdom by Ven. Punnaji and Bhante Vimalramsi. It is not concentration but collectedness!
https://suttacentral.net/en/an5.27
AN 3. 63 Venaga
Proof you can be in Jhana while doing Walking meditation
“with the previous passing away of joy and dejection, I enter and dwell in the fourth jhāna, neither painful nor pleasant, which has purification of mindfulness by equanimity.
“Then, brahmin, when I am in such a state, if I walk back and forth, on that occasion my walking back and forth is celestial. If I am standing, on that occasion my standing is celestial. If I am sitting, on that occasion my sitting is celestial. If I lie down, on that occasion this is my celestial high and luxurious bed. This is that celestial high and luxurious bed that at present I can gain at will, without trouble or difficulty.”
Additional note: Celestial is a word for the state of jhana as he just described in the previous paragraph. The sutta is a subtle simile the Buddha explains in reference to whether he sleeps on high and luxurious beds. He says yes but the bed is a simile for a divine abiding. And he can abide in jhana in not only the sitting position but walking, standing and lying position it goes on to say.
https://suttacentral.net/en/an3.63
DN 16 Mahaparinibbana Sutta
Section 4.8 P. 255 Maurice Walsh
How do you know the Buddha Spoke it? When you read something and it says it matches what the Buddha taught how do you know it really does.
In section 4.8 Sutta DN 16 it says in summary that if what was said matches and is consistent with what is already in the texts and suttas then you can be assured the Buddha spoke it.
On Sutta Central Sect 22 following:
"Take another mendicant who says: ‘In such-and-such monastery there is a single senior mendicant who is very learned and knowledgeable in the scriptures, who has memorized the teachings, the texts on monastic training, and the outlines. I’ve heard and learned this in the presence of that senior mendicant: this is the teaching, this is the training, this is the Teacher’s instruction.’ You should neither approve nor dismiss that mendicant’s statement. Instead, you should carefully memorize those words and phrases, then check if they’re included in the discourses or found in the texts on monastic training. If they’re not included in the discourses or found in the texts on monastic training, you should draw the conclusion: ‘Clearly this is not the word of the Buddha. It has been incorrectly memorized by that senior mendicant.’ And so you should reject it. If they are included in the discourses and found in the texts on monastic training, you should draw the conclusion: ‘Clearly this is the word of the Buddha. It has been correctly memorized by that senior mendicant.’ You should remember it. This is the fourth great reference. These are the four great references. You should remember them.”
Proof of Tranquilizing 'passambhayaṃ' (relaxing) not only the bodily formation but also the mental formation or “thoughts”
Below quote is same as from MN 118 Anapanasati Sutta
(One note: Mental and bodily formations is the only factor that is tranquilized. Everything else is experienced.)
He trains thus: ‘I shall breathe in experiencing the mental formation’; he trains thus: ‘I shall breathe out experiencing the mental formation. ’ He trains thus: ‘I shall breathe in tranquillising the mental formation’; he trains thus: ‘I shall breathe out tranquillising the mental formation.’
“He trains thus: ‘I shall breathe in experiencing the mind’; he trains thus: ‘I shall breathe out experiencing the mind.’ He trains thus: ‘I shall breathe in gladdening the mind’; he trains thus: ‘I shall breathe out gladdening the mind.’ He trains thus: ‘I shall breathe in concentrating the mind’; he trains thus: ‘I shall breathe out concentrating the mind.’ He trains thus: ‘I shall breathe in liberating the mind’; he trains thus: ‘I shall breathe out liberating the mind.’
IN PALI- same as above sutta
8. Padīpopamasuttaṃ
984. ‘‘Ānāpānassatisamādhi , bhikkhave, bhāvito bahulīkato mahapphalo hoti mahānisaṃso. Kathaṃ bhāvito ca, bhikkhave, ānāpānassatisamādhi kathaṃ bahulīkato mahapphalo hoti mahānisaṃso?
‘‘Idha , bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. So satova assasati, satova passasati.Dīghaṃ vā assasanto ‘dīghaṃ assasāmī’ti pajānāti, dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ti pajānāti; rassaṃ vā assasanto ‘rassaṃ assasāmī’ti pajānāti, rassaṃ vā passasanto ‘rassaṃ passasāmī’ti pajānāti; ‘sabbakāyappaṭisaṃvedī assasissāmī’ti sikkhati, ‘sabbakāyappaṭisaṃvedī passasissāmī’ti sikkhati; ‘passambhayaṃ kāyasaṅkhāraṃ assasissāmī’ti sikkhati, ‘passambhayaṃ kāyasaṅkhāraṃ passasissāmī’ti sikkhati; ‘pītippaṭisaṃvedī assasissāmī’ti sikkhati, ‘pītippaṭisaṃvedī passasissāmī’ti sikkhati; ‘sukhappaṭisaṃvedī assasissāmī’ti sikkhati, ‘sukhappaṭisaṃvedī passasissāmī’ti sikkhati; ‘cittasaṅkhārappaṭisaṃvedī assasissāmī’ti sikkhati, ‘cittasaṅkhārappaṭisaṃvedī passasissāmī’ti sikkhati; ‘passambhayaṃ cittasaṅkhāraṃ assasissāmī’ti sikkhati, ‘passambhayaṃ cittasaṅkhāraṃ passasissāmī’ti sikkhati; ‘cittappaṭisaṃvedī assasissāmī’ti sikkhati, ‘cittappaṭisaṃvedī passasissāmī’ti sikkhati; ‘abhippamodayaṃ cittaṃ assasissāmī’ti sikkhati, ‘abhippamodayaṃ cittaṃ passasissāmī’ti sikkhati; ‘samādahaṃ cittaṃ assasissāmī’ti sikkhati , ‘samādahaṃ cittaṃ passasissāmī’ti sikkhati; ‘vimocayaṃ cittaṃ assasissāmī’ti sikkhati, ‘vimocayaṃ cittaṃ passasissāmī’ti sikkhati; ‘aniccānupassī assasissāmī’ti sikkhati, ‘aniccānupassī passasissāmī’ti sikkhati; ‘virāgānupassī assasissāmī’ti sikkhati, ‘virāgānupassī passasissāmī’ti sikkhati; ‘nirodhānupassī assasissāmī’ti sikkhati, ‘nirodhānupassī passasissāmī’ti sikkhati; ‘paṭinissaggānupassī assasissāmī’ti paṭinissaggānupassī assasissāmī’ti sikkhati, ‘paṭinissaggānupassī passasissāmī’ti sikkhati. Evaṃ bhāvito kho, bhikkhave, ānāpānassatisamādhi evaṃ bahulīkato mahapphalo hoti mahānisaṃso.
‘‘Ahampi sudaṃ, bhikkhave, pubbeva sambodhā anabhisambuddho bodhisattova samāno iminā vihārena bahulaṃ viharāmi. Tassa mayhaṃ, bhikkhave, iminā vihārena bahulaṃ viharato neva kāyo kilamati na cakkhūni; anupādāya ca me āsavehi cittaṃ vimucci. and so on.
NOT SUPPRESSING HINDRANCES - THIS IS TRUE JHANA- THE RESULT IS NIBBANA
Numbered discourses 9 Anguttara Nikaya
AN9.37 By Ānanda
At one time Venerable Ānanda was staying near Kosambi, in Ghosita’s Monastery. There Ānanda addressed the mendicants: “Reverends, mendicants!”
“Reverend,” they replied. Ānanda said this:
“It’s incredible, reverends, it’s amazing! How this Blessed One who knows and sees, the perfected one, the fully awakened Buddha, has found an opening in a confined space. It’s in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to end the cycle of suffering, and to realize extinguishment.
The eye itself is actually present, and so are those sights. Yet one will not experience that sense-field. The ear itself is actually present, and so are those sounds. Yet one will not experience that sense-field. The nose itself is actually present, and so are those smells. Yet one will not experience that sense-field. The tongue itself is actually present, and so are those tastes. Yet one will not experience that sense-field. The body itself is actually present, and so are those touches. Yet one will not experience that sense-field.”
When he said this, Venerable Udāyī said to Venerable Ānanda:
“Reverend Ānanda, is one who doesn’t experience that sense-field actually percipient or not?”
“Reverend, one who doesn’t experience that sense-field is actually percipient, not non-percipient.”
“But what does one who doesn’t experience that sense-field perceive?”
“It’s when a mendicant, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, enters and remains in the dimension of infinite space. One who doesn’t experience that sense-field perceives in this way.
Furthermore, a mendicant, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, enters and remains in the dimension of infinite consciousness. One who doesn’t experience that sense-field perceives in this way.
Furthermore, a mendicant, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness. One who doesn’t experience that sense-field perceives in this way.
Reverend, one time I was staying near Sāketa in the deer park in Añjana Wood. Then the nun Jaṭilagāhikā came up to me, bowed, stood to one side, and said to me: ‘Sir, Ānanda, regarding the immersion that does not lean forward or pull back, and is not held in place by forceful suppression. Being free, it’s stable. Being stable, it’s content. Being content, one is not anxious. What did the Buddha say was the fruit of this immersion?’
When she said this, I said to her: ‘Sister, regarding the immersion that does not lean forward or pull back, and is not held in place by forceful suppression. Being free, it’s stable. Being stable, it’s content. Being content, one is not anxious. The Buddha said that the fruit of this immersion is enlightenment.’ One who doesn’t experience that sense-field perceives in this way, too.”
https://suttacentral.net/an9.37/en/sujato
P 1767 Anapanasamyutta SN 54.5.5 Fruits [of Anapanasati]
This Sutta gives 7 benefits of Mindfulness of Breathing - It also tells you which realm of the five Pure Abodes that an Anagami will go to if they don't become an Arahant in this life. Sutta Central Translation below
“[Monks], when mindfulness of breathing is developed and cultivated it’s very fruitful and beneficial. And how is mindfulness of breathing developed and cultivated to be very fruitful and beneficial?
It’s when a mendicant has gone to a wilderness, or to the root of a tree, or to an empty hut. They sit down cross-legged, with their body straight, and establish mindfulness right there.
Just mindful, they breathe in. Mindful, they breathe out. …
They practice like this: ‘I’ll breathe in observing letting go.’ They practice like this: ‘I’ll breathe out observing letting go.’
Mindfulness of breathing, when developed and cultivated in this way, is very fruitful and beneficial.
When mindfulness of breathing is developed and cultivated in this way you can expect seven fruits and benefits. What seven? You attain enlightenment early on in this very life. If not, you attain enlightenment at the time of death. If not, with the ending of the five lower fetters you’re extinguished in between one life and the next … you’re extinguished upon landing … you’re extinguished without extra effort … you’re extinguished with extra effort … you head upstream, going to the Akaniṭṭha realm … When mindfulness of breathing is developed and cultivated in this way you can expect these seven fruits and benefits.”
https://suttacentral.net/sn54.5/en/sujato
AN 5. 27. Concentration (Samadhi sutta)
Proof of Tranquilizing step
“Students, being alert and mindful, develop concentration that is measureless. When, alert and mindful, you develop concentration that is measureless, … The knowledge arises that is personally yours: ‘This concentration is peaceful and sublime, gained by full tranquilization, and attained to unification; it is not reined in and checked by forcefully suppressing the defilements.’…”
Additional note: Notice the name of the sutta is Concentration. Actually the Pali is Samadhi. Samadhi is translated as Tranquil wisdom by Ven. Punnaji and Bhante Vimalramsi. It is not concentration but collectedness!
https://suttacentral.net/en/an5.27
AN 3. 63 Venaga
Proof you can be in Jhana while doing Walking meditation
“with the previous passing away of joy and dejection, I enter and dwell in the fourth jhāna, neither painful nor pleasant, which has purification of mindfulness by equanimity.
“Then, brahmin, when I am in such a state, if I walk back and forth, on that occasion my walking back and forth is celestial. If I am standing, on that occasion my standing is celestial. If I am sitting, on that occasion my sitting is celestial. If I lie down, on that occasion this is my celestial high and luxurious bed. This is that celestial high and luxurious bed that at present I can gain at will, without trouble or difficulty.”
Additional note: Celestial is a word for the state of jhana as he just described in the previous paragraph. The sutta is a subtle simile the Buddha explains in reference to whether he sleeps on high and luxurious beds. He says yes but the bed is a simile for a divine abiding. And he can abide in jhana in not only the sitting position but walking, standing and lying position it goes on to say.
https://suttacentral.net/en/an3.63
DN 16 Mahaparinibbana Sutta
Section 4.8 P. 255 Maurice Walsh
How do you know the Buddha Spoke it? When you read something and it says it matches what the Buddha taught how do you know it really does.
In section 4.8 Sutta DN 16 it says in summary that if what was said matches and is consistent with what is already in the texts and suttas then you can be assured the Buddha spoke it.
On Sutta Central Sect 22 following:
"Take another mendicant who says: ‘In such-and-such monastery there is a single senior mendicant who is very learned and knowledgeable in the scriptures, who has memorized the teachings, the texts on monastic training, and the outlines. I’ve heard and learned this in the presence of that senior mendicant: this is the teaching, this is the training, this is the Teacher’s instruction.’ You should neither approve nor dismiss that mendicant’s statement. Instead, you should carefully memorize those words and phrases, then check if they’re included in the discourses or found in the texts on monastic training. If they’re not included in the discourses or found in the texts on monastic training, you should draw the conclusion: ‘Clearly this is not the word of the Buddha. It has been incorrectly memorized by that senior mendicant.’ And so you should reject it. If they are included in the discourses and found in the texts on monastic training, you should draw the conclusion: ‘Clearly this is the word of the Buddha. It has been correctly memorized by that senior mendicant.’ You should remember it. This is the fourth great reference. These are the four great references. You should remember them.”
Power of Loving-kindness
P. 707 Opammasamyutta SN 20.4 Pots of Food
*The Power of one moment of lovingkindness is far more powerful than the giving of many pots of food.
At Sāvatthi. “Bhikkhus, if someone were to give away a hundred pots of food as charity in the morning, a hundred pots of food at noon, and a hundred pots of food as charity in the evening, and if someone were to develop a mind of lovingkindness even for the time it takes to pull a cow’s udder, either the morning, at noon, or in the evening, this would be more fruitful then the former.
“Therefore, bhikkhus, you should train yourselves thus: ‘We will develop and cultivate the liberation of mind by lovingkindness, and make it our vehicle, make it our basis, stabilize it, exercise ourselves in it, and fully perfect it.’ Thus should you train yourselves.”
P. 153 32(1) IV. Same-Minded Chapter -Anguttara Nikaya BB 2012
*Two Persons who cannot easily be repaid
{II,iv,2} "I tell you, monks, there are two people who are not easy to repay. Which two? Your mother & father. Even if you were to carry your mother on one shoulder & your father on the other shoulder for 100 years, and were to look after them by anointing, massaging, bathing, & rubbing their limbs, and they were to defecate & urinate right there [on your shoulders], you would not in that way pay or repay your parents. If you were to establish your mother & father in absolute sovereignty over this great earth, abounding in the seven treasures, you would not in that way pay or repay your parents. Why is that? Mother & father do much for their children. They care for them, they nourish them, they introduce them to this world. But anyone who rouses his unbelieving mother & father, settles & establishes them in conviction; rouses his unvirtuous mother & father, settles & establishes them in virtue; rouses his stingy mother & father, settles & establishes them in generosity; rouses his foolish mother & father, settles & establishes them in [the Dhamma] discernment: To this extent one pays & repays one's mother & father."
http://www.accesstoinsight.org/tipitaka/an/an02/an02.031.than.html
P. 1607 Bojjhangasamyutta Sn 46.54 (4) Accompanied by Lovingkindness
***Where Bhante proves that Metta takes you to the 4th jhāna and Karuna takes you to the 5th etc. Also the technique for the Brahmavihāras is listed here.
This sutta proves that the development and the attainment of any jhāna of the Brahmavihāras (lovingkindness or compassion or joy or equanimity) will result in overpowering “limited Kamma” that is done in your everyday life. It is talking about actions that are routine can include breaking of precepts. Attaining a jhāna will overpower all of the results of those actions and lead you to a positive rebirth at least in your next life. It doesn't say what but we might think it is a brahmaloka.
P. 1167 Salāyatanasamyutta Sn 35.88.5 With Punna
Venerable Puṇṇa goes to the Buddha and asks for a teaching before he departs to the foreign land of Sunāparanta. The Buddha warns him that folk there are fierce, and questions whether he is ready for such a difficult assignment. This is a teaching in looking at the positive side of experience!
“Now that you have received this brief exhortation from me, Puṇṇa, in which country will you dwell?”
“There is, venerable sir, a country named Sunaparanta. I will dwell there.”
“Puṇṇa, the people of Sunaparanta are wild and rough. If they abuse and revile you, what will you think about that?”
“Venerable sir, if the people of Sunaparanta abuse and revile me, then I will think: ‘These people of Sunaparanta are excellent, truly excellent, in that they do not give me a blow with the fist.’ Then I will think thus, Blessed One; then I will think thus, Fortunate One.”
“But, Puṇṇa, if the people of Sunaparanta do give you a blow with the fist, what will you think about that?”
“Venerable sir, if the people of Sunaparanta give me a blow with the fist, then I will think: ‘These people of Sunaparanta are excellent, truly excellent, in that they do not give me a blow with a clod.’ Then I will think thus, Blessed One; then I will think thus, Fortunate One.”
“But, Puṇṇa, if the people of Sunaparanta do give you a blow with a clod, what will you think about that?”
“Venerable sir, if the people of Sunaparanta give me a blow with a clod, then I will think: ‘These people of Sunaparanta are excellent, truly excellent, in that they do not give me a blow with a rod.’ Then I will think thus, Blessed One; then I will think thus, Fortunate One.”
“But, Puṇṇa, if the people of Sunaparanta do give you a blow with a rod, what will you think about that?”
“Venerable sir, if the people of Sunaparanta give me a blow with a rod, then I will think: ‘These people of Sunaparanta are excellent, truly excellent, in that they do not stab me with a knife.’ Then I will think thus, Blessed One; then I will think thus, Fortunate One.”
“But, Puṇṇa, if the people of Sunaparanta do stab you with a knife, what will you think about that?”
“Venerable sir, if the people of Sunaparanta stab me with a knife, then I will think: ‘These people of Sunaparanta are excellent, truly excellent, in that they do not take my life with a sharp knife.’ Then I will think thus, Blessed One; then I will think thus, Fortunate One.”
“But, Puṇṇa, if the people of Sunaparanta do take your life with a sharp knife, what will you think about that?”
“Venerable sir, if the people of Sunaparanta take my life with a sharp knife, then I will think: ‘There have been disciples of the Blessed One who, being repelled, humiliated, and disgusted by the body and by life, sought for an assailant. But I have come upon this assailant even without a search.’ Then I will think thus, Blessed One; then I will think thus, Fortunate One.”
“Good, good, Puṇṇa! Endowed with such self-control and peacefulness, you will be able to dwell in the Sunaparanta country. Now, Puṇṇa, you may go at your own convenience.”
Then, having delighted and rejoiced in the Blessed One’s statement, the Venerable Puṇṇa rose from his seat, paid homage to the Blessed One, and departed, keeping him on his right. He then set his lodging in order, took his bowl and outer robe, and set out to wander towards the Sunaparanta country. Wandering by stages, he eventually arrived in the Sunaparanta country, where he dwelt. Then, during that rains, the Venerable Puṇṇa established five hundred male lay followers and five hundred female lay followers in the practice, and he himself, during that same rains, realized the three true knowledges. And during that same rains he attained final Nibbāna.
Then a number of bhikkhus approached the Blessed One … and said to him: “Venerable sir, the clansman named Puṇṇa, who was given a brief exhortation by the Blessed One, has died. What is his destination? What is his future bourn?”
“Bhikkhus, the clansman Puṇṇa was wise. He practised in accordance with the Dhamma and did not trouble me on account of the Dhamma. The clansman Puṇṇa has attained final Nibbāna.”
https://suttacentral.net/en/sn35.88
Appaka Sutta Sn 3.6: Few
When one comes into Wealth and Power it leads to heedlessness and intoxication and the mistreating of other beings.
"
At Savatthi. As he was sitting to one side, King Pasenadi Kosala said to the Blessed One: "Just now, lord, while I was alone in seclusion, this train of thought arose in my awareness: 'Few are those people in the world who, when acquiring lavish wealth, don't become intoxicated & heedless, don't become greedy for sensual pleasures, and don't mistreat other beings. Many more are those who, when acquiring lavish wealth, become intoxicated & heedless, become greedy for sensual pleasures, and mistreat other beings.'"
http://www.accesstoinsight.org/tipitaka/sn/sn03/sn03.006.than.html
Mittanisamsa Sutta No. 9. "The Great Book of Protection", Published by SasanaAbiwurdhi Wardhana Society, Buddhist Maha Vihara, Brickfields, Kuala Lumpur, Malaysia
One Benefit of Metta/Kindness Practice is one does not die in an accident and other benefits.
"He who maintains genuine friendship and is not treacherous, should he fall from a precipice or a mountain or tree, he will be protected (will not be harmed).
THE ADVANTAGES OF FRIENDSHIP (Mittanisamsa) (1)
[These ten gathas (stanzas) recounting the beneficial effects of friendship, are found in the Mugapakkha (Temiya) Jataka, vol. vii. No. 538].
1. He who maintains genuine friendship (who is not treacherous towards friends) will, whenever he goes far out of his home, receive abundance of hospitality. Many will obtain their living through him.
2. He who maintains genuine friendship will, whatever country, village or town he visits, be honoured.
3. He who maintains genuine friendship - robbers will not overpower him. Royalty will not look down upon him. He will triumph over all his enemies.
4. He who maintains genuine friendship, returns home with feeling of amity, rejoices in the assemblies of people, and becomes the chief among his kinsmen.
5. He who maintains genuine friendship, being hospitable to others, in turn, receives hospitality. Being respectful to others, in turn, receives respect. He enjoys both praise and fame.
6. He who maintains genuine friendship, being a giver, in turn, receives gifts himself. Being worshipful to others, in turn, himself is worshipped. He attains prosperity and fame.
7. He who maintains genuine friendship, shines (in glory) like the fire, and is radiant as a deity. Never will prosperity forsake him.
8. He who maintains genuine friendship, to him there will be many breeding cattle. What is sown in the field will flourish. The fruit of that which is sown he enjoys.
9. He who maintains genuine friendship, should he fall from a precipice or mountain or tree, he will be protected (will not be harmed).
10. not in text
11. He who maintains genuine friendship cannot be overthrown by enemies even as the deep-rooted banyan tree cannot be overthrown by the wind.
http://www.buddhanet.net/bp_sut07.htm
*The Power of one moment of lovingkindness is far more powerful than the giving of many pots of food.
At Sāvatthi. “Bhikkhus, if someone were to give away a hundred pots of food as charity in the morning, a hundred pots of food at noon, and a hundred pots of food as charity in the evening, and if someone were to develop a mind of lovingkindness even for the time it takes to pull a cow’s udder, either the morning, at noon, or in the evening, this would be more fruitful then the former.
“Therefore, bhikkhus, you should train yourselves thus: ‘We will develop and cultivate the liberation of mind by lovingkindness, and make it our vehicle, make it our basis, stabilize it, exercise ourselves in it, and fully perfect it.’ Thus should you train yourselves.”
P. 153 32(1) IV. Same-Minded Chapter -Anguttara Nikaya BB 2012
*Two Persons who cannot easily be repaid
{II,iv,2} "I tell you, monks, there are two people who are not easy to repay. Which two? Your mother & father. Even if you were to carry your mother on one shoulder & your father on the other shoulder for 100 years, and were to look after them by anointing, massaging, bathing, & rubbing their limbs, and they were to defecate & urinate right there [on your shoulders], you would not in that way pay or repay your parents. If you were to establish your mother & father in absolute sovereignty over this great earth, abounding in the seven treasures, you would not in that way pay or repay your parents. Why is that? Mother & father do much for their children. They care for them, they nourish them, they introduce them to this world. But anyone who rouses his unbelieving mother & father, settles & establishes them in conviction; rouses his unvirtuous mother & father, settles & establishes them in virtue; rouses his stingy mother & father, settles & establishes them in generosity; rouses his foolish mother & father, settles & establishes them in [the Dhamma] discernment: To this extent one pays & repays one's mother & father."
http://www.accesstoinsight.org/tipitaka/an/an02/an02.031.than.html
P. 1607 Bojjhangasamyutta Sn 46.54 (4) Accompanied by Lovingkindness
***Where Bhante proves that Metta takes you to the 4th jhāna and Karuna takes you to the 5th etc. Also the technique for the Brahmavihāras is listed here.
This sutta proves that the development and the attainment of any jhāna of the Brahmavihāras (lovingkindness or compassion or joy or equanimity) will result in overpowering “limited Kamma” that is done in your everyday life. It is talking about actions that are routine can include breaking of precepts. Attaining a jhāna will overpower all of the results of those actions and lead you to a positive rebirth at least in your next life. It doesn't say what but we might think it is a brahmaloka.
P. 1167 Salāyatanasamyutta Sn 35.88.5 With Punna
Venerable Puṇṇa goes to the Buddha and asks for a teaching before he departs to the foreign land of Sunāparanta. The Buddha warns him that folk there are fierce, and questions whether he is ready for such a difficult assignment. This is a teaching in looking at the positive side of experience!
“Now that you have received this brief exhortation from me, Puṇṇa, in which country will you dwell?”
“There is, venerable sir, a country named Sunaparanta. I will dwell there.”
“Puṇṇa, the people of Sunaparanta are wild and rough. If they abuse and revile you, what will you think about that?”
“Venerable sir, if the people of Sunaparanta abuse and revile me, then I will think: ‘These people of Sunaparanta are excellent, truly excellent, in that they do not give me a blow with the fist.’ Then I will think thus, Blessed One; then I will think thus, Fortunate One.”
“But, Puṇṇa, if the people of Sunaparanta do give you a blow with the fist, what will you think about that?”
“Venerable sir, if the people of Sunaparanta give me a blow with the fist, then I will think: ‘These people of Sunaparanta are excellent, truly excellent, in that they do not give me a blow with a clod.’ Then I will think thus, Blessed One; then I will think thus, Fortunate One.”
“But, Puṇṇa, if the people of Sunaparanta do give you a blow with a clod, what will you think about that?”
“Venerable sir, if the people of Sunaparanta give me a blow with a clod, then I will think: ‘These people of Sunaparanta are excellent, truly excellent, in that they do not give me a blow with a rod.’ Then I will think thus, Blessed One; then I will think thus, Fortunate One.”
“But, Puṇṇa, if the people of Sunaparanta do give you a blow with a rod, what will you think about that?”
“Venerable sir, if the people of Sunaparanta give me a blow with a rod, then I will think: ‘These people of Sunaparanta are excellent, truly excellent, in that they do not stab me with a knife.’ Then I will think thus, Blessed One; then I will think thus, Fortunate One.”
“But, Puṇṇa, if the people of Sunaparanta do stab you with a knife, what will you think about that?”
“Venerable sir, if the people of Sunaparanta stab me with a knife, then I will think: ‘These people of Sunaparanta are excellent, truly excellent, in that they do not take my life with a sharp knife.’ Then I will think thus, Blessed One; then I will think thus, Fortunate One.”
“But, Puṇṇa, if the people of Sunaparanta do take your life with a sharp knife, what will you think about that?”
“Venerable sir, if the people of Sunaparanta take my life with a sharp knife, then I will think: ‘There have been disciples of the Blessed One who, being repelled, humiliated, and disgusted by the body and by life, sought for an assailant. But I have come upon this assailant even without a search.’ Then I will think thus, Blessed One; then I will think thus, Fortunate One.”
“Good, good, Puṇṇa! Endowed with such self-control and peacefulness, you will be able to dwell in the Sunaparanta country. Now, Puṇṇa, you may go at your own convenience.”
Then, having delighted and rejoiced in the Blessed One’s statement, the Venerable Puṇṇa rose from his seat, paid homage to the Blessed One, and departed, keeping him on his right. He then set his lodging in order, took his bowl and outer robe, and set out to wander towards the Sunaparanta country. Wandering by stages, he eventually arrived in the Sunaparanta country, where he dwelt. Then, during that rains, the Venerable Puṇṇa established five hundred male lay followers and five hundred female lay followers in the practice, and he himself, during that same rains, realized the three true knowledges. And during that same rains he attained final Nibbāna.
Then a number of bhikkhus approached the Blessed One … and said to him: “Venerable sir, the clansman named Puṇṇa, who was given a brief exhortation by the Blessed One, has died. What is his destination? What is his future bourn?”
“Bhikkhus, the clansman Puṇṇa was wise. He practised in accordance with the Dhamma and did not trouble me on account of the Dhamma. The clansman Puṇṇa has attained final Nibbāna.”
https://suttacentral.net/en/sn35.88
Appaka Sutta Sn 3.6: Few
When one comes into Wealth and Power it leads to heedlessness and intoxication and the mistreating of other beings.
"
At Savatthi. As he was sitting to one side, King Pasenadi Kosala said to the Blessed One: "Just now, lord, while I was alone in seclusion, this train of thought arose in my awareness: 'Few are those people in the world who, when acquiring lavish wealth, don't become intoxicated & heedless, don't become greedy for sensual pleasures, and don't mistreat other beings. Many more are those who, when acquiring lavish wealth, become intoxicated & heedless, become greedy for sensual pleasures, and mistreat other beings.'"
http://www.accesstoinsight.org/tipitaka/sn/sn03/sn03.006.than.html
Mittanisamsa Sutta No. 9. "The Great Book of Protection", Published by SasanaAbiwurdhi Wardhana Society, Buddhist Maha Vihara, Brickfields, Kuala Lumpur, Malaysia
One Benefit of Metta/Kindness Practice is one does not die in an accident and other benefits.
"He who maintains genuine friendship and is not treacherous, should he fall from a precipice or a mountain or tree, he will be protected (will not be harmed).
THE ADVANTAGES OF FRIENDSHIP (Mittanisamsa) (1)
[These ten gathas (stanzas) recounting the beneficial effects of friendship, are found in the Mugapakkha (Temiya) Jataka, vol. vii. No. 538].
1. He who maintains genuine friendship (who is not treacherous towards friends) will, whenever he goes far out of his home, receive abundance of hospitality. Many will obtain their living through him.
2. He who maintains genuine friendship will, whatever country, village or town he visits, be honoured.
3. He who maintains genuine friendship - robbers will not overpower him. Royalty will not look down upon him. He will triumph over all his enemies.
4. He who maintains genuine friendship, returns home with feeling of amity, rejoices in the assemblies of people, and becomes the chief among his kinsmen.
5. He who maintains genuine friendship, being hospitable to others, in turn, receives hospitality. Being respectful to others, in turn, receives respect. He enjoys both praise and fame.
6. He who maintains genuine friendship, being a giver, in turn, receives gifts himself. Being worshipful to others, in turn, himself is worshipped. He attains prosperity and fame.
7. He who maintains genuine friendship, shines (in glory) like the fire, and is radiant as a deity. Never will prosperity forsake him.
8. He who maintains genuine friendship, to him there will be many breeding cattle. What is sown in the field will flourish. The fruit of that which is sown he enjoys.
9. He who maintains genuine friendship, should he fall from a precipice or mountain or tree, he will be protected (will not be harmed).
10. not in text
11. He who maintains genuine friendship cannot be overthrown by enemies even as the deep-rooted banyan tree cannot be overthrown by the wind.
http://www.buddhanet.net/bp_sut07.htm
Stream and Entry
P. 1792 Sotāpattisamyutta Sn 55.5(2) Sariputta
What is the real Definition of Stream in Stream Entry? It is the 8-fold path.
Sariputta, this is said: ‘The stream, the stream.’ What now, Sariputta, is the stream?”
“this Noble Eightfold Path, venerable sire. Is the stream; that is , right view, right thought, right speech etc.
P. 1004 Okhantisamyutta Sn 25.1 The Eye
Faith Follower/Dhamma Follower – What is that? They are Sotāpanna Path in two ways:
Definition of a Stream-enterer
"One who has conviction & belief that these phenomena are this way is called a faith-follower: one who has entered the orderliness of rightness, entered the plane of people of integrity, transcended the plane of the run-of-the-mill. He is incapable of doing any deed by which he might be reborn in hell, in the animal womb, or in the realm of hungry shades. He is incapable of passing away until he has realized the fruit of stream-entry.
"One who, after pondering with a modicum of discernment, has accepted that these phenomena are this way is called a Dhamma-follower: one who has entered the orderliness of rightness, entered the plane of people of integrity, transcended the plane of the run-of-the-mill. He is incapable of doing any deed by which he might be reborn in hell, in the animal womb, or in the realm of hungry shades. He is incapable of passing away until he has realized the fruit of stream-entry.
"One who knows and sees that these phenomena are this way is called a stream-enterer, steadfast, never again destined for states of woe, headed for self-awakening."
What is the real Definition of Stream in Stream Entry? It is the 8-fold path.
Sariputta, this is said: ‘The stream, the stream.’ What now, Sariputta, is the stream?”
“this Noble Eightfold Path, venerable sire. Is the stream; that is , right view, right thought, right speech etc.
P. 1004 Okhantisamyutta Sn 25.1 The Eye
Faith Follower/Dhamma Follower – What is that? They are Sotāpanna Path in two ways:
Definition of a Stream-enterer
"One who has conviction & belief that these phenomena are this way is called a faith-follower: one who has entered the orderliness of rightness, entered the plane of people of integrity, transcended the plane of the run-of-the-mill. He is incapable of doing any deed by which he might be reborn in hell, in the animal womb, or in the realm of hungry shades. He is incapable of passing away until he has realized the fruit of stream-entry.
"One who, after pondering with a modicum of discernment, has accepted that these phenomena are this way is called a Dhamma-follower: one who has entered the orderliness of rightness, entered the plane of people of integrity, transcended the plane of the run-of-the-mill. He is incapable of doing any deed by which he might be reborn in hell, in the animal womb, or in the realm of hungry shades. He is incapable of passing away until he has realized the fruit of stream-entry.
"One who knows and sees that these phenomena are this way is called a stream-enterer, steadfast, never again destined for states of woe, headed for self-awakening."
Dependent Origination & Teachings
P. 533 Sn 12.1.1 Dependent Origination
-What it is “Students, I will teach you dependent origination. Listen to that and attend closely, I will speak.”–“Yes, venerable sir,” those students replied. The Blessed One said this:
“And what, students, is dependent origination? With ignorance as condition, volitional formations come to be; with volitional formations as condition, consciousness; with consciousness as condition, name-and-form; with name-and-form as condition, the six sense bases; with the six sense bases as condition, contact; with contact as condition, feeling; with feeling as condition, craving; with craving as condition, clinging; with clinging as condition, existence; with existence as condition, birth; with birth as condition, aging-and-death, sorrow, lamentation, pain, displeasure, and despair come to be. Such is the origin of this whole mass of suffering. This, students, is called dependent origination.
“But with the remainderless fading away and cessation of ignorance comes cessation of volitional formations; with the cessation of volitional formations, cessation of consciousness; with the cessation of consciousness, cessation of name-and-form; with the cessation of name-and-form, cessation of the six sense bases; with the cessation of the six sense bases, cessation of contact; with the cessation of contact, cessation of feeling; with the cessation of feeling, cessation of craving; with the cessation of craving, cessation of clinging; with the cessation of clinging, cessation of existence; with the cessation of existence, cessation of birth; with the cessation of birth, aging-and-death, sorrow, lamentation, pain, displeasure, and despair cease. Such is the cessation of this whole mass of suffering.”
P. 593 Nidānasamyutta Sn 12.60 (10) Causation
***Ananda is scolded by the Buddha for saying Dependent Origination is easy to understand
“It is wonderful, venerable sir! It is amazing, venerable sir! This dependent origination is so deep and so deep in implications, yet to me it seems as clear as clear can be.”
“Not so, Ānanda! Not so, Ānanda! This dependent origination is deep and deep in implications. It is because of not understanding and not penetrating this Dhamma, Ānanda, that this generation has become like a tangled skein, like a knotted ball of thread, like matted reeds and rushes, and does not pass beyond the plane of misery, the bad destinations, the nether world, saṃsara.
“Ānanda, when one dwells contemplating gratification in things that can be clung to, craving increases. With craving as condition, clinging comes to be…. Such is the origin of this whole mass of suffering.
Cont.
P. 1723 Iddhipādasamyutta SN 51.10.10 The Shrine
Ananda could have invited the Buddha to continue to live for even an entire Aeon if he had just been smart enough to ask-but he didn’t.
Web Link Google Books
P. 680 Kassapasamyutta Sn 16.13 The Counterfeit of the True Dhamma
***What is the Counterfeit Dhamma? Could it be the Vissudhi Magga??
“Venerable sir, what is the reason, what is the cause, why formerly there were fewer training rules but more bhikkhus were established in final knowledge, while now there are more training rules but fewer bhikkhus are established in final knowledge?”
“That’s the way it is, Kassapa. When beings are deteriorating and the true Dhamma is disappearing there are more training rules but fewer bhikkhus are established in final knowledge. Kassapa, the true Dhamma does not disappear so long as a counterfeit of the true Dhamma has not arisen in the world. But when a counterfeit of the true Dhamma arises in the world, then the true Dhamma disappears. Cont.
https://suttacentral.net/en/sn16.13
P. 173 Kosalasamyutta Sn 3.11 (1) Seven Jatilas
***How do you know an Arahant.
“Great king, being a layman who enjoys sensual pleasures, dwelling in a house, with children… It is difficult for you to know… who are arahants or who have entered upon the path of Arahantship”
“It is by living together with someone, great king, that his virtue is to be known, and that after a long time, not after a short time; by one who is attentive, not by one who is inattentive; by one who is wise, not by a dullard.
It is by dealing with someone that his honesty is known
It is by discussion with someone
It is by adversities that a person’s fortitude is to be known.
Cont.
P 497 Dhammapada Translated K Sri. Dhammananda
Dhammattha Vagga XIX:10 "It is not easy to become an Arahant"
Verse 271-272 "A Bhikkhu Should Not Be Contented Until He Destroys All Passions" Verse 271-272
Once, there were some bhikkhus who were endowed with virtue; some who had strictly observed the austere practices (Dhutanga) and some who had achieved the third stage of Sainthood. All of them thought that since they had achieved that much, it would be quite easy for them to attain Arahanthood. With this thought they went to see the Enlightened One who asked them, 'Bhikkhus, have you attained Arahanthood?'
When they replied that they were in such a condition that it would not be difficult for them to attain Arhahanthood. With this thought they went to see the Enlightened One who asked them, 'Bhikkhus, have you attained Arahanthood?' When they replied that they were in such a condition that it would not be difficult for them to attain Arahanthood, the Buddha admonished them, 'Bhikkhus, just because are endowed with morality (sila) and because you have attained Anagami (The third stage of Sainthood), you should not be complacent and think that there is only a little more to be done. Unless you have eradicated all mental defilements (asavas), you must not think that you have realized the perfect bliss of Arahanthood.'
P. 175 Kosalasamyutta Sn 3.12(2) Five Kings
***What is the chief among the 5 cords of sensual pleasure. Point1: Once one finds a form one likes then he has no desire for a higher form more sublime. He gets stuck there. Point2 Some may find this form agreeable and some may not find it disagreeable! It is dependent on the person.
“those same forms that are agreeable to one person, great king, are disagreeable to another. When one is pleased and completely satisfied with certain forms, then one does not yearn for any other form higher or more sublime than those forms.
Cont.
Web link from Google Books
DN 21 Sakkapañha Sutta (Digha Nikaya)
Shows that not all teachers teach the same path!
Sakka asked the Lord: “Sir, do all teachers and brahmins teach the same Dhamma, practise the same discipline, desire the same thing and pursue the same goal?”
“No, Ruler of the Gods, they do not. And why not? This world is made up of many and various elements, and people adhere to one or another of these elements, and become tenaciously attached to them, saying: ‘This alone is true, all else is false.’ Therefore, all teachers and Brahmins do not teach the same Dhamma, practice the same discipline, desire the same thing or pursue the same goal.”
https://suttacentral.net/en/dn21
P. 1850 Saccasamyutta Sn 56.17(7) Ignorance
Here the Buddha Defines What is Ignorance?” It is not knowing the four noble truths.
Sitting to one side, that bhikkhu said to the Blessed One: “Venerable sir, it is said, ‘ignorance, ignorance.’ What is ignorance, venerable sir, and in what way is one immersed in ignorance?”
“Bhikkhu, not knowing suffering, not knowing the origin of suffering, not knowing the cessation of suffering, not knowing the way leading to the cessation of suffering: this is called ignorance, bhikkhu, and it is in this way that one is immersed in ignorance.
“Therefore, bhikkhu, an exertion should be made to understand: ‘This is suffering.’… An exertion should be made to understand: ‘This is the way leading to the cessation of suffering.’”
https://suttacentral.net/en/sn56.17
AN 5.159 About Udayin
Not easy to teach the Dhamma to Others
“…It’s not easy to teach the Dhamma to others, Ananda. The Dhamma should be taught to others only when five qualities are established within the person teaching. Which five?
“[1] The Dhamma should be taught with the thought, ‘I will speak step-by-step.’
“[2] The Dhamma should be taught with the thought, ‘I will speak explaining the sequence [of cause & effect].’
“[3] The Dhamma should be taught with the thought, ‘I will speak out of compassion.’
“[4] The Dhamma should be taught with the thought, ‘I will speak not for the purpose of material reward.’
“[5] The Dhamma should be taught with the thought, ‘I will speak without hurting myself or others.’
“It’s not easy to teach the Dhamma to others, Ananda. The Dhamma should be taught to others only when these five qualities are established within the person teaching.”
P. 915 Khandhasamyutta Sn 22.79 (7)
***The Definitions of Form and all the Aggregates-Why do you call it Form?
“And why, bhikkhus, do you call it form? ‘It is deformed,’ bhikkhus, therefore it is called form. Deformed by what? Deformed by cold, deformed by heat, deformed by hunger, deformed by thirst, deformed by contact with flies, mosquitoes, wind, sun, and serpents. ‘It is deformed,’ bhikkhus, therefore it is called form.
“And why, bhikkhus, do you call it feeling? ‘It feels,’ bhikkhus, therefore it is called feeling. And what does it feel? It feels pleasure, it feels pain, it feels neither-pain-nor-pleasure. ‘It feels,’ bhikkhus, therefore it is called feeling.
“And why, bhikkhus, do you call it perception? ‘It perceives,’ bhikkhus, therefore it is called perception. And what does it perceive? It perceives blue, it perceives yellow, it perceives red, it perceives white. ‘It perceives,’ bhikkhus, therefore it is called perception.
“And why, bhikkhus, do you call them volitional formations? ‘They construct the conditioned,’ bhikkhus, therefore they are called volitional formations. And what is the conditioned that they construct? They construct conditioned form as form; they construct conditioned feeling as feeling; they construct conditioned perception as perception; they construct conditioned volitional formations as volitional formations; they construct conditioned consciousness as consciousness. ‘They construct the conditioned,’ bhikkhus, therefore they are called volitional formations.
“And why, bhikkhus, do you call it consciousness? ‘It cognizes, ’ bhikkhus, therefore it is called consciousness. And what does it cognize? It cognizes sour, it cognizes bitter, it cognizes pungent, it cognizes sweet, it cognizes sharp, it cognizes mild, it cognizes salty, it cognizes bland. ‘It cognizes,’ bhikkhus, therefore it is called consciousness.
“Therein, bhikkhus, the instructed noble disciple reflects thus: ‘I am now being devoured by form. In the past too I was devoured by form in the very same way that I am now being devoured by present form. If I were to seek delight in future form, then in the future too I shall be devoured by form in the very same way that I am now being devoured by present form.’ Having reflected thus, he becomes indifferent towards past form, he does not seek delight in future form, and he is practicing for revulsion towards present form, for its fading away and cessation.
-What it is “Students, I will teach you dependent origination. Listen to that and attend closely, I will speak.”–“Yes, venerable sir,” those students replied. The Blessed One said this:
“And what, students, is dependent origination? With ignorance as condition, volitional formations come to be; with volitional formations as condition, consciousness; with consciousness as condition, name-and-form; with name-and-form as condition, the six sense bases; with the six sense bases as condition, contact; with contact as condition, feeling; with feeling as condition, craving; with craving as condition, clinging; with clinging as condition, existence; with existence as condition, birth; with birth as condition, aging-and-death, sorrow, lamentation, pain, displeasure, and despair come to be. Such is the origin of this whole mass of suffering. This, students, is called dependent origination.
“But with the remainderless fading away and cessation of ignorance comes cessation of volitional formations; with the cessation of volitional formations, cessation of consciousness; with the cessation of consciousness, cessation of name-and-form; with the cessation of name-and-form, cessation of the six sense bases; with the cessation of the six sense bases, cessation of contact; with the cessation of contact, cessation of feeling; with the cessation of feeling, cessation of craving; with the cessation of craving, cessation of clinging; with the cessation of clinging, cessation of existence; with the cessation of existence, cessation of birth; with the cessation of birth, aging-and-death, sorrow, lamentation, pain, displeasure, and despair cease. Such is the cessation of this whole mass of suffering.”
P. 593 Nidānasamyutta Sn 12.60 (10) Causation
***Ananda is scolded by the Buddha for saying Dependent Origination is easy to understand
“It is wonderful, venerable sir! It is amazing, venerable sir! This dependent origination is so deep and so deep in implications, yet to me it seems as clear as clear can be.”
“Not so, Ānanda! Not so, Ānanda! This dependent origination is deep and deep in implications. It is because of not understanding and not penetrating this Dhamma, Ānanda, that this generation has become like a tangled skein, like a knotted ball of thread, like matted reeds and rushes, and does not pass beyond the plane of misery, the bad destinations, the nether world, saṃsara.
“Ānanda, when one dwells contemplating gratification in things that can be clung to, craving increases. With craving as condition, clinging comes to be…. Such is the origin of this whole mass of suffering.
Cont.
P. 1723 Iddhipādasamyutta SN 51.10.10 The Shrine
Ananda could have invited the Buddha to continue to live for even an entire Aeon if he had just been smart enough to ask-but he didn’t.
Web Link Google Books
P. 680 Kassapasamyutta Sn 16.13 The Counterfeit of the True Dhamma
***What is the Counterfeit Dhamma? Could it be the Vissudhi Magga??
“Venerable sir, what is the reason, what is the cause, why formerly there were fewer training rules but more bhikkhus were established in final knowledge, while now there are more training rules but fewer bhikkhus are established in final knowledge?”
“That’s the way it is, Kassapa. When beings are deteriorating and the true Dhamma is disappearing there are more training rules but fewer bhikkhus are established in final knowledge. Kassapa, the true Dhamma does not disappear so long as a counterfeit of the true Dhamma has not arisen in the world. But when a counterfeit of the true Dhamma arises in the world, then the true Dhamma disappears. Cont.
https://suttacentral.net/en/sn16.13
P. 173 Kosalasamyutta Sn 3.11 (1) Seven Jatilas
***How do you know an Arahant.
“Great king, being a layman who enjoys sensual pleasures, dwelling in a house, with children… It is difficult for you to know… who are arahants or who have entered upon the path of Arahantship”
“It is by living together with someone, great king, that his virtue is to be known, and that after a long time, not after a short time; by one who is attentive, not by one who is inattentive; by one who is wise, not by a dullard.
It is by dealing with someone that his honesty is known
It is by discussion with someone
It is by adversities that a person’s fortitude is to be known.
Cont.
P 497 Dhammapada Translated K Sri. Dhammananda
Dhammattha Vagga XIX:10 "It is not easy to become an Arahant"
Verse 271-272 "A Bhikkhu Should Not Be Contented Until He Destroys All Passions" Verse 271-272
Once, there were some bhikkhus who were endowed with virtue; some who had strictly observed the austere practices (Dhutanga) and some who had achieved the third stage of Sainthood. All of them thought that since they had achieved that much, it would be quite easy for them to attain Arahanthood. With this thought they went to see the Enlightened One who asked them, 'Bhikkhus, have you attained Arahanthood?'
When they replied that they were in such a condition that it would not be difficult for them to attain Arhahanthood. With this thought they went to see the Enlightened One who asked them, 'Bhikkhus, have you attained Arahanthood?' When they replied that they were in such a condition that it would not be difficult for them to attain Arahanthood, the Buddha admonished them, 'Bhikkhus, just because are endowed with morality (sila) and because you have attained Anagami (The third stage of Sainthood), you should not be complacent and think that there is only a little more to be done. Unless you have eradicated all mental defilements (asavas), you must not think that you have realized the perfect bliss of Arahanthood.'
P. 175 Kosalasamyutta Sn 3.12(2) Five Kings
***What is the chief among the 5 cords of sensual pleasure. Point1: Once one finds a form one likes then he has no desire for a higher form more sublime. He gets stuck there. Point2 Some may find this form agreeable and some may not find it disagreeable! It is dependent on the person.
“those same forms that are agreeable to one person, great king, are disagreeable to another. When one is pleased and completely satisfied with certain forms, then one does not yearn for any other form higher or more sublime than those forms.
Cont.
Web link from Google Books
DN 21 Sakkapañha Sutta (Digha Nikaya)
Shows that not all teachers teach the same path!
Sakka asked the Lord: “Sir, do all teachers and brahmins teach the same Dhamma, practise the same discipline, desire the same thing and pursue the same goal?”
“No, Ruler of the Gods, they do not. And why not? This world is made up of many and various elements, and people adhere to one or another of these elements, and become tenaciously attached to them, saying: ‘This alone is true, all else is false.’ Therefore, all teachers and Brahmins do not teach the same Dhamma, practice the same discipline, desire the same thing or pursue the same goal.”
https://suttacentral.net/en/dn21
P. 1850 Saccasamyutta Sn 56.17(7) Ignorance
Here the Buddha Defines What is Ignorance?” It is not knowing the four noble truths.
Sitting to one side, that bhikkhu said to the Blessed One: “Venerable sir, it is said, ‘ignorance, ignorance.’ What is ignorance, venerable sir, and in what way is one immersed in ignorance?”
“Bhikkhu, not knowing suffering, not knowing the origin of suffering, not knowing the cessation of suffering, not knowing the way leading to the cessation of suffering: this is called ignorance, bhikkhu, and it is in this way that one is immersed in ignorance.
“Therefore, bhikkhu, an exertion should be made to understand: ‘This is suffering.’… An exertion should be made to understand: ‘This is the way leading to the cessation of suffering.’”
https://suttacentral.net/en/sn56.17
AN 5.159 About Udayin
Not easy to teach the Dhamma to Others
“…It’s not easy to teach the Dhamma to others, Ananda. The Dhamma should be taught to others only when five qualities are established within the person teaching. Which five?
“[1] The Dhamma should be taught with the thought, ‘I will speak step-by-step.’
“[2] The Dhamma should be taught with the thought, ‘I will speak explaining the sequence [of cause & effect].’
“[3] The Dhamma should be taught with the thought, ‘I will speak out of compassion.’
“[4] The Dhamma should be taught with the thought, ‘I will speak not for the purpose of material reward.’
“[5] The Dhamma should be taught with the thought, ‘I will speak without hurting myself or others.’
“It’s not easy to teach the Dhamma to others, Ananda. The Dhamma should be taught to others only when these five qualities are established within the person teaching.”
P. 915 Khandhasamyutta Sn 22.79 (7)
***The Definitions of Form and all the Aggregates-Why do you call it Form?
“And why, bhikkhus, do you call it form? ‘It is deformed,’ bhikkhus, therefore it is called form. Deformed by what? Deformed by cold, deformed by heat, deformed by hunger, deformed by thirst, deformed by contact with flies, mosquitoes, wind, sun, and serpents. ‘It is deformed,’ bhikkhus, therefore it is called form.
“And why, bhikkhus, do you call it feeling? ‘It feels,’ bhikkhus, therefore it is called feeling. And what does it feel? It feels pleasure, it feels pain, it feels neither-pain-nor-pleasure. ‘It feels,’ bhikkhus, therefore it is called feeling.
“And why, bhikkhus, do you call it perception? ‘It perceives,’ bhikkhus, therefore it is called perception. And what does it perceive? It perceives blue, it perceives yellow, it perceives red, it perceives white. ‘It perceives,’ bhikkhus, therefore it is called perception.
“And why, bhikkhus, do you call them volitional formations? ‘They construct the conditioned,’ bhikkhus, therefore they are called volitional formations. And what is the conditioned that they construct? They construct conditioned form as form; they construct conditioned feeling as feeling; they construct conditioned perception as perception; they construct conditioned volitional formations as volitional formations; they construct conditioned consciousness as consciousness. ‘They construct the conditioned,’ bhikkhus, therefore they are called volitional formations.
“And why, bhikkhus, do you call it consciousness? ‘It cognizes, ’ bhikkhus, therefore it is called consciousness. And what does it cognize? It cognizes sour, it cognizes bitter, it cognizes pungent, it cognizes sweet, it cognizes sharp, it cognizes mild, it cognizes salty, it cognizes bland. ‘It cognizes,’ bhikkhus, therefore it is called consciousness.
“Therein, bhikkhus, the instructed noble disciple reflects thus: ‘I am now being devoured by form. In the past too I was devoured by form in the very same way that I am now being devoured by present form. If I were to seek delight in future form, then in the future too I shall be devoured by form in the very same way that I am now being devoured by present form.’ Having reflected thus, he becomes indifferent towards past form, he does not seek delight in future form, and he is practicing for revulsion towards present form, for its fading away and cessation.
Karma
Dhammapada Pakinnaka Vagga (Misc)
Give up the lesser happiness for the sake of the greater #290
"If by giving up a lesser happiness, one may behold a greater one, let the wise man give up the lesser happiness in consideration of the greater happiness."
XX1:1 The power of the Ratana Sutta
Summary
There is a plague and sickness and Famine in Vasali. the Buddha is called in to help. He says as a result of Karma all the beings here are experiencing this disaster. It is by Karma from previous lives. He gave the solution to chant the Ratana Sutta for 7 days. He instructs Ananda to chant this sutta in the city for 7 days. At the end the rains came and cleansed the area and the plague and famine were gone. This is a suitable story in this time of Pandemics and Viruses! Chant the sutta now!
Ratana Sutta:
https://www.accesstoinsight.org/tipitaka/kn/snp/snp.2.01.piya.html
------------------------------------------------------------------------------------------------------
#2 P. 1340 Gamanisamyutta Sn 42.8 The Conch Blower - If you attain the Brahmaviharas then you will be reborn in a Brahmaloka
This sutta shows us that the development and the attainment of any jhāna achieved from the Brahmavihāras (lovingkindness or compassion or joy or equanimity) will result in the overpowering of “limited Kamma” which are actions done in your everyday life. It is talking about actions that are routine like breaking of precepts. Attaining a jhāna will overpower all of the results of those actions and lead you to a positive rebirth, at least in your next life.
A headman approaches the Buddha and says, “Venerable sir, Nigaṇṭha Nātaputta teaches the Dhamma to his disciples thus: ‘Anyone at all who destroys life is bound for a state of misery, bound for hell. Anyone at all who takes what is not given ... engages in sexual misconduct ... speaks falsehood is bound for a state of misery, bound for hell. One is led on by the manner in which one usually dwells.’
It is in such a way, venerable sir, that Nigaṇṭha Nātaputta teaches the Dhamma to his disciples.”
The Buddha replies:
“Just as a strong conch blower can easily send his signal to the four quarters, so too, when the liberation of mind by lovingkindness is developed and cultivated in this way, any limited kamma that was done does not remain there, does not persist there”- See Note 346 for more explanation-ignore the terms access and absorption and just substitute attainment of this jhāna.
http://www.accesstoinsight.org/tipitaka/sn/sn42/sn42.008.than.html
Give up the lesser happiness for the sake of the greater #290
"If by giving up a lesser happiness, one may behold a greater one, let the wise man give up the lesser happiness in consideration of the greater happiness."
XX1:1 The power of the Ratana Sutta
Summary
There is a plague and sickness and Famine in Vasali. the Buddha is called in to help. He says as a result of Karma all the beings here are experiencing this disaster. It is by Karma from previous lives. He gave the solution to chant the Ratana Sutta for 7 days. He instructs Ananda to chant this sutta in the city for 7 days. At the end the rains came and cleansed the area and the plague and famine were gone. This is a suitable story in this time of Pandemics and Viruses! Chant the sutta now!
Ratana Sutta:
https://www.accesstoinsight.org/tipitaka/kn/snp/snp.2.01.piya.html
------------------------------------------------------------------------------------------------------
#2 P. 1340 Gamanisamyutta Sn 42.8 The Conch Blower - If you attain the Brahmaviharas then you will be reborn in a Brahmaloka
This sutta shows us that the development and the attainment of any jhāna achieved from the Brahmavihāras (lovingkindness or compassion or joy or equanimity) will result in the overpowering of “limited Kamma” which are actions done in your everyday life. It is talking about actions that are routine like breaking of precepts. Attaining a jhāna will overpower all of the results of those actions and lead you to a positive rebirth, at least in your next life.
A headman approaches the Buddha and says, “Venerable sir, Nigaṇṭha Nātaputta teaches the Dhamma to his disciples thus: ‘Anyone at all who destroys life is bound for a state of misery, bound for hell. Anyone at all who takes what is not given ... engages in sexual misconduct ... speaks falsehood is bound for a state of misery, bound for hell. One is led on by the manner in which one usually dwells.’
It is in such a way, venerable sir, that Nigaṇṭha Nātaputta teaches the Dhamma to his disciples.”
The Buddha replies:
“Just as a strong conch blower can easily send his signal to the four quarters, so too, when the liberation of mind by lovingkindness is developed and cultivated in this way, any limited kamma that was done does not remain there, does not persist there”- See Note 346 for more explanation-ignore the terms access and absorption and just substitute attainment of this jhāna.
http://www.accesstoinsight.org/tipitaka/sn/sn42/sn42.008.than.html
Aṅguttara Nikāya
5. Book of the Fives P. 698 AN B.Bodhi
You must Meditate - Not just study, to be attain awakening!
73. One Who Dwells in the DhammaThen 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, “‘One who dwells in the Dhamma, one who dwells in the Dhamma’: thus it is said, lord. To what extent is a bhikkhu one who dwells in the Dhamma?”
“Monk, there is the case where a monk studies the Dhamma: dialogues, narratives of mixed prose and verse, explanations, verses, spontaneous exclamations, quotations, birth stories, amazing events, question & answer sessions. He spends the day in Dhamma-study. He neglects seclusion. He doesn’t commit himself to internal tranquillity of awareness. This is called a monk who is keen on study, not one who dwells in the Dhamma.
“Then there is the case where a monk takes the Dhamma as he has heard & studied it and teaches it in full detail to others. He spends the day in Dhamma-description. He neglects seclusion. He doesn’t commit himself to internal tranquillity of awareness. This is called a monk who is keen on description, not one who dwells in the Dhamma.
“Then there is the case where a monk takes the Dhamma as he has heard & studied it and recites it in full detail. He spends the day in Dhamma-recitation. He neglects seclusion. He doesn’t commit himself to internal tranquillity of awareness. This is called a monk who is keen on recitation, not one who dwells in the Dhamma.
“Then there is the case where a monk takes the Dhamma as he has heard & studied it and thinks about it, evaluates it, and examines it with his intellect. He spends the day in Dhamma-thinking. He neglects seclusion. He doesn’t commit himself to internal tranquillity of awareness. This is called a monk who is keen on thinking, not one who dwells in the Dhamma.
“Then there is the case where a monk studies the Dhamma: dialogues, narratives of mixed prose and verse, explanations, verses, spontaneous exclamations, quotations, birth stories, amazing events, question & answer sessions. He doesn’t spend the day in Dhamma-study. He doesn’t neglect seclusion. He commits himself to internal tranquillity of awareness. This is called a monk who dwells in the Dhamma.
“Now, monk, I have taught you the person who is keen on study, the one who is keen on description, the one who is keen on recitation, the one who is keen on thinking, and the one who dwells in the Dhamma. Whatever a teacher should do—seeking the welfare of his disciples, out of sympathy for them—that have I done for you. Over there are the roots of trees; over there, empty dwellings. Practice jhana, monk. Don’t be heedless. Don’t later fall into regret. This is our message to you.”
suttacentral.net/en/an5.73
5. Book of the Fives P. 698 AN B.Bodhi
You must Meditate - Not just study, to be attain awakening!
73. One Who Dwells in the DhammaThen 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, “‘One who dwells in the Dhamma, one who dwells in the Dhamma’: thus it is said, lord. To what extent is a bhikkhu one who dwells in the Dhamma?”
“Monk, there is the case where a monk studies the Dhamma: dialogues, narratives of mixed prose and verse, explanations, verses, spontaneous exclamations, quotations, birth stories, amazing events, question & answer sessions. He spends the day in Dhamma-study. He neglects seclusion. He doesn’t commit himself to internal tranquillity of awareness. This is called a monk who is keen on study, not one who dwells in the Dhamma.
“Then there is the case where a monk takes the Dhamma as he has heard & studied it and teaches it in full detail to others. He spends the day in Dhamma-description. He neglects seclusion. He doesn’t commit himself to internal tranquillity of awareness. This is called a monk who is keen on description, not one who dwells in the Dhamma.
“Then there is the case where a monk takes the Dhamma as he has heard & studied it and recites it in full detail. He spends the day in Dhamma-recitation. He neglects seclusion. He doesn’t commit himself to internal tranquillity of awareness. This is called a monk who is keen on recitation, not one who dwells in the Dhamma.
“Then there is the case where a monk takes the Dhamma as he has heard & studied it and thinks about it, evaluates it, and examines it with his intellect. He spends the day in Dhamma-thinking. He neglects seclusion. He doesn’t commit himself to internal tranquillity of awareness. This is called a monk who is keen on thinking, not one who dwells in the Dhamma.
“Then there is the case where a monk studies the Dhamma: dialogues, narratives of mixed prose and verse, explanations, verses, spontaneous exclamations, quotations, birth stories, amazing events, question & answer sessions. He doesn’t spend the day in Dhamma-study. He doesn’t neglect seclusion. He commits himself to internal tranquillity of awareness. This is called a monk who dwells in the Dhamma.
“Now, monk, I have taught you the person who is keen on study, the one who is keen on description, the one who is keen on recitation, the one who is keen on thinking, and the one who dwells in the Dhamma. Whatever a teacher should do—seeking the welfare of his disciples, out of sympathy for them—that have I done for you. Over there are the roots of trees; over there, empty dwellings. Practice jhana, monk. Don’t be heedless. Don’t later fall into regret. This is our message to you.”
suttacentral.net/en/an5.73
Aṅguttara Nikāya
Book of the Fours P. 586 AN B.Bodhi
18 Kinds of craving - How many types of craving are there??? This sutta defines every type of craving to arise. Watch for them!
199. Craving“Monks, I will teach you craving: the ensnarer that has flowed along, spread out, and caught hold, with which this world is smothered & enveloped like a tangled skein, a knotted ball of string, like matted rushes and reeds, and does not go beyond transmigration, beyond the planes of deprivation, woe, & bad destinations. Listen well, and I will speak.”
“Yes, lord,” the monks responded.
The Blessed One said: “And which craving is the ensnarer that has flowed along, spread out, and caught hold, with which this world is smothered & enveloped like a tangled skein, a knotted ball of string, like matted rushes and reeds, and does not go beyond transmigration, beyond the planes of deprivation, woe, & bad destinations? These 18 craving-verbalizations dependent on what is internal and 18 craving-verbalizations dependent on what is external.
“And which are the 18 craving-verbalizations dependent on what is internal? There being ‘I am,’ there comes to be ‘I am here,’ there comes to be ‘I am like this’ … ‘I am otherwise’ … ‘I am bad’ … ‘I am good’ … ‘I might be’ … ‘I might be here’ … ‘I might be like this’ … ‘I might be otherwise’ … ‘May I be’ … ‘May I be here’ … ‘May I be like this’ … ‘May I be otherwise’ … ‘I will be’ … ‘I will be here’ … ‘I will be like this’ … ‘I will be otherwise.’ These are the 18 craving-verbalizations dependent on what is internal.
“And which are the 18 craving-verbalizations dependent on what is external? There being ‘I am because of this (or: by means of this),’ there comes to be ‘I am here because of this,’ there comes to be ‘I am like this because of this’ … ‘I am otherwise because of this’ … ‘I am bad because of this’ … ‘I am good because of this’ … ‘I might be because of this’ … ‘I might be here because of this’ … ‘I might be like this because of this’ … ‘I might be otherwise because of this’ … ‘May I be because of this’ … ‘May I be here because of this’ … ‘May I be like this because of this’ … ‘May I be otherwise because of this’ … ‘I will be because of this’ … ‘I will be here because of this’ … ‘I will be like this because of this’ … ‘I will be otherwise because of this.’ These are the 18 craving-verbalizations dependent on what is external.
“Thus there are 18 craving-verbalizations dependent on what is internal and 18 craving-verbalizations dependent on what is external. These are called the 36 craving-verbalizations. Thus, with 36 craving-verbalizations of this sort in the past, 36 in the future, and 36 in the present, there are 108 craving-verbalizations.
“This, monks is craving the ensnarer that has flowed along, spread out, and caught hold, with which this world is smothered & enveloped like a tangled skein, a knotted ball of string, like matted rushes and reeds, and does not go beyond transmigration, beyond the planes of deprivation, woe, & bad destinations.”
Book of the Fours P. 586 AN B.Bodhi
18 Kinds of craving - How many types of craving are there??? This sutta defines every type of craving to arise. Watch for them!
199. Craving“Monks, I will teach you craving: the ensnarer that has flowed along, spread out, and caught hold, with which this world is smothered & enveloped like a tangled skein, a knotted ball of string, like matted rushes and reeds, and does not go beyond transmigration, beyond the planes of deprivation, woe, & bad destinations. Listen well, and I will speak.”
“Yes, lord,” the monks responded.
The Blessed One said: “And which craving is the ensnarer that has flowed along, spread out, and caught hold, with which this world is smothered & enveloped like a tangled skein, a knotted ball of string, like matted rushes and reeds, and does not go beyond transmigration, beyond the planes of deprivation, woe, & bad destinations? These 18 craving-verbalizations dependent on what is internal and 18 craving-verbalizations dependent on what is external.
“And which are the 18 craving-verbalizations dependent on what is internal? There being ‘I am,’ there comes to be ‘I am here,’ there comes to be ‘I am like this’ … ‘I am otherwise’ … ‘I am bad’ … ‘I am good’ … ‘I might be’ … ‘I might be here’ … ‘I might be like this’ … ‘I might be otherwise’ … ‘May I be’ … ‘May I be here’ … ‘May I be like this’ … ‘May I be otherwise’ … ‘I will be’ … ‘I will be here’ … ‘I will be like this’ … ‘I will be otherwise.’ These are the 18 craving-verbalizations dependent on what is internal.
“And which are the 18 craving-verbalizations dependent on what is external? There being ‘I am because of this (or: by means of this),’ there comes to be ‘I am here because of this,’ there comes to be ‘I am like this because of this’ … ‘I am otherwise because of this’ … ‘I am bad because of this’ … ‘I am good because of this’ … ‘I might be because of this’ … ‘I might be here because of this’ … ‘I might be like this because of this’ … ‘I might be otherwise because of this’ … ‘May I be because of this’ … ‘May I be here because of this’ … ‘May I be like this because of this’ … ‘May I be otherwise because of this’ … ‘I will be because of this’ … ‘I will be here because of this’ … ‘I will be like this because of this’ … ‘I will be otherwise because of this.’ These are the 18 craving-verbalizations dependent on what is external.
“Thus there are 18 craving-verbalizations dependent on what is internal and 18 craving-verbalizations dependent on what is external. These are called the 36 craving-verbalizations. Thus, with 36 craving-verbalizations of this sort in the past, 36 in the future, and 36 in the present, there are 108 craving-verbalizations.
“This, monks is craving the ensnarer that has flowed along, spread out, and caught hold, with which this world is smothered & enveloped like a tangled skein, a knotted ball of string, like matted rushes and reeds, and does not go beyond transmigration, beyond the planes of deprivation, woe, & bad destinations.”
Effort
P. 1649 Satipatthanasamyutta Sn.20 (10) The Most Beautiful Girl of the Land - Bowl of Oil
***What kind of effort must be used for your meditation by comparing it to a man walking through a crowd with a beautiful girl with a brimming bowl of oil and not spill a drop or he would die.
The most beautiful girl of the land is singing!’ an even larger crowd of people would assemble. Then a man would come along, wishing to live, not wishing to die, wishing for happiness, averse to suffering. Someone would say to him: ‘Good man, you must carry around this bowl of oil filled to the brim between the crowd and the most beautiful girl of the land. A man with a drawn sword will be following right behind you, and wherever you spill even a little of it, right there he will fell your head.’
“What do you think, bhikkhus, would that man stop attending to that bowl of oil and out of negligence turn his attention outwards?”
https://suttacentral.net/en/sn47.20
P. 1859 Saccasamyutta Sn 56.34(4) Clothes
***You must make a great effort for awakening! -1
“Bhikkhus, if one’s clothes or head were ablaze, what should be done about it?”
“Venerable sir, if one’s clothes or head were ablaze, to extinguish one’s blazing clothes or head one should arouse extraordinary desire, make an extraordinary effort, stir up zeal and enthusiasm, be unremitting, and exercise mindfulness and clear comprehension.”
“Bhikkhus, one might look on equanimously at one’s blazing clothes or head, paying no attention to them, but so long as one has not made the breakthrough to the Four Noble Truths as they really are, in order to make the breakthrough one should arouse extraordinary desire, make an extraordinary effort, stir up zeal and enthusiasm, be unremitting, and exercise mindfulness and clear comprehension. What four? The noble truth of suffering … the noble truth of the way leading to the cessation of suffering.
“Therefore, bhikkhus, an exertion should be made to understand: ‘This is suffering.’… An exertion should be made to understand: ‘This is the way leading to the cessation of suffering.’”
https://suttacentral.net/en/sn56.34
P. 1860 Saccasamyutta Sn 56.35(5) Hundred Spears
***You must make a great effort for awakening! -2
“Bhikkhus, suppose there were a man with a life span of a hundred years, who could live a hundred years. Someone would say to him: ‘Come, good man, in the morning they will strike you with a hundred spears; at noon they will strike you with a hundred spears; in the evening they will strike you with a hundred spears. And you, good man, being struck day after day by three hundred spears will have a life span of a hundred years, will live a hundred years; and then, after a hundred years have passed, you will make the breakthrough to the Four Noble Truths, to which you had not broken through earlier.’
“It is fitting, bhikkhus, for a clansman intent on his good to accept the offer. For what reason? Because this saṃsara is without discoverable beginning; a first point cannot be discerned of blows by spears, blows by swords, blows by axes. And even though this may be so, bhikkhus, I do not say that the breakthrough to the Four Noble Truths is accompanied by suffering or displeasure. Rather, the breakthrough to the Four Noble Truths is accompanied only by happiness and joy. What four? The noble truth of suffering … the noble truth of the way leading to the cessation of suffering.
“Therefore, bhikkhus, an exertion should be made to understand: ‘This is suffering.’… An exertion should be made to understand: ‘This is the way leading to the cessation of suffering.’”
https://suttacentral.net/en/sn56.35
***What kind of effort must be used for your meditation by comparing it to a man walking through a crowd with a beautiful girl with a brimming bowl of oil and not spill a drop or he would die.
The most beautiful girl of the land is singing!’ an even larger crowd of people would assemble. Then a man would come along, wishing to live, not wishing to die, wishing for happiness, averse to suffering. Someone would say to him: ‘Good man, you must carry around this bowl of oil filled to the brim between the crowd and the most beautiful girl of the land. A man with a drawn sword will be following right behind you, and wherever you spill even a little of it, right there he will fell your head.’
“What do you think, bhikkhus, would that man stop attending to that bowl of oil and out of negligence turn his attention outwards?”
https://suttacentral.net/en/sn47.20
P. 1859 Saccasamyutta Sn 56.34(4) Clothes
***You must make a great effort for awakening! -1
“Bhikkhus, if one’s clothes or head were ablaze, what should be done about it?”
“Venerable sir, if one’s clothes or head were ablaze, to extinguish one’s blazing clothes or head one should arouse extraordinary desire, make an extraordinary effort, stir up zeal and enthusiasm, be unremitting, and exercise mindfulness and clear comprehension.”
“Bhikkhus, one might look on equanimously at one’s blazing clothes or head, paying no attention to them, but so long as one has not made the breakthrough to the Four Noble Truths as they really are, in order to make the breakthrough one should arouse extraordinary desire, make an extraordinary effort, stir up zeal and enthusiasm, be unremitting, and exercise mindfulness and clear comprehension. What four? The noble truth of suffering … the noble truth of the way leading to the cessation of suffering.
“Therefore, bhikkhus, an exertion should be made to understand: ‘This is suffering.’… An exertion should be made to understand: ‘This is the way leading to the cessation of suffering.’”
https://suttacentral.net/en/sn56.34
P. 1860 Saccasamyutta Sn 56.35(5) Hundred Spears
***You must make a great effort for awakening! -2
“Bhikkhus, suppose there were a man with a life span of a hundred years, who could live a hundred years. Someone would say to him: ‘Come, good man, in the morning they will strike you with a hundred spears; at noon they will strike you with a hundred spears; in the evening they will strike you with a hundred spears. And you, good man, being struck day after day by three hundred spears will have a life span of a hundred years, will live a hundred years; and then, after a hundred years have passed, you will make the breakthrough to the Four Noble Truths, to which you had not broken through earlier.’
“It is fitting, bhikkhus, for a clansman intent on his good to accept the offer. For what reason? Because this saṃsara is without discoverable beginning; a first point cannot be discerned of blows by spears, blows by swords, blows by axes. And even though this may be so, bhikkhus, I do not say that the breakthrough to the Four Noble Truths is accompanied by suffering or displeasure. Rather, the breakthrough to the Four Noble Truths is accompanied only by happiness and joy. What four? The noble truth of suffering … the noble truth of the way leading to the cessation of suffering.
“Therefore, bhikkhus, an exertion should be made to understand: ‘This is suffering.’… An exertion should be made to understand: ‘This is the way leading to the cessation of suffering.’”
https://suttacentral.net/en/sn56.35
Cosmology and the Universe
P. 244 Brahmasamyutta Sn 6.9 (9) With the Brahmā Tudu
***Non-Returners can come down to the Human World from the Pure Abodes and then return.
Proves that these beings have bodies and are not in the Arupa Formless Realms.At Sāvatthī. Now at that time the mendicant Kokālika was sick, suffering, gravely ill.
Then, late at night, the beautiful independent brahmā Tudu, lighting up the entire Jeta’s Grove, went up to the mendicant Kokālika, and standing in the air he said to him, “Kokālika, have confidence in Sāriputta and Moggallāna, they’re good monks.”
“Who are you, reverend?”
“I am Tudu the independent brahmā.”
“Didn’t the Buddha declare you a non-returner? So what exactly are you doing back here? See how far you have strayed!”
“A man is born
with an axe in his mouth.
A fool cuts themselves with it
when they say bad words.
When you praise someone worthy of criticism,
or criticize someone worthy of praise,
you choose bad luck with your own mouth:
you’ll never find happiness that way.
Bad luck at dice is a trivial thing,
if all you lose is your money
and all you own, even yourself.
What’s really terrible luck
is to hate the holy ones.
For more than two quinquadecillion years,
and another five quattuordecillion years,
a slanderer of noble ones goes to hell,
having aimed bad words and thoughts at them.”
https://suttacentral.net/sn6.9/en/sujato
P. 245 Brahmasamyutta Sn 6.10 (10) Kokālika
How Long is long? The Buddha Explains how long time periods can be – He explains with a simile how long periods in the various Hell realms are and how to calculate it.
“Bhikkhu, life in the Paduma hell is surely long, not easy to reckon in terms of years, of hundreds of years, of thousand of years, in tens of hundreds of thousands of years.”
“But can a simile be made, sir?”
“It can, bhikkhu. Suppose that there was a Kosalan cartload of twenty measures of sesame seed, and that from this a man might take a single seed every century. That Kosalan cartload of twenty measures of sesame seeds would be more quickly used up in that way than would a lifetime in the Paduma Hell. Moreover, bhikkhu, there are twenty lifetimes in the Abbuda Hell to equal one in Nirabbuda Hell … twenty in Nirabbuda to equal one Ababa … twenty in Ababa to equal one Aṭaṭa … twenty in Aṭaṭa to equal one Ahaha … twenty in Ahaha equal to one Kumuda … one Sogandhika … one Uppālaka … one Puṇḍarīka … one Paduma. It is in Paduma that Kokāliya bhikkhu has arisen for hardening his heart against Sāriputta and Moggallāna.
The Radiant One spoke thus and having said this spoke further
https://suttacentral.net/sn6.10/en/sujato
A Similar Sutta is found in the Anguttara Nikaya
Sutta 89 The Kokālikan[1]
At these words a certain monk said to the Exalted One:
'Pray, sir, how long is the measure of life in Paduma Purgatory?'
'Long indeed, monk, is the measure of life in Paduma Purgatory.
It were no easy thing to reckon it thus:
So many years
or so many centuries
or so many thousands of years
or so many hundreds of thousands of years.'
'But, sir, can a figure be made?'
'It can, monk.'
Then the Exalted One added:
A Magadhan Cart. 106,454,041,600,000,000,000,000 years in White Lotus Niraya. Rounding off to the nearest sesame seed ... See Subdivisions of Hell for calculations based on the Magadhan cart, which is called 'smaller' than the Kosalan cart, but which in Mrs. Rhys David's SN 1.6.10 version of this sutta is the one that is used and which calculations are the same as here for the same hells.
— p.p.
'Suppose, monk, a Kosalan cartload
of twenty measures of sesamum seed,
and suppose that at the end of every century
one took out a single seed.
Sooner would that Kosalan cartload
of twenty measures of sesamum seed
be used up and finished by this method
than the period of the Abbuda Purgatory.
Just as are twenty such periods of the Abbuda Purgatory, such is one period of the Nirabbuda Purgatory.
Just as are twenty such periods of the Nirabbuda Purgatory,
such is one period of the Ababa Purgatory.
Just as are twenty such periods of the Ababa Purgatory,
such is one period of the Ahaha Purgatory.
Just as are twenty such periods of the Ahaha Purgatory,
such is one period of the Aṭaṭa Purgatory.
Just as are twenty such period of the Aṭaṭa Purgatory,
such is one period of the Kumuda Purgatory.
Just as are twenty such periods of the Kumuda Purgatory
such is one period of the Sogandhika Purgatory.
Just as are twenty such periods of the Sogandhika Purgatory
such is one period of the Uppalaka Purgatory;
Just as are twenty such periods of the Uppalaka Purgatory
such is one period of the Puṇḍarlka Purgatory,
Just as are twenty such periods of the Puṇḍarlka Purgatory
such is one period of the Paduma Purgatory.[9]
Now, monk, it is in the Paduma Purgatory
that the Kokālikan monk has risen up again,
for hardening his heart against Sāriputta and Moggallāna.'
Thus spake the Exalted One.
P. 654 Anamataggasamyutta Sn 15.5(5) The Mountain
***How long is an Aeon
At the end of every hundred years a man would stroke a mountain a yojana long/wide and high once with a piece of kāsian cloth, it would take longer to wear away that mountain than an aeon would elapse. And we have wandered many aeons, and many hundreds of thousands of aeons in Samāra.
P. 1871 Mahāvagga Sn 47 (7) Sn 48(8) Yoke with a Hole
***The Simile of the Turtle and the Yoke. Less likely to gain the Human state than this turtle coming to the surface every 100 years…
“Bhikkhus, suppose a man would throw a yoke with a single hole into the great ocean, and there was a blind turtle which would come to the surface once every hundred years. What do you think, bhikkhus, would that blind turtle, coming to the surface once every hundred years, insert its neck into that yoke with a single hole?”
“If it would ever do so, venerable sir, it would be only after a very long time.”
“Sooner, I say, would that blind turtle, coming to the surface once every hundred years, insert its neck into that yoke with a single hole than the fool who has gone once to the nether world would regain the human state. For what reason? Because here, bhikkhus, there is no conduct guided by the Dhamma, no righteous conduct, no wholesome activity, no meritorious activity. Here there prevails mutual devouring, the devouring of the weak. For what reason? Because, bhikkhus, they have not seen the Four Noble Truths. What four? The noble truth of suffering … the noble truth of the way leading to the cessation of suffering.
“Therefore, bhikkhus, an exertion should be made to understand: ‘This is suffering.’… An exertion should be made to understand: ‘This is the way leading to the cessation of suffering.’”
https://suttacentral.net/en/sn56.47
P. 1857 Saccasamyutta Sn 56.31.(1) What is bigger - the leaves in my hand or in the grove?
Here the Buddha explains using the simile of what is greater – the simsapa leaves in the grove overhead or the ones in his hand — What knowledge he taught his monks – Just only what is needed. He knew so much more but did not teach it because it was not useful to attaining Nibbāna.
“Venerable sir, the siṃsapa leaves that the Blessed One has taken up in his hand are few, but those in the siṃsapa grove overhead are numerous.”
“So too, bhikkhus, the things I have directly known but have not taught you are numerous, while the things I have taught you are few. And why, bhikkhus, have I not taught those many things? Because they are unbeneficial, irrelevant to the fundamentals of the holy life, and do not lead to revulsion, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna. Therefore, I have not taught them.
https://suttacentral.net/en/sn56.31
P. 313 Abhibha An 80 (10) Multiverse really a reality? More than one Universe?
Here the Buddha explains that there is not only a thousandfold world systems (Universes?) complete with a 1000 moons and a 1000 suns and a 1000 devalokas and a 1000 hell realms etc but that there are 1000 Squared(!) World systems. But not only that he says but there are 1000 Cubed! World systems. Then Ananda says in awe what a powerful being the Buddha is to be able to see and know these systems.
On line reference not available. Anguttara Nikaya Translation Bhikkhu Bodhi 2012
Definitions
P. 713 Bhikkhusamyutta Sn 21.1 Kolita
What does 'Noble Silence' really mean. It is the 2nd jhāna.
“Friend!” those bhikkhus replied. The Venerable Mahamoggallana said this:
“Here, friends, while I was alone in seclusion, a reflection arose in my mind thus: ‘It is said, “noble silence, noble silence.” What now is noble silence?’
“Then, friends, it occurred to me: ‘Here, with the subsiding of thought and examination, a bhikkhu enters and dwells in the second jhana, which has internal confidence and unification of mind, is without thought and examination, and has rapture and happiness born of concentration. This is called noble silence.’
“Then, friends, with the subsiding of thought and examination, I entered and dwelt in the second jhana, which … has rapture and happiness born of concentration. While I dwelt therein, perception and attention accompanied by thought assailed me.
“Then, friends, the Blessed One came to me by means of spiritual power and said this: ‘Moggallana, Moggallana, do not be negligent regarding noble silence, brahmin. Steady your mind in noble silence, unify your mind in noble silence, concentrate your mind on noble silence.’ Then, friends, on a later occasion, with the subsiding of thought and examination, I entered and dwelt in the second jhana, which has internal confidence and unification of mind, is without thought and examination, and has rapture and happiness born of concentration.
“If, friends, one speaking rightly could say of anyone: ‘He is a disciple who attained to greatness of direct knowledge with the assistance of the Teacher,’ it is of me that one could rightly say this.”
P. 1847 Saccasamyutta Sn 56.13(3) Aggregates - SUFFERING
Here the Buddha Defines Suffering in “What is Suffering?” it is the five aggregates.
Bhikkhus, there are these Four Noble Truths. What four? The noble truth of suffering, the noble truth of the origin of suffering, the noble truth of the cessation of suffering, the noble truth of the way leading to the cessation of suffering.
“And what, bhikkhus, is the noble truth of suffering? It should be said: the five aggregates subject to clinging; that is, the form aggregate subject to clinging … the consciousness aggregate subject to clinging. This is called the noble truth of suffering.
https://suttacentral.net/en/sn56.13
P. 1850 Saccasamyutta Sn 56.17(7) IGNORANCE
***Here the Buddha Defines What is Ignorance?” It is not knowing the four noble truths,
Sitting to one side, that bhikkhu said to the Blessed One: “Venerable sir, it is said, ‘ignorance, ignorance.’ What is ignorance, venerable sir, and in what way is one immersed in ignorance?”
“Bhikkhu, not knowing suffering, not knowing the origin of suffering, not knowing the cessation of suffering, not knowing the way leading to the cessation of suffering: this is called ignorance, bhikkhu, and it is in this way that one is immersed in ignorance.
“Therefore, bhikkhu, an exertion should be made to understand: ‘This is suffering.’… An exertion should be made to understand: ‘This is the way leading to the cessation of suffering.’”
https://suttacentral.net/en/sn56.17
P. 1302 Salāyatanasamyutta Sn 35.248 Sheaf of Barley
What is “I am”? “’I am’ is a conceiving…
“Bhikkhus, ‘I am’ is a conceiving; ‘I am this’ is a conceiving; ‘I shall be’ is a conceiving; ‘I shall not be’ is a conceiving; ‘I shall consist of form’ is a conceiving; ‘I shall be formless’ is a conceiving; ‘I shall be percipient’ is a conceiving; ‘I shall be nonpercipient’ is a conceiving; ‘I shall be neither percipient nor nonpercipient’ is a conceiving. Conceiving is a disease, conceiving is a tumour, conceiving is a dart. Therefore, bhikkhus, you should train yourselves thus: ‘We will dwell with a mind devoid of conceiving.’
https://suttacentral.net/en/sn35.248
P. 1143 Salāyatanasamyutta Sn 35.28(6) Burning
All is Burning, The eye etc
Explains Craving.
“Bhikkhus, all is burning. And what, bhikkhus, is the all that is burning? The eye is burning, forms are burning, eye-consciousness is burning, eye-contact is burning, and whatever feeling arises with eye-contact as condition—whether pleasant or painful or neither-painful-nor-pleasant—that too is burning. Burning with what? Burning with the fire of lust, with the fire of hatred, with the fire of delusion; burning with birth, aging, and death; with sorrow, lamentation, pain, displeasure, and despair, I say.
“The ear is burning … …
https://suttacentral.net/en/sn35.28
Miscellaneous
P. 1333 Gamanisamyutta SN 42.2 Talaputa
Actors will be reborn in the hell of laughing devas- be careful!
"Enough, headman, put that aside. Don't ask me that."
A second time... A third time Talaputa, the head of an acting troupe, said: "Lord, I have heard that it has been passed down by the ancient teaching lineage of actors that 'When an actor on the stage, in the midst of a festival, makes people laugh & gives them delight with his imitation of reality, then with the breakup of the body, after death, he is reborn in the company of the laughing devas.' What does the Blessed One have to say about that?"
…Now, there are two destinations for a person with wrong view, I tell you: either hell or the animal womb."
When this was said, Talaputa, the head of an acting troupe, sobbed & burst into tears. [The Blessed One said:] "That is what I couldn't get past you by saying, 'Enough, headman, put that aside. Don't ask me that.'"
http://www.accesstoinsight.org/tipitaka/sn/sn42/sn42.002.than.html
Actors will be reborn in the hell of laughing devas- be careful!
"Enough, headman, put that aside. Don't ask me that."
A second time... A third time Talaputa, the head of an acting troupe, said: "Lord, I have heard that it has been passed down by the ancient teaching lineage of actors that 'When an actor on the stage, in the midst of a festival, makes people laugh & gives them delight with his imitation of reality, then with the breakup of the body, after death, he is reborn in the company of the laughing devas.' What does the Blessed One have to say about that?"
…Now, there are two destinations for a person with wrong view, I tell you: either hell or the animal womb."
When this was said, Talaputa, the head of an acting troupe, sobbed & burst into tears. [The Blessed One said:] "That is what I couldn't get past you by saying, 'Enough, headman, put that aside. Don't ask me that.'"
http://www.accesstoinsight.org/tipitaka/sn/sn42/sn42.002.than.html
Good Quotes
On Dependent Origination and not seeing it
"As the Buddha has stated, the world is not prepared to accept the Law of Dependent Arising. They turn a blind eye to its most important aspect of cessation (nirodha). They keep on jumping from arising to arising ignoring the cessation aspect. That is why it is said that worldlings are always on the samudaya (arising) side. The Ariyans see the nirodha. For them it is the truth and the bliss."
from 'Ven Nanananda'
from 'Ven Nanananda'
No householders can be Arahants
Sutta excerpt:
MN 71 Tevijjavacchagotta Sutta / To Vacchagotta on the Threefold True Knowledge (page 588)
"Vacchagotta, there is no householder who, without abandoning the fetter of householdership, on the dissolution of the body has made an end of suffering."
It is said that if you attain Arahantship as a layman you MUST join the order - some say that day or at most seven days or else you would die.
MN 71 Tevijjavacchagotta Sutta / To Vacchagotta on the Threefold True Knowledge (page 588)
"Vacchagotta, there is no householder who, without abandoning the fetter of householdership, on the dissolution of the body has made an end of suffering."
It is said that if you attain Arahantship as a layman you MUST join the order - some say that day or at most seven days or else you would die.
No More Arahants in the 3rd 1000 years of the Buddha's dispensation
Email to Dhamma Sukha Group from David
In fact as far as Arahants it is my belief that the age of Arahants has passed.
There are some commentaries that state:
1st 1000 years after the Buddha dies - Arhants with analytical knowledge exist
2nd 1000 years Arahant can be attained but not with analytical knowledge (No I don't know what that means-only speculate on that one)
3rd 1000 is Anagami is all that can be attained
4th Sakadagami
5th Sotapanna
And 6th plus no more attainments-Buddha Dispensation is finished after 5000 years
We are in the third period and it is quite true that there are anagamis from this practice whom we know that really don't have lust or hate in their mind. But no one admits to having no restlessness, conceit, desire for existence, ignorance and sloth & torpor left in their mind. That would be the arahant.
I don't think we will meet one ever... they are gone
There are other commentaries with various time periods that dispute it, but they are confusing and don't make sense.
In fact as far as Arahants it is my belief that the age of Arahants has passed.
There are some commentaries that state:
1st 1000 years after the Buddha dies - Arhants with analytical knowledge exist
2nd 1000 years Arahant can be attained but not with analytical knowledge (No I don't know what that means-only speculate on that one)
3rd 1000 is Anagami is all that can be attained
4th Sakadagami
5th Sotapanna
And 6th plus no more attainments-Buddha Dispensation is finished after 5000 years
We are in the third period and it is quite true that there are anagamis from this practice whom we know that really don't have lust or hate in their mind. But no one admits to having no restlessness, conceit, desire for existence, ignorance and sloth & torpor left in their mind. That would be the arahant.
I don't think we will meet one ever... they are gone
There are other commentaries with various time periods that dispute it, but they are confusing and don't make sense.
Only a monk/nun can become an Arahant
In Sutta Nipata Sect 2.2 "Carrion" Translation Bhikkhu Bodhi
It is written that the Buddha went to teach a group of people and it says "as a result there were new sotapannas, sakadagamis', Anagami's and those how had gone forth became Arahants"
This means that only those that are Sangha Members (monks/nuns) may become arahants - not lay people
This means that only those that are Sangha Members (monks/nuns) may become arahants - not lay people
2:2 Raw Stench
Sn/2:2 THE EATING OF MEAT
Raw Stench
Sutta "Raw Stench" Sn2.2 where the Buddha says not following the moral precepts is unwholesome - NOT the eating of meat (as long as it is not seen or heard or suspected to have been killed for you).
2:2 Raw Stench
Access to Insight :Suttas/KN/Sn/2:2
According to SnA, this poem is a dialogue between a brahman ascetic, Tissa, and the previous Buddha, Kassapa, who—unlike “our” Buddha, Gotama—was born into the brahman caste.
Tissa:
“Those peacefully eating
millet, Job’s tears, green gram,
leaf-fruit, tuber-fruit, water-chestnut-fruit,
obtained in line with the Dhamma,
don’t desire sensual-pleasures
or tell falsehoods.
But when eating what is well-made,
well-prepared,
exquisite, given, offered by others,
when consuming cooked rice,
Kassapa, one consumes a raw stench.
Yet you, kinsman of Brahmā, say,
‘Raw stench is not proper for me,’
while consuming cooked rice
and the well-prepared fleshes of birds.
So I ask you, Kassapa, the meaning of that:
Of what sort is ‘raw stench’ for you?”
The Buddha Kassapa:
“Killing living beings,
hunting, cutting, binding,
theft, lying, fraud, deceptions,
useless recitations,
associating with the wives of others:
This is a raw stench,
not the eating of meat.
Those people here
who are unrestrained in sensuality,
greedy for flavors,
mixed together with what’s impure,
annihilationists,
discordant & indomitable:
This is a raw stench,
not the eating of meat.
Those who are rough, pitiless,
eating the flesh off your back,
betraying their friends,
uncompassionate, arrogant,
habitually ungenerous,
giving to no one:
This is a raw stench,
not the eating of meat.
Anger, intoxication,
stubbornness, hostility,
deceptiveness, resentment,
boasting, conceit & pride,
befriending those of no integrity:
This is a raw stench,
not the eating of meat.
Those of evil habits,
debt-repudiators, informers,
cheats in trading, counterfeiters,
vile men who do evil things:
This is a raw stench,
not the eating of meat.
Those people here
who are unrestrained toward beings,
taking what’s others’,
intent on injury,
immoral hunters, harsh, disrespectful:
This is a raw stench,
not the eating of meat.
Those who are very greedy,
constantly intent
on hindering and killing;
beings who, after passing away,
go to darkness,
fall headfirst into hell:
This is a raw stench,
not the eating of meat.
One should go about guarded
with regard to those things,
one’s faculties understood,
standing firm in the Dhamma,
delighting in being straightforward & mild.
Attachments past,
all suffering abandoned,
the enlightened one
isn’t smeared
by what’s heard or seen.”
Thus the Blessed One,
explained the meaning again & again.
The one who had mastered chants understood it.
With variegated verses the sage--
free from raw stench,
unfettered, indomitable—proclaimed it.
Hearing the Awakened One’s well-spoken word--
free from raw stench,
dispelling all stress--
the one with lowered mind
paid homage to the Tathāgata,
chose the Going Forth right there.
vv. 239–252
https://www.dhammatalks.org/suttas/KN/StNp/StNp2_2.html#stnp_note2.2.02
In Sutta Nipata Sect 2.2 "Carrion" Translation Bhikkhu Bodhi
Sutta "Raw Stench" Sn2.2 where the Buddha says not following the moral precepts is unwholesome - NOT the eating of meat (as long as it is not seen or heard or suspected to have been killed for you).
2:2 Raw Stench
Access to Insight :Suttas/KN/Sn/2:2
According to SnA, this poem is a dialogue between a brahman ascetic, Tissa, and the previous Buddha, Kassapa, who—unlike “our” Buddha, Gotama—was born into the brahman caste.
Tissa:
“Those peacefully eating
millet, Job’s tears, green gram,
leaf-fruit, tuber-fruit, water-chestnut-fruit,
obtained in line with the Dhamma,
don’t desire sensual-pleasures
or tell falsehoods.
But when eating what is well-made,
well-prepared,
exquisite, given, offered by others,
when consuming cooked rice,
Kassapa, one consumes a raw stench.
Yet you, kinsman of Brahmā, say,
‘Raw stench is not proper for me,’
while consuming cooked rice
and the well-prepared fleshes of birds.
So I ask you, Kassapa, the meaning of that:
Of what sort is ‘raw stench’ for you?”
The Buddha Kassapa:
“Killing living beings,
hunting, cutting, binding,
theft, lying, fraud, deceptions,
useless recitations,
associating with the wives of others:
This is a raw stench,
not the eating of meat.
Those people here
who are unrestrained in sensuality,
greedy for flavors,
mixed together with what’s impure,
annihilationists,
discordant & indomitable:
This is a raw stench,
not the eating of meat.
Those who are rough, pitiless,
eating the flesh off your back,
betraying their friends,
uncompassionate, arrogant,
habitually ungenerous,
giving to no one:
This is a raw stench,
not the eating of meat.
Anger, intoxication,
stubbornness, hostility,
deceptiveness, resentment,
boasting, conceit & pride,
befriending those of no integrity:
This is a raw stench,
not the eating of meat.
Those of evil habits,
debt-repudiators, informers,
cheats in trading, counterfeiters,
vile men who do evil things:
This is a raw stench,
not the eating of meat.
Those people here
who are unrestrained toward beings,
taking what’s others’,
intent on injury,
immoral hunters, harsh, disrespectful:
This is a raw stench,
not the eating of meat.
Those who are very greedy,
constantly intent
on hindering and killing;
beings who, after passing away,
go to darkness,
fall headfirst into hell:
This is a raw stench,
not the eating of meat.
One should go about guarded
with regard to those things,
one’s faculties understood,
standing firm in the Dhamma,
delighting in being straightforward & mild.
Attachments past,
all suffering abandoned,
the enlightened one
isn’t smeared
by what’s heard or seen.”
Thus the Blessed One,
explained the meaning again & again.
The one who had mastered chants understood it.
With variegated verses the sage--
free from raw stench,
unfettered, indomitable—proclaimed it.
Hearing the Awakened One’s well-spoken word--
free from raw stench,
dispelling all stress--
the one with lowered mind
paid homage to the Tathāgata,
chose the Going Forth right there.
vv. 239–252
https://www.dhammatalks.org/suttas/KN/StNp/StNp2_2.html#stnp_note2.2.02
In Sutta Nipata Sect 2.2 "Carrion" Translation Bhikkhu Bodhi
Brahma Viharas do not end in Nibbana but in attainment of Brahma Lokas -there is more to do
The suttas may infer that the Brahma Viharas lead to Nibbana. That is mostly true but at the end of the practice where the feeling of the Equanimity just stops flowing one then takes up observation of the quiet mind, as the object of meditation and then attains Nibbana.
"'At that time I was the Brahmin, the Great Steward, and I taught those disciples the path to union with the Brahma-world [through the four divine abidings of Metta/Compassion/Joy/Equanimity].
'However, Pancasikha, that holy life does not lead to disenchantment, to dispassion, to cessation, to peace, to super knowledge, to enlightenment, to Nibbana, but only to birth in the Brahma-world, whereas my holy life leads unfailingly to disenchantment, to dispassion, to cessation, to peace, to super knowledge, to enlightenment, to Nibbana.
But this spiritual path does lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. And what is the spiritual path that leads to extinguishment? It is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is the spiritual path that leads to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.
6.3. A Discussion With Brahmā https://suttacentral.net/dn19/en/sujato
'However, Pancasikha, that holy life does not lead to disenchantment, to dispassion, to cessation, to peace, to super knowledge, to enlightenment, to Nibbana, but only to birth in the Brahma-world, whereas my holy life leads unfailingly to disenchantment, to dispassion, to cessation, to peace, to super knowledge, to enlightenment, to Nibbana.
But this spiritual path does lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. And what is the spiritual path that leads to extinguishment? It is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is the spiritual path that leads to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.
6.3. A Discussion With Brahmā https://suttacentral.net/dn19/en/sujato
Forgiveness and Buddhism
Fathom Long Body (contains all)
"In this fathom-long body with its perceptions and thoughts there is the world, the origin of the world, the ending of the world and the path leading to the ending of the world."
— AN 4.45
— AN 4.45
What is Feeling?
When the Buddha was asked what is feeling? (Vedana) "Feeling is anything which can be felt."
Balancing the 7 factors of Enlightenment
What to do if the mind is dull? What to do if mind is restless
The Blessed One said:
“Evaṁvādino, bhikkhave, aññatitthiyā paribbājakā evamassu vacanīyā:
“Bhikkhus, when wanderers of other sects speak thus, they should be asked:
‘yasmiṁ, āvuso, samaye līnaṁ cittaṁ hoti, katamesaṁ tasmiṁ samaye bojjhaṅgānaṁ akālo bhāvanāya, katamesaṁ tasmiṁ samaye bojjhaṅgānaṁ kālo bhāvanāya?
‘Friends, when the mind becomes sluggish, which factors of enlightenment is it untimely to develop on that occasion, and which factors of enlightenment is it timely to develop on that occasion?
Yasmiṁ panāvuso, samaye uddhataṁ cittaṁ hoti, katamesaṁ tasmiṁ samaye bojjhaṅgānaṁ akālo bhāvanāya, katamesaṁ tasmiṁ samaye bojjhaṅgānaṁ kālo bhāvanāyā’ti?
Then, friends, when the mind becomes excited, which factors of enlightenment is it untimely to develop on that occasion, and which factors of enlightenment is it timely to develop on that occasion?’
Evaṁ puṭṭhā, bhikkhave, aññatitthiyā paribbājakā na ceva sampāyissanti, uttariñca vighātaṁ āpajjissanti.
Being asked thus, those wanderers would not be able to reply and, further, they would meet with vexation.
Taṁ kissa hetu? Yathā taṁ, bhikkhave, avisayasmiṁ.
For what reason? Because that would not be within their domain.
Nāhaṁ taṁ, bhikkhave, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya yo imesaṁ pañhānaṁ veyyākaraṇena cittaṁ ārādheyya, aññatra tathāgatena vā tathāgatasāvakena vā ito vā pana sutvā.
I do not see anyone, bhikkhus, in this world with its devas, Mara, and Brahma, in this generation with its ascetics and brahmins, its devas and humans, who could satisfy the mind with an answer to these questions except the Tathagata or a disciple of the Tathagata or one who has heard it from them.
Yasmiṁ, bhikkhave, samaye līnaṁ cittaṁ hoti, akālo tasmiṁ samaye passaddhisambojjhaṅgassa bhāvanāya, akālo samādhisambojjhaṅgassa bhāvanāya, akālo upekkhāsambojjhaṅgassa bhāvanāya. Taṁ kissa hetu? Līnaṁ, bhikkhave, cittaṁ taṁ etehi dhammehi dussamuṭṭhāpayaṁ hoti.
“On an occasion, bhikkhus, when the mind becomes sluggish, it is untimely to develop the enlightenment factor of tranquillity, the enlightenment factor of concentration, and the enlightenment factor of equanimity. For what reason? Because the mind is sluggish, bhikkhus, and it is difficult to arouse it with those things.
Seyyathāpi, bhikkhave, puriso parittaṁ aggiṁ ujjāletukāmo assa. So tattha allāni ceva tiṇāni pakkhipeyya, allāni ca gomayāni pakkhipeyya, allāni ca kaṭṭhāni pakkhipeyya, udakavātañca dadeyya, paṁsukena ca okireyya; bhabbo nu kho so puriso parittaṁ aggiṁ ujjāletun”ti?
“Suppose, bhikkhus, a man wants to make a small fire flare up. If he throws wet grass, wet cowdung, and wet timber into it, sprays it with water, and scatters soil over it, would he be able to make that small fire flare up?”
“No hetaṁ, bhante”.
“No, venerable sir.”
“Evameva kho, bhikkhave, yasmiṁ samaye līnaṁ cittaṁ hoti, akālo tasmiṁ samaye passaddhisambojjhaṅgassa bhāvanāya, akālo samādhisambojjhaṅgassa bhāvanāya, akālo upekkhāsambojjhaṅgassa bhāvanāya. Taṁ kissa hetu? Līnaṁ, bhikkhave, cittaṁ taṁ etehi dhammehi dussamuṭṭhāpayaṁ hoti.
So too, bhikkhus, on an occasion when the mind becomes sluggish, it is untimely to develop the enlightenment factor of tranquillity, the enlightenment factor of concentration, and the enlightenment factor of equanimity. For what reason? Because the mind is sluggish, bhikkhus, and it is difficult to arouse it with those things.
Yasmiñca kho, bhikkhave, samaye līnaṁ cittaṁ hoti, kālo tasmiṁ samaye dhammavicayasambojjhaṅgassa bhāvanāya, kālo vīriyasambojjhaṅgassa bhāvanāya, kālo pītisambojjhaṅgassa bhāvanāya. Taṁ kissa hetu? Līnaṁ, bhikkhave, cittaṁ taṁ etehi dhammehi susamuṭṭhāpayaṁ hoti.
“On an occasion, bhikkhus, when the mind becomes sluggish, it is timely to develop the enlightenment factor of discrimination of states, the enlightenment factor of energy,[vigour,effort or strength] and the enlightenment factor of joy. For what reason? Because the mind is sluggish, bhikkhus, and it is easy to arouse it with those things.
Seyyathāpi, bhikkhave, puriso parittaṁ aggiṁ ujjāletukāmo assa. So tattha sukkhāni ceva tiṇāni pakkhipeyya, sukkhāni gomayāni pakkhipeyya, sukkhāni kaṭṭhāni pakkhipeyya, mukhavātañca dadeyya, na ca paṁsukena okireyya; bhabbo nu kho so puriso parittaṁ aggiṁ ujjāletun”ti?
“Suppose, bhikkhus, a man wants to make a small fire flare up. If he throws dry grass, dry cowdung, and dry timber into it, blows on it, and does not scatter soil over it, would he be able to make that small fire flare up?”
“Evaṁ, bhante”.
“Yes, venerable sir.”
“Evameva kho, bhikkhave, yasmiṁ samaye līnaṁ cittaṁ hoti, kālo tasmiṁ samaye dhammavicayasambojjhaṅgassa bhāvanāya, kālo vīriyasambojjhaṅgassa bhāvanāya, kālo pītisambojjhaṅgassa bhāvanāya. Taṁ kissa hetu? Līnaṁ, bhikkhave, cittaṁ taṁ etehi dhammehi susamuṭṭhāpayaṁ hoti.
“So too, bhikkhus, on an occasion when the mind becomes sluggish, it is timely to develop the enlightenment factor of discrimination of states, the enlightenment factor of energy[vigour or strngth or effort] and the enlightenment factor of joy. For what reason? Because the mind is sluggish, bhikkhus, and it is easy to arouse it with those things.
Yasmiṁ, bhikkhave, samaye uddhataṁ cittaṁ hoti, akālo tasmiṁ samaye dhammavicayasambojjhaṅgassa bhāvanāya, akālo vīriyasambojjhaṅgassa bhāvanāya, akālo pītisambojjhaṅgassa bhāvanāya. Taṁ kissa hetu? Uddhataṁ, bhikkhave, cittaṁ taṁ etehi dhammehi duvūpasamayaṁ hoti.
“On an occasion, bhikkhus, when the mind becomes excited/restless, it is untimely to develop the enlightenment factor of discrimination of states, the enlightenment factor of energy, and the enlightenment factor of rapture. For what reason? Because the mind is excited, bhikkhus, and it is difficult to calm it down with those things.
Seyyathāpi, bhikkhave, puriso mahantaṁ aggikkhandhaṁ nibbāpetukāmo assa. So tattha sukkhāni ceva tiṇāni pakkhipeyya, sukkhāni ca gomayāni pakkhipeyya, sukkhāni ca kaṭṭhāni pakkhipeyya, mukhavātañca dadeyya, na ca paṁsukena okireyya; bhabbo nu kho so puriso mahantaṁ aggikkhandhaṁ nibbāpetun”ti?
“Suppose, bhikkhus, a man wants to extinguish a great bonfire. If he throws dry grass, dry cowdung, and dry timber into it, blows on it, and does not scatter soil over it, would he be able to extinguish that great bonfire?”
“No hetaṁ, bhante”.
“No, venerable sir.
“Evameva kho, bhikkhave, yasmiṁ samaye uddhataṁ cittaṁ hoti, akālo tasmiṁ samaye dhammavicayasambojjhaṅgassa bhāvanāya, akālo vīriyasambojjhaṅgassa bhāvanāya, akālo pītisambojjhaṅgassa bhāvanāya. Taṁ kissa hetu? Uddhataṁ, bhikkhave, cittaṁ taṁ etehi dhammehi duvūpasamayaṁ hoti.
“So too, bhikkhus, on an occasion when the mind becomes excited/restless, it is untimely to develop the enlightenment factor of discrimination of states, the enlightenment factor of energy, and the enlightenment factor of rapture. For what reason? Because the mind is excited, bhikkhus, and it is difficult to calm it down with those things.
Yasmiñca kho, bhikkhave, samaye uddhataṁ cittaṁ hoti, kālo tasmiṁ samaye passaddhisambojjhaṅgassa bhāvanāya, kālo samādhisambojjhaṅgassa bhāvanāya, kālo upekkhāsambojjhaṅgassa bhāvanāya. Taṁ kissa hetu? Uddhataṁ, bhikkhave, cittaṁ taṁ etehi dhammehi suvūpasamayaṁ hoti.
On an occasion, bhikkhus, when the mind becomes excited/restless, it is timely to develop the enlightenment factor of tranquillity, the enlightenment factor of concentration, and the enlightenment factor of equanimity. For what reason? Because the mind is excited, bhikkhus, and it is easy to calm it down with those things.
Seyyathāpi, bhikkhave, puriso mahantaṁ aggikkhandhaṁ nibbāpetukāmo assa. So tattha allāni ceva tiṇāni pakkhipeyya, allāni ca gomayāni pakkhipeyya, allāni ca kaṭṭhāni pakkhipeyya, udakavātañca dadeyya, paṁsukena ca okireyya; bhabbo nu kho so puriso mahantaṁ aggikkhandhaṁ nibbāpetun”ti?
Suppose, bhikkhus, a man wants to extinguish a great bonfire. If he throws wet grass, wet cowdung, and wet timber into it, sprays it with water, and scatters soil over it, would he be able to extinguish that great bonfire?”
“Evaṁ, bhante”.
“Yes, venerable sir.”
“Evameva kho, bhikkhave, yasmiṁ samaye uddhataṁ cittaṁ hoti, kālo tasmiṁ samaye passaddhisambojjhaṅgassa bhāvanāya, kālo samādhisambojjhaṅgassa bhāvanāya, kālo upekkhāsambojjhaṅgassa bhāvanāya. Taṁ kissa hetu? Uddhataṁ, bhikkhave, cittaṁ taṁ etehi dhammehi suvūpasamayaṁ hoti.
So too, bhikkhus, on an occasion when the mind becomes excited/restless, it is timely to develop the enlightenment factor of tranquillity, the enlightenment factor of concentration, and the enlightenment factor of equanimity. For what reason? Because the mind is excited, bhikkhus, and it is easy to calm it down with those things.
Satiñca khvāhaṁ, bhikkhave, sabbatthikaṁ vadāmī”ti.
But mindfulness, bhikkhus, I say is always useful.”Tatiyaṁ.
from delson's " a mind without craving":-
“Evaṁvādino, bhikkhave, aññatitthiyā paribbājakā evamassu vacanīyā:
“Bhikkhus, when wanderers of other sects speak thus, they should be asked:
‘yasmiṁ, āvuso, samaye līnaṁ cittaṁ hoti, katamesaṁ tasmiṁ samaye bojjhaṅgānaṁ akālo bhāvanāya, katamesaṁ tasmiṁ samaye bojjhaṅgānaṁ kālo bhāvanāya?
‘Friends, when the mind becomes sluggish, which factors of enlightenment is it untimely to develop on that occasion, and which factors of enlightenment is it timely to develop on that occasion?
Yasmiṁ panāvuso, samaye uddhataṁ cittaṁ hoti, katamesaṁ tasmiṁ samaye bojjhaṅgānaṁ akālo bhāvanāya, katamesaṁ tasmiṁ samaye bojjhaṅgānaṁ kālo bhāvanāyā’ti?
Then, friends, when the mind becomes excited, which factors of enlightenment is it untimely to develop on that occasion, and which factors of enlightenment is it timely to develop on that occasion?’
Evaṁ puṭṭhā, bhikkhave, aññatitthiyā paribbājakā na ceva sampāyissanti, uttariñca vighātaṁ āpajjissanti.
Being asked thus, those wanderers would not be able to reply and, further, they would meet with vexation.
Taṁ kissa hetu? Yathā taṁ, bhikkhave, avisayasmiṁ.
For what reason? Because that would not be within their domain.
Nāhaṁ taṁ, bhikkhave, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya yo imesaṁ pañhānaṁ veyyākaraṇena cittaṁ ārādheyya, aññatra tathāgatena vā tathāgatasāvakena vā ito vā pana sutvā.
I do not see anyone, bhikkhus, in this world with its devas, Mara, and Brahma, in this generation with its ascetics and brahmins, its devas and humans, who could satisfy the mind with an answer to these questions except the Tathagata or a disciple of the Tathagata or one who has heard it from them.
Yasmiṁ, bhikkhave, samaye līnaṁ cittaṁ hoti, akālo tasmiṁ samaye passaddhisambojjhaṅgassa bhāvanāya, akālo samādhisambojjhaṅgassa bhāvanāya, akālo upekkhāsambojjhaṅgassa bhāvanāya. Taṁ kissa hetu? Līnaṁ, bhikkhave, cittaṁ taṁ etehi dhammehi dussamuṭṭhāpayaṁ hoti.
“On an occasion, bhikkhus, when the mind becomes sluggish, it is untimely to develop the enlightenment factor of tranquillity, the enlightenment factor of concentration, and the enlightenment factor of equanimity. For what reason? Because the mind is sluggish, bhikkhus, and it is difficult to arouse it with those things.
Seyyathāpi, bhikkhave, puriso parittaṁ aggiṁ ujjāletukāmo assa. So tattha allāni ceva tiṇāni pakkhipeyya, allāni ca gomayāni pakkhipeyya, allāni ca kaṭṭhāni pakkhipeyya, udakavātañca dadeyya, paṁsukena ca okireyya; bhabbo nu kho so puriso parittaṁ aggiṁ ujjāletun”ti?
“Suppose, bhikkhus, a man wants to make a small fire flare up. If he throws wet grass, wet cowdung, and wet timber into it, sprays it with water, and scatters soil over it, would he be able to make that small fire flare up?”
“No hetaṁ, bhante”.
“No, venerable sir.”
“Evameva kho, bhikkhave, yasmiṁ samaye līnaṁ cittaṁ hoti, akālo tasmiṁ samaye passaddhisambojjhaṅgassa bhāvanāya, akālo samādhisambojjhaṅgassa bhāvanāya, akālo upekkhāsambojjhaṅgassa bhāvanāya. Taṁ kissa hetu? Līnaṁ, bhikkhave, cittaṁ taṁ etehi dhammehi dussamuṭṭhāpayaṁ hoti.
So too, bhikkhus, on an occasion when the mind becomes sluggish, it is untimely to develop the enlightenment factor of tranquillity, the enlightenment factor of concentration, and the enlightenment factor of equanimity. For what reason? Because the mind is sluggish, bhikkhus, and it is difficult to arouse it with those things.
Yasmiñca kho, bhikkhave, samaye līnaṁ cittaṁ hoti, kālo tasmiṁ samaye dhammavicayasambojjhaṅgassa bhāvanāya, kālo vīriyasambojjhaṅgassa bhāvanāya, kālo pītisambojjhaṅgassa bhāvanāya. Taṁ kissa hetu? Līnaṁ, bhikkhave, cittaṁ taṁ etehi dhammehi susamuṭṭhāpayaṁ hoti.
“On an occasion, bhikkhus, when the mind becomes sluggish, it is timely to develop the enlightenment factor of discrimination of states, the enlightenment factor of energy,[vigour,effort or strength] and the enlightenment factor of joy. For what reason? Because the mind is sluggish, bhikkhus, and it is easy to arouse it with those things.
Seyyathāpi, bhikkhave, puriso parittaṁ aggiṁ ujjāletukāmo assa. So tattha sukkhāni ceva tiṇāni pakkhipeyya, sukkhāni gomayāni pakkhipeyya, sukkhāni kaṭṭhāni pakkhipeyya, mukhavātañca dadeyya, na ca paṁsukena okireyya; bhabbo nu kho so puriso parittaṁ aggiṁ ujjāletun”ti?
“Suppose, bhikkhus, a man wants to make a small fire flare up. If he throws dry grass, dry cowdung, and dry timber into it, blows on it, and does not scatter soil over it, would he be able to make that small fire flare up?”
“Evaṁ, bhante”.
“Yes, venerable sir.”
“Evameva kho, bhikkhave, yasmiṁ samaye līnaṁ cittaṁ hoti, kālo tasmiṁ samaye dhammavicayasambojjhaṅgassa bhāvanāya, kālo vīriyasambojjhaṅgassa bhāvanāya, kālo pītisambojjhaṅgassa bhāvanāya. Taṁ kissa hetu? Līnaṁ, bhikkhave, cittaṁ taṁ etehi dhammehi susamuṭṭhāpayaṁ hoti.
“So too, bhikkhus, on an occasion when the mind becomes sluggish, it is timely to develop the enlightenment factor of discrimination of states, the enlightenment factor of energy[vigour or strngth or effort] and the enlightenment factor of joy. For what reason? Because the mind is sluggish, bhikkhus, and it is easy to arouse it with those things.
Yasmiṁ, bhikkhave, samaye uddhataṁ cittaṁ hoti, akālo tasmiṁ samaye dhammavicayasambojjhaṅgassa bhāvanāya, akālo vīriyasambojjhaṅgassa bhāvanāya, akālo pītisambojjhaṅgassa bhāvanāya. Taṁ kissa hetu? Uddhataṁ, bhikkhave, cittaṁ taṁ etehi dhammehi duvūpasamayaṁ hoti.
“On an occasion, bhikkhus, when the mind becomes excited/restless, it is untimely to develop the enlightenment factor of discrimination of states, the enlightenment factor of energy, and the enlightenment factor of rapture. For what reason? Because the mind is excited, bhikkhus, and it is difficult to calm it down with those things.
Seyyathāpi, bhikkhave, puriso mahantaṁ aggikkhandhaṁ nibbāpetukāmo assa. So tattha sukkhāni ceva tiṇāni pakkhipeyya, sukkhāni ca gomayāni pakkhipeyya, sukkhāni ca kaṭṭhāni pakkhipeyya, mukhavātañca dadeyya, na ca paṁsukena okireyya; bhabbo nu kho so puriso mahantaṁ aggikkhandhaṁ nibbāpetun”ti?
“Suppose, bhikkhus, a man wants to extinguish a great bonfire. If he throws dry grass, dry cowdung, and dry timber into it, blows on it, and does not scatter soil over it, would he be able to extinguish that great bonfire?”
“No hetaṁ, bhante”.
“No, venerable sir.
“Evameva kho, bhikkhave, yasmiṁ samaye uddhataṁ cittaṁ hoti, akālo tasmiṁ samaye dhammavicayasambojjhaṅgassa bhāvanāya, akālo vīriyasambojjhaṅgassa bhāvanāya, akālo pītisambojjhaṅgassa bhāvanāya. Taṁ kissa hetu? Uddhataṁ, bhikkhave, cittaṁ taṁ etehi dhammehi duvūpasamayaṁ hoti.
“So too, bhikkhus, on an occasion when the mind becomes excited/restless, it is untimely to develop the enlightenment factor of discrimination of states, the enlightenment factor of energy, and the enlightenment factor of rapture. For what reason? Because the mind is excited, bhikkhus, and it is difficult to calm it down with those things.
Yasmiñca kho, bhikkhave, samaye uddhataṁ cittaṁ hoti, kālo tasmiṁ samaye passaddhisambojjhaṅgassa bhāvanāya, kālo samādhisambojjhaṅgassa bhāvanāya, kālo upekkhāsambojjhaṅgassa bhāvanāya. Taṁ kissa hetu? Uddhataṁ, bhikkhave, cittaṁ taṁ etehi dhammehi suvūpasamayaṁ hoti.
On an occasion, bhikkhus, when the mind becomes excited/restless, it is timely to develop the enlightenment factor of tranquillity, the enlightenment factor of concentration, and the enlightenment factor of equanimity. For what reason? Because the mind is excited, bhikkhus, and it is easy to calm it down with those things.
Seyyathāpi, bhikkhave, puriso mahantaṁ aggikkhandhaṁ nibbāpetukāmo assa. So tattha allāni ceva tiṇāni pakkhipeyya, allāni ca gomayāni pakkhipeyya, allāni ca kaṭṭhāni pakkhipeyya, udakavātañca dadeyya, paṁsukena ca okireyya; bhabbo nu kho so puriso mahantaṁ aggikkhandhaṁ nibbāpetun”ti?
Suppose, bhikkhus, a man wants to extinguish a great bonfire. If he throws wet grass, wet cowdung, and wet timber into it, sprays it with water, and scatters soil over it, would he be able to extinguish that great bonfire?”
“Evaṁ, bhante”.
“Yes, venerable sir.”
“Evameva kho, bhikkhave, yasmiṁ samaye uddhataṁ cittaṁ hoti, kālo tasmiṁ samaye passaddhisambojjhaṅgassa bhāvanāya, kālo samādhisambojjhaṅgassa bhāvanāya, kālo upekkhāsambojjhaṅgassa bhāvanāya. Taṁ kissa hetu? Uddhataṁ, bhikkhave, cittaṁ taṁ etehi dhammehi suvūpasamayaṁ hoti.
So too, bhikkhus, on an occasion when the mind becomes excited/restless, it is timely to develop the enlightenment factor of tranquillity, the enlightenment factor of concentration, and the enlightenment factor of equanimity. For what reason? Because the mind is excited, bhikkhus, and it is easy to calm it down with those things.
Satiñca khvāhaṁ, bhikkhave, sabbatthikaṁ vadāmī”ti.
But mindfulness, bhikkhus, I say is always useful.”Tatiyaṁ.
from delson's " a mind without craving":-
