Theragatha v.127-128

‘‘Tiṇṇaṃ me tālapattānaṃ,
gaṅgātīre kuṭī katā;
Chavasittova me patto,
paṃsukūlañca cīvaraṃ.
‘‘Dvinnaṃ antaravassānaṃ,
ekā vācā me bhāsitā;
Tatiye antaravassamhi,
tamokhandho padālito’’ti.

==
(English)
Using three palm leaves I made myself
a hut on the bank or river Ganges.
A skull itself that was my (alms)bowl,
And ragged rugs such was my robe.

And in between two years I spoke
Not more than just one time -
The third year was when I broke through
And left behind forever darkness.

(KEN translation:)
DREI Palmenwedel baut’ ich einst
Als Obdach auf, im Gangesgau,
Ein Schädel war mein Bettelnapf,
Die Fetzenkutte Leichengut.

Zwei Herbste hab’ ich so geruht,
Geredet einmal einen Satz-
lm dritten Herbste bin ich heil
Aus Nacht und Nebel drungen durch.

~~-♦-~~

Theragatha, v.985

Pallaṅkena nisinnassa, jaṇṇuke nābhivassati;
Alaṃ phāsuvihārāya, pahitattassa bhikkhuno.

When for him, who sits with legs crossed, the knee stays dry -
that is enough already to count as a pleasant dwelling for a devoted beggarmonk.

more Theragatha

~~-♦-~~

Itivuttaka, 42 – Jivaka Sutta:

This was said by the Lord…
“Bhikkhus, this is contemptible means of subsistence, this gathering of alms. In the world, bhikkhus, it is a form of abuse to say “You alms-gatherer(bhikkhu) ! Wandering about clutching a begging bowl!’ Yet this means of subsistence has been taken up by young men of good family for a reason, for a purpose. They have not been reduced to it by kings nor by robbers nor because of debt nor through freer nor from loss of an alternative means of livelihood, but with the single thought: “We are beset by birth, aging and death, by sorrow, lamentation, pain, grief and despair; overcome by suffering, afflicted by suffering. Perhaps an end can be discerned of this whole mass of suffering!”
“So this young man of good family has gone forth (into homelessness), but he may be covetous for objects of desire, strongly passionate, unconcentrated, of wandering mind and uncontrolled faculties. Just as a brand from a funeral pyre, burnt at both ends and in the middle smeared with exrements, can be used as timber neither in the village nor in the forest, so by such a simile do I speak about this person: he has missed out on the enjoyments of a householder, yet he does not fulfill the purpose of recluseship.”

He has missed both a laymen’s pleasure
And his recluseship, too, the luckless man!
Ruining it, he throws it away
And perishes like a funerary brand.

Far better for him to swallow
A fiery hot iron ball
Than that immoral and uncontrolled
He should eat the country’s alms.

~~-♦-~~

Samyutta Nikaya, 20. Bhikkhusamyutta, Sutta No. 8

…Nanda, it is not suitable for the son of a clansman like you who has gone forth out of faith to wear a stamped down ironed robe, to anoint the eyes and carry a shining bowl. It is suitable for the son of a clansman like you who has gone forth out of faith to be a forest dweller, to partake morsel food, to wear robes made of rags and not expect sensual pleasures.

5. The Blessed One, the well gone Teacher further said:

When will I see Nanda the forest dweller,
Wearing rag robes, satisfied with the morsel food
And not desiring sensual pleasures.

6. Then in the meantime venerable Nanda became a forest dweller wearing rag robes, satisfied with the morsel food and one not expecting sensual pleasures.

~~-♦-~~

Samyutta Nikaya, Opammasamyutta (19), Sutta 8

…Monks, at present the monks live diligent and zealous to dispel as though have taken a block of wood for the pillow. And Màra the Evil One does not obtain a cause and reason to intervene.

6. Monks, in the future there will be a time when the softness of the beautiful hands and feet of the monks would dry up and they would sleep until sun rise with their huge bodies. Then Màra the Evil One will obtain a cause and chance to intervene.

~~-♦-~~

Anguttara Nikaya, III, Devadutavagga, Hatthaka Sutta

I heard thus. At one time the Blessed One was abiding in Alavi on a cattle track seated on a spread of leaves in the Simsapa forest. Hatthaka of Alavaka walking and wandering for exercise saw the Blessed One seated on a spread of leaves in the Simsapa forest and approached, worshipped the Blessed One, sat on a side and said:…`Sir, wintry nights are cold, it’s the time of snow fall, the ground, with cattle made ruts is rough, the spread of leaves is thin, snow falls through the trees, minus their leaves, the cold wind blows through the earth-colored robe clinging to the body, and yet the Blessed One says Yes, prince, I slept well, I’m one of those who sleep well in this world.’….

…etc, etc.

why do so few Buddhist monks call themselves “bhikkhu” ?!

http://www.amazon.com/Path-Nibbana-Buddhas-own-words/dp/1453889981

[The Buddha:]…Here, bhikkhus, the ordinary man has not seen Noble Ones and Great Men, not clever and not tamed in their teaching, does not know the thoughts that should be thought and should not be thought. So he thinks thoughts that should not be thought and does not think thoughts that should be thought. Bhikkhus, what thoughts that should not be thought are thought? Those thoughts that arouse non-arisen sensual desires, and thoughts that develop arisen sensual desires….He thinks unwisely in this manner:`Was I in the past or wasn’t I in the past? Who was I in the past? How was I in the past? Become who and who was I in the past? Will I be in the future, or will I not be in the future? What will I be in the future? How will I be in the future? Who will I become and who will I be in the future?’

So manasikaraṇīye dhamme appajānanto amanasikaraṇīye dhamme appajānanto, ye dhammā na manasikaraṇīyā, te dhamme manasi karoti, ye dhammā manasikaraṇīyā te dhamme na manasi karoti…. ‘‘So evaṃ ayoniso manasi karoti – ‘ahosiṃ nu kho ahaṃ atītamaddhānaṃ? Na nu kho ahosiṃ atītamaddhānaṃ? Kiṃ nu kho ahosiṃ atītamaddhānaṃ? Kathaṃ nu kho ahosiṃ atītamaddhānaṃ? Kiṃ hutvā kiṃ ahosiṃ nu kho ahaṃ atītamaddhānaṃ? =>Middle Length Sayings, (Majjhima Nikaya), Sabbāsava Sutta.

[The Buddha:]…Such a monk, o monks, who has heard the Dhamma, dwells with a double kind of seclusion – he dwells with his body secluded and with his mind secluded. When he dwells thus secluded he (constantly) remembers verbatim [lit. "remembers along"] that Dhamma [i.e. the one he heard] and follows that Dhamma in thoughts [lit. "thinks along"]. At such a time, o monks, when a monk thus secluded remembers and thinks about that Dhamma again and again, mindfulness [lit. memory] as a factor of awakening has begun for that monk…mindfulness [sati, lit. remembrance, memory] as a factor of awakening is being cultivated at that time by that monk…

Tathārūpānaṃ, bhikkhave, bhikkhūnaṃ dhammaṃ sutvā dvayena vūpakāsena vūpakaṭṭho viharati – kāyavūpakāsena ca cittavūpakāsena ca. So tathā vūpakaṭṭho viharanto taṃ dhammaṃ anussarati anuvitakketi.‘‘Yasmiṃ samaye, bhikkhave, bhikkhu tathā vūpakaṭṭho viharanto taṃ dhammaṃ anussarati anuvitakketi, satisambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti…samādhisambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti..Diṭṭheva dhamme paṭikacca aññaṃ ārādheti. =>SN, Mahavagga, Sīlasutta.

So if reflection/contemplation is so important, should not it be emphasized duly in our Buddhist practice? How important is proper thinking really? How does it relate to the noble eight-fold path? Can we find some more quotes?

[The Buddha:]…And what, Kevatta, is the miracle of instruction? Here, Kevatta, a monk teaches thus: “Think in this way, do not think in that way. Reflect [lit. 'keep in mind', 'attend to'] in this way, do not reflect in that way. Reject this, attain and dwell in that”. This is called, Kevatta, the miracle of instruction.

‘‘Katamañca, kevaṭṭa, anusāsanīpāṭihāriyaṃ? Idha, kevaṭṭa, bhikkhu evamanusāsati – ‘evaṃ vitakketha, mā evaṃ vitakkayittha, evaṃ manasikarotha, mā evaṃ manasākattha, idaṃ pajahatha, idaṃ upasampajja viharathā’ti. Idaṃ vuccati, kevaṭṭa, anusāsanīpāṭihāriyaṃ. =>DN, Kevatthasutta

[The Buddha:]…”I too, Brahmin, instruct thus: - ”Think in this way, do not think in that way. Reflect [lit. 'keep in mind', 'attend to'] in this way, do not reflect in that way. Reject this, attain and dwell in that”.

Ahañhi, brāhmaṇa, evamanusāsāmi – ‘evaṃ vitakketha, mā evaṃ vitakkayittha; evaṃ manasi karotha, mā evaṃ manasākattha; idaṃ pajahatha, idaṃ upasampajja viharathā’’’ti. =>AN, 3. Brahmanavagga, Dvebrahmana Sutta.

[The Buddha:]…as he has heard and learned the Dhamma he follows it in his thinking, follows it reflecting, closely investigates it with his mind. Him, thus thinking and reflecting and investigating along the Dhamma which he has heard and memorized [lit. pariyatta means 'taken-up completely'] his heart is released trough the ultimate destruction of attachment.

…yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakketi anuvicāreti manasānupekkhati. Tassa yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakkayato anuvicārayato manasānupekkhato anuttare upadhisaṅkhaye cittaṃ vimuccati. Ayaṃ, ānanda, chaṭṭho ānisaṃso kālena atthupaparikkhāya. => AN, 6. Mahavaggo, Phagguna Sutta

But can this be “meditation” ? I always thought getting rid of thoughts is meditation? Stilling the mind? Is proper thinking meditation? Why is it necessary?

[The Buddha:]….Whenever, o monks, a monk follows and reflects upon and investigates along, that Dhamma, which he has heard, which he as memorized, then, at that time, he is experiencing the meaning, he is experiencing the Dhamma. Him, who is experiencing the meaning, experiencing the Dhamma gladness arises. For the gladdened one, joy arises. The joyful one’s body becomes tranquil. When his body become tranquil he feels happiness. The happy one’s mind becomes collected, concentrated…

Yathā yathā, bhikkhave, bhikkhu yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakketi anuvicāreti manasānupekkhati tathā tathā so tasmiṃ dhamme atthapaṭisaṃvedī ca hoti dhammapaṭisaṃvedī ca. Tassa atthapaṭisaṃvedino dhammapaṭisaṃvedino pāmojjaṃ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṃ vedeti. Sukhino cittaṃ samādhiyati.

Wow! This is very straight forward. So you do follow the Buddha’s words in your mind. If I understand this correctly, a contemplation on a topic of the Dhamma itself, if practiced correctly, will turn into a deep meditation by itself. Very interesting. But how can thinking lead to a concentrated mind, to the jhanas, to vipassana?

[The Buddha:]….Whoever, o monks, greedy has rid himself of greediness, ill-tempered has rid himself of ill-temper, angry has kid himself of anger…He observes himself cleansed from all these evil unwholesome qualities. Him, observing himself cleansed from all these evil unwholesome qualities gladness arises. For the gladdened one joy is born. The body of the joyful calms down. With a calm body he feels happiness. The happy one’s mind attains concentration.

Yassa kassaci, bhikkhave, bhikkhuno abhijjhālussa abhijjhā pahīnā hoti, byāpannacittassa byāpādo pahīno hoti, kodhanassa kodho pahīno hoti… So sabbehi imehi pāpakehi akusalehi dhammehi visuddhamattānaṃ samanupassati. Tassa sabbehi imehi pāpakehi akusalehi dhammehi visuddhamattānaṃ samanupassato pāmojjaṃ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati. =>MN, Cula Assapura Sutta

Do you always have to start out with thinking? What if someone has trained, lets say his metta thinking, to such an extant that he often experiences bliss right away when he starts his contemplation exercise…does not he almost have a “shortcut” to samadhi?

[The Buddha:]…here he does not think and reflect and investigate the Dhamma the way he heard and learned it, but instead he has well grasped, well attended to, well held up in his mind and well penetrated with wisdom a certain object of mental unification: whenever, o monks, that monks has well grasped, attended to, well held up in his mind and wisely penetrated that object of mental unification at that time he experiences the meaning and nature of that object. Experiencing the meaning and nature of that meditative object gladness arises. For the gladdened one joy is born. The body of the joyful calms down. With a calm body he feels happiness. The happy one’s mind attains concentration.

nāpi yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakketi anuvicāreti manasānupekkhati; api ca khvassa aññataraṃ samādhinimittaṃ suggahitaṃ hoti sumanasikataṃ sūpadhāritaṃ suppaṭividdhaṃ paññāya. Yathā yathā, bhikkhave, bhikkhuno aññataraṃ samādhinimittaṃ suggahitaṃ hoti sumanasikataṃ sūpadhāritaṃ suppaṭividdhaṃ paññāya tathā tathā so tasmiṃ dhamme atthapaṭisaṃvedī ca hoti dhammapaṭisaṃvedī ca. Tassa atthapaṭisaṃvedino dhammapaṭisaṃvedino pāmojjaṃ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṃ vedeti. Sukhino cittaṃ samādhiyati.

Is there also a false way how to do this?

[The Buddha:]… And again, o monks, there a monk thinks and reflects and investigates along a Dhamma which he heard and memorized. He, with those Dhamma-thoughts, spends too much of the day, neglects (mental) seclusion, does not yoke himself to inner mental tranquility. This monk, o monks, is called someone who is a “Think-a-lot” not a “Dhamma-dweller”.

‘‘Puna caparaṃ, bhikkhu, bhikkhu yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakketi anuvicāreti manasānupekkhati. So tehi dhammavitakkehi divasaṃ atināmeti, riñcati paṭisallānaṃ, nānuyuñjati ajjhattaṃ cetosamathaṃ. Ayaṃ vuccati, bhikkhu – ‘bhikkhu vitakkabahulo, no dhammavihārī’’’.

Okay. So to summarize, the Buddha encourages his students to hear the Dhamma. Then listen in such a way that they remember it. Then go and dwell on the Dhamma they learned in a calm contemplative fashion. If they do so, the mind will get unified, experiencing jhana. If they practice thus frequently, they might experience the stilling of the mind right away. However, while contemplating a topic of the Dhamma is the way to still the mind, if one just “thinks about” and “daydreams” one is missing the point either. So the goal has to be to experience, ultimately, what you are thinking about. Okay, so tell me, how did the monks at the time of the Buddha do this practice of correct thinking or reflection to purify their minds?

[The Buddha:]…He is equipped with this noble mass of virtue, equipped with this noble restraint of the senses, equipped with this noble remembrance and clear awareness, equipped with this noble contentment and he takes refuge in a secluded place, a jungle, the foot of a tree, a mountain, a gorge, a mountain cave, a cemetery, a forest abode, under the open sky, on a heap of straw. He, after his meal, when he has come back from his alms round sits down, having crossed his legs and straightened his body and having had his awareness/remembrance settle in front of him [lit. 'around his face'].

He dwells with a mind freed from sensual desire, having rid himself of desire towards the world, he cleanses his mind from sensual desire. He has given up anger and ill-will, dwelling with a heart free of ill-temper he is filled with compassion and welfare towards all living beings, he cleanses his mind from ill-temper. He has rejected sloth and torpor, without sloth and torpor he dwells, perceiving light, remembering and clearly aware, he cleanses his mind of sloth and torpor. He has thrown out restlessness and remorse, he dwells stilled, with his heart inside at peace, he cleanses his mind from restlessness and remorse. He has given up doubt, dwells having gone beyond doubt, he is without doubt regarding the wholesome qualities, he cleanses his mind from doubt.

Let’s say, great king, a man has taken on a debt to endeavor in some business. That business succeeds. So those former debts which he had, he is able to eliminate them and he would have something left to support a wife. He would think thus: “I have taken on a debt before, to endeavor in this business. That business of mine succeeded. Now I am able to pay off those debts and beyond that something remains which allows me to support a wife.” He would based on that become glad, experience  happiness.

‘‘So iminā ca ariyena sīlakkhandhena samannāgato, iminā ca ariyena indriyasaṃvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato, imāya ca ariyāya santuṭṭhiyā samannāgato, vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. So pacchābhattaṃ piṇḍapātappaṭikkanto nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā.

‘‘So abhijjhaṃ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṃ parisodheti. Byāpādapadosaṃ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṃ parisodheti. Thinamiddhaṃ pahāya vigatathinamiddho viharati ālokasaññī, sato sampajāno, thinamiddhā cittaṃ parisodheti. Uddhaccakukkuccaṃ pahāya anuddhato viharati, ajjhattaṃ vūpasantacitto, uddhaccakukkuccā cittaṃ parisodheti. Vicikicchaṃ pahāya tiṇṇavicikiccho viharati, akathaṃkathī kusalesu dhammesu, vicikicchāya cittaṃ parisodheti.

218. ‘‘Seyyathāpi, mahārāja, puriso iṇaṃ ādāya kammante payojeyya. Tassa te kammantā samijjheyyuṃ. So yāni ca porāṇāni iṇamūlāni, tāni ca byantiṃ kareyya siyā cassa uttariṃ avasiṭṭhaṃ dārabharaṇāya. Tassa evamassa – ‘ahaṃ kho pubbe iṇaṃ ādāya kammante payojesiṃ. Tassa me te kammantā samijjhiṃsu. Sohaṃ yāni ca porāṇāni iṇamūlāni, tāni ca byantiṃ akāsiṃ, atthi ca me uttariṃ avasiṭṭhaṃ dārabharaṇāyā’ti. So tatonidānaṃ labhetha pāmojjaṃ, adhigaccheyya somanassaṃ. => DN 2, Sāmaññaphala Sutta.

So the monks spend their afternoons actively purifying their mind from unwholesome qualities and states and if they succeeded would experience the bliss and final tranquility of the jhanas. Obviously, this is not a five minute activity!!! This purification of the mind is the exercise regiment for their afternoon seclusion! The five hindrances which the monks try to purify themselves from are an embodiment of unwholesome qualities against which the Buddha offered a wide variety of meditation (thinking – or rather contemplation) topics. Let’s look at some examples of what these monks would actually have practiced:

[The Buddha:]…o monks, even if robbers cut your limbs one after another with a two handled saw, if your mind be defiled on account of that, you have not done the duty in my dispensation. Then too you should train thus: “Our minds will not change, we will not utter evil words. We will abide compassionate with thoughts of loving kindness not angry. We will pervade that person with thoughts of loving kindness. Having pervaded that person with a mind of loving kindness we will dwell thus and from that object onward pervade the whole world with a mind of loving kindness…” Monks, you should train thus. Monks, you should constantly attend to the advice on the simile of the saw. Is there anything small or large in those words of others which you then would not be able to endure? – No, Sir – Therefore, o monks, often reflect [lit. attend to, manasikarotha, "make it in your mind"] on the simile of the saw, it will be for your welfare and happiness for a long time.

‘‘Ubhatodaṇḍakena cepi, bhikkhave, kakacena corā ocarakā aṅgamaṅgāni okanteyyuṃ, tatrāpi yo mano padūseyya, na me so tena sāsanakaro. Tatrāpi vo, bhikkhave, evaṃ sikkhitabbaṃ – ‘na ceva no cittaṃ vipariṇataṃ bhavissati, na ca pāpikaṃ vācaṃ nicchāressāma, hitānukampī ca viharissāma mettacittā na dosantarā. Tañca puggalaṃ mettāsahagatena cetasā pharitvā viharissāma tadārammaṇañca sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharissāmā’ti. Evañhi vo, bhikkhave, sikkhitabbaṃ. ‘‘Imañca tumhe, bhikkhave, kakacūpamaṃ ovādaṃ abhikkhaṇaṃ manasi kareyyātha. Passatha no tumhe, bhikkhave, taṃ vacanapathaṃ, aṇuṃ vā thūlaṃ vā, yaṃ tumhe nādhivāseyyāthā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Tasmātiha, bhikkhave, imaṃ kakacūpamaṃ ovādaṃ abhikkhaṇaṃ manasikarotha. Taṃ vo bhavissati dīgharattaṃ hitāya sukhāyā’’ti. => MN 21.

[The Buddha:]…I do not see a better thing, o monks, that will prevent sensual desire from arising when it has not arisen yet and will remove sensual desire once arisen – than a (meditative) object of impurity. Wisely reflecting o monks on the object of impurity (of the body) o monks, will not allow unarisen sensual desire to arise and will remove sensual desire which arose.

Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yena anuppanno vā kāmacchando nuppajjati uppanno vā kāmacchando pahīyati yathayidaṃ, bhikkhave, asubhanimittaṃ. Asubhanimittaṃ, bhikkhave, yoniso manasi karoto anuppanno ceva kāmacchando nuppajjati uppanno ca kāmacchando pahīyatī’ => AN 1.

[The Buddha:]...a monk reflects on this body from the top to the bottom of his feet, from below to the hair on his head, surounded by skin, filled with various kinds of impurities: “In this body there is hair, body-hair, nails, teeth, skin, flesh…just like, o monks, there would be a bag filled with various kinds of grains…and a man with sharp vision would open up the bag and investigate it thus: “These are wheat grains, these are rice grains, these are beans…”

…bhikkhu imameva kāyaṃ uddhaṃ pādatalā, adho kesamatthakā, tacapariyantaṃ pūraṃ nānappakārassa asucino paccavekkhati – ‘atthi imasmiṃ kāye kesā lomā nakhā dantā taco maṃsaṃ…‘‘Seyyathāpi, bhikkhave, ubhatomukhā putoḷi [mūtoḷī (sī. syā. pī.)] pūrā nānāvihitassa dhaññassa, seyyathidaṃ – sālīnaṃ vīhīnaṃ muggānaṃ māsānaṃ tilānaṃ taṇḍulānaṃ. Tamenaṃ cakkhumā puriso muñcitvā paccavekkheyya – ‘ime sālī ime vīhī ime muggā  => MN 10.

So this reflecting according to the Buddha’s teaching, did the Buddha do something similar before his enlightenment?

[The Buddha:]...Before even, o monks, my awakening, as yet an unawakened, the awakening searching, this thought occured to me: “What now if I were to dwell (exercise) breaking up my thoughts and dividing them into two”? And I, o monks, whenever a thought of sensual desire, a thought of ill-will or a detrimental thought arose, I put it on one side, and whenever a thought of renunciation, a thought of non-ill-will and not detrimental arose, I put it on the other side…and I knew: “In me arose a detrimental thought. This thought will lead to my own disadvantage, it will lead to other’s disadvantage, it will lead to both, it destroys my wisdom, it will bring trouble, it will not lead to cessation.” – (When I was thinking) “Leads to my own disadvantage” thus o monks reflecting [patisancikkhati] that thought vanished. (When I was thinking) “Leads to others disadvantage” thus o monks reflecting that thought vanished...”will destroy my wisdom, cause trouble, does not lead to cessation.” that thought vanished. Thus I, o monks, got rid of those thoughts, cleaned myself of them, made and end to them….Whatever one thinks along, reflects along often, thereto the mind is bent….Just as, o monks, in the last month of the summer, when all the cowherds are watching over the cows they sit at the root of a tree or under the open sky and have to make their remembrance: – “(there) are the cows”. In the same way, o monks, I had to make my remembrance (thinking) “(there) are these thoughts”…And energetic was, o monks, my effort, not negligent, ongoing was my remembrance, not disturbed or lost, stilled was my body, tranquil, and one-pointed my mind, collected. Then I, o monks, entered the first jhana away from sensuality, away from other unwholesome thoughts, with thought and reflection experiencing joy born of seclusion, dwelling in it.

Pubbeva me, bhikkhave, sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi – ‘yaṃnūnāhaṃ dvidhā katvā dvidhā katvā vitakke vihareyya’nti. So kho ahaṃ, bhikkhave, yo cāyaṃ kāmavitakko yo ca byāpādavitakko yo ca vihiṃsāvitakko – imaṃ ekaṃ bhāgamakāsiṃ; yo cāyaṃ nekkhammavitakko yo ca abyāpādavitakko yo ca avihiṃsāvitakko – imaṃ dutiyaṃ bhāgamakāsiṃ….So evaṃ pajānāmi – ‘uppanno kho me ayaṃ vihiṃsāvitakko. So ca kho attabyābādhāyapi saṃvattati, parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi saṃvattati, paññānirodhiko vighātapakkhiko anibbānasaṃvattaniko’. ‘Attabyābādhāya saṃvattatī’tipi me, bhikkhave, paṭisañcikkhato abbhatthaṃ gacchati; ‘parabyābādhāya saṃvattatī’tipi me, bhikkhave, paṭisañcikkhato abbhatthaṃ gacchati; ‘ubhayabyābādhāya saṃvattatī’tipi me, bhikkhave, paṭisañcikkhato abbhatthaṃ gacchati; ‘paññānirodhiko vighātapakkhiko anibbānasaṃvattaniko’tipi me, bhikkhave, paṭisañcikkhato abbhatthaṃ gacchati. So kho ahaṃ, bhikkhave, uppannuppannaṃ vihiṃsāvitakkaṃ pajahameva vinodameva byantameva naṃ akāsiṃ‘‘Yaññadeva, bhikkhave, bhikkhu bahulamanuvitakketi anuvicāreti, tathā tathā nati hoti cetaso…Seyyathāpi, bhikkhave, gimhānaṃ pacchime māse sabbasassesu gāmantasambhatesu gopālako gāvo rakkheyya, tassa rukkhamūlagatassa vā abbhokāsagatassa vā satikaraṇīyameva hoti – ‘etā  gāvo’ti. Evamevaṃ kho, bhikkhave, satikaraṇīyameva ahosi – ‘ete dhammā’ti..‘‘Āraddhaṃ kho pana me, bhikkhave, vīriyaṃ ahosi asallīnaṃ, upaṭṭhitā sati asammuṭṭhā passaddho kāyo asāraddho, samāhitaṃ cittaṃ ekaggaṃ. So kho ahaṃ, bhikkhave, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja vihāsiṃ.  =>MN 19, Dvedhavitakka

[The Buddha:]..

Ràhula, when you desire to do some mental action, you should reflect. In doing, this mental action, will I trouble myself? Is it demerit? Is it unpleasant? When reflecting if you know, this mental action will trouble me. It is demerit and unpleasant. Then, if possible you should not do it. Ràhula, when reflecting if you know, this mental action will not bring me trouble. It is merit and pleasant. Then Ràhula, you should do such mental actions. Even while doing that mental action, you should reflect. Does this mental action give me, others, trouble? Is it demerit and unpleasant? Ràhula, if that is so, give up that mental action. If you know, this mental action does not bring me, others trouble. It’s merit, and pleasant Then follow it up. Having done such mental actions too you should reflect. Did it cause me, others, trouble? Was it demerit? Was it unpleasant? When reflecting if you know, this mental action caused me, others, trouble. It is demerit and unpleasant. Then you should be disgusted and loathe such mental actions. Ràhula, when reflecting if you know, this mental action did not cause me, others, trouble, it was merit and it was pleasant. Then you should pursue such things of merit day and night delightedly. Ràhula, whoever recluses or brahmins purified their bodily actions, verbal actions and mental actions in the past, did by reflecting. Whoever recluses or brahmins will purify their bodily, verbal and mental actions in the future will do so reflecting reflecting. Whoever recluses or brahmins purify their bodily, verbal, and mental actions at present do so reflecting. Therefore Ràhula, you should train thus. Reflecting I will purify my bodily, verbal and mental actions.

Yadeva tvaṃ, rāhula, manasā kammaṃ kattukāmo ahosi…Karontenapi te, rāhula, manasā kammaṃ tadeva te manokammaṃ paccavekkhitabbaṃ…Katvāpi te, rāhula, manasā kammaṃ tadeva te manokammaṃ paccavekkhitabbaṃ – ‘yaṃ nu kho ahaṃ idaṃ manasā kammaṃ akāsiṃ idaṃ me manokammaṃ attabyābādhāyapi saṃvattati, parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi saṃvattati – akusalaṃ idaṃ manokammaṃ dukkhudrayaṃ dukkhavipāka’nti?Sace kho tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi – ‘yaṃ kho ahaṃ idaṃ manasā kammaṃ akāsiṃ idaṃ me manokammaṃ attabyābādhāyapi saṃvattati, parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi saṃvattati – akusalaṃ idaṃ manokammaṃ dukkhudrayaṃ dukkhavipāka’nti, evarūpaṃ pana [evarūpe (sī. pī.), evarūpe pana (syā. kaṃ.)] te, rāhula, manokammaṃ [manokamme (sī. syā. kaṃ. pī.)] aṭṭīyitabbaṃ harāyitabbaṃ jigucchitabbaṃ; aṭṭīyitvā harāyitvā jigucchitvā āyatiṃ saṃvaraṃ āpajjitabbaṃ. Sace pana tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi – ‘yaṃ kho ahaṃ idaṃ manasā kammaṃ akāsiṃ idaṃ me manokammaṃ nevattabyābādhāyapi saṃvattati, na parabyābādhāyapi saṃvattati, na ubhayabyābādhāyapi saṃvattati – kusalaṃ idaṃ manokammaṃ sukhudrayaṃ sukhavipāka’nti, teneva tvaṃ, rāhula, pītipāmojjena vihareyyāsi ahorattānusikkhī kusalesu dhammesu….Ye hi keci, rāhula, atītamaddhānaṃ samaṇā vā brāhmaṇā vā kāyakammaṃ parisodhesuṃ, vacīkammaṃ parisodhesuṃ, manokammaṃ parisodhesuṃ, sabbe te evamevaṃ paccavekkhitvā paccavekkhitvā kāyakammaṃ parisodhesuṃ, paccavekkhitvā paccavekkhitvā vacīkammaṃ parisodhesuṃ, paccavekkhitvā paccavekkhitvā manokammaṃ parisodhesuṃ. => MN 61.

oh, so they were cleansing their mind. this is facinating. can you quote another suttas where we can see how that was done?

I heard thus. At one time a certain bhikkhu lived in a certain stretch of forest in the country of Kosala. At that time, this bhikkhu sitting for seclusion during the day thought evil thoughts of demerit such as sensual thoughts, angry thoughts and hurting thoughts. Then a deity living in that stretch of forest out of compassion, wishing to arouse remorse, approached that bhikkhu. Approaching, said these stanzas:

Thinking unwisely the good one is submerged in thoughts,
Give up the unwise thinking and be wise
Bhikkhus in the Community of the Teacher, become virtuous
And doubtlessly delight, realizing pleasantness.û

Then that bhikkhu made remorseful by the deity became concerned.

231. Ekaṃ samayaṃ aññataro bhikkhu kosalesu viharati aññatarasmiṃ vanasaṇḍe. Tena kho pana samayena so bhikkhu divāvihāragato pāpake akusale vitakke vitakketi, seyyathidaṃ – kāmavitakkaṃ, byāpādavitakkaṃ, vihiṃsāvitakkaṃ. Atha kho yā tasmiṃ vanasaṇḍe adhivatthā devatā tassa bhikkhuno anukampikā atthakāmā taṃ bhikkhuṃ saṃvejetukāmā yena so bhikkhu tenupasaṅkami; upasaṅkamitvā taṃ bhikkhuṃ gāthāhi ajjhabhāsi –

‘‘Ayoniso manasikārā, so vitakkehi khajjasi;
Ayoniso paṭinissajja, yoniso anucintaya.
‘‘Satthāraṃ dhammamārabbha, saṅghaṃ sīlāni attano;
Adhigacchasi pāmojjaṃ, pītisukhamasaṃsayaṃ;
Tato pāmojjabahulo, dukkhassantaṃ karissasī’’ti. => Vanasamyutta 11, SN. Akusalavitakkasuttaṃ.

So you are saying that cultivation (bhavana) is really cultivating a whole different mindset throughout the day (besides purifying ones bodily and verbal actions, of course!) by following in your mind along the way the Buddha recommended looking at thinks. Does not that mean we first have to know at least a couple of suttas very well (by heart) in order to do that? In other words – don’t we have to know at least a little piece of Dhamma to reflect accordingly, to actually have topics of the Dhamma to reflect upon or – similarly – see the disadvantage of unwholesome states of the mind?

[The Buddha:]...With the arising of trust, he visits him and grows close to him. Growing close to him, he lends ear. Lending ear, he hears the Dhamma. Hearing the Dhamma, he remembers it [lit. "carries the Dhamma, ie. remember it]. Remembering it, he reflects upon the meaning of those dhammas.

saddhājāto upasaṅkamati, upasaṅkamanto payirupāsati, payirupāsanto sotaṃ odahati, ohitasoto dhammaṃ suṇāti, sutvā dhammaṃ dhāreti, dhatānaṃ [dhāritānaṃ (ka.)] dhammānaṃ atthaṃ upaparikkhati, =>MN 95

so, if meditation is this continous proper reflection throughout my day, what will happen? Can you show me how this continous pondering over the Dhamma or contemplation alongside the thoughts of the Dhamma fits into the whole pathway of the Buddha’s teaching? What is the big picture?

[The Buddha:]... In the same way, o monks, due to keeping wrong company he does not get to hear the true Dhamma. Not getting to hear the true Dhamma trust (in the message of the Buddha) is weakened. Without conviction wise reflection (in accordance with the Dhamma) does not get fulfilled. Without wise reflection on the Dhamma remembrance and clear awareness do not get fulfilled. If they are not fulfilled the sense doors will not be well guarded. With the senses not well guarded he will behave wrong in one of three ways (body, speech, mind). Due to fulfilling bad actions in body, mind, speech the five hindrances will get stronger. Because the five hindrances get stronger, ignorance (of the four noble truths) will grow….

Thus now, o monks, with keeping good company his listening to the true Dhamma gets fulfilled. Because of listening to the true Dhamma his faith/conviction grows. Due to his conviction (in the teaching of the Buddha) his wise reflections start to grow. With fulfilled wise reflections his remembrance and clear awareness will get fulfilled. When his memory and awareness are fulfilled [which allows hims to actually guard and identify what is going on at the doors of his senses] his guarding of the senses will grow. When his guarding of the senses is fulfilled his behavior in body, speech and mind will get purified. When his wholesome behavior in body, speech and mind is fulfilled the four pillars of memory will get fulfilled [now he is able to keep is pure mind on the meditation objects, which act like pillars for his continues awareness]. When the four pillars of memory are fulfilled the seven factors of awakening will get fulfilled [they are: memory (sic!) =>investigation of the Dhamma (sic!), =>effort => joy => tranquility of the body => collectedness (can you see the pattern!!!) => equanimity]. When the seven factors of awakening are fulfilled knowledge and liberation will be achieved.

‘‘Evamevaṃ kho, bhikkhave, asappurisasaṃsevo paripūro asaddhammassavanaṃ paripūreti, asaddhammassavanaṃ paripūraṃ assaddhiyaṃ paripūreti, assaddhiyaṃ paripūraṃ ayonisomanasikāraṃ paripūreti, ayonisomanasikāro paripūro asatāsampajaññaṃ paripūreti, asatāsampajaññaṃ paripūraṃ indriyaasaṃvaraṃ paripūreti, indriyaasaṃvaro paripūro tīṇi duccaritāni paripūreti, tīṇi duccaritāni paripūrāni pañca nīvaraṇe paripūrenti, pañca nīvaraṇā paripūrā avijjaṃ paripūrenti; evametissā avijjāya āhāro hoti, evañca pāripūri….

‘‘Iti kho, bhikkhave, sappurisasaṃsevo paripūro saddhammassavanaṃ paripūreti, saddhammassavanaṃ paripūraṃ saddhaṃ paripūreti, saddhā paripūrā yonisomanasikāraṃ paripūreti, yonisomanasikāro paripūro satisampajaññaṃ paripūreti, satisampajaññaṃ paripūraṃ indriyasaṃvaraṃ paripūreti, indriyasaṃvaro paripūro tīṇi sucaritāni paripūreti, tīṇi sucaritāni paripūrāni cattāro satipaṭṭhāne paripūrenti, cattāro satipaṭṭhānā paripūrā satta bojjhaṅge paripūrenti, satta bojjhaṅgā paripūrā vijjāvimuttiṃ paripūrenti; evametissā vijjāvimuttiyā āhāro hoti, evañca pāripūri. => AN, Yamakvagga, Avijjasutta.

Ah! If I reflect right, sort my thoughts, catch them right when they come up and purify my thinking step by step by adding more good thoughts, chastising bad thoughts, gradually changing my thinking towards the wholesome and good, I act like  the doorkeeper in the Buddha’s simile of sati. This doorkeeper promotes sense restraint. And sense restraint means I will not fall for unwholesome qualities of my mind which could break my sila which in due course would destroy my mental energy break up my concentration and destroy my efforts in building up wisdom. You translate sati as memory and sampajaññā as awareness. In the above steps of progression it fits in nicely, as memory is essential after listening to the Dhamma to remember and continously go over the “thoughts of the Dhamma” in this form of contemplative meditation. What was the simile of sati as the doorkeeper again?

[The Buddha:] …”Similarly, o monks, just when there is a doorkeeper of a royal border-town, who is wise, smart, intelligent and who blocks those who he does not know and lets those proceed who he does know and who thus protects those inside and wards off those outside. In the same way, o monks, a noble disciple is remembering, is equipped with the highest carefulness and remembers things done a long time ago, spoken a long time ago, remembers in accordance. With memory as the doorkeeper, o monks, the noble disciple rejects the unwholesome and cultivates the wholesome. He rejects that which is with blemish and cultivates what is free of blemish, he always keeps himself pure.

‘‘Seyyathāpi, bhikkhave, rañño paccantime nagare dovāriko hoti paṇḍito byatto medhāvī aññātānaṃ nivāretā ñātānaṃ pavesetā abbhantarānaṃ guttiyā bāhirānaṃ paṭighātāya. Evamevaṃ kho, bhikkhave, ariyasāvako satimā hoti paramena satinepakkena samannāgato cirakatampi cirabhāsitampi saritā anussaritā. Satidovāriko, bhikkhave, ariyasāvako akusalaṃ pajahati, kusalaṃ bhāveti; sāvajjaṃ pajahati, anavajjaṃ bhāveti; suddhaṃ attānaṃ pariharati. => AN, 10. Nagaropamasutta

What a wonderful simile! This is why sati or memory plays such an important part in Buddhist practice. When I think wisely I nourish the doorkeeper, I create a doorkeeper that way. Because, after all, the doorkeeper as to be aware of people passing by (sampajaññā, as in “knowing what is going on right at this moment”) but he also has to remember who these people are to make a sound judgement, whether he should let them in or not (sati)! If his memory (in this case, his memory of the Dhamma) fails him, he will not recognize bad and unwholesome things as bad, like a doorkeeper with bad information – he will make wrong choices in terms of who he lets in. Now it also makes sense, why the Buddha mentioned that listening to the Dhamma and trusting it are the predecessors of sati, memory. Without them, there is no memory of the teachings. But if there is, whatever goes through our senses, we will carefully investigate in line with our knowledge of wholesome and unwholesome. So this practice will lead to real sense restraint. And real sense restraint will lead to a pure life. A purified conduct in body, speech and mind will nourish the meditation practice automatically and fundamentally. The four foundation of binding the continuous remembrance of the mind that is, and they in due course will lead to a highly concentrated mind through joy and happiness, creating the source of concentration and wisdom… now I understand, how wonderful mental training can be – but also how life pervasive mental training has to be, if I expect results! And how important to know, meditation cannot be isolated to sitting down on a cushion – at least according to the Buddha – if our goal is final liberation from samsara (that’s a whole different topic, of course). And finally, it cannot be restricted to the mind alone, it needs to include purification of deeds and words, otherwise only 1/3 of the foundation is laid.

Finally, what are good meditations to do so?

[The Buddha: ] … Once, when the Buddha was dwelling near Savatthi at the Jeta Grove, the householder Anathapindika visited him and, after greeting him politely, sat down at one side.
The Exalted One addressed Anathapindika, “Are alms given in your house, householder?”
“Yes, Lord, alms are given by my family, but they consist only of broken rice and sour gruel.”
“Householder, whether one gives coarse or choice alms, if one gives with respect, thoughtfully, by one’s own hand, gives things tht are not leftovers, and with belief in the result of actions, then, wherever one is born as a result of having given with respect, the mind will experience pleasantness.”
“Long ago, householder, there lived a brahman named Velama who gave very valuable gifts. He gave thousands of bowls of gold, silver and copper, filled with jewels; thousands of horses with trappings; banners and nets of gold; carriages spread with saffron-colored blankets; thousands of milk-giving cows with fine jute ropes and silver milk pails; beds with covers od fleece, white blankets, embroidered coverlets, and with crimson cushions at the ends; lengths of cloth of the best flax, silk, wool and cotton. And how to describe all the food, sweets and syrups that he gave? They flowed like rivers.”
“Householder, who was the brahman who made those very valuable gifts? It was me.”
“But, when those gifts were given, householder, there were no worthy recipients. Although the brahman Velama gave such valuable gifts, if he had fed just one person of right view, the fruit of the latter deed would have been greater.”
“…and though he fed a hundred people of right view, the fruit of feeding a Once-returner would have been greater.”
“…and though he fed a hundred Sakadagamis, the fruit of feeding one Non-returner would have been greater.”
“…and though he fed a hundred Anagamis, the fruit of feeding one Arahat would have been greater.”
“…and though he fed a hundred Arahats, the fruit of feeding one Non-teaching Buddha would have been greater.”
“…and though he fed a hundred Paccekkabuddhas, the fruit of feeding a Perfect One, a Teaching Buddha, would have been greater.”
“…and though he fed a Sammasambuddha, the fruit of feeding the Order of monks with the Buddha at its head would have been even greater.”
“…and though he fed the Sangha with the Buddha at its head, the fruit of building a monastery for the use of the Sangha would have been even greater.”
“…and though he built a monastery for the monks, the fruit of sincerely taking refuge in the Buddha, Dhamma and the Sangha would have been even greater.”
“…and though he sincerely took refuge in the Buddha, Dhamma and the Sangha, the fruit of sincerely undertaking the Five Moral Precepts would have been even greater.”
“…and though he sincerely undertook the Five Precepts, the fruit of developing (concentration on radiating) metta, even for just to the extent of a whiff of scent, would have been even greater.”
“…and though he developed universal lovingkindness, the fruit of cultivating the awareness of anicca-even for the moment of a finger snap-would have been even greater.”

…yo ca antamaso gandhohanamattampi mettacittaṃ bhāveyya, yo ca accharāsaṅghātamattampi aniccasaññaṃ bhāveyya, idaṃ tato mahapphalatara’’nti.  =>Anguttara Nikaya, Navakanipata, Sutta 20

[The Buddha:] …Ràhula, develop loving kindness; when it is developed, anger fades. Ràhula, develop compassion; when it is developed, anger fades. Ràhula, develop joy with others; when it is developed discontentment fades. Ràhula, develop equanimity; when it is developed aversion fades. Ràhula, develop the thought of loathesomeness; when it is developed lust fades. Ràhula, develop the perception of impermanence; when it is developed the conceit `I am’ fades.

‘‘Mettaṃ, rāhula, bhāvanaṃ bhāvehi. Mettañhi te, rāhula, bhāvanaṃ bhāvayato yo byāpādo so pahīyissati. Karuṇaṃ, rāhula, bhāvanaṃ bhāvehi. Karuṇañhi te, rāhula, bhāvanaṃ bhāvayato yā vihesā sā pahīyissati. Muditaṃ, rāhula, bhāvanaṃ bhāvehi. Muditañhi te, rāhula, bhāvanaṃ bhāvayato yā arati sā pahīyissati. Upekkhaṃ, rāhula, bhāvanaṃ bhāvehi. Upekkhañhi te, rāhula, bhāvanaṃ bhāvayato yo paṭigho so pahīyissati. Asubhaṃ, rāhula, bhāvanaṃ bhāvehi. Asubhañhi te, rāhula, bhāvanaṃ bhāvayato yo rāgo so pahīyissati. Aniccasaññaṃ, rāhula, bhāvanaṃ bhāvehi. Aniccasaññañhi te, rāhula, bhāvanaṃ bhāvayato yo asmimāno so pahīyissati. => MN 62.

[The Buddha:] … The notion of impermanence, o monks, cultivated, often done, makes all sensual desire fade away, makes all desire for forms fade away, makes all desire of existence fade away, makes all ignorance fade away and completely eradicates the conceit of “I am”. In the Autumn the farmer ploughs his field, cutting and tearing all the roots with a huge plough…Just as the reapers would reap the reeds, and holding the top of the reeds would shake off the seeds…Just as when the stem of a bunch of mangoes is broken, all the mangoes in the bunch get dismantled…Just as all the rafters meet at the ridgepole, supporting the framework of a gabled roof, and it is said to be the chief beam…Monks in the Autumn when the sky is clear, is free from clouds, the sun having ascended in the sky, has dispelled all darkness and burns and shines, in the same manner the monk, developing the perception of impermanence, destroys all sensual greed, all material greed, the greed `to be’, all ignorance, and the measuring `I am’…And how, o monks, is this perception of impermanence developed…? (he reflects thus) “Such is form. Such is the arising of form. Such is the disappearing of form. Such is feeling…such is perception…such is intention…such mental formation…such is cognition, such is the arising of cognition, such is the disappearing of cognition.”

‘‘Aniccasaññā, bhikkhave, bhāvitā bahulīkatā sabbaṃ kāmarāgaṃ pariyādiyati, sabbaṃ rūparāgaṃ pariyādiyati, sabbaṃ bhavarāgaṃ pariyādiyati, sabbaṃ avijjaṃ pariyādiyati, sabbaṃ asmimānaṃ samūhanati’’….‘‘Kathaṃ bhāvitā ca, bhikkhave, aniccasaññā kathaṃ bahulīkatā sabbaṃ kāmarāgaṃ pariyādiyati…pe… sabbaṃ asmimānaṃ samūhanati? ‘Iti rūpaṃ, iti rūpassa samudayo, iti rūpassa atthaṅgamo; iti vedanā… iti saññā… iti saṅkhārā… iti viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti – => SN, Khandhasamyutta, Aniccasaññāsutta.

[The Buddha:] … Collectedness, o monks, cultivate, once collected a monk, o monks, will understand “form is impermanent”. Thus seeing and knowing a noble disciple will be freed from birth….

Samādhiṃ, bhikkhave, bhāvetha, samāhito, bhikkhave, bhikkhu rūpaṃ aniccanti pajānāti. Evaṃ passaṃ ariyasāvako parimuccati jātiyāpi => Samādhi Sutta, SN, Salāyatanasamyutta.

[Ven. Udayi reports]…Amazingly, O Lord, astonishing, O Lord, how very much it helped me, that I won the sympathy and reverence, shame and shyness towards the Blessed One. Earlier, O Lord, when I lived in the home I did not care much for the Dhamma, did not care too much of the Sangha. But when I, O Lord, began to notice that I won sympathy and esteem for the Blessed One, shame and shyness, it was then that I went from home into homelessness. And the Blessed one taught me the Dhamma thus: “Such is form. Such is the arising of form. Such is the disappearing of form. Such is feeling…such is perception…such is intention…such mental formation…such is cognition, such is the arising of cognition, such is the disappearing of cognition.” And am I, O Lord, went into an empty hut and turned these five factors of grasping upward and downward and truly understood: ‘This is suffering” understood in accord with reality, ‘That’s the sufferings origin”  understood in accordance with reality ‘ This is the cessation of suffering’ understood in accord with reality ‘ this is the procedure leading to the cessation of suffering”…

‘‘Acchariyaṃ, bhante, abbhutaṃ, bhante! Yāva bahukatañca me, bhante, bhagavati pemañca gāravo ca hirī ca ottappañca. Ahañhi, bhante, pubbe agārikabhūto samāno abahukato ahosiṃ dhammena  abahukato saṅghena. So khvāhaṃ bhagavati pemañca gāravañca hiriñca ottappañca sampassamāno agārasmā anagāriyaṃ pabbajito. Tassa me bhagavā dhammaṃ desesi – ‘iti rūpaṃ, iti rūpassa samudayo, iti rūpassa atthaṅgamo; iti vedanā…pe… iti saññā… iti saṅkhārā… iti viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti. ‘‘So khvāhaṃ, bhante, suññāgāragato imesaṃ pañcupādānakkhandhānaṃ ukkujjāvakujjaṃ samparivattento ‘idaṃ dukkha’nti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ abbhaññāsiṃ. Dhammo ca me, bhante, abhisamito, maggo ca me paṭiladdho; yo me bhāvito bahulīkato tathā tathā viharantaṃ tathattāya upanessati yathāhaṃ – ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānissāmi. => Udayi Sutta, SN

[The Buddha:] Bhikkhus, what is the concentration developed and made much would conduce to a gain of knowledge and vision? Here, bhikkhus, the bhikkhu attends to the perception of light and intends the perception of daylight. In the day time, intends night and in the night, intends day. Thus with an open mind develops the uncovered mind, full of light. Bhikkhus, this concentration developed and made much would conduce to a gain of knowledge and vision. Bhikkhus, what is the concentration developed and made much would conduce to remembering awareness? Here, bhikkhus, to the bhikkhu feelings arise, persist and fade knowingly, perceptions arise, persist and fade knowingly and thoughts arise, persist and fade knowingly. Bhikkhus, this concentration developed and made much conduces to mindfull awareness. Bhikkhus, what samādhi developed and made much would conduce to the destruction of desires (āsavakkhaya, i.e. Nibbāna)? Here, bhikkhus, the bhikkhu abides reflecting the arising and fading of the five holdling masses.Such is feeling…such is perception…such is intention…such mental formation…such is cognition, such is the arising of cognition, such is the disappearing of cognition.”

‘‘Katamā ca, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā ñāṇadassanappaṭilābhāya saṃvattati? Idha, bhikkhave, bhikkhu ālokasaññaṃ manasi karoti, divāsaññaṃ adhiṭṭhāti – yathā divā tathā rattiṃ, yathā rattiṃ tathā divā. Iti vivaṭena cetasā apariyonaddhena sappabhāsaṃ cittaṃ bhāveti. Ayaṃ, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā ñāṇadassanappaṭilābhāya saṃvattati.‘‘Katamā ca, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā satisampajaññāya saṃvattati? Idha, bhikkhave, bhikkhuno viditā vedanā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti; viditā saññā…pe… viditā vitakkā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. Ayaṃ, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā satisampajaññāya saṃvattati. ‘‘Katamā ca, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā āsavānaṃ khayāya saṃvattati? Idha, bhikkhave, bhikkhu pañcasu upādānakkhandhesu udayabbayānupassī viharati – ‘iti rūpaṃ, iti rūpassa samudayo, iti rūpassa atthaṅgamo, iti vedanā, iti vedanāya samudayo, iti vedanāya atthaṅgamo; iti saññā, iti saññāya samudayo, iti saññāya atthaṅgamo; iti saṅkhārā, iti saṅkhārānaṃ samudayo, iti saṅkhārānaṃ atthaṅgamo; iti viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti. Ayaṃ, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā āsavānaṃ khayāya saṃvattati. => SN, Rohitassavaggo, Samādhibhāvana Sutta.

Therefore contemplation leads progressively into a deeper state of meditation, a samādhi, which is set on the right topic, a topic of wisdom generating quality. The practice of samathā and vipassanā

[Ven. Sariputta declares]…”For, Lord, all the Blessed Ones, Arahats, Fully Enlightened Ones of the past had abandoned the five hindrances,  the mental defilements that weaken wisdom; had well established their minds in the four foundations of mindfulness; had duly cultivated the seven factors of enlightenment, and were fully enlightened in unsurpassed, supreme Enlightenment. And, Lord, all the Blessed Ones, Arahats, Fully Enlightened Ones of the future will abandon the five hindrances, the mental defilements that weaken wisdom; will well establish their minds in the four foundations of mindfulness; will duly cultivate the seven factors of enlightenment, and will be fully enlightened in unsurpassed, supreme Enlightenment. And the Blessed One too, Lord, being at present the Arahat, the Fully Enlightened One, has abandoned the five hindrances, the mental defilements that weaken wisdom; has well established his mind in the four foundations of mindfulness; has duly cultivated the seven factors of enlightenment, and is fully enlightened in unsurpassed, supreme Enlightenment.”

Ye te, bhante, ahesuṃ atītamaddhānaṃ arahanto sammāsambuddhā, sabbe te bhagavanto pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe catūsu satipaṭṭhānesu suppatiṭṭhitacittā, satta sambojjhaṅge yathābhūtaṃ bhāvetvā anuttaraṃ sammāsambodhiṃ abhisambujjhiṃsu. Yepi te, bhante, bhavissanti anāgatamaddhānaṃ arahanto sammāsambuddhā, sabbe te bhagavanto pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe catūsu satipaṭṭhānesu suppatiṭṭhitacittā, satta sambojjhaṅge yathābhūtaṃ bhāvetvā anuttaraṃ sammāsambodhiṃ abhisambujjhissanti. Bhagavāpi, bhante, etarahi arahaṃ sammāsambuddho pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe catūsu satipaṭṭhānesu suppatiṭṭhitacitto satta sambojjhaṅge yathābhūtaṃ bhāvetvā anuttaraṃ sammāsambodhiṃ abhisambuddho… => DN 16

If you read all of the above up to this point, I sincerely wish that you may benefit immensely from these words of the Awakened One and attain Nibbana in this very life! (For everyone else who did not get this far, I have the same wish, but they did n’t see this message May you not repeat my mistake of thinking that meditation practice and purification of the mind are two separate things. Thanks for stopping by.

mettāya,

a theravadin…

==

Translations (and mistakes) are mostly mine and with some adaptations (less the mistakes) from metta.lk 

Slowly but surely his whole life gets touched and transformed by the magic that is the miracle of the Dhamma: In his work he is industrious, hard-working and diligent. In his financial manners, he is generous, avoiding debt, knowing the benefits of saving and he never forgets to uplift the mind of his family and friends. He takes good care of his parents who he owes his training and guidance in life and instructs & supports his children and companions always on the lookout to associate with good and noble people. Thus his worldly live is in balance allowing him to devote more time and clarity to his spiritual life.

At least once a week, clad in white which symbolizes purity, he enjoys a day of silence and contemplation. He makes up his mind to invest into this noble training of body, speech and mind. He knows, such a day spent following in the footsteps of the Arahants will be, at the end of his earthly days, worth more than any fortune in his bank account. That day, he reminds himself of the Dhamma he learned, he might fast that day too, keeping it light and simple, reflecting over the words of the Buddha. He might recollect the Buddha’s qualities, what makes an Awakened One such, he might recollect the Dhamma and Sangha. He might recollect the qualities of the Devas knowing that his life if purified in this way will lead to such a state of mind and no other destination.

Every day, he starts his morning with the 5 wholesome reflections. Every morning he might re-affirm his confidence in the master, recluse Gotama and his explanation of the Dhamma and the group of disciples who follow this path earnestly. Every morning he might reflect on the virtues he is determined to bring into his life and he might think how he can practice generosity that day. Every day, he might make it a point, to increase his memory of the Buddha’s teachings, reciting the words of the Awakened from memory. Every day you can find him calmly reflecting over the meaning of the Dhamma he learned. Others call it meditation, he calls it sammā samādhi and bhāvanā, or development, for he knows it is like a plant, it needs continued attention and careful handling to let it grow strong to bear fruit.

He knows, that from confidence comes serenity and from serenity joy. That inner joy will lead him more than often into the calm abiding of the four jhānas. He knows how to utilize the perfect calmness and equanimity of the fourth jhana to recollect his past lifes, yes, he might master such similar skills, but over all, he knows no higher joy than to reflect over the impermanence of the six senses, watching their bubbling arising and passing away as his wisdom grows, knows no higher joy than to observe the five aggregates arising and dissolving, contemplating the dependent origination leading to deep insight and purifying wisdom.

As his weekly meditation days (Uposatha) grow in depth, guided and aligned by the words of the Buddha which he cherishes like an ancient treasure, his skill in deepening his awakening through the application of the meditations as described by the Buddha becomes formidable. He, still wearing a white garment, living among wife and children, keeps his mind firmly engaged in the mindfulness on the body, or the four satipatthanas, or the meditation on breathing, leading to deep insight & wisdom & the fruits of stream entry, once return and non-return. This he knows as the path to Nibbana as pointed out by the Awakened One.

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

Based on the following suttas:

• Mahanama Sutta, AN.8.25
• Vyagghapajja Sutta, AN 8.54
• Singalovada Sutta, DN 31
• Sakka Sutta, AN 10.46
• Muluposatha Sutta, AN 3.60
• Uposatha Sutta, AN 8.41
• Nandamata Sutta, AN 7. 5.10
• Cittasamyutta, SN 41
• Gihi Sutta, AN 5.179
• Anana Sutta, AN 4.62
• Nakula Sutta, AN 6.16
• Velama Sutta, AN 9.20
• Brahma Sutta, Itiv. 106
• Five daily reflections: Abhiṇha Paccavekkhitabbaṭhāna Suttaṃ, AN 5.6.7 and here

Majjhima Nikaya, Middle collection

translated from Pāli by Karl Eugen Neumann

THIS HAVE I HEARD. At one time the Blessed One was staying in the Kuru country, in a town of the Kurus called Kammasadammam, at the altar hearth of a Brahman from the Bharadvajer-lineage, on a straw mat. And the Master, getting ready early, took bowl and robe and went to Kammasadammam for his alms meal. And as the Sublime One, walking from house to house, had received alms, he returned, took the meal and then went to a nearby forest grove, for the day. Inside this forest thicket, the Sublime One sat at the foot of a tree, to dwell there until sunset.

Now came Māgandiyo, a pilgrim, strolling on a promenade, to the altar hearth of the Bharadvajer Brahmin. And there he saw the straw mat arranged, and when he had noticed that he spoke thus to Bharadvajer Brahmin:

“For whom is here at Sir Bharadvajo’s altar hearth the straw mat arranged? It looks like a seat of an ascetic.”

“It is, o Māgandiyo, the ascetic Gotama, the Sakyerson who has renounced the legacy of the Sakya! This Lord Gotama is greeted everywhere with the joyous glorious call: ‘So indeed, this is the Sublime One, the Holy One,the fully Awakened One, proven in knowledge and character, the Welcome One, the Knower of the worlds, the incomparable leader of the herd of men, the master of the gods and men, the Awakened One, the Sublime One.’ For this Sir Gotama the seat is arranged.”‘

“Bad, verily, O Bharadvajo, we have seen that we have seen the seat of Sir Gotama, the core-biter.”

“Let go, Māgandiyo, of such talk! Even many learned princes and learned priests, learned ascetics and learned citizens are thrilled and genuinely initiated by this Lord Gotama, in the salutary law.”

“And if, oh Bharadvajo, that Lord Gotama came to face, we should say it to his face: ‘A core-biter is the ascetic Gotama, I say: and why I say that? Because he, as such, is against our own statutes.’”

“If it is agreeable to Sir Māgandiyo, I want to tell the ascetic Gotama.”

“Not that I want to burden Sir Bharadvajo with it, but he may say it.” But the Blessed One heard with his heavenly ear, the purified, superhuman, reaching beyond borders, this talk of the Brahmin of the Bharadvaja lineage with the pilgrim Māgandiyo.

When the Blessed One had now finished towards evening the peace of thought, he returned to the altar hearth of the Bharadvaja Brahmin and sat down on the arranged straw mat. Then came the Bharadvajer-Brahmin and approached the Sublime One, exchanging courteous and friendly greeting and memorable words and sat down on the side. And when the Bharadvajer-Brahmin sat to the side, the Blessed One addressed him thus:

“Did you, Bharadvajo, have any conversation here with Māgandiyo the pilgrims about this straw mat?”

At these words the Brahman Bharadvajo, taken by awe, replied to he Exalted One:

“That’s just now what we wanted to inform Lord Gotama about: ‘But Lord Gotama has now made us become silent.”

And no sooner this conversation of the Sublime One with the Bharadvajer Brahmins had begun, there came Māgandiyo the pilgrims strolling on his walk, back to the altar hearth of the Bharadvajer Brahmin, and he walked to the Sublime One, exchanging courteous greeting and friendly, memorable words with the Sublime One and sat down on the side. And as the pilgrim Māgandiyo sat aside, the Blessed One addressed him thus:

“The eye, Māgandiyo indulges in the forms, loves the forms, enjoys the forms: it the Tathagata has subdued, made waiting, saddled and bridled; to rein it in he shows the teaching. Have you, Māgandiyo thought of this as you saidst: ‘A core-biter is the ascetic Gotama?’ “

“Of this, sure, O Gotama, I thought when I said, ‘A core-biter is the ascetic Gotama, I say: and why I say that? Because he, as such, is against our own statutes.’”

“The ear, Māgandiyo indulges in the sounds, the nose, Māgandiyo in the scents, the tongue, Māgandiyo, indulges in the juices, the body, Māgandiyo indulges in the tangibles, the mind, Māgandiyo indulges in ideas, loves ideas, delights in ideas: the mind has been tamed by the Perfect One, made waiting, saddled and bridled; to rein it in he teaches the teaching. Have you, Māgandiyo thought of that, when you spoke.? ‘A core-biter is the ascetic Gotama’ “

“Of this, sure, O Gotama, I thought when I said, ‘A core-biter is the ascetic Gotama, I say: and why I say that? Because he, as such, is against our own statutes.’”

“What do you think Māgandiyo: it was there someone first being served by the forms entering into consciousness through the eye, which he longed for, loved, lovely, pleasant, appropriate for desire, charming, who had then later understood the forms’ arising and passing away, understood their misery, their refreshment and renunciation; who then discarded the desire for forms, the fever for forms and has conquered the thirst and gained the stilling of his own mind: what you want now, Māgandiyo argue against such a one ?”

“Nothing, oh Gotama!”

“What do you think Māgandiyo: it was there someone first being served by the sounds entering into consciousness through the ear, by the scents entering into consciousness through the nose, by the tastes entering into consciousness through the tongue, by the tangibles entering into consciousness through the body, by the ideas entering into consciousness through the mind which he longed for, loved, lovely, pleasant, appropriate for desire, charming, who had then later understood the ideas’ arising and passing away, understood their misery, their refreshment and renunciation therefrom; who then discarded the desire for ideas, the fever for ideas and has conquered the thirst and gained the stilling of his own mind: what you want now, Māgandiyo argue against such a one ?”

“Nothing more, O Gotama!”

“I used to, Māgandiyo, also live in the house and was gifted with the possession and enjoyment of the five desires: the forms entering into consciousness through the eye, the sounds entering into consciousness through the ear, the fragrances entering into consciousness through the nose, the juices entering into consciousness through the tongue, the tangibles entering into consciousness through the body, the ones longed-for, loved, lovely, pleasant,  appropriate for desire, charming. And I owned Māgandiyo, three palaces, one for fall, one for winter, one for the summer. And I spent, Māgandiyo, the four autumn months in the autumn palace, served by invisible music, and did not rise to come down from the balcony. Later then I understood according to truth the desire’s arising and passing away, its refreshment and misery and renunciation therefrom and I rejected the desiring pleasure, denied the desiring fever, conquered thirst and attained the ebbing of my own mind. And I saw how the other beings who yielded to the desire, consumed of desiring thirst, ignited by desiring fever, how they indulge in desires, and I could not envy could find no pleasure in it: and why not? Because yes, Māgandiyo, my joy, far from desires, far from unwholesome things, come close to heavenly bliss: such joy enjoying I could not find anything attractive in the common, find no pleasure in it.

“Just if, Māgandiyo, there was a father, or the son of a householder, rich, with money and property powerfully gifted in possession and enjoyment of the five desires. And he had traveled on the righteous path in works, words and thoughts and at the dissolution of the body, after death, reappeared on the good track, enters into a heavenly world, up to the realm of the thirty-three gods. And he lived in the ‘Blissful Forest’, with an array of nymphs, in the possession and enjoyment of the five heavenly desires. And he perceived a householder, or the son of a householder, who owns the five worldy desires and enjoys them what do you think Māgandiyo, would this son of the gods, who owns the ‘Blissful Forest’ with an array of nymphs and the heavenly five desires enjoy that householder, or son of a householder and envy him, and miss the five human desires, turn to human desires? “

“Certainly not, O Gotama!”

“And why not?”

“Human desires, O Gautama, are to be preferred and be preceded by heavenly desires.”

“Just in the same way now, Māgandiyo did I used to also live in the house and was gifted with the possession and enjoyment of the five desires: . Later then I understood according to truth the desire’s arising and passing away, its refreshment and misery and renunciation therefrom and I rejected the desiring pleasure, denied the desiring fever, conquered thirst and attained the ebbing of my own mind. And I saw how the other beings who yielded to the desire, consumed of desiring thirst, ignited by desiring fever, how they indulge in desires, and I could not envy could find no pleasure in it: and why not? Because yes, Māgandiyo, my joy, far from desires, far from unwholesome things, come close to heavenly bliss: such joy enjoying I could not find anything attractive in the common, find no pleasure in it.

“Just if, Māgandiyo, when a leper, whose limbs have become covered with ulcers, rotten, worm-eaten, are scratched by the nails and sore, would bake them at a pit full of burning coals with scraps of skin tearing down from the body. And his friends and comrades, relatives and cousins ​​ordered him a knowledgeable doctor, and this knowledgeable doctor would give him a cure, and he used this remedy and would be freed from leprosy and was cured, felt good, independent, and could go where he wanted. And he saw other lepers, with limbs full of sores, foul-grown, eaten by worms and scratched by the nails sore, as they dried them up at a pit full of burning coals with shreds of skin hanging down from the body. What do you think Māgandiyo, would this man envy those lepers or miss the glowing coal pit and the use of the remedy? “

“Oh no, oh Gotama!”

“And why not?”

“If one is ill, oh Gotama, then one needs a cure. If one is not sick, then you do not need it.”

“Just in the same way now, Māgandiyo did I used to also live in the house and was gifted with the possession and enjoyment of the five desires: . Later then I understood according to truth the desire’s arising and passing away, its refreshment and misery and renunciation therefrom and I rejected the desiring pleasure, denied the desiring fever, conquered thirst and attained the ebbing of my own mind. And I saw how the other beings who yielded to the desire, consumed of desiring thirst, ignited by desiring fever, how they indulge in desires, and I could not envy could find no pleasure in it: and why not? Because yes, Māgandiyo, my joy, far from desires, far from unwholesome things, come close to heavenly bliss: such joy enjoying I could not find anything attractive in the common, find no pleasure in it.

“Just if, Māgandiyo, when a leper, whose limbs have become covered with ulcers, rotten, worm-eaten, are scratched by the nails and sore, would bake them at a pit full of burning coals with scraps of skin tearing down from the body. And his friends and comrades, relatives and cousins ​​ordered him a knowledgeable doctor, and this knowledgeable doctor would give him a cure, and he used this remedy and would be freed from leprosy and was cured, felt good, independent, and could go where he wanted.  And two strong men grabbed him under the arms and dragged him toward the glowing coal pit. What do you think Māgandiyo? Would not this man pull back his body in every possible way?”

“Certainly, oh Gotama!”

“And why is that?”

“That fire, oh Gotama, is so painful to endure and even terribly scorching and terribly injuring.”

“What do you think Māgandiyo: is only now the fire painful to endure and terribly scorching and dreadfully injuring, or was it earlier too painful to endure and terribly scorching and dreadfully injuring?”

“Now, O Gautama, the fire is painful to endure and terribly scorching and dreadfully injuring and even before the fire was painful to endure and terribly scorching and dreadfully injuring. But that leper, oh Gotama, whose limbs were full of sores, had become rotten, worm-eaten, were scratched by the nails with shreds of skin tearing down from his body, he had become confused and had lost his mind, and that his how he endured the painful fire believing: ‘That feels good’ “

“Just in the same way, however, Māgandiyo, were also the desires of the past painful to bear and terribly scorching and frightfully injuring, and also the desires of the future will be painful to endure and terribly scorching and frightfully injuring, and even the desires of today are painful to bear and terribly scorching and frightfully injuring. But these beings, Māgandiyo, yielded to the desire of desiring thirst, inflamed by desiring fever, have become confused in their senses, lost their mind, and while they painfully endure the desires they believe: ‘This feels good’.

“As if, Māgandiyo, a leper, whose limbs are covered with ulcers, rotten, worm-eaten, are scratched by the nails and tearing shreds of skin off his body close to a fire pit full of burning coals – the more and more now, Māgandiyo, those lepers scratch themselves, the more and more his open wounds get filled with dirt, odor and pus, and yet he feels a certain complacency, a certain enjoyment by rubbing the open wounds. In the same way, Māgandiyo, do the beings who indulge in desires, surrendering to desires and desiring thirst, consumed by desiring fever and ignited by passions – the more and more now, Māgandiyo, they are given to the desires and desiring thirst, consumed by desiring fever and inflamed and indulging in desires – the more and more grows in them desire, the more they are ignited by the lustful fever, and yet they feel a certain complacency, a certain enjoyment following the five sense desires.

“What do you think Māgandiyo: have you seen such a king or a prince, who, endowed with the possession and enjoyment of the five desires, without rejecting the desire and without having denied the desiring fever, has defeated his thirst and attained to the ebbing of his own mind, or finds it or will find it? “

“Probably not, oh Gotama!”

“Well, Māgandiyo: Neither have I heard nor seen, Māgandiyo, that a king or a prince, in the possession and enjoyment of the five desires, without rejecting the desiring pleasure, and without having denied the desiring fever, defeated thirst and attained to the ebbing of his own mind, or is, or will find it. But whoever also Māgandiyo, of all the ascetics and priests, overcame thirst and did attain the ebbing of their own mind, or does so or will in the future - each has truly seen the desires’ arising and passing away, their refreshment and misery and renunciation therefrom and rejected the desiring pleasure, denied the desiring fever, and then conquered the thirst and found the ebbing of his own mind, or finds it, or will find it. ”

And the Blessed One was heard on this occasion saying the following verses:

“Health is the highest good,
The extinction of delusion highest salvation,
The eightfold real is the best of all pathways
To extinguish forever. “

At these words the pilgrims Māgandiyo said to the Exalted One:

“Wonderful, oh Gotama, is great, oh Gotama, how well Lord Gotama has put it:

“Health is the highest good,
The extinction of delusion highest salvation’

I too have heard this, oh Gotama, this word of the pilgrims and their former masters and teachers of yore:

“Health is the highest good,
The extinction of delusion highest salvation’

With them, oh Gotama, it is consistent! “

“What you heard there Māgandiyo, the word of the pilgrims and their former masters and teachers of yore:

“Health is the highest good,
The extinction of delusion highest salvation’

what does ‘health‘ mean? what means ‘the extinction of delusion’? “

So asked, the pilgrim Māgandiyo wiped his hand over eyes and forehead:

“The meaning of ‘health’, o Gotama, is the same as the meaning of ‘extinction of delusion’. I am now, oh Gotama, healthy, feel good and am wanting for nothing.”

“Just if, Māgandiyo, there were a man born blind: who sees no black and no white objects, not blue, not yellow, not red, not green, he did not see what is equal and what is not equal, would see no stars and no moon and no sun. And he heard the word of someone who can see: ‘proper, indeed, my dear, is a white dress, fine, without stains and clean.’ And he sought to gain such and someone deceived him, someone gave him a shirt greasy and grimy and second hand. ‘Here you go, my dear man, here is a white dress, very fine, without stains and clean’. And he took and clothed himself with it and happily he would run around saying: ‘proper, indeed, is a white dress,very fine, without stains and clean.’ What do you think Māgandiyo; would this man knowingly had accepted that greasy and grimy old shirt, put it on and running around made such happy exclamation or because he trusted that seeing man who sold it to him? “

“Without knowing it, certainly, oh Gotama, without seeing it he had accepted that greasy and grimy old shirt, put it on and talked about it chearfully, because he believed that man who could see.”

“Just in the same way, Māgandiyo, the other ascetics and pilgrims are blind and eyeless, don’t know of health, do not see the extinction of delusion, and yet they say the phrase:

‘Health is the highest good,
‘The extinction of delusion highest salvation.’

Those ancient holy ones, Māgandiyo, the fully Awakened Ones (Buddhas) were saying this:

“Health is the highest good,
The extinction of delusion highest salvation,
The eightfold real is the best of all pathways
To extinguish forever. “

This is now gradually becoming a common saying. But this body here, Māgandiyo is a sickly thing, a brest-like thing, a painful thing, an evil thing, a fragile thing, and from this body, which is a sickly thing, a brest-like thing, a painful thing, an evil thing, is a fragile thing, you say: ‘The meaning of health, oh Gotama, is the same as teh meaning of extinction of delusion.’  You are lacking the noble vision, Māgandiyo, equipped with the noble vision you knew what health is, would see the extinction of delusion. “

“I trust the Lord Gotama as much and think as well that Lord Gotama can show me his teaching such that I become aware of health, may see the extinction of delusion!”

“Just about, Māgandiyo if it were a man born blind because: who sees no black and no white objects, not blue, not yellow, not red, not green, he did not see what right and what is not equal, would see no stars and no moon and no sun. And his friends and comrades, relatives and cousins ​​ordered him a knowledgeable doctor, and this knowledgeable doctor would give him a cure, and he used this remedy and could not clear his eyes, could not  purify the eyes. What do you think Māgandiyo: would not that artist have plagued and struggled with his patient in vain “?

“Certainly, oh Gotama!”

“Just in the same way, Māgandiyo, I could probably expound to you the doctrine about health and about the extinction of delusion and you might not perceive health and not see the extinction of delusion: and it would be my plague and my struggle with you would be in vain.”

“I trust the Lord Gotama as much and think as well that Lord Gotama can show me his teaching such that I become aware of health, may see the extinction of delusion!”

“Just as, Māgandiyo there were a man born blind: who sees no black and no white objects, not blue, not yellow, not red, not green, he did not see what is equal and what is not equal, would see no stars and no moon and no sun. And he heard the word of a seeing person: ‘proper, indeed, my dear friend, is a white dress, a fine one, without stains and clean.’ And he sought to gain such and it deceived him another man with a shirt greasy and grimy a used one. ‘Take it, dear man, a white dress, very fine, without stains and clean’. And he took it and clothed himself with it. And his friends and comrades, relatives and cousins, they would order a knowledgeable  doctor, and this knowledgeable doctor would give him a cure, and let’ him drain himself up and down using ointment, balm and sneezing powder and under this treatment his eyes were clear up and get purified and as he would start to see he would loose his pleasure and joy in the old greasy and grimy used shirt, and he thought of the man as his enemy, as his adversary, and thought perhaps even the fact that he sought his life: ‘Long time has passed, verily, that I was deceived by that man, deceived and betrayed with this old greasy and grimy slave-shirt, saying: ‘Here thou have, dear man, a white dress ,very fine, no stains and clean “:

Just in the same way, Māgandiyo, I could expound to you the doctrine about health and about the extinction of delusion, and you would perceive health, and see the extinction of delusion: and as you would start seeing your joy and delight in the five pieces of clinging would perish and you would think: ‘For a long time, verily, I was cheated by this heart, deceived, betrayed! Because I attachingly attached to form, attachingly attached to feeling, attachingly attached to perception, attachingly attached to (mental) distinctions, attachingly attached to consciousness.  Thus from attachment resulted becoming and from becoming birth, from birth, aging and death, woe, misery, suffering, grief and despair: this is how this mass of suffering comes about. ‘”

“I trust the Lord Gotama and believe as much that the Lord Gotama can show me his teaching so that I will get up from this seat free from blindness!”

“Well then, Māgandiyo, join good people, and joining good people, Māgandiyo, you will listen to good teaching, and when you will listen to the good teaching, Māgandiyo, you will live in accordance with the teaching and living in accordance with it, Māgandiyo, you will know by yourself, see by yourself: ‘That’s the infirm, the brest-like, the painful. There the infirm, the brest-like, the painful will be dissolved without residue. In this way in me through dissolution of attachment becoming will dissolve and from the dissolving of becoming birth will dissolve. Through the dissolution of birth  aging and dying, woe, misery, suffering, grief and despair: that suffering will find its end. ‘”

After these words, Māgandiyo the pilgrim turned to the Sublime one and said:

“Well said, oh Gotama, excellent, oh Gotama. Just as if one, oh Gotama, would turn upside what had fallen down, or reveal the concealed or point out the right way to the misguided one, or bring light into the darkness: ‘Whoever has eyes to see, may he see’: in the same way has Lord Gotama explained the doctrine in various ways and so I take refuge in the Lord Gotama, in the teaching and discipleship. May Lord Gautama accept me as his student, give me the entrance into his order.”!

“Who was, Māgandiyo, first in another order and then comes to this doctrine and discipline, and wants to receive the entrance into the order, stays for four months, and after a lapse of four months he will, if he remains, will be introduced into the order and trained well by experienced monks: for I have seen here some some variability. “

“If, O Lord, the former members of other orders, which will enter in this doctrine and discipline, will receive the consecration, after four months, and after a lapse of four months – if they remained so – are introduced to the monkhood by very experienced by monks, I want to stay four years, and after a lapse of four years, if I remained, therefore, be allowed to enter the order.”

Māgandiyo the pilgrim was accepted by the Sublime One, and entered the order.

Not long, after the venerable Māgandiyo was admitted to the Order, there he had, lonely, isolated, pursuing tirelessly in hot, heartfelt earnestness quite soon achieved what attracts noble sons entirely away from home into homelessness: that supreme goal of asceticism in this very life he made it apparent to himself, realized and attained to it: ‘Dried up is birth, perfected the asceticism, the work accomplished, no longer is this world’. He too now, the venerable Māgandiyo, had become one of the saints.

===

Karl Eugen Neumann was one of the first European Buddhists. His translation of Dhp, MN, DN, Thag, This and Snip in an incredibly poetic and non-commentarial reading of the Suttas with footnotes expressing his vast array of literary, philogical and artistic knowledge spanning across 2500 years of Eastern and Western religious and philosophical life are an amazing rendering of the beauty of the Buddha’s words into a modern language.

This translation of MN 75 from the German translation of the middle length discourses by KEN does not strive for perfectionism in a word by word rendering of the original Pali (how could it, being a secondary translation Pali-German-English ).

While KEN was extremely ambitious to render the frequent Pali alliterations, the melody, rhythm and word order as close as possible to the source texts, my personal attempt to translate this important sutta into English from the German original was just an attempt to try to capture the “flavor” of KEN’s translation style in English – even if it’s just a distant echo of the original – and with a lot of help of google translate.

Maybe one or the other Pali translator (who might not be fluent in German) might enjoy KEN’s sometimes un-orthodox but always beautifully rhythmic rendering of the Buddha’s words. It will not come as a surprise that Hermann Hesse (like many other poets and writers) were deeply influenced by Neumann’s translation.

About this discourse, MN 75, Karl Eugen Neumann wrote to one of his best friends, the famous Italian scientist Giuseppe de Lorenzo, in a letter dated “Vienna, May 9th 1900“

“You are absolutely right when you praise No. 75  as exceedingly beautiful master piece: if we just had this one discourse, so would it alone show the perfected greatness of Gotama and his teaching. It is the deepest metaphysics spoken in a comprehensible manner. What did Wagner once – brilliant enthusiastically – say? “The language most appropriate to highest insight was spoken by that Buddha.” Every word fits like an Ashokan thought-pillar.

Karl Eugen Neumann was born October 18th, 1865 and passed away on that same day, October 18th, 1915 having dedicated his whole life to the translation of the Tipitaka.

A bold idea? Let’s see:

Here is one idea: What else is ethical behavior than a form of restraint in body and language? …. What else is meditation than a practice of mental restraint? … What else is developing wisdom than insight forged on the fire of deepest observation which by definition cannot be allowed to get deluded or distracted in order to be worth calling it “in-sight”. Does all of this need discipline to develop? Yes it does, and a lot.

Cakkhunā saṃvaro sādhu, sādhu sotena saṃvaro;
Ghānena saṃvaro sādhu, sādhu jivhāya saṃvaro.

Kāyena saṃvaro sādhu, sādhu vācāya saṃvaro;
Manasā saṃvaro sādhu, sādhu sabbattha saṃvaro;
Sabbattha saṃvuto bhikkhu, sabbadukkhā pamuccati.

Hatthasaṃyato pādasaṃyato, vācāsaṃyato saṃyatuttamo;
Ajjhattarato samāhito, eko santusito tamāhu bhikkhuṃ.

Good is restraint with the eye, good restraint with the ear;
Good is restraint with the nose, good restraint with the tongue.
Good is restraint in the body, good is restraint in the speech;
Good is restrained in the mind, good is it to be restrained in everything.
The monk who is restrained in all will free himself from all suffering.
Restrained in hand and foot, restrained in speech, utmost restrained
Happy inside, well collected, alone and content, him I call “beggar monk”.

Dhammapada 360-2

Let’s put it another way: If, at the heart of the samsaric problem, there is a burning raging fire which continues to consummate fuel – or a burning all-consuming flame (tanha, greed/thirst), which causes the suffering or pain (dukkha), then surely the answer must be to put a cheese dome over the fire to prevent the air and firewood (as fuel, Pali: upadana) from sustaining the fire – compared to the insanity of before the fire will grow calmer, gentler more peaceful and eventually extinguish (nibbana).

But that very activity which will eventually lead to the final peace of Nirvana  that very beginning of reducing suffering through not-feeding the addiction – if that leads ultimately to perfected peace (let’s say that’s our hypothesis for the moment) – could it be that ANY LITTLE amount of restraint leads as well to at least ALREADY A LITTLE LESS suffering???

This is like saying “if giving up smoking is super healthy, doesn’t this imply that even just reducing smoking a little bit will already provide benefits, albeit minimal?”

That realization in the path to the end of suffering makes the Buddha recommend restraint to everyone he meets. We can observe this in a various discourses and see varying degrees of the Buddhas advice on restraint:

To those who don’t get the depth of his insight, he recommends at least the most basic form of practice in restraint: ethical behavior or sila – a restraint in body and in speech. Sometimes he doesn’t even go that far and just suggests restraint in eating habits (to King Pasenadi). Regarding the silas or ethical principles it is easy to answer the question of how more restraint leads to more happiness and less suffering: how much suffering do I avoid when I adhere to a moral principle which prevents me from acting in a violent, thoughtless and aggressive manner etc. Answer: a lot!

Those who were willing to listen, who practiced successfully some basic form of restraining the “internal” fire and experienced already a lessening of suffering by keeping body and speech in check, the Buddha usually welcomed to the practice of mental restraint – reducing suffering and mental pain even further! Balancing the mind of a thought of loving kindness generates a lot of happiness through a lot of (very refined) mental restraint.

Now finally the Buddha would guide his students on, those still willing to listen humbly and he encouraged a practice of the highest form of restraint:

no, you cannot get weary of all the girls in the world and thus prevent that love would never sting, but you can get weary of form itself, of feeling itself of perception itself … of cognition itself.

‘‘Taṃ kiṃ maññasi, gāmaṇi, atthi te uruvelakappe manussā yesaṃ te vadhena vā bandhena vā jāniyā vā garahāya vā uppajjeyyuṃ sokaparidevadukkhadomanassupāyāsā’’ti? ‘‘Atthi me, bhante, uruvelakappe manussā yesaṃ me vadhena vā bandhena vā jāniyā vā garahāya vā uppajjeyyuṃ sokaparidevadukkhadomanassupāyāsā’’ti. ‘‘Atthi pana te, gāmaṇi, uruvelakappe manussā yesaṃ te vadhena vā bandhena vā jāniyā vā garahāya vā nuppajjeyyuṃ sokaparidevadukkhadomanassupāyāsā’’ti? ‘‘Atthi me, bhante, uruvelakappe manussā yesaṃ me vadhena vā bandhena vā jāniyā vā garahāya vā nuppajjeyyuṃ sokaparidevadukkhadomanassupāyāsā’’ti. ‘‘Ko nu kho, gāmaṇi, hetu, ko paccayo …natthi me tesu chandarāgo’’ti. …

“Chando hi mūlaṃ dukkhassa. Yampi hi kiñci anāgatamaddhānaṃ dukkhaṃ uppajjamānaṃ uppajjissati, sabbaṃ taṃ chandamūlakaṃ chandanidānaṃ. Chando hi mūlaṃ dukkhassā’’’ti.
Are there any people in Uruvelakappa who, if they were murdered or imprisoned or fined or censured, would cause sorrow, lamentation, pain, distress, or despair to arise in you?”
“Yes, lord, there are people in Uruvelakappa who, if they were murdered or imprisoned or fined or censured, would cause sorrow, lamentation, pain, distress, or despair to arise in me.”
“And are there any people in Uruvelakappa who, if they were murdered or imprisoned or fined or censured, would cause no sorrow, lamentation, pain, distress, or despair to arise in you?”
“Yes, lord, there are people in Uruvelakappa who, if they were murdered or imprisoned or fined or censured, would cause no sorrow, lamentation, pain, distress, or despair to arise in me.”

“Now what is the cause, what is the reason…? … are those for whom I have no chandarago” [=fill in what you would say. How about "for who I feel no impulse or  passion].

…for chanda (impulse/interest/stronger even: will/desire) is the cause of dukkha (pain). And whatever pain, in arising, will arise for me in the future, all of it will has impulse as the root, will have impulse as its cause — for impulse/interest is the cause of pain.’”

Samyutta Nikaya, Salayatanavagga, Bhaddraka-Sutta.

There – the fire’s burning embers are choked, no new air (in form of nandi and rāga or chandarago as in the passage above) comes in, completely shut off from their fuel the grasping fades away. From the fading of delight, the objects become less desirable. Becoming less desirable, delight dwindles, it’s a downward spiral, a stream towards Nibbana.

At some point the flame stops and the release of the grip leads to sublime peace. An experience the mind never forgets. It has a fundamental impact on how the mind will experience the world after that.

A deep realization of this principle can have a deep impact on your practice – how you see the teaching of the Buddha, how you go about searching for happiness in the world.

Could it be, that this principle of restraint vs. indulgence, from the perspective of the Buddha, governs all of samsara?

If more restraint leads closer to Nirvana, does more indulgence or infatuation (esp. with the five sense and here esp. with the five sense pleasures) move us further away from Nirvana? Sure it does! What distinguishes a deva from a human? restraint! Yes, devine beings did not get there because they partied more. According to the Buddha, they gave more, they helped more, they sacrificed more, they restrained themselves more. What they do with that “win” is a whole different story, and alas, a very tragic samsaric one…

What about the difference between human and animal? Same answer: This is the “dharmic” answer, if you will, illustrating the fundamental difference in the pyramid of life forms – “up” or “higher” means more bundled energy through concentration of effort, restraint from random unchecked sensual indulgence – “down” means places and beings which cultivate less restraint in body, speech and mind.

What leads to civilization? Restraint! What leads to barbarism? Over indulgence – giving in to the most “basic”, i.e. animal instincts – the forces accumulated through habits in the past, a staggering mountain of sankharas ev. solidified in perception or even sensation – even in this very human existence in this very 24 hours we can see where each choice would lead us – whether done in the mindset of sensual indulgence or whether done to perfect the bodily behavior, refined speech or mental training. Each skill we gain in our adult life is through various forms of discipline wrested from sensual indulgence (Or, in the words of Freud “culture is sublimation”

“Sublimation of instinct is an especially conspicuous feature of cultural development; it is what makes it possible for higher psychical activities, scientific, artistic or ideological, to play such an important part in civilized life. If one were to yield to a first impression, one would say that sublimation is a vicissitude which has been forced upon the instincts entirely by civilization. But it would be wiser to reflect upon this a little longer. In the third place, finally, and this seems the most important of all, it is impossible to overlook the extent to which civilization is built up upon a renunciation of instinct, how much it presupposes precisely the non-satisfaction (by suppression, repression or some other means?) of powerful instincts. This ‘cultural frustration’ dominates the large field of social relationships between human beings;we know already that it is the cause of the antagonism against which all civilization has to fight.”

Sigmund Freud in “Civilization and its discontents”, p. 85 [link]

What else is school?

“Instilling a respect for delayed gratification and its rewards starts with the parents. We were fortunate enough to have to parents who were living examples of how working diligently and patiently for a long period of time was well worth the time and effort. Our parents firmly believed that rewards achieved over many years were much more satisfying than short-term accomplishments, and their lives always reflected this belief….” (*)

From “Top of the Class – How Asian Parents Raise High Achievers”, p. 37

What else is sport? What else is saving money and living debt free – I think by now you know the answer

Once you see it in this way, it is an amazing revelation: All you got to do, in order to experience more happiness and move upwards in samsara, or in the stream of life, or in the stream of society, or in the stream of civilizations, is practice a little more restraint in body, speech and mind.

What does restraint mean? According to the Buddha, in the widest sense it means not to cause harm. Neither to yourself nor to others – on the contrary, to do as much good as possible:

Do good, Avoid evil, purify your mind. This is the teaching of the Buddhas. Dhp. 183

Restraint in a more advanced way also means the lessening in the indulgence of the five sense  pleasures. Especially when it causes harm to oneself and others of course. Meditation is a good example of how the enjoyment of the five sense faculties is replaced by enjoying an inner spring of happiness, bliss. The medical benefits of regular meditations have already been investigated, but beyond that, there are immensely more life-changing benefits.

Less stimulation will lead to a lighter life, a happier one. You don’t believe that until you try. And in fact, all of what is written here does not make any sense if you don’t actually take it as an inspiration for personal reflection and maybe experimentation. Restraint is not natural. It is counter-intuitive. It goes against the pull in the samsaric vortex which always wants more gratification, more sensual indulgence, quicker mindless responses, more drowning of the senses which itch like festering wounds, more hunger for attention.

The amazing thing is that practicing sila, samadhi and paññā in whatever steps you take, beginning with the very first one, in and by itself will result in a happier, less complicated, lighter, more satisfying, more enriching and improved life. This of course is a hypothesis which needs people willing to experiment and replicate. Here is one possible example: Take five minutes tonight and instead of eating, or watching TV sit down quitely in a calm place. Just sit and close your eyes. No reading, no moving around. After those five minutes observe how you feel. Any different? Don’t expect dramatic changes…but look for what will be different.

Give discipline or restraint a try. . How old-fashioned an idea

==Some Pali Quotes On This Topic===

‘‘Kathañca, bhikkhave, saṃvaro hoti? Santi, bhikkhave, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati, veditabbametaṃ, bhikkhave, bhikkhunā – ‘na parihāyāmi kusalehi dhammehi’. Aparihānañhetaṃ vuttaṃ bhagavatāti …pe… santi, bhikkhave, jivhāviññeyyā rasā…pe… santi, bhikkhave, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati, veditabbametaṃ bhikkhunā – ‘na parihāyāmi kusalehi dhammehi’. Aparihānañhetaṃ vuttaṃ bhagavatāti. Evaṃ kho, bhikkhave, saṃvaro hotī’’ti. Pañcamaṃ. PTS SN, 4.79

‘‘Kathañca, bhikkhave, saṃvaro hoti? Idha, bhikkhave, bhikkhu cakkhunā rūpaṃ disvā piyarūpe rūpe nādhimuccati, appiyarūpe rūpe na byāpajjati, upaṭṭhitakāyassati ca viharati appamāṇacetaso, tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti, yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti…pe… jivhā rasaṃ sāyitvā…pe… manasā dhammaṃ viññāya piyarūpe dhamme nādhimuccati, appiyarūpe dhamme na byāpajjati, upaṭṭhitakāyassati ca viharati appamāṇacetaso, tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti, yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti. Evaṃ kho, bhikkhave, saṃvaro hoti. SN, PTS 4. 189

Tattha katamaṃ dukkhañca maggo ca nirodho ca?

Sati kāyagatā upaṭṭhitā, chasu phassāyatanesu saṃvuto [saṃvaro (pī. ka.) passa udā. 25];

Satataṃ bhikkhu samāhito, jaññā [jāneyya (pī. ka.)] nibbānamattano.

Tattha yā ca kāyagatā sati yañca saḷāyatanaṃ yattha sabbañcetaṃ dukkhaṃ. Yā ca kāyagatā sati yo ca sīlasaṃvaro yo ca samādhi yattha yā sati, ayaṃ paññākkhandho. Sabbampi sīlakkhandho samādhikkhandho, ayaṃ maggo. Evaṃvihārinā ñātabbaṃ nibbānaṃ. Ayaṃ nirodho, imāni tīṇi saccāni. Sīle patiṭṭhāya dve dhammā bhāvetabbā samatho ca vipassanā ca. Tattha yaṃ cittasahajātā dhammā, idaṃ dukkhaṃ. Yo ca samatho yā ca vipassanā, ayaṃ maggo. Rāgavirāgā ca cetovimutti, avijjāvirāgā ca paññāvimutti, ayaṃ nirodho. Imāni tīṇi saccāni. Petakopadesa, PTS p.15

Otaraṇoti pañcasu indriyesu dadato puññaṃ pavaḍḍhati, saṃyamato veraṃ na cīyati saṃyamena sīlakkhandho. Otiṇṇo chasu indriyesu saṃvaro, ayaṃ samādhikkhandho, yaṃ kusalo ca jahāti pāpakaṃ, ayaṃ paññākkhandho, rāgadosamohakkhayā sa nibbutoti vimuttikkhandho. Dhātūsu dhammadhātu, āyatanesu manāyatanaṃ. ibid PTS p.240

Pātimokkhaṃ atha vāpi samādhinti. Pātimokkhanti sīlaṃ patiṭṭhā ādi caraṇaṃ saṃyamo saṃvaro mukhaṃ pamukhaṃ kusalānaṃ dhammānaṃ samāpattiyā. Atha vāpi samādhinti yā cittassa ṭhiti saṇṭhiti avaṭṭhiti avisāhāro avikkhepo avisāhatamānasatā samatho samādhindriyaṃ samādhibalaṃ sammāsamādhīti – pātimokkhaṃ atha vāpi samādhiṃ.

Tenāha so nimmito –

‘‘Akittayī vivaṭacakkhu, sakkhidhammaṃ parissayavinayaṃ;

Paṭipadaṃ vadehi bhaddante, pātimokkhaṃ atha vāpi samādhi’’nti.

157.

Cakkhūhi neva lolassa, gāmakathāya āvaraye sotaṃ;

Rase ca nānugijjheyya, na ca mamāyetha kiñci lokasmiṃ.

Cakkhūhi neva lolassāti. Kathaṃ cakkhuloloti? Idhekacco cakkhuloliyena samannāgato hoti – ‘‘adiṭṭhaṃ dakkhitabbaṃ, diṭṭhaṃ samatikkamitabba’’nti ārāmena ārāmaṃ uyyānena uyyānaṃ gāmena gāmaṃ nigamena nigamaṃ nagarena nagaraṃ raṭṭhena raṭṭhaṃ janapadena janapadaṃ dīghacārikaṃ anavaṭṭhitacārikaṃ [anavatthitacārikaṃ (sī. syā.)] anuyutto ca hoti rūpassa dassanāya. Evampi cakkhulolo hoti. Atha vā bhikkhu antaragharaṃ paviṭṭho vīthiṃ paṭipanno asaṃvuto gacchati hatthiṃ olokento, assaṃ olokento, rathaṃ olokento, pattiṃ olokento, itthiyo olokento, purise olokento, kumārake olokento, kumārikāyo olokento, antarāpaṇaṃ olokento, gharamukhāni olokento, uddhaṃ olokento, adho olokento, disāvidisaṃ vipekkhamāno gacchati. Evampi cakkhulolo hoti. Atha vā bhikkhu cakkhunā rūpaṃ disvā nimittaggāhī hoti anubyañjanaggāhī. Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya na paṭipajjati, na rakkhati cakkhundriyaṃ, cakkhundriye na saṃvaraṃ āpajjati. Evampi cakkhulolo hoti. Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ visūkadassanaṃ anuyuttā viharanti, seyyathidaṃ – naccaṃ gītaṃ vāditaṃ pekkhaṃ akkhānaṃ pāṇissaraṃ vetāḷaṃ kumbhathūṇaṃ [kumbhathūnaṃ (sī. syā. ka.)] sobhanakaṃ [sobhanagarakaṃ (sī. syā.)] caṇḍālaṃ vaṃsaṃ dhovanaṃ hatthiyuddhaṃ assayuddhaṃ mahiṃsayuddhaṃ [mahisayuddhaṃ (sī. syā.)] usabhayuddhaṃ ajayuddhaṃ meṇḍayuddhaṃ kukkuṭayuddhaṃ vaṭṭakayuddhaṃ daṇḍayuddhaṃ muṭṭhiyuddhaṃ nibbuddhaṃ uyyodhikaṃ balaggaṃ senābyūhaṃ anīkadassanaṃ iti vā. Evampi cakkhulolo hoti. Kathaṃ na cakkhulolo hoti? Idha bhikkhu antaragharaṃ paviṭṭho vīthiṃ paṭipanno saṃvuto gacchati na hatthiṃ olokento, na assaṃ olokento, na rathaṃ olokento, na pattiṃ olokento, na itthiyo olokento, na purise olokento, na kumārake olokento, na kumārikāyo olokento, na antarāpaṇaṃ olokento, na gharamukhāni olokento, na uddhaṃ olokento, na adho olokento, na disāvidisāvipekkhamāno gacchati. Evampi na cakkhulolo hoti. Atha vā bhikkhu cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati, rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjati. Evampi na cakkhulolo hoti. Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ visūkadassanaṃ ananuyuttā viharanti, seyyathidaṃ – naccaṃ gītaṃ vāditaṃ pekkhaṃ akkhānaṃ…pe… anīkadassanaṃ iti vā. Evarūpā visūkadassanā paṭivirato hoti. Evampi na cakkhulolo hoti. Cakkhūhi neva lolassāti. Cakkhuloliyaṃ pajaheyya vinodeyya byantiṃ kareyya anabhāvaṃ gameyya, cakkhuloliyā ārato assa virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā vihareyyāti – cakkhūhi neva lolassa. Mahaniddesa, PTS 4.367

—

(*) Now you know why Asians are really successful in schools This might be in part because of centuries of Buddhist philosophy (as outlined above) shaped cultural tenets and ideals.

May she continue her blessed work in the realm she has moved on to. You will always remain an inspiration to us.

‘‘Aniccā vata saṅkhārā, uppādavayadhammino;
Uppajjitvā nirujjhanti, tesaṃ vūpasamo sukho’’ti.

It felt like a veritable Theravadin ZEN experience, staring at those couple of lines, knowing that all the wisdom you can develop through the Buddha’s teaching is contained in a few lines, a handful of words. In other words, it is (like many other suttas) a profound call for action and like many similar discourses of the Buddha it provides an instruction, a description of the process and a definition of progress and goal – exactly what someone who wants to replicate an experiment is looking for.

What is this sutta? What are those five sentences? Have a look:

“Aniccaññeva, bhikkhave, bhikkhu rūpaṃ aniccanti passati. Sāssa hoti sammādiṭṭhi. Sammā passaṃ nibbindati. Nandikkhayā rāgakkhayo, rāgakkhayā nandikkhayo. Nandirāgakkhayā cittaṃ vimuttaṃ suvimuttanti vuccati. Aniccaññeva, bhikkhave, bhikkhu vedanaṃ…saññaṃ…saṅkhārā…viññāṇaṃ aniccanti passati. Sāssa hoti sammādiṭṭhi. Sammā passaṃ nibbindati. Nandikkhayā rāgakkhayo, rāgakkhayā nandikkhayo. Nandirāgakkhayā cittaṃ vimuttaṃ suvimuttanti vuccati.” [Nandikkhayasuttaṃ, Samyutta Nikaya, Khandhasamyutta. PTS 3.51 for the five khandhas, PTS 4.141 parallel version with for the senses. Translation further below - want you to go through this slowly, step by step, to better see the beauty . Todo: Learn this by heart.]

Let’s simplify this and break it down:

Step 1 – This is what you have to do

Aniccaṃ rūpaṃ bhikkhu “aniccan” ti passati. The monks sees the impermanent form thus “impermanent”.

Aniccaṃ rūpaṃ … Impermanent form
bhikkhu … (the/a) monk
“aniccan” ti passati … he sees (passati) “impermanent” thus (aniccam iti) = He sees thus “impermanent”.

Some necessary remarks regarding the “iti passati” in the sutta.

In a couple of older posts (here and here) we had been looking into this particular Sanskrit/Pali way of marking direct speech/thought and its application towards meditation. Pali like Sanskrit does not have what we call indirect speech. Everything you hear or think has to be expressed in a direct form in Pali, marked off with the word “iti” meaning “thus”. Interestingly enough, there is a very good way for a modern native speaker of English to understand this particular grammatical construct:

Translating the above into somewhat colloquial modern English we could say:

The impermanent form the monk sees like “impermanent”.

Here the Pali uses “thus” (iti) in a similar manner as the English”be like – quotative”. If you don’t know what that is please have a look at the following example:

B. Expressing the contents of one’s thought:
(Skt-2) manyate pāpakam kṛtvā ”na kaścid vetti mām” iti
“After committing some sins, one thinks ‘nobody knows me’.” [Mahabharata 1.74.29; cited from Speijer[1]:§493b] 

(Eng-2) “And I thought like ’wow, this is for me’.” [OED, 2nd Supplement[2]; 1970, no earlier citations]

There are some great resources on this topic. If you are interested, have a look at the following links, with a lot more examples. But chances are you hear someone say “…and I like, wow, you did awesome” when you listen to (young) people talk.

• Great post on this topic: http://staefcraeft.blogspot.com/2010/09/english-like-can-like-function-like.html – see the note section below.
• Short intro: http://www.learnsanskrit.org/start/uninflected/itiva
• In depth discussion: “The syntax and semantics of be like quotatives” link http://homepage.univie.ac.at/glow34.linguistics/haddican.pdf – very interesting paper by Bill Haddican, Eytan Zweig and Daniel Johnson and their ppt presentation:
• http://qcpages.qc.cuny.edu/~whaddican/wccflq.pdf

So what does that mean with regard to meditation practice? How do we “see something as impermanent”. Is it meditation with labels as practiced in Mahasi Vipassana meditation traditions? Some form of noting process? Or meant to be “thoughtless” after all?

First of all, I really think that this instruction is complete. There is no secret meditation instruction hidden. The native Pali (Prakrit) listener knew what he had to do after listening to the above instruction (see the verse of Malunkyaputta further below).

We should probably take this sentence itself as the meditation instruction. Clearly the Buddha refers to a process of ñāṇadassanā or seeing-and-knowing time and again as the means of awakening – and this line is a perfect example of “knowing and seeing”. The Buddha refers to something that is not just “ordinary” seeing (otherwise: bhikkhu aniccam rupam passati). It is also not an exercise in thinking (otherwise: “bhikkhu rupassa aniccatam cinteti”).

Rather it has to do with kind of an observation (here in form of the verb passati; elsewhere as samanupassati or paccavekkhati). An observation which needs to be close to real time of sense-contact (otherwise there is no way to see the impermanence of forms, feeling etc.).

This clearly is an indicator of a meditative environment in which this “experiment” needs to be conducted. At the same time there seems to be an element of “knowing” which has to go along with that observation. Similar to an “addiction” we cannot expect any results “all of a sudden” (in most cases) – it will take some time. That “knowing” part of the meditative exercise has to recognize the fundamental characteristic of form, feeling…cognition. Impermanence. Whether “tagging” that experience mentally as such with a short label or not is the way to go can easily be tested if we look at step no.3 below, which defines a very precise milestone to judge our progress.

Two further quotes on this topic:

‘‘Sukhaṃ vā yadi vā dukkhaṃ, adukkhamasukhaṃ saha;
Ajjhattañca bahiddhā ca, yaṃ kiñci atthi veditaṃ. ‘‘Etaṃ dukkhanti ñatvāna, mosadhammaṃ palokinaṃ [palokitaṃ (sī.)]
Phussa phussa vayaṃ passaṃ, evaṃ tattha vijānati [virajjati (ka. sī.)]
Vedanānaṃ khayā bhikkhu, nicchāto parinibbuto’’ti.

From the amazing Dvayatanupassana Sutta in the Sutta Nipata, v.743-44:
“Pleasant or painful, neither pleasant nor painful also,
Inside or from outside – whatever there is to be felt:
Having perceived it “this is painful” thus,
A treacherous thing, bound to breaking up again,
Hit and hit (over and over by sense-contact) while seeing the passing away -
There, in such a way, he knows [or: he becomes dispassionate - altern. reading].
Through the destruction of feelings the monk becomes desireless, fully extinguished.

and similarly:

‘‘Na so rajjati rūpesu, rūpaṃ disvā paṭissato;
Virattacitto vedeti, tañca nājjhosa tiṭṭhati.
‘‘Yathāssa passato rūpaṃ, sevato cāpi vedanaṃ;
Khīyati nopacīyati, evaṃ so caratī sato;
Evaṃ apacinato dukkhaṃ, santike nibbānamuccati.

He does not delight in forms, having seen a form he remembers (lit. back-remembers, i.e. comes back to his meditation object)
With a dispassionate mind he feels it, and does not grasp (does not rest) on this form. When he sees form like that, and experiences feeling in such a way,
It falls away, it does not amass, thus he practices remembering/witnessing.
Thus suffering/pain is reduced, and close is he to the extinction (Nibbana), they say.
[For more info on this passage see this post: Malunkyaputta's vipassana instruction]

Step 2 – Look, 8-fold path, 4 noble truth – all included!

Sā assa hoti sammādiṭṭhi. This is his right view.

Sā … (fem. sg. pron.) This (fem.), She [right view]
assa … to him, his
hoti … is
sammādiṭṭhi … right view.

Fascinating. So the above way of looking at form (and feeling, perception, mental activities and cognition) – seeing those five elements (or what constitutes the entirety of our “being” in each conscious moment) as impermanent is – according to the Buddha in this sutta – the practice of right view. Right view is not an opinion. It is a way of observing ourselves in a real-time psychological manner without giving thoughts and mental constructs any habitat. As the brahmins at the time of the Buddha used to say, after learning about the Buddha’s teaching – “wow, all we ever studied was hear-say (itihasa) – your teaching is timeless, immediate”.

Again, right view is explained in many Sutta’s as the realization of the four noble truths. Here the Buddha summarizes in one line, that the real realization of the four noble truths is born out of the simple observation of nature. Knowing suffering/pain, its origin, its cessation and even the path(!) will be understood and realized by the student who applies himself to step 1. If stream entry is your true goal, put your books away

Step 3 – This is what will happen to you – and if it doesn’t something is wrong.

Sammā passaṃ nibbindati. Seeing correctly he becomes disenchanted.

Sammā … Right, correct.
passaṃ … seeing (pres. part.)
nibbindati … he gets fed up with, wearied of, satiated, disgusted with, disenchanted, disillusioned. Literally from nir+vindati – to find (vindati) nothing [see http://glossary.buddhistdoor.com/en/word/98321/nibbindati].

So here we get a wonderful guideline for our meditation. According to the Buddha our mode of observation has to lead to nibbida – some kind of “disgust, dissatisfaction, disenchantment” with the five aggregates. If it does that, we are on the right path. If we see more delusion or infatuation then something about our approach must be wrong.

Step 4 – Watch out for a transformation to occur

Nandikkhayā rāgakkhayo, rāgakkhayā nandikkhayo. With the waning of delight wanes passion. With the waning of passion wanes delight.

nandi… delight, fun.
rāga… passion, color, desire.
khayo … destruction, waning, decay.

This formula is quite particular. The first thing I am reminded of is the simile of “love lost” where the Buddha equates the term nandi-raga with the passion/emotion we feel towards someone we believe belongs to us, but who betrays us and thus creates pain. He doesnt even say “this is similar” – no, he uses the exact same expression. See that post here, for cross-reference and more details here.

Look at this nice list for how the word ksaya (sanskr.) was associated: http://vedabase.net/k/ksaya

Step 5 – And finally, you are done. Awakened like the Buddha.

Nandirāgakkhayā cittaṃ vimuttaṃ, “suvimuttan” ti vuccati. With the destruction of delight and passion the mind is de-tached. “Fully de-tached” thus it is said.

Nandirāgakkhayā … from the delight-passion-destruction (abl).
cittaṃ … the mind.
vimuttaṃ… vimutta (ppp. from muñcati – to loosen, release) = detached, or even closer “vi- (ab-) mutta (geloest)” in German.
“suvimuttam” iti vuccati …. “well-freed” thus it is called.

A perfect description of “enlightenment” or “awakening” by the Buddha. Clear, straight forward, almost clinical in its description of what the Arahants mind “feels” like from the inside. If you share this truly, congratulations, kata-kiccham – your job is done.

What else needs to be said?

Or in the words of the Buddha:

Whatever should be done, monks, by a compassionate teacher out of compassion for his disciples, desiring their welfare, that I have done for you. These are the feet of trees, monks, these are empty huts. Meditate, monks, do not be negligent, lest you regret it later. This is our instruction to you.” (The Connected Discourses of the Buddha, p. 1378)

And celestial coral flowers and heavenly sandalwood powder from the sky rain down upon the body of the Tathagata, and drop and scatter and are strewn upon it in worship of the Tathagata. And the sound of heavenly voices and heavenly instruments makes music in the air out of reverence for the Tathagata. 6. “Yet it is not thus, Ananda, that the Tathagata is respected, venerated, esteemed, worshipped, and honored in the highest degree. But, Ananda, whatever bhikkhu or bhikkhuni, layman or laywoman, abides by the Dhamma, lives uprightly in the Dhamma, walks in the way of the Dhamma, it is by such a one that the Tathagata is respected, venerated, esteemed, worshipped, and honored in the highest degree. Therefore, Ananda, thus should you train yourselves: ‘We shall abide by the Dhamma, live uprightly in the Dhamma, walk in the way of the Dhamma.’”

…
And the Blessed One addressed the bhikkhus, saying: “Behold now, bhikkhus, I exhort you: All compounded things are subject to vanish. Strive with diligence!” (Digha Nikaya, Mahaparinibbana Sutta)

Notes:

========================================
Comparing ITI with english LIKE

Quoting from
http://staefcraeft.blogspot.com/2010/09/english-like-can-like-function-like.html

“Both Sanskrit iti and English like can occur in the following contexts:

A. When quoting words actually utttered, alongside a verb of speaking:
(Skt-1) kathitam avalokitayā “madanodyānam gato mādhava” iti
“Avalokita had told me that Madhava was gone to the grove of Kama.” [Mālatīmādhava I, p. 11; cited from Speijer[1]:§493a]

(Eng-1) “She said like ’I want to go too’.”

B. Expressing the contents of one’s thought:
(Skt-2) manyate pāpakam kṛtvā ”na kaścid vetti mām” iti
“After committing some sins, one thinks ‘nobody knows me’.” [Mahabharata 1.74.29; cited from Speijer[1]:§493b] 

(Eng-2) “And I thought like ’wow, this is for me’.” [OED, 2nd Supplement[2]; 1970, no earlier citations]

C. More general setting forth of motives, emotions, judgements etc.:
(Skt-3) vyāghro mānuṣam khādati iti lokāpavādaḥ
“‘The tiger eats the man’ is slanderous gossip.” [Hitopadesha10; cited from Speijer[1]:§493c]

(Eng-3) “I was like ’wow’!”

There are obvious differences between English quotative like and Sanskrit iti, including the fact that English quotative like precedes the “quotation”, while Sanskrit iti follows it (in conformity with the general left-branching nature of Sanskrit syntax).

Further, Sanskrit iti doesn’t have any of the other functions or meanings associated with English like. English like derives ultimately from Proto-Germanic *lîko- “body, form, appearance”, while Sanskrit iti is built from the pronominal stem i-. In fact, itistill has pronominal uses, even in Classical Sanskrit, as in the following example.

(Skt-4) tebhyas pratijnāya nalaḥ kariṣya iti
“Nala promised them he would do thus.” [Nala 3,1; cited from Speijer[1]:§492]

Amusingly, I find that (pretending that a parallel development has taken place in English) replacing “quotative” like with thus actually seems grammatical to me—though wholly unidiomatic, e.g.:

(Eng-4) “I was thus: ‘Wow!’”

(Somehow I imagine that if thus had been recruited as a quotative in English rather than like, the use of a quotative marker wouldn’t be so stigmatised, since there would be no association with fillerlike and, moreover, thus is largely used in formal registers of English.)

However, there is another element in Sanskrit which—though not as frequently used in this function as iti—actually is more similar to English quotative like in its syntax and semantics: yathā. Yathāis, properly speaking, a relative pronoun and is often part of relative-correlative constructions of the form yathā X…tathā Y“As X…., so Y”. However, it can occur without correlative tathā, and in fact can have the meaning “like”, as in the following example:

(Skt-5) mansyante mām yathā nṛpam
“They will consider me like a king.” [Mahabharata 4.2.5; cited from Speijer[1]:§470a]

Yathā can also function as a sort of quotative, but—unlike iti and like like—it precedes rather than follows the quoted discourse:

(Skt-6) viditam eva yathā ”vayam malayaketau kimcitkālāntaram uṣitāḥ”.
“It is certainly known (to you) that I stayed for some time with Malayaketu.” [Mudrarakshasa VII; cited from Speijer[1]:§494]
(Or, maybe: “You certainly know, like, ‘I stayed for some time with Malayaketu’.”)

(Yathā and iti (since they occupy different syntactic positions) can also co-occur.)

So there is at least one antique parallel for the development of modern English like as a quotative marker.

Returning to the more commonly used iti, the following Sanskrit example—occurring when one of the heroes of the Mahabharata has performed an act of generosity so great that even the gods are impressed—I think is a great parallel for examples like “I was like, ‘Wow!’”:

(Skt-7) tato ‘ntarikṣe vāg āsīt “sādhu sādhv” iti
“Then a voice in the sky was like ’Wow! Wow!’” [Mahabharata 14.91.15]

This line might be more usually translated as “then a voice in the sky said ‘Bravo! Bravo!’”, but there is actually no verb of speaking:āsīt means “was”.

===================

Nibbindati [nis+vindati, vid2] to get wearied of (c. loc.); to have enough of, be satiated, turn away from, to be disgusted with. In two roots A. vind: prs. nibbindati etc. usually in combn with virajjati & vimuccati (cp. nibbāna III. 2). Vin i.35; S ii.94; iv.86, 140; A v.3; Dh 277 sq.; It 33; J i.267; Miln 235, 244; Sdhp 612. ppr. nibbindaŋ S iv.86; PvA 36 (nibbinda — mānasa); ger. nibbindiya J v.121 (˚kārin). — B. vid: Pot. nibbide (v. l. BB nibbije) J v.368 (=nibbindeyya Com.); ger. nibbijjitvā J i.82, & nibbijja Sn 448=S i.124 (nibbijjâpema=nibbijja pakkameyya SnA 393). — pp. nibbiṇṇa. See also nibbidā.

==============

Khaya [Sk. kṣaya to kṣi, kṣiṇoti & kṣiṇāti; cp. Lat. situs withering, Gr. fqi/sis, fqi/nw, fqi/w wasting. See also khepeti under khipati] waste, destruction, consumption; decay, ruin, loss; of the passing away of night VvA 52; mostly in applied meaning with ref. to the extinction of passions & such elements as condition, life, & rebirth, e. g. āsavānaŋ kh. It 103 sq., esp. in formula āsavānaŋ khayā anāsavaŋ cetovimuttiŋ upasampajja A i.107= 221=D iii.78, 108, 132=It 100 and passim. — rāgassa, dosassa, mohassa kh. M i.5; A i.299, cp. rāga˚, dosa˚, moha˚, A i.159; dosa˚ S iii.160, 191; iv.250. — taṇhānaŋ kh. Dh 154; sankhārānaŋ kh. Dh. 383; sabbamaññitānaŋ, etc. M i.486; āyu˚, puñña˚ Vism 502. — yo dukkhassa pajānāti idh’ eva khayaŋ attano Sn 626=Dh 402; khayaŋ virāgaŋ amataŋ paṇītaŋ Sn 225. — In exegesis of rūpassa aniccatā: rūpassa khayo vayo bhedo Dhs 645=738=872. — See also khīṇa and the foll. cpds. s. v.: āyu˚, upadhi˚, upādāna˚, jāti˚, jīvita˚, taṇha˚, dukkha˚, puñña˚, bhava˚, loka˚, saŋyojana, sabbadhamma˚, samudda˚.
 – âtīta (a) gone beyond, recovered from the waning period (of chanda, the moon=the new moon) Sn 598; – ânupassin (a) realizing the fact of decay A iv.146 sq.= v.359 (+vayânupassin); – ñāṇa knowledge of the fact of decay Mii.38=Pug 60; in the same sense khaye ñāṇa Nett 15, 54, 59, 127, 191, cp. kvu 230 sq.; – dhamma the law of decay A iii.54; Ps i.53, 76, 78.

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Nandi1 & (freq.) Nandī (f.) [Sk. nandi, but cp. BSk. nandī Divy 37] 1. joy, enjoyment, pleasure, delight in (c. loc.) S i.16, 39, 54; ii.101 sq. (āhāre); iii.14 (=upādāna); iv.36 sq.; A ii.10 (kāma˚, bhava˚, diṭṭhi˚), iii.246; iv.423 sq. (dhamma˚); Sn 1055 (+nivesana); Nd2 330 (=taṇhā); Pug 57; Dhs 1059≈(in def. of taṇhā); Vbh 145, 356, 361; DhsA 363; ThA 65, 167. — For nandī at Miln 289 read tandī. — 2. a musical instrument: joy — drum [Sk. nandī] Vin iii.108 (=vijayabheri). Cp. ā˚.
 – (y)āvatta ”turning auspiciously” (i. e. turning to the right: see dakkhiṇāvatta), auspicious, good Nett 2, 4, 7, 113 (always attr. of naya); – ûpasecana (rāgasalla) sprinkled over with joy, having joy as its sauce Nett 116, 117; cp. maŋsûpasecana (odana) J iii.144=vi.24; – kkhaya the destruction of (finding) delight S iii.51; – (ŋ)jaha giving up or abandoning joy Sn 1101 (+okañjaha & kappañjaha); Nd2 331; – bhava existence of joy, being full of joy, in˚parikkhīṇa one in whom joy is extinct (i. e. an Arahant), expld however by Com. as one who has rid himself of the craving for rebirth (tīsu bhavesu parikkhīnataṇha DhA iv.192=SnA 469) S i.2, 53; Sn 175, 637=Dh 413; – mukhī (adj. — f.) “joyfaced,” showing a merry face, Ep. of the night (esp. the eve of the uposatha) Vin i.288 (ratti); ii.236 (id.); – rāga pleasure & lust, passionate delight S ii.227; iii.51; iv.142, 174, 180; M i.145; Dhs 1059≈, 1136; esp. as attr. of taṇhā in phrase n — r — sahagata — taṇhā (cp. M Vastu iii.332: nandīrāgasahagatā tr̥ṣṇā) Vin i.10; S iii.158; v.425 sq.; Ps ii.137; Nett 72; – saŋyojana the fetter of finding delight in anything Sn 1109, 1115; Nd2 332; – samudaya the rise or origin of delight M iii.267.

Thus I have heard. On one occasion the Blessed One was dwelling among

the Sakyans at Kapilavatthu in Nigroda’s park. Then Mahanama the
Sakyan approached the Blessed One, paid homage to him, sat down at
one side and said to him:
“Venerable sir, in what way in one a layfollower?”
“When Mahanama, one has gone for refuge to the Buddha, the Dhamma and
the Sangha, one is then a layfollower.”
“In what way, venerable sir, is a layfollower accomplished in virtue?”
“When Mahanama, a layfollower abstains from destruction of life, from
taking what is not given, from sexual misconduct, from false speech,
and from wines, liquor and intoxicants that are the basis for
negligence, then a layfollower is accomplished in virtue.”
“In what way, venerable sir, is a layfollower accomplished in faith?”
“Here Mahanama, a layfollower is a person of faith. He places his
faith in the enlightenment of the Tathagata thus:”The Blessed One is
an Arahant, perfectly enlightened, accomplished in true knowledge and
conduct, fortunate, knower of the world, unsurpassed leader of
persons to be tamed, teacher of devas and humas, the Enlightened One,
the Blessed One.” In that way a layfollower is accomplished in faith.
“In what way, venerable sir, is a layfollower accomplished in
generosity?”
“Here, Mahanama, a layfollower dwells at home with a mind devoid of
the stain of stinginess, freely generous, open handed, delighting in
relinquishment, one devoted to charity, delighting in giving and
sharing. In that way a lay follower is accomplished in generosity.”
“In what way, venerable sir, is a lay follower accomplished in
wisdom?”
“Here Mahanama, a layfollower is wise, he possesses wisdom directed
to arising and passing away, which is noble and penetrative, leading
to the complete destruction of suffering. In that way a layfollower
is accomplished in wisdom.”

Samyutta Nikaya 55.37. Mahanama. Original translator Ven. Bhikkhu Bodhi

http://www.seeingthroughthenet.net/files/eng/books/ms/html/Mind%20Stilled.htm

“At the time now,  the lay-follower Nandamata got up in the morning when it was still dark, and recited  in a loud voice the Parayana[Sutta Nipata v.976-1149] “

AN, VII, 50.

“‘So be it, Lord !’, said the Venerable Sona to the Blessed One and recited all sixteen chapters of the Atthaka Vagga [Sutta Nipata v.766-975].” (Udana)

Below a link to a little side story for over the weekend:

http://dhammadharo.wordpress.com/