Understanding Jhana
Read the following sutta to understand how Jhana is the natural result when one practices the Tathagata's gradual training:
MN107a
Is it possible, Lord Gotama, to lay down a gradual training, a gradual action, a gradual practice in this Dhamma and Discipline?
It is possible, brahmin, just as, brahmin, a skilled horse trainer obtains a fine thoroughbred and first trains it in the preliminary tasks, then further tasks; similarly, the Tathāgata, having obtained a person to be tamed, first trains him thus:
Come, disciple, be virtuous, restrained with the restraint of the Patimokkha, be endowed with conduct and resort, seeing danger in the slightest faults, undertaking the training rules.
When, brahmin, a disciple is virtuous... he further trains him:
Come, disciple, guard the doors of your sense faculties. Seeing a form with the eye, do not grasp at its signs and features... Similarly with the ear and sounds... nose and smells... tongue and tastes... body and touches... mind and mental objects, do not grasp at its signs and features.
When, brahmin, a disciple guards the doors of his sense faculties... he further trains him:
Come, disciple, be moderate in eating. Reflecting wisely, you should take food neither for amusement nor for intoxication nor for the sake of physical beauty and attractiveness, but only for the support and maintenance of this body, for avoiding harm, and for assisting the spiritual life: considering: Thus I shall terminate old feelings without arousing new feelings and I shall be healthy and blameless and shall live in comfort.
When, brahmin, a disciple is moderate in eating... he further trains him:
Come, disciple, be devoted to wakefulness. During the day, cleanse your mind of obstructive states... In the first watch of the night... in the middle watch of the night lie down on the right side in the lion's posture... in the last watch of the night, upon rising, walk back and forth and sit, purifying your mind of obstructive states.
When, brahmin, a disciple is devoted to wakefulness... he further trains him:
Come, disciple, be possessed of mindfulness and full awareness. Act with full awareness when going forward and returning... looking ahead and looking away... bending and stretching... wearing robes and carrying the outer robe and bowl... eating, drinking, chewing, and tasting... defecating and urinating... walking, standing, sitting, falling asleep, waking up, talking, and keeping silent.
When, brahmin, a disciple is possessed of mindfulness and full awareness...
Being endowed with clear knowing, the Tathagata further instructs him: Come, disciple, frequent a secluded dwelling - a forest, the root of a tree, a mountain, a cave, a cemetery, a forest haunt, an open space, a heap of straw.
He frequents a secluded dwelling - a forest, the root of a tree, a mountain, a cave, a cemetery, a forest haunt, an open space, a heap of straw. After his meal, on returning from his alms round, he sits down, folding his legs crosswise, setting his body erect, and establishing mindfulness in the body.
He lives with a mind free from covetousness, cleansing his mind of covetousness; he lives with a mind free from ill-will, compassionate for the welfare of all living beings, cleansing his mind of ill-will; he lives free from sloth and torpor, perceiving light, mindful and fully aware, cleansing his mind of sloth and torpor; he lives free from restlessness and remorse, with an inner tranquility, cleansing his mind of restlessness and remorse; he lives free from doubt, having crossed over doubt, unperplexed about wholesome states, cleansing his mind of doubt.
Having abandoned these five hindrances, imperfections of the mind that weaken wisdom, quite secluded from sensual pleasures, secluded from unwholesome states, he enters and remains in the first jhana, which is accompanied by applied and sustained thought, with rapture and pleasure born of seclusion. With the stilling of applied and sustained thought, he enters and remains in the second jhana... With the fading away of rapture, he enters and remains in the third jhana... With the abandoning of pleasure, he enters and remains in the fourth jhana...
For those disciples who are trainees, who have not attained their mind's ideal, seeking the supreme sanctuary, I instruct them in this way.
But for those disciples who are Arahants, with taints destroyed, who have lived the holy life, done what had to be done, laid down the burden, reached their own goal, destroyed the fetters of being, and are completely liberated through final knowledge, these states conduce both to a pleasant abiding here and now and to mindfulness and clear knowing.
The Experience of Real Jhana
Anyone with practical experience knows that when you sit in a meditation room after communicating with someone, chatting, dialogues, discussions, and disputes with this person will continue to appear in your mind, which is difficult to calm down for a long time, making you very tired and difficult to enter meditation , I often think, this annoying words are always lingering, what is the reason?
Once I found out that it was because I kept thinking of a certain person in my mind. When a certain person's image appeared, I had a conversation with him. If I didn't think of a certain person in my mind, there would be no conversation with him. At this time, I was already in the quiet room, and no one would talk to me. Why should I keep thinking about someone, letting go of these endless conversations would only increase my fatigue? Therefore, when anyone’s image appear in my mind, I let it go, because when I let go of thinking about people, the dialogue with people in my mind disappears, and my heart is purified.
After so much practice, I found that even if no anyone else’s image appear in my mind, there will still be words in my mind, which is not pure enough. What is the reason? I realized that although no specific person image appears, there are still talking in the mind. Because of the habitual thinking of others and me, when there is a known phenomenon, I habitually translate it into language, but now I don’t need to describe what I know to anyone, why don't I give up all words and just live in solitary knowing? As if there is no one in the world but me, all the words in my mind will stop at this moment, and my heart will be silent.
After so much practice, I found that when the words are silent, knowledge begins to appear in the form of vision, for example, when I hear a bird singing, I see the bird image, but I have not actually seen the bird. How did such a image arise? I realized that “there are birds” is just a perception, no matter whether there are birds singing or not, this perciption is definitely not real, such an unreal perrception, why should I care about it? When I found out that everything I know is like this, I no longer pay attention to all perceptions, and just live in the truthful kowing without perceptions.
After being stabilized in this way, I found that when I hear the sound, the only real knowledge is the hearing consciousness. Once there is such hearing counsciousness, there are following sound perception and ear perception. When there is no such hearing counsciousness, there is no arise of consequent thinking about the sound you heard. If there is a sound. Thinking, ear thinking, it thinking, I thinking, thinking here, thinking there, thinking inside, thinking outside, if there is no such hearing consciousness, these thoughts will not arise. Consciousness is the origin of all these . It is further discovered that all external knowledge is like this. When a corresponding consciousness arises, there will be a corresponding thought.
However, before the consciousness arises, there is no place to come from, and after it disappears, there is no other place to exist. It arises and perishes due to conditions. , Self-generated and self-destroyed, has nothing to do with me, and the corresponding thoughts after the consciousness arises are born because of the consciousness, and have nothing to do with me, why should I care about them? When I am determined in this way, I will no longer pay attention to all external knowledge, nor will I have any external thoughts. When I don’t think about external things or think externally, external consciousness will no longer arise.
In this way, I discovered that when I know that there is a sound, it has leaks and actions. When I know that there are ears, this also has leaks and actions. There will be no birth, the heart will be still, without leaks, and will not act. This is like a lighted candle in a room. When there is an air leak, the flame will move, and when there is no air leak, the flame will remain still. It is also like a person standing in a bush of thorns. When he moves, he will feel pain. Because of the pain, he will know that there is a thorn. If he does not move, he will not feel pain, and he will not know that there is a thorn.
After practicing so much, I found that in such a state, there are still perceptions and mental formations. To have thoughts is to do something and to be reborn. If life ends at this time, nothing will disappear. It’s just that these thoughts don’t arise, and there’s nothing to be afraid of; if life continues, there is nothing continuing, just the rebirth of these thoughts, there is rebirth, there is feeling, and there is suffering, when I see the harmlessness of thoughts that are not born and the danger of rebirth. At this time, the mind tends to do nothing and abandons all thinking and mental formations.
The above experiences arose naturally in the process of my continuous meditation practice. This process spanned about two years. There are so many experiences that it is difficult to summarize systematically, so I only list some that I think have played an important role.
Discussion on Concentration
In the Middle Length Discourses (Majjhima Nikaya), the Buddha recounted his experiences from the time he renounced the householder's life. He described how he achieved the seventh and eighth levels of concentration known as the "Jhana of Nothingness" and the "Jhana of Neither Perception nor Non-Perception," respectively, under two well known teachers of the time.
MN36
Mahāsaccakasutta
Thus have I heard: At one time the Blessed One was dwelling at Vesālī, in the Great Wood, in the Hall with the Peaked Roof.
At that time, the Blessed One, having dressed in the morning and taking his bowl and robe, wished to enter Vesālī for alms. Then Saccaka, the son of the Nigaṇṭhas, while walking and wandering for exercise, approached the Great Wood, the Hall with the Peaked Roof.
The venerable Ānanda saw Saccaka, the son of the Nigaṇṭhas, coming from afar.
Having seen him, he said to the Blessed One: This Saccaka, the son of the Nigaṇṭhas, is coming, a debater, considered wise, well-spoken of by many.
He, venerable sir, desires to discredit the Buddha, the Dhamma, and the Saṅgha.
It would be good, venerable sir, if the Blessed One would sit for a moment out of compassion.
The Blessed One sat on the prepared seat.
Then Saccaka, the son of the Nigaṇṭhas, approached the Blessed One; having approached, he exchanged greetings with the Blessed One. After exchanging courteous and amiable talk, he sat down to one side. Sitting to one side, Saccaka, the son of the Nigaṇṭhas, said to the Blessed One:
There are, Master Gotama, some ascetics and brahmins who are devoted to the development of the body but not to the development of the mind.
They, Master Gotama, experience physical pain.
Previously, Master Gotama, when touched by physical pain, one might sweat, the heart might palpitate, blood might come from the mouth, madness and mental derangement might arise.
For them, Master Gotama, the mind follows the body, acts according to the body. Why is that? Because of the undeveloped mind.
But there are, Master Gotama, some ascetics and brahmins who are devoted to the development of the mind but not to the development of the body. They, Master Gotama, experience mental pain.
Previously, Master Gotama, when touched by mental pain, one might sweat, the heart might palpitate, blood might come from the mouth, madness and mental derangement might arise. For them, Master Gotama, the body follows the mind, acts according to the mind. Why is that?
Because of the undeveloped body.
It occurs to me, Master Gotama, that the followers of Master Gotama are devoted to the development of the mind but not to the development of the body.
What then, Aggivessana, have you heard about body development?
For example: Nanda Vaccha, Kisa Saṅkicca, Makkhali Gosāla: These, Master Gotama, the naked ascetics, without fixed abode, practicing the hand-plucking, do not accept invitations, do not accept from a pot or from a bowl, do not accept food placed in between bamboos or a stick or a pestle, do not eat fish or meat, do not drink liquor or wine, do not drink from wet vessels.
They are either one-householders or one-meal eaters, two-householders or two-meal eaters … up to seven-householders or seven-meal eaters. They accept food once from a bowl, twice from a bowl … up to seven times from a bowl. They eat once a day, twice a day … up to once a week. Thus, they live practicing a fortnightly cycle of food consumption. Is that all they do to maintain themselves?
Not at all, Master Gotama.
Sometimes, Master Gotama, they eat very fine foods, consume very fine meals, lie on very fine beds, drink very fine drinks. They indeed take hold of this body, fatten it, and bloat it. What you abandon earlier and later accumulate, thus there is accumulation and increase of this body.
But what, Aggivessana, have you heard about mind development?
Saccaka, the son of the Nigaṇṭhas, when questioned by the Blessed One about mind development, was unable to answer.
Then the Blessed One said to Saccaka, the son of the Nigaṇṭhas:
Even that body development you spoke of earlier, Aggivessana, in the Noble Discipline is not considered rightful body development.
You do not know body development, Aggivessana, how then will you know mind development? Moreover, Aggivessana, just as there is the undeveloped body and mind, there is also the developed body and mind.
Listen well, pay close attention, I will speak.
Yes, sir, Saccaka, the son of the Nigaṇṭhas, replied to the Blessed One.
The Blessed One said:
How, Aggivessana, is one both undeveloped in body and undeveloped in mind? Here, Aggivessana, when a pleasant feeling arises in an untaught ordinary person, being touched by that pleasant feeling, he becomes attached to it and falls into craving. When that pleasant feeling ceases, a painful feeling arises. Being touched by that painful feeling, he grieves, becomes distressed, laments, weeps beating his breast, and becomes confused.
Because of that, Aggivessana, the arisen pleasant feeling persists, overwhelming his mind due to the undeveloped body, and the arisen painful feeling persists, overwhelming his mind due to the undeveloped mind. For anyone, Aggivessana, for whom in this manner both the arisen pleasant feeling persists, overwhelming his mind due to the undeveloped body, and the arisen painful feeling persists, overwhelming his mind due to the undeveloped mind, thus, Aggivessana, one is both undeveloped in body and undeveloped in mind.
And how, Aggivessana, is one both developed in body and developed in mind? Here, Aggivessana, when a pleasant feeling arises in a learned disciple of the noble ones, being touched by that pleasant feeling, he does not become attached to it, nor does he fall into craving. When that pleasant feeling ceases, a painful feeling arises. Being touched by that painful feeling, he does not grieve, become distressed, lament, weep beating his breast, or become confused.
Because of that, Aggivessana, the arisen pleasant feeling does not persist, overwhelming his mind due to the developed body, and the arisen painful feeling does not persist, overwhelming his mind due to the developed mind. For anyone, Aggivessana, for whom in this manner both the arisen pleasant feeling does not persist, overwhelming his mind due to the developed body, and the arisen painful feeling does not persist, overwhelming his mind due to the developed mind, thus, Aggivessana, one is both developed in body and developed in mind.
Thus I have faith in you, Master Gotama. For Master Gotama is both developed in body and developed in mind.
Indeed, Aggivessana, you have spoken these words to me after careful consideration, but I will explain further. Since I, Aggivessana, having shaved off my hair and beard, donning the yellow robes, went forth from the home life into homelessness, it is not the case that an arisen pleasant feeling persists, overwhelming my mind, nor does an arisen painful feeling persist, overwhelming my mind.
It is certainly not the case, Master Gotama, that a pleasant feeling arises in you such that it would persist, overwhelming your mind; nor is it the case that a painful feeling arises in you such that it would persist, overwhelming your mind.
What would it be, Aggivessana? Here, Aggivessana, even before my enlightenment, while I was still an unenlightened Bodhisatta, it occurred to me: Household life is crowded and dusty; life gone forth is wide open. It is not easy, while living in a home, to lead the holy life utterly perfect and pure as a polished shell. What if I shave off my hair and beard, don the yellow robes, and go forth from the home life into homelessness?
And later, while still young, a black-haired young man endowed with the blessing of youth, in the prime of life, although my mother and father wished otherwise and were grieving with tearful faces, I shaved off my hair and beard, donned the yellow robes, and went forth from the home life into homelessness. Having gone forth, in search of what is skillful, seeking the supreme state of sublime peace, I went to Āḷāra Kālāma and, on arrival, said to him: I want to lead the holy life in this doctrine and discipline.
When this was said, Aggivessana, Āḷāra Kālāma said to me: You may stay here, Venerable. This teaching is such that a wise man can soon enter and dwell in his own teacher's knowledge, having realized it for himself through direct knowledge. It was not long before I quickly learned that Dhamma.
And as far as mere lip-reciting and rehearsal of his teaching went, I could speak with knowledge and assurance, and I claimed, I know and see: and there were others who did likewise. I considered: It is not through mere faith alone that Āḷāra Kālāma declares, I enjoy the Dhamma, but he also declares, I know and see. Surely Āḷāra Kālāma dwells knowing and seeing this Dhamma. Then I went to Āḷāra Kālāma and asked him: To what extent do you declare...
Friend Kālāma, did you declare this Dhamma having directly known and realized it for yourself? When this was said, Aggivessana, Āḷāra Kālāma declared the base of nothingness. It occurred to me, Aggivessana, that it is not only Āḷāra Kālāma who has faith, I also have faith; it is not only Āḷāra Kālāma who has energy, I also have energy; it is not only Āḷāra Kālāma who has mindfulness, I also have mindfulness; it is not only Āḷāra Kālāma who has concentration, I also have concentration; it is not only Āḷāra Kālāma who has wisdom, I also have wisdom.
Why don't I strive to realize the Dhamma that Āḷāra Kālāma declares he lives having directly known and realized for himself? So, Aggivessana, it was not long before I quickly directly knew and realized that Dhamma for myself. Then, Aggivessana, I approached Āḷāra Kālāma and said to him: Friend Kālāma, did you declare this Dhamma having directly known and realized it for yourself? Indeed, friend, I declared this Dhamma having directly known and realized it for myself.
I too, friend, live having directly known and realized this Dhamma for myself. It is a gain for us, friend, a great gain for us, that we see such a fellow spiritual practitioner in you. Just as I declare the Dhamma having directly known and realized it for myself, you live having directly known and realized that Dhamma for yourself; and just as you live having directly known and realized that Dhamma for yourself, I declare the Dhamma having directly known and realized it for myself.
Thus, what Dhamma I know, you know; and what Dhamma you know, I know. As I am, so are you; as you are, so am I. Come now, friend, let us both lead this community together. Thus, Aggivessana, Āḷāra Kālāma, being my teacher, placed me, his student, on an equal footing with himself, honoring me with great respect. It occurred to me, Aggivessana, that this Dhamma does not lead to dispassion, to fading away, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna, but only to the attainment of the base of nothingness.
So, Aggivessana, without glorifying that Dhamma, I left it, being disillusioned with it. Then, Aggivessana, seeking the supreme state of sublime peace, I approached Uddaka Rāmaputta and said to him: Friend, I wish to lead the holy life in this Dhamma and Discipline. When this was said, Aggivessana, Uddaka Rāmaputta said to me: Live, venerable sir, this Dhamma is such that a wise man can soon enter and dwell in his own teacher's knowledge, having realized it for himself through direct knowledge.
So, Aggivessana, it was not long before I quickly comprehended that Dhamma. Thus, Aggivessana, with just a little effort, I claimed to speak of knowledge and the higher Dhamma, saying I know, I see, just as my own and others do. It occurred to me, Aggivessana, that Rāma did not declare this Dhamma having realized it for himself through mere faith alone. Surely, Rāma lived having known and seen this Dhamma.
Then, Aggivessana, I approached Uddaka Rāmaputta and said to him: Friend, to what extent did Rāma declare this Dhamma having directly known and realized it for himself? When this was said, Aggivessana, Uddaka Rāmaputta declared the base of neither-perception-nor-non-perception.
It occurred to me, Aggivessana, that it is not only Rāma who had faith, I also have faith; it is not only Rāma who had energy, I also have energy; it is not only Rāma who had mindfulness, I also have mindfulness; it is not only Rāma who had concentration, I also have concentration; it is not only Rāma who had wisdom, I also have wisdom. Why don't I strive to realize the Dhamma that Rāma declared he lived having directly known and realized for himself?
So, Aggivessana, it was not long before I quickly directly knew and realized that Dhamma for myself. Then, Aggivessana, I approached Uddaka Rāmaputta and said to him: Friend, did Rāma declare this Dhamma having directly known and realized it for himself to this extent?
Did Rama declare this?
Indeed, friend, Rama declared this Dhamma having directly known and realized it for himself.
And I, friend, also live having directly known and realized this Dhamma for myself.
It is our gain, friend, our great fortune, that we see such a fellow disciple as the venerable one.
Thus, the Dhamma that Rama declared having directly known and realized for himself, you now live having directly known and realized for yourself; and the Dhamma you live having directly known and realized for yourself, Rama declared having directly known and realized for himself.
Thus, what Dhamma Rama directly knew, you know; and what Dhamma you know, Rama directly knew.
Thus, as Rama was, so are you; as you are, so was Rama.
Come now, friend, take care of this community.
Thus, Aggivessana, Udaka Ramaputta, being my fellow disciple, placed me in the position of a teacher and honored me with great respect.
To me, Aggivessana, it occurred: This Dhamma does not lead to dispassion, to fading away, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbana, but only to the attainment of the realm of neither-perception-nor-non-perception.
Therefore, Aggivessana, I left that Dhamma unadorned and departed from it.
As I, Aggivessana, was seeking the good, searching for the supreme state of sublime peace, wandering through the Magadhan country, I gradually reached Uruvela Senanigama.
There I saw an attractive piece of land, a lovely forest grove, a flowing river with clear, pleasant water, and nearby, a village for alms resort.
To me, Aggivessana, it occurred: Indeed, this is a delightful piece of land, a lovely forest grove, the river flows with clear, pleasant water, and nearby is a village for alms resort. This is suitable for the striving of a clansman intent on striving.
So, Aggivessana, I sat down there thinking: This is suitable for striving.
Indeed, Aggivessana, three similes occurred to me unexpectedly, never heard before.
For example, Aggivessana, a wet, sappy piece of wood lying in water.
Then a man comes with an upper fire-stick, thinking: I will produce fire, generate heat.
What do you think, Aggivessana, would that man be able to produce fire and generate heat by rubbing the wet, sappy piece of wood lying in water with the upper fire-stick?
No, indeed, Lord Gotama.
For what reason?
Because, Lord Gotama, it is wet, sappy wood, and it has been lying in water. As long as that man keeps trying, he will only become tired and distressed.
Similarly, Aggivessana, whatever ascetics and brahmins who are indulgent in bodily and mental pleasures, whose internal lust for pleasures is not abandoned, not calmed, they, even if they experience painful, sharp, severe, bitter, disagreeable sensations, are incapable of knowledge, vision, and supreme enlightenment. And if they do not experience those painful sensations, they are still incapable of knowledge, vision, and supreme enlightenment.
This, Aggivessana, was the first simile that occurred to me unexpectedly, never heard before.
Another simile, Aggivessana, occurred to me unexpectedly, never heard before.
For example, Aggivessana, a wet, sappy piece of wood lying on dry ground.
Then a man comes with an upper fire-stick, thinking: I will produce fire, generate heat.
What do you think, Aggivessana, would that man be able to produce fire and generate heat by rubbing the wet, sappy piece of wood lying on dry ground with the upper fire-stick?
No, indeed, Lord Gotama.
For what reason?
Because, Lord Gotama, it is wet, sappy wood, even though it is lying on dry ground. As long as that man keeps trying, he will only become tired and distressed.
Similarly, Aggivessana, whatever ascetics and brahmins who are indulgent in bodily and mental pleasures, whose internal lust for pleasures is not abandoned, not calmed, they, even if they experience painful, sharp, severe, bitter, disagreeable sensations, are incapable of knowledge, vision, and supreme enlightenment. And if they do not experience those painful sensations, they are still incapable of knowledge, vision, and supreme enlightenment.
When ascetics and brahmins feel acute, severe, harsh, and bitter pain, they are incapable of knowledge, vision, and supreme enlightenment. This, Aggivessana, struck me as a second simile, previously unheard and astonishing. Another simile, Aggivessana, appeared to me, also previously unheard and astonishing. Just as, Aggivessana, a dry piece of wood or a bundle placed far from water on the ground, and a man comes with an upper fire-stick saying, I will produce fire, I will make heat.
What do you think, Aggivessana, would that man, by rubbing the upper fire-stick on the dry wood or bundle placed far from water on the ground, produce fire and make heat? Yes, Venerable Sir Gotama. For what reason? Because, Venerable Sir Gotama, the wood or bundle is dry and placed far from water on the ground. Similarly, Aggivessana, any ascetics or brahmins who live detached from bodily and mental desires, whose desire, affection, infatuation, thirst, and fever for sensual pleasures are internally abandoned and tranquil, even if they feel acute, severe, harsh, and bitter pain, are capable of knowledge, vision, and supreme enlightenment.
Whether or not they feel such pain, they are capable of knowledge, vision, and supreme enlightenment. This, Aggivessana, was the third simile that appeared to me, previously unheard and astonishing. These three similes, Aggivessana, appeared to me, previously unheard and astonishing. It occurred to me, Aggivessana, What if I were to bite my teeth together, press my tongue against the roof of my mouth, and crush mind with mind.
So, Aggivessana, I bite my teeth together, press my tongue against the roof of my mouth, and crush mind with mind. As I do so, sweat runs from my armpits. Just as a strong man might seize a weaker man by the head or shoulders and crush him, similarly, sweat runs from my armpits as I crush mind with mind. My energy is aroused without slackening, mindfulness is established without confusion, and my body is aroused and uncalm due to the exertion overwhelmed by pain. Even such pain does not invade my mind and remain.
It occurred to me, Aggivessana, What if I were to practice breathless meditation. So, I stopped the breath from my mouth and nose. As I did so, a loud sound of winds escaped from my ears. Just as the loud sound of a smith's bellows, so was the loud sound of winds escaping from my ears. My energy is aroused without slackening, mindfulness is established without confusion, and my body is aroused and uncalm due to the exertion overwhelmed by pain. Even such pain does not invade my mind and remain. It occurred to me, Aggivessana, What if I were to practice breathless meditation.
So, I stopped the breath from my mouth, nose, and ears. As I did so, strong winds pressed through my head. Just as a strong man might pierce another's head with a sharp point, so strong winds pressed through my head. My energy is aroused without slackening, mindfulness is established without confusion, and my body is aroused and uncalm due to the exertion overwhelmed by pain. Even such pain does not invade my mind and remain.
He does not give in to the mind.
To me, Aggivessana, it occurred:
Why not meditate on the breathless meditation?
So, I, Aggivessana, blocked my breath from the mouth, nose, and ears.
To me, Aggivessana, with the breath blocked from the mouth, nose, and ears, severe pain arose in my head.
Just as, Aggivessana, a strong man might tighten a tough leather strap around the head;
likewise, to me, Aggivessana, with the breath blocked from the mouth, nose, and ears, severe pain arose in my head.
Indeed, my energy was aroused, unwavering, mindfulness established, undistracted. My body was tense, hardly calmed because of the pain overwhelming my concentration.
Even such painful feelings arose, my mind did not give in.
To me, Aggivessana, it occurred:
Why not meditate on the breathless meditation?
So, I, Aggivessana, blocked my breath from the mouth, nose, and ears.
To me, Aggivessana, with the breath blocked from the mouth, nose, and ears, severe winds gushed through my belly.
Just as, Aggivessana, a skilled butcher or his apprentice might carve the belly with a sharp butcher's knife;
likewise, to me, Aggivessana, with the breath blocked from the mouth, nose, and ears, severe winds gushed through my belly.
Indeed, my energy was aroused, unwavering, mindfulness established, undistracted. My body was tense, hardly calmed because of the pain overwhelming my concentration.
Even such painful feelings arose, my mind did not give in.
To me, Aggivessana, it occurred:
Why not meditate on the breathless meditation?
So, I, Aggivessana, blocked my breath from the mouth, nose, and ears.
To me, Aggivessana, with the breath blocked from the mouth, nose, and ears, severe heat arose in my body.
Just as, Aggivessana, two strong men might seize a weaker man by the arms and roast him over a pit of coals;
likewise, to me, Aggivessana, with the breath blocked from the mouth, nose, and ears, severe heat arose in my body.
Indeed, my energy was aroused, unwavering, mindfulness established, undistracted.
My body was tense, hardly calmed because of the pain overwhelming my concentration.
Even such painful feelings arose, my mind did not give in.
And yet, Aggivessana, some deities seeing me said:
The ascetic Gotama has passed away.
Some deities said:
The ascetic Gotama has not passed away, he is about to pass away.
Some deities said:
The ascetic Gotama has not passed away, nor is he about to pass away, the ascetic Gotama is an Arahant, for such is the dwelling of an Arahant.
To me, Aggivessana, it occurred:
Why not practice total cessation of food intake?
Then, Aggivessana, deities approached me and said:
Do not, good sir, practice total cessation of food intake.
If you do, we will infuse divine essence into your pores, and you will be sustained by that.
To me, Aggivessana, it occurred:
If I were to claim total cessation of food intake, and these deities were to infuse divine essence into my pores, and I were to be sustained by that, it would be a falsehood on my part.
So, I, Aggivessana, dismissed those deities, saying Enough.
To me, Aggivessana, it occurred:
Why not eat food little by little, bite by bite, whether it be mung bean soup, pigeon pea soup, black gram soup, or wild rice soup?
So, I, Aggivessana, ate food little by little, bite by bite, whether it be mung bean soup, pigeon pea soup, black gram soup, or wild rice soup.
To me, Aggivessana, eating food little by little, bite by bite, whether it be mung bean soup, pigeon pea soup, black gram soup, or wild rice soup, my body reached a certain measure.
Just as with eighty or black cloths; likewise, my limbs became like that due to the proper amount of food.
Just as
I feel as if I am being beaten; just as a strong man might strike me with his fists. Just as a creeper might wrap around me, so too does my back feel as if it is being pricked by thorns, rising and falling with each blow. Just as the rafters of an old shed might come loose and fall, so too do my ribs come loose and fall with each blow. Just as in a deep well, water striders might appear to sink deep, so too do the pupils of my eyes appear to sink deep within their sockets with each blow. Just as a bitter gourd might split and shrivel in the heat, so too does my skin split and shrivel with each blow.
Thus, I, Aggivessana, grasp at my back as if it were my belly, and my belly as if it were my back, until my skin and my back are as one with each blow. Thus, I, Aggivessana, fall down right there, whether I am to urinate or defecate, with each blow. Thus, I, Aggivessana, while breathing, stroke my limbs with my hand. As I stroke my limbs, foul-smelling particles fall from my body with each blow. And yet, Aggivessana, people seeing me say: The ascetic Gotama is black. Some people say: The ascetic Gotama is not black, he is brown. Some people say: The ascetic Gotama is neither black nor brown; he has the color of a catfish. Until my skin is utterly pure and bright, it is damaged with each blow. It occurred to me, Aggivessana: Whatever ascetics or brahmins in the past have felt painful, racking, sharp, piercing feelings due to exertion, this is the utmost; there is none beyond this.
And whatever ascetics or brahmins in the future will feel painful, racking, sharp, piercing feelings due to exertion, this is the utmost; there is none beyond this. And whatever ascetics or brahmins at present feel painful, racking, sharp, piercing feelings due to exertion, this is the utmost; there is none beyond this. But by this severe austerity, I have not attained any superhuman states, any distinction in knowledge and vision worthy of the noble ones.
Could there be another path to enlightenment? It occurred to me, Aggivessana: I recall sitting in the cool shade of a rose-apple tree while my father, the Sakyan, was working. And quite secluded from sensual pleasures, secluded from unwholesome states, I entered and remained in the first jhāna, which is accompanied by thought and examination, with joy and happiness born of seclusion.
Could that be the path to enlightenment? Following that memory came the realization: That is indeed the path to enlightenment. It occurred to me, Aggivessana: Why am I afraid of that pleasure that has nothing to do with sensual pleasures and unwholesome states? It occurred to me, Aggivessana: I am not afraid of that pleasure since it has nothing to do with sensual pleasures and unwholesome states. It occurred to me, Aggivessana: It is not easy to attain that pleasure with a body so emaciated.
Suppose I ate some solid food, some rice and porridge. So I, Aggivessana, ate some solid food, some rice and porridge. At that time, five disciples were attending to me, thinking: If the ascetic Gotama achieves some higher state, he will inform us. But when I ate the solid food, those five disciples became disillusioned and left me, thinking: The ascetic Gotama has become indulgent, he has given up the struggle and reverted to luxury. But after eating solid food and regaining strength, secluded from sensual pleasures, secluded from unwholesome states, I entered and remained in the first jhāna, which is accompanied by thought and examination, with joy and happiness born of seclusion. And such pleasant feelings arose in me, yet my mind was not overcome by them.
With the subsiding of thought and examination, I entered and remained in the second jhāna, which has internal confidence and unification of mind, is without thought and examination, and has joy and happiness born of concentration. And such pleasant feelings arose in me, yet my mind was not overcome by them. With the fading away of joy, I remained equanimous, mindful, and fully aware, feeling pleasure with the body. I entered and remained in the third jhāna, of which the noble ones declare, He has a pleasant abiding who has equanimity and is mindful. And such pleasant feelings arose in me, yet my mind was not overcome by them.
Thus, my mind does not cling to that. By abandoning both pleasure and pain, and with the previous disappearance of joy and grief, I attained and remained in the fourth jhana, which is neither painful nor pleasant and includes the purification of mindfulness by equanimity. Such pleasant feelings also arose in me, Aggivessana, but my mind did not cling to them.
With my mind thus concentrated, purified, cleansed, unblemished, rid of imperfections, malleable, workable, established, and having gained imperturbability, I directed it to the knowledge of the recollection of past lives. I recollected my manifold past lives, that is one birth, two births... with their aspects and details. This was the first knowledge I attained in the first watch of the night; ignorance was destroyed, knowledge arose; darkness was destroyed, light arose as happens in one who is diligent, ardent, and resolute.
Such pleasant feelings also arose in me, Aggivessana, but my mind did not cling to them. With my mind thus concentrated... I directed it to the knowledge of the passing away and rebirth of beings. With the divine eye, which is purified and surpasses the human, I saw beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate, and I understood how beings pass on according to their actions.
This was the second knowledge attained in the middle watch of the night. Such pleasant feelings also arose in me, Aggivessana, but my mind did not cling to them. With my mind thus concentrated... I directed it to the knowledge of the destruction of the taints. I directly knew as it actually is, This is suffering, This is the origin of suffering, This is the cessation of suffering, This is the way leading to the cessation of suffering. These are the taints, This is the origin of the taints, This is the cessation of the taints, This is the way leading to the cessation of the taints.
Knowing and seeing thus, my mind was liberated from the taints of sensual desire, existence, and ignorance. In the liberated mind, there was knowledge that it is liberated. I directly knew: Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being. This was the third knowledge I attained in the last watch of the night. Ignorance was destroyed, knowledge arose; darkness was destroyed, light arose as happens in one who is diligent, ardent, and resolute.
Such pleasant feelings also arose in me, Aggivessana, but my mind did not cling to them. I know, Aggivessana, when I teach the Dhamma to many hundreds of people, each one thinks, The ascetic Gotama is teaching the Dhamma especially for me. But it should not be seen like that. The Tathagata teaches the Dhamma to others only to give them knowledge. When I teach the Dhamma, Aggivessana, I establish my mind internally in that very same concentration, absorption, unification, and concentration, whereby I always dwell. It is fitting for the Blessed One, Gotama, as he is an arahant, a fully enlightened Buddha.
But does Master Gotama sleep during the day? I do sleep, Aggivessana, in the last month of the hot season, after returning from the alms round, I lay down on my right side in the lion's posture, mindful and fully aware, after folding my robe in four. Some ascetics and brahmins say that sleeping during the day is living in delusion. Not so, Aggivessana, one is not deluded or undeluded by that alone. But listen, pay close attention, I will speak. Yes, sir, Saccaka the Nigantha's son replied. The Blessed One said:
Aggivessana, anyone in whom the taints that are defiling, leading to rebirth, bringing sorrow, resulting in suffering, leading to further birth, aging, and death, are not abandoned, I declare such a person to be deluded. For not abandoning the taints, one is deluded. Anyone in whom these taints... are abandoned, I declare such a person to be undeluded. For abandoning the taints, one is undeluded. The Tathagata...
Listen, Aggivessana, those defilements that are contaminating, leading to rebirth, always bringing sorrow, resulting in suffering, leading to future birth, aging, and death, are abandoned, root cut off, made like a palm stump, obliterated, so that they will not arise in the future. Just as, Aggivessana, a palm tree with its top cut off is incapable of growing again; similarly, Aggivessana, for the Tathagata, those defilements that are contaminating, leading to rebirth, always bringing sorrow, resulting in suffering, leading to future birth, aging, and death, are abandoned, root cut off, made like a palm stump, obliterated, so that they will not arise in the future.
When this was said, Saccaka, the son of the Niganthas, said to the Blessed One: Wonderful, Lord Gotama, amazing, Lord Gotama. How well this is said by Lord Gotama, repeatedly spoken, and with such well-presented words, the complexion brightens, and the facial expression becomes serene, as befits an Arahant, a Fully Enlightened One.
I have engaged in debate with Purana Kassapa... and also with Makkhali Gosala... Ajita Kesakambali... Pakudha Kaccayana... Sanjaya Belatthiputta... and Nigantha Nataputta. They, when engaged in debate, countered each other, led the discussion astray, and showed anger, hatred, and aversion. But when Lord Gotama is spoken to in this manner, with such well-presented words, the complexion brightens, and the facial expression becomes serene, as befits an Arahant, a Fully Enlightened One. Now, Lord Gotama, we must be going. We have many duties, many things to do.
You may go, Aggivessana, whenever you think it's time, [the Buddha replied].
Then Saccaka, the son of the Niganthas, having expressed his appreciation for what the Blessed One had said, having rejoiced in it, rose from his seat and departed.
In the Middle Length Discourses (Majjhima Nikaya 36), the Buddha also described his experience of practicing meditation under the shade of the cool, sal tree while his father was involved in Sakyan affairs. During this meditation, the Buddha achieved the first jhana, which involved experiencing "piti" (rapture) and "sukha" (pleasure) and seclusion from sensory desires.
MN26
Pāsarāsisutta
Thus have I heard: At one time the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park.
Then, in the morning, the Blessed One dressed, took his bowl and robe, and entered Sāvatthī for alms.
Then several disciples approached the venerable Ānanda; having approached, they said to the venerable Ānanda:
It has been a long time, friend Ānanda, since we have heard a Dhamma talk in the presence of the Blessed One. It would be good if we could hear a Dhamma talk in the presence of the Blessed One.
Then, venerable ones, approach the hermitage of the Brahmin Rammaka; perhaps you will get to hear a Dhamma talk in the presence of the Blessed One.
Yes, friend, those disciples replied to the venerable Ānanda.
Then, after wandering for alms in Sāvatthī and after the meal, on returning from the alms round, the Blessed One addressed the venerable Ānanda:
Come, Ānanda, let us go to the Eastern Park, to the Palace of Migāra's mother, for the day's abiding. Yes, Venerable Sir, the venerable Ānanda replied to the Blessed One.
Then the Blessed One, together with the venerable Ānanda, went to the Eastern Park, to the Palace of Migāra's mother, for the day's abiding. Then, in the evening, after emerging from seclusion, the Blessed One addressed the venerable Ānanda:
Come, Ānanda, let us go to the Eastern Bathing-place to bathe our limbs.
Yes, Venerable Sir, the venerable Ānanda replied to the Blessed One.
Then the Blessed One, together with the venerable Ānanda, went to the Eastern Bathing-place to bathe their limbs. After bathing their limbs at the Eastern Bathing-place and coming back, standing in one robe, he dried his limbs.
Then the venerable Ānanda said to the Blessed One:
Venerable Sir, this is the hermitage of the Brahmin Rammaka, not far from here.
Beautiful, Venerable Sir, is the hermitage of the Brahmin Rammaka; delightful, Venerable Sir, is the hermitage of the Brahmin Rammaka.
It would be good, Venerable Sir, if the Blessed One went to the hermitage of the Brahmin Rammaka out of compassion.
The Blessed One consented in silence.
Then the Blessed One went to the hermitage of the Brahmin Rammaka.
At that time, several disciples were sitting in the hermitage of the Brahmin Rammaka, engaged in Dhamma talk.
Then the Blessed One stood at the outer gate at the end of the talk.
Having known the end of the talk, the Blessed One coughed and knocked on the bar.
Those disciples opened the door for the Blessed One.
Then the Blessed One entered the hermitage of the Brahmin Rammaka and sat down on the prepared seat.
Seated, the Blessed One addressed the disciples:
What were you discussing right now and what was your discussion interrupted by?
Venerable Sir, our discussion on the Dhamma was interrupted by the Blessed Ones arrival.
Good, disciples.
It is fitting for you, clansmen gone forth out of faith from home to homelessness, to sit together for a discussion on the Dhamma.
When you are gathered together you should do either of two things: discussion on the Dhamma or noble silence.
There are these two searches, disciples: the noble search and the ignoble search.
And what is the ignoble search?
Here someone being himself subject to birth, seeks what is also subject to birth; being himself subject to aging, he seeks what is also subject to aging; being himself subject to sickness, he seeks what is also subject to sickness; being himself subject to death, he seeks what is also subject to death; being himself subject to sorrow, he seeks what is also subject to sorrow; being himself subject to defilement, he seeks what is also subject to defilement.
And what is subject to birth?
Wives and children are subject to birth, men and women slaves are subject to birth, goats and sheep are subject to birth, fowl and pigs are subject to birth, elephants, cattle, horses, and mares are subject to birth, gold and silver are subject to birth.
These are called the acquisitions subject to birth.
Here, being himself subject to birth, one seeks what is also subject to birth.
And what is subject to aging?
Wives and children are subject to aging, men and women slaves are subject to aging, goats and sheep are subject to aging, fowl and pigs are subject to aging, elephants, cattle, horses, and mares are subject to aging, gold and silver are subject to aging.
These are called the acquisitions subject to aging.
Here, being himself subject to aging, one seeks what is also subject to aging.
And what is subject to sickness?
Wives and children are subject to sickness, men and women slaves are subject to sickness, goats and sheep are subject to sickness, fowl and pigs are subject to sickness,
Being subject to illness, elephants, cows, horses, and goats are subject to illness. These are attachments. Here, being overcome, obsessed, and completely caught up, one who is himself subject to illness seeks only what is subject to illness.
And what would you say is subject to death? Sons and wives are subject to death, slaves and servants are subject to death, goats and sheep are subject to death, chickens and pigs are subject to death, elephants, cows, horses, and goats are subject to death. These are attachments. Here, being overcome, obsessed, and completely caught up, one who is himself subject to death seeks only what is subject to death.
And what would you say is subject to sorrow? Sons and wives are subject to sorrow, slaves and servants are subject to sorrow, goats and sheep are subject to sorrow, chickens and pigs are subject to sorrow, elephants, cows, horses, and goats are subject to sorrow. These are attachments. Here, being overcome, obsessed, and completely caught up, one who is himself subject to sorrow seeks only what is subject to sorrow.
And what would you say is subject to defilement? Sons and wives are subject to defilement, slaves and servants are subject to defilement, goats and sheep are subject to defilement, chickens and pigs are subject to defilement, elephants, cows, horses, and goats are subject to defilement, gold and silver are subject to defilement.
These are attachments. Here, being overcome, obsessed, and completely caught up, one who is himself subject to defilement seeks only what is subject to defilement. This is the ignoble search.
And what is the noble search? Here someone being himself subject to birth, having understood the danger in what is subject to birth, seeks the unborn supreme security from bondage, Nibbāna; being himself subject to aging, having understood the danger in what is subject to aging, seeks the unaging supreme security from bondage, Nibbāna; being himself subject to illness, having understood the danger in what is subject to illness, seeks the unailing supreme security from bondage, Nibbāna; being himself subject to death, having understood the danger in what is subject to death, seeks the deathless supreme security from bondage, Nibbāna; being himself subject to sorrow, having understood the danger in what is subject to sorrow, seeks the sorrowless supreme security from bondage, Nibbāna; being himself subject to defilement, having understood the danger in what is subject to defilement, seeks the undefiled supreme security from bondage, Nibbāna.
This is the noble search. I too before my Awakening, when I was still an unawakened Bodhisatta, being myself subject to birth, sought what was subject to birth; being myself subject to aging, sought what was subject to aging; being myself subject to illness, sought what was subject to illness; being myself subject to death, sought what was subject to death; being myself subject to sorrow, sought what was subject to sorrow; being myself subject to defilement, sought what was subject to defilement.
And it occurred to me: Why, being myself subject to birth, do I seek what is subject to birth?... subject to aging... illness... death... sorrow... defilement, do I seek what is subject to defilement? What if I, being myself subject to birth, having understood the danger in what is subject to birth, sought the unborn supreme security from bondage, Nibbāna; subject to aging... illness... death... sorrow... defilement, sought the undefiled supreme security from bondage, Nibbāna?
So at a later time, being still young, with black hair, endowed with the blessing of youth, in the prime of life, despite my mother and father's sorrowful faces, I shaved off my hair and beard, put on the ochre robe, and went forth from the home life into homelessness. Having gone forth, in search of what is wholesome, seeking the supreme state of sublime peace, I approached Āḷāra Kālāma and said to him: Friend Kālāma, I want to lead the holy life in this Dhamma and Discipline. When this was said Āḷāra Kālāma said to me: You may stay, venerable sir. This Dhamma is such that a wise man can soon enter and dwell in his own teacher's knowledge, realizing it for himself through direct knowledge.
Having realized it through direct knowledge, I would dwell in it. Thus not long after, I quickly comprehended that Dhamma. Thus with just a fraction of effort, with just a fraction of exertion, with just a fraction of application, I speak of knowledge and I speak of the Theravāda, and I declare, I know, I see, as do others too. It occurred to me that Āḷāra Kālāma does not declare that he dwells in this Dhamma having realized it through direct knowledge by faith alone; surely, Āḷāra Kālāma dwells knowing and seeing this Dhamma.
Then I approached Āḷāra Kālāma; having approached, I said to Āḷāra Kālāma: To what extent, friend Kālāma, do you declare that you dwell in this Dhamma having realized it through direct knowledge? When this was said Āḷāra Kālāma declared the base of nothingness. It occurred to me that it is not only Āḷāra Kālāma who has faith, energy, mindfulness, concentration, and wisdom; I too have faith, energy, mindfulness, concentration, and wisdom. Perhaps I should strive to realize the Dhamma that Āḷāra Kālāma declares he dwells in, having realized it through direct knowledge. Thus not long after, I quickly dwelled having realized that Dhamma through direct knowledge myself.
Then I approached Āḷāra Kālāma; having approached, I said to Āḷāra Kālāma: To what extent, friend Kālāma, do you declare that you dwell in this Dhamma having realized it through direct knowledge? To that extent, friend, I declare that I dwell in this Dhamma having realized it through direct knowledge. I too, friend, dwell in this Dhamma having realized it through direct knowledge to that extent. It is gain for us, friend, it is well gained by us, friend, that we see such a fellow spiritual practitioner in you.
Thus, as I declare the Dhamma having realized it through direct knowledge, you dwell having realized that Dhamma through direct knowledge. As you dwell having realized that Dhamma through direct knowledge, I declare it having realized it through direct knowledge. Thus, as I know the Dhamma, you know it; as you know the Dhamma, I know it. Thus, as I am, so are you; as you are, so am I. Come now, friend, let us both lead this community together. Thus Āḷāra Kālāma, my teacher, placed me, his pupil, on an equal footing with himself, honoring me with an exalted honor.
It occurred to me that this Dhamma does not lead to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna, but only to the attainment of the base of nothingness. Thus without glorifying that Dhamma, I turned away from it. Thus seeking the good, searching for the supreme state of sublime peace, I approached Uddaka Rāmaputta; having approached, I said to Uddaka Rāmaputta: I wish, friend, to lead the holy life in this Dhamma and Discipline. When this was said Uddaka Rāmaputta said to me: Dwell, venerable sir; this Dhamma is such that a wise man can soon enter and dwell in his own teacher's knowledge, having realized it through direct knowledge for himself.
Thus not long after, I quickly comprehended that Dhamma. Thus with just a fraction of effort, with just a fraction of exertion, with just a fraction of application, I speak of knowledge and I speak of the Theravāda, and I declare, I know, I see, as do others too. It occurred to me that Rāma did not declare that he dwells in this Dhamma having realized it through direct knowledge by faith alone; surely, Rāma dwelled knowing and seeing this Dhamma.
Then I approached Uddaka Rāmaputta; having approached, I said to Uddaka Rāmaputta: To what extent, friend, did Rāma declare that he dwells in this Dhamma having realized it through direct knowledge? When this was said Uddaka Rāmaputta declared the base of neither-perception-nor-non-perception. It occurred to me that it was not only Rāma who had faith, energy, mindfulness, concentration, and wisdom; I too have faith, energy, mindfulness, concentration, and wisdom.
Not indeed for Rama was there faith, for me there was faith;
Not indeed for Rama was there concentration, for me there was concentration,
Not indeed for Rama was there wisdom, for me there was wisdom.
Why not I, having personally realized and entered upon the Dhamma that Rama himself realized and lived by, should strive for the realization of that Dhamma?
Thus not long after, I quickly realized and lived by that Dhamma myself.
Then I approached Udaka Ramaputta; having approached, I said to Udaka Ramaputta:
Is it to this extent, friend, that Rama realized and entered upon this Dhamma himself?
To this extent indeed, friend, Rama realized and entered upon this Dhamma himself.
I too, friend, live having realized and entered upon this Dhamma to this extent.
Fortunate for us, friend, fortunate for us, friend,
That we see such a fellow spiritual practitioner as you.
Thus, the Dhamma that Rama realized and lived by, you live having realized and entered upon that Dhamma.
The Dhamma you live having realized and entered upon, Rama realized and lived by that Dhamma.
Thus, the Dhamma that Rama knew, you know that Dhamma, the Dhamma you know, Rama knew that Dhamma.
Thus, as Rama was, so are you, as you are, so was Rama.
Come now, friend, take care of this community.
Thus Udaka Ramaputta, being my fellow spiritual practitioner, placed me in the position of a teacher and honored me with great respect.
To me it occurred:
This Dhamma does not lead to dispassion, to fading away, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbana, but only to the attainment of the realm of neither perception nor non-perception.
Thus without glorifying that Dhamma, I became disillusioned with it and left.
Thus as I was seeking the good, searching for the supreme state of sublime peace, wandering through the Magadhan country, I gradually came to Uruvela Senanigama.
There I saw an agreeable piece of ground, a delightful grove, a flowing river with clear, pleasant, cool water, and nearby, a village for alms resort.
To me it occurred:
Indeed, this is a pleasant piece of ground, a delightful grove, the river flows with clear, pleasant, cool water, and nearby is a village for alms resort.
This is suitable for the striving of a clansman intent on striving.
So I sat down there thinking: This is suitable for striving.
Thus being subject to birth, having understood the danger in what is subject to birth, seeking the unborn supreme security from bondage, Nibbana, I attained the unborn supreme security from bondage, Nibbana; being subject to aging, having understood the danger in what is subject to aging, seeking the unaging supreme security from bondage, Nibbana, I attained the unaging supreme security from bondage, Nibbana; being subject to sickness, having understood the danger in what is subject to sickness, seeking the unailing supreme security from bondage, Nibbana, I attained the unailing supreme security from bondage, Nibbana; being subject to death, having understood the danger in what is subject to death, seeking the deathless supreme security from bondage, Nibbana, I attained the deathless supreme security from bondage, Nibbana; being subject to sorrow, having understood the danger in what is subject to sorrow, seeking the sorrowless supreme security from bondage, Nibbana, I attained the sorrowless supreme security from bondage, Nibbana; being subject to defilement, having understood the danger in what is subject to defilement, seeking the undefiled supreme security from bondage, Nibbana, I attained the undefiled supreme security from bondage, Nibbana.
And knowledge and vision arose in me: Unshakable is my liberation, this is my last birth, there is no more rebirth for me.
To me it occurred:
This Dhamma that I have attained is deep, hard to see, hard to understand, peaceful, sublime, beyond the scope of mere reasoning, subtle, to be experienced by the wise.
But this generation delights in attachment, is excited by attachment, enjoys attachment.
For a generation delighting in attachment, excited by attachment, enjoying attachment, this condition is hard to see, that is, the origination of all that is conditioned through dependent origination.
This condition too is hard to see, that is, the calming of all formations, the relinquishing of all attachments, the destruction of craving, dispassion, cessation, Nibbana.
If I were to teach the Dhamma, others would not understand me, and that would be wearying and troublesome for me.
Thereupon these stanzas, never heard before, occurred to me:
Hard is it for me to have gained,
Harder still to explain;
Those caught in lust and hate,
This Dhamma is not easily realized by those who are overcome by lust and covered by the darkness of ignorance. Thus, as I reflected, my mind inclined towards dwelling in seclusion, not towards teaching the Dhamma. Then, knowing my thoughts, Brahma Sahampati thought: Alas, the world will perish, the world will be destroyed, where the mind of the Tathagata, the Arahant, the Fully Enlightened One, inclines towards dwelling in seclusion and not towards teaching the Dhamma.
Then, Brahma Sahampati, as if a strong man might extend or contract his arm, vanished from the Brahma-world and appeared before me. He arranged his robe on one shoulder, raised his joined palms towards me, and said: Please, Venerable Sir, teach the Dhamma. There are beings with little dust in their eyes who are failing in their understanding of the Dhamma. There will be those who will understand the Dhamma.
Brahma Sahampati spoke thus and then said further: In the past, in Magadha, the Dhamma was impure, thought out with defilements. Let them hear the Dhamma, discovered in purity. Like a lamp placed on the mountain top, visible to all around, similarly, wise one, having ascended the palace of the Dhamma, with the vision encompassing all, look upon the people overcome by sorrow, defeated by birth and aging. Rise, hero, conqueror of battles, bearer of the truth, wander in the world without debt. Teach the Dhamma, O Blessed One, there will be those who will understand.
Then, knowing the request of Brahma Sahampati and out of compassion for beings, I surveyed the world with the eye of a Buddha. I saw beings with little dust and much dust in their eyes, with keen faculties and dull faculties, with good qualities and bad qualities, some seeing the danger in the next world and others not. Just as in a pond of blue, red, or white lotuses, some lotuses born and grown in the water thrive submerged in the water, some stand at the water level, and some rise above the water and stand without being wetted by water; similarly, I saw beings with various levels of impurity and purity.
Then, I responded to Brahma Sahampati with a verse: The doors to the deathless are open to those who have ears; let them release their faith. I did not speak to those who are violent, but to those who are capable of understanding the sublime Dhamma among humans and gods. Then, Brahma Sahampati, knowing that he had been granted the opportunity for the Dhamma to be taught, paid homage to me, circled me, and vanished there.
I then considered who to teach the Dhamma to first, who would quickly understand it. I thought of Alara Kalama, skilled, wise, and long practiced. But then I was informed by a deity and realized through my own knowledge that Alara Kalama had passed away seven days ago. I thought it was a great loss, for if he had heard this Dhamma, he would have quickly understood it.
I then considered teaching the Dhamma first to Uddaka Ramaputta, skilled, wise, and long practiced. But then I was informed by a deity and realized through my own knowledge that Uddaka Ramaputta had passed away.
Udaka Rāmaputta was mentioned. Disciples, it occurred to me: Udaka Rāmaputta is indeed noble. If he were to hear this Dhamma, he would quickly understand it. It occurred to me, disciples: To whom should I first teach the Dhamma; who will quickly understand this Dhamma? It occurred to me, disciples: The five disciples have been very helpful to me, supporting me in my striving. Perhaps I should first teach the Dhamma to the five disciples. It occurred to me, disciples: Where are the five disciples residing now?
Disciples, with the divine eye, which is purified and surpasses the human, I saw the five disciples residing in the Deer Park at Isipatana, near Varanasi. Then after living as I liked at Uruvela, I set out on foot for Varanasi. Along the way, Upaka the Ajivaka saw me between Gaya and Bodhi and said, noticing my serene faculties and pure complexion: Friend, who is your teacher, and whose Dhamma do you proclaim? When he asked, I responded with verses, declaring my enlightenment and intention to set the Dhamma wheel rolling in Varanasi, to illuminate the blindfolded world with the drum of deathlessness. Upaka said, May it be so, friend, shook his head, took a side road, and left.
Then gradually making my way to Varanasi, to the Deer Park at Isipatana, where the five disciples were, they saw me coming from afar. They agreed not to honor me as before, thinking I had given up my efforts. But as I approached, they were unable to keep their pact. Some came to greet me, taking my bowl and robe, others prepared a seat, and some brought water for my feet. Yet, they addressed me as before. I told them not to address me in the usual way, for I had become the Tathagata, the Fully Enlightened One.
I instructed them to listen to the Dhamma, promising that they would soon realize the supreme goal of the holy life for which people rightfully go forth from home to homelessness. Initially, they were skeptical, reminding me of my past austerities and doubting my new claim. I reassured them that I was not indulgent, had not given up my efforts, and was indeed the Fully Enlightened One. I repeated my instruction, promising the realization of the ultimate goal of the holy life. They expressed their doubt again, recalling my previous practices.
By that practice, by that difficult practice, he did not attain any further human states, nor the special knowledge and vision worthy of the noble ones. How then, do you think now, being negligent and having given up your effort, you will attain any further human states or the special knowledge and vision worthy of the noble ones by being negligent? Again I said to the five disciples: No the Tathagata is not negligent... and will live having undertaken it. For the third time the five disciples said to me: Even by that practice, by that difficult practice, you did not attain any further human states, nor the special knowledge and vision worthy of the noble ones.
How then, do you think now, being negligent and having given up your effort, you will attain any further human states or the special knowledge and vision worthy of the noble ones by being negligent? When this was said, I said to the five disciples: Do you not know that I have never before developed such a state? No, indeed, Lord. The Tathagata is an Arahant, a fully enlightened Buddha. Listen to the deathless that has been attained, I instruct, I teach the Dharma. Practicing as instructed, before long: for the sake of which clansmen rightly go forth from the home life into homelessness, realizing the culmination of the spiritual life, having directly known it in this very life, you will live having undertaken it.
I was unable to convince the five disciples. I advise two disciples and three disciples go for alms. With what the three disciples bring back from alms, we support the six. I advise three disciples and two disciples go for alms. With what the two disciples bring back from alms, we support the six. Then the five disciples, being advised and instructed by me, knowing the danger in the states of being born, aging, sickness, death, sorrow, and defilement, and seeking the unborn, unsurpassed security from bondage, Nibbana, attained the unborn, unsurpassed security from bondage, Nibbana.
And knowledge and vision arose in them: Our liberation is unshakable; this is our last birth; there is no more rebirth for us. These are the five cords of sensual pleasure. What five? Forms cognizable by the eye that are wished for, desirable, agreeable, likable, connected with sensual desire, and tantalizing. Sounds cognizable by the ear... Odors cognizable by the nose... Flavors cognizable by the tongue... Tangibles cognizable by the body that are wished for, desirable, agreeable, likable, connected with sensual desire, and tantalizing. These are the five cords of sensual pleasure. Whoever whether ascetics or brahmins, indulge in these five cords of sensual pleasure, infatuated, engulfed, not seeing the danger, not knowing the escape, are considered as such:
They have met with calamity, met with disaster; the Evil One can do with them as he wishes. Just as a deer hunter might lay a snare, and a deer, trapped in the snare, can be done with as the hunter wishes, and when the hunter comes, it cannot escape; in the same way whoever indulges in these five cords of sensual pleasure... They have met with calamity, met with disaster; the Evil One can do with them as he wishes.
And whoever whether ascetics or brahmins, does not indulge in these five cords of sensual pleasure, uninfatuated, unengulfed, seeing the danger, knowing the escape, are considered as such: They have not met with calamity, not met with disaster; the Evil One cannot do with them as he wishes. Just as a deer not trapped in a snare laid by a deer hunter, can be done with as the hunter wishes, and when the hunter comes, it can escape; in the same way whoever does not indulge in these five cords of sensual pleasure... They have not met with calamity, not met with disaster; the Evil One cannot do with them as he wishes.
Just as a forest dweller, wandering in the forest wilderness, goes confidently, stands confidently, sits confidently, lies down confidently. Why is that? Because he is out of reach of the hunter. In the same way a disciple, having secluded himself from sensual pleasures, having secluded himself from unwholesome states, enters and dwells in the first jhāna, which is accompanied by applied and sustained thought, with rapture and pleasure born of seclusion. This is called a disciple who has blinded Māra, gone beyond the Evil One's vision, having slain Māra's eye.
Again a disciple, with the stilling of applied and sustained thought, enters and dwells in the second jhāna, which has internal confidence and unification of mind, is without applied and sustained thought, and has rapture and pleasure born of concentration. This is called ... from the Evil One. Again a disciple, with the fading away of rapture, dwells equanimous, mindful and fully aware, feeling pleasure with the body, enters and dwells in the third jhāna, on account of which the noble ones announce, He has a pleasant abiding who has equanimity and is mindful. This is called ... from the Evil One. Again a disciple, with the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, enters and dwells in the fourth jhāna, which has neither pain nor pleasure and purity of mindfulness due to equanimity. This is called ... from the Evil One.
Again a disciple, by completely surmounting the perceptions of form, with the disappearance of the perceptions of resistance, not heeding diversity, Infinite space, enters and dwells in the base of infinite space. This is called ... from the Evil One. Again a disciple, by completely surmounting the base of infinite space, Infinite consciousness, enters and dwells in the base of infinite consciousness. This is called ... from the Evil One. Again a disciple, by completely surmounting the base of infinite consciousness, There is nothing, enters and dwells in the base of nothingness.
This is called ... from the Evil One. Again a disciple, by completely surmounting the base of nothingness, enters and dwells in the base of neither-perception-nor-non-perception. This is called ... from the Evil One. Again a disciple, by completely surmounting the base of neither-perception-nor-non-perception, enters and dwells in the cessation of perception and feeling, and having seen with wisdom, his defilements are exhausted.
This is called a disciple who has blinded Māra, gone beyond the Evil One's vision, having slain Māra's eye. He moves through the world unattached, goes confidently, stands confidently, sits confidently, lies down confidently. Why is that?
Because he is out of reach of the Evil One.
Thus spoke the Blessed One. Delighted, those disciples rejoiced in what the Blessed One had said.
In the same Middle Length Discourses (Majjhima Nikaya 26), the Buddha mentioned that he had no teacher in this world, implying that he realized the truth by himself. This indicates that the meditation he practiced before and after attaining enlightenment was different because if it were the same, he would have merely surpassed his teachers and would not have claimed that he had no teacher. This suggests that there are two types of meditation, one is an external meditation, and the other is the meditation that the Buddha realized himself.
In the Theravada tradition, two major forms of meditation are recognized: Samatha (calming) meditation and Vipassana (insight) meditation. Both of these have different meditation objects and techniques. Samatha meditation focuses on calming the mind by concentrating on a single object, while Vipassana meditation involves contemplating the impermanence and insubstantiality of phenomena. These two forms of meditation share common factors in the early stages, but they diverge in their emphasis and purpose.
The difference between these two types of meditation is that Samatha meditation uses a fixed object as its focus, leading to tranquility, while Vipassana meditation employs the ever-changing sensory experiences as its object to reach momentary concentration. Many believe that Vipassana meditation is the meditation that the Buddha himself realized.
However, early texts in the Pali Canon and the early Buddhist Abhidhamma tradition describe a different type of meditation. This meditation involves renouncing sensual desires, unwholesome mental qualities, and cultivating right mindfulness and right understanding. This form of meditation is often referred to as authentic meditation.
In this authentic meditation, the practitioner does not rely on any specific object. Instead, the focus is on renunciation, right mindfulness, and right understanding. This is the only meditation that the Buddha explicitly taught.
To practice this authentic meditation, one doesn't rely on a specific target; it's all about renouncing and dwelling in renunciation. In sharp contrast to Samatha and Vipassana meditation, this authentic meditation doesn't require concentration on an external object.
It's essential to remember that this practice is not dependent on any object. It leads towards renunciation and staying in renunciation. This is the unique meditation taught by the Buddha in the early texts.
In conclusion, it appears that the Buddha indeed realized a new form of meditation, which allowed him to attain enlightenment. He continued to teach this meditation throughout his life. However, soon after the Buddha's parinirvana, the true meaning of this meditation began to be confused with external meditation practices, misinterpreted, and altered. The presence of these alterations is evident in the earliest versions of the scriptures, indicating that the period of the true Dharma's preservation was indeed quite brief.
This is a brief discussion on these theoretical aspects of meditation. For those interested in a more detailed understanding, you may refer to my 14th and 15th essays on my meditation experiences, which could provide further insight into this authentic meditation.
AN7.63
The Fortress Nagara Sutta
Disciples, when a royal frontier fortress is well provided with the seven requisites of a fortress, and can obtain at will: without difficulty, without trouble: the four types of food, then it is said to be a royal frontier fortress that cant be undone by external foes or duplicitous allies.
And with which seven requisites of a fortress is it well provided?
There is the case where a royal frontier fortress has a foundation post: deeply rooted, well embedded, immovable, & unshakable. With this first requisite of a fortress it is well provided for the protection of those within and to ward off those without.
And further, the royal frontier fortress has a moat, both deep & wide. With this second requisite of a fortress it is well provided for the protection of those within and to ward off those without.
And further, the royal frontier fortress has an encircling road, both high & wide. With this third requisite of a fortress it is well provided for the protection of those within and to ward off those without.
And further, in the royal frontier fortress many weapons are stored, both arrows & things to be hurled. With this fourth requisite of a fortress it is well provided for the protection of those within and to ward off those without.
And further, the royal frontier fortress has a large army stationed within: elephant soldiers, cavalry, charioteers, bowmen, standard-bearers, billeting officers, soldiers of the supply corps, noted princes, commando heroes, infantry, & slaves. With this fifth requisite of a fortress it is well provided for the protection of those within and to ward off those without.
And further, the royal frontier fortress has a gatekeeper: wise, competent, intelligent: to keep out those he doesnt know and to let in those he does. With this sixth requisite of a fortress it is well provided for the protection of those within and to ward off those without.
And further, the royal frontier fortress has ramparts: high & thick & completely covered with plaster. With this seventh requisite of a fortress it is well provided for the protection of those within and to ward off those without.
These are the seven requisites of a fortress with which it is well provided.
And which are the four types of food that it can obtain at will, without difficulty, without trouble?
There is the case where the royal frontier fortress has large stores of grass, timber & water for the delight, convenience, & comfort of those within, and to ward off those without. And further, it has large stores of rice & barley for the delight, convenience, & comfort of those within, and to ward off those without. And further, it has large stores of sesame, green gram, & other beans for the delight, convenience, & comfort of those within, and to ward off those without. And further, it has large stores of tonics: ghee, fresh butter, oil, honey, molasses, & salt: for the delight, convenience, & comfort of those within, and to ward off those without. These are the four types of food it can obtain at will, without difficulty, without trouble.
When a royal frontier fortress is well provided with these seven requisites of a fortress, and can obtain at will: without difficulty, without trouble: these four types of food, then it is said to be a royal frontier fortress that cant be undone by external foes or duplicitous allies.
In the same way when a disciple of the noble ones is endowed with seven true qualities [saddhamma] and can obtain at will: without difficulty, without trouble: the four jhānas, heightened mental states that provide a pleasant abiding in the here & now, he is said to be a disciple of the noble ones who cant be undone by Māra, cant be undone by the Evil One.
Now, with which seven true qualities is he endowed?
Just as the royal frontier fortress has a foundation post: deeply rooted, well embedded, immovable, & unshakable: for the protection of those within and to ward off those without; in the same way a disciple of the noble ones has conviction, is convinced of the Tathāgatas awakening: Indeed, the Blessed One is worthy & rightly self-awakened, consummate in clear-knowing & conduct, well-gone, an expert with regard to the cosmos, unexcelled trainer of people fit to be tamed, teacher of devas & human beings, awakened, blessed. With conviction as his foundation post, the disciple of the noble ones abandons what is unskillful, develops what is skillful, abandons what is blameworthy, develops what is blameless, and looks after himself with purity. With this first true quality is he endowed.
Just as the royal frontier fortress has a moat, both deep & wide, for the protection of those within and to ward off those without; in the same way, the disciple of the noble ones has a sense of shame. He feels shame at (the thought of engaging in) bodily misconduct, verbal misconduct, mental misconduct. He feels shame at falling into evil, unskillful actions. With a sense of shame as his moat, the disciple of the noble ones abandons what is unskillful, develops what is skillful, abandons what is blameworthy, develops what is blameless, and looks after himself with purity. With this second true quality is he endowed.
Just as the royal frontier fortress has an encircling road, both high & wide, for the protection of those within and to ward off those without; in the same way, the disciple of the noble ones has a sense of compunction. He feels compunction at (the suffering that would result from) bodily misconduct, verbal misconduct, mental misconduct. He feels compunction at falling into evil, unskillful actions. With a sense of compunction as his encircling road, the disciple of the noble ones abandons what is unskillful, develops what is skillful, abandons what is blameworthy, develops what is blameless, and looks after himself with purity. With this third true quality is he endowed.
Just as the royal frontier fortress has many weapons stored, both arrows & things to be hurled, for the protection of those within and to ward off those without; in the same way, the disciple of the noble ones has heard much, has retained what he has heard, has stored what he has heard. Whatever teachings are admirable in the beginning, admirable in the middle, admirable in the end, that: in their meaning & expression: proclaim the holy life that is entirely perfect, surpassingly pure: Those he has listened to often, retained, discussed, accumulated, examined with his mind, and well-penetrated in terms of his views. With learning as his weapons, the disciple of the noble ones abandons what is unskillful, develops what is skillful, abandons what is blameworthy, develops what is blameless, and looks after himself with purity. With this fourth true quality is he endowed.
Just as the royal frontier fortress has a large army stationed within: elephant soldiers, cavalry, charioteers, bowmen, standard-bearers, billeting officers, soldiers of the supply corps, noted princes, commando heroes, infantry, & slaves: for the protection of those within and to ward off those without; in the same way a disciple of the noble ones keeps his persistence aroused for abandoning unskillful mental qualities and taking on skillful mental qualities, is steadfast, solid in his effort, not shirking his duties with regard to skillful mental qualities. With persistence as his army, the disciple of the noble ones abandons what is unskillful, develops what is skillful, abandons what is blameworthy, develops what is blameless, and looks after himself with purity. With this fifth true quality is he endowed.
Just as the royal frontier fortress has a gatekeeper: wise, competent, intelligent: to keep out those he doesnt know and to let in those he does, for the protection of those within and to ward off those without; in the same way a disciple of the noble ones is mindful, endowed with excellent proficiency in mindfulness, remembering & able to call to mind even things that were done & said long ago. With mindfulness as his gatekeeper, the disciple of the noble ones abandons what is unskillful, develops what is skillful, abandons what is blameworthy, develops what is blameless, and looks after himself with purity. With this sixth true quality is he endowed.
Just as the royal frontier fortress has ramparts: high & thick & completely covered with plaster: for the protection of those within and to ward off those without; in the same way a disciple of the noble ones is discerning, endowed with discernment leading to the arising of the goal: noble, penetrating, leading to the right ending of stress. With discernment as his covering of plaster, the disciple of the noble ones abandons what is unskillful, develops what is skillful, abandons what is blameworthy, develops what is blameless, and looks after himself with purity. With this seventh true quality is he endowed.
These are the seven true qualities with which he is endowed.
And which are the four jhānas: heightened mental states that provide a pleasant abiding in the here & now: that he can obtain at will, without difficulty, without trouble?
Just as a royal frontier fortress has large stores of grass, timber & water for the delight, convenience, & comfort of those within, and to ward off those without; in the same way the disciple of the noble ones, quite secluded from sensuality, secluded from unskillful qualities, enters & remains in the first jhāna: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation: for his own delight, convenience, & comfort, and to alight on unbinding.
Just as a royal frontier fortress has large stores of rice & barley for the delight, convenience, & comfort of those within, and to ward off those without; in the same way the disciple of the noble ones, with the stilling of directed thoughts & evaluations, enters & remains in the second jhāna: rapture & pleasure born of concentration, unification of awareness free from directed thought & evaluation: internal assurance: for his own delight, convenience, & comfort, and to alight on unbinding.
Just as a royal frontier fortress has large stores of sesame, green gram, & other beans for the delight, convenience, & comfort of those within, and to ward off those without; in the same way the disciple of the noble ones, with the fading of rapture, remains equanimous, mindful, & alert, and senses pleasure with the body. He enters & remains in the third jhāna: of which the noble ones declare, Equanimous & mindful, he has a pleasant abiding: for his own delight, convenience, & comfort, and to alight on unbinding.
Just as a royal frontier fortress has large stores of tonics: ghee, fresh butter, oil, honey, molasses, & salt: for the delight, convenience, & comfort of those within, and to ward off those without; in the same way the disciple of the noble ones, with the abandoning of pleasure & pain, as with the earlier disappearance of elation & distress, enters & remains in the fourth jhāna: purity of equanimity & mindfulness, neither pleasure nor pain: for his own delight, convenience, & comfort, and to alight on unbinding.
These are the four jhānas: heightened mental states that provide a pleasant abiding in the here & now: that he can obtain at will, without difficulty, without trouble.
When a disciple of the noble ones is endowed with these seven true qualities and can obtain at will: without difficulty, without trouble: these four jhānas, heightened mental states that provide a pleasant abiding in the here & now, he is said to be a disciple of the noble ones who cant be undone by Māra, cant be undone by the Evil One.
AN10.72
Kaṇṭakasutta
At one time, the Blessed One was dwelling in Vesālī, in the Great Forest, in the Hall with a Peaked Roof, together with many well-known elder disciples: with the venerable Cāla, the venerable Upacāla, the venerable Kukkuṭa, the venerable Kaḷimbha, the venerable Nikaṭa, the venerable Kaṭissaha; and with other well-known elder disciples.
At that time, many well-known Licchavis, in excellent and splendid vehicles, were making a great noise, a loud sound, entering the Great Forest to see the Blessed One.
Then it occurred to those venerable ones:
These many well-known Licchavis, in excellent and splendid vehicles, making a great noise, a loud sound, are entering the Great Forest to see the Blessed One.
Noise is indeed a thorn to meditation, as said by the Blessed One.
Perhaps we should approach the Gosiṅga Sāla-tree Wood.
There we could live quietly and undisturbed.
Then those venerable ones approached the Gosiṅga Sāla-tree Wood; there they lived quietly and undisturbed.
Then the Blessed One addressed the disciples:
Where are Cāla, Upacāla, Kukkuṭa, Kaḷimbha, Nikaṭa, Kaṭissaha; where have those elder disciples gone?
Here, venerable sir, it occurred to those venerable ones:
These many well-known Licchavis, in excellent and splendid vehicles, making a great noise, a loud sound, are entering the Great Forest to see the Blessed One. Noise is indeed a thorn to meditation, as said by the Blessed One. Perhaps we should approach the Gosiṅga Sāla-tree Wood. There we could live quietly and undisturbed.
Then, venerable sir, those venerable ones approached the Gosiṅga Sāla-tree Wood.
There they are living quietly and undisturbed.
Good, good as those great disciples have properly explained, noise is indeed a thorn to meditation, as I have said.
These are the ten thorns. What ten?
For one who delights in solitude, the desire for company is a thorn; for one devoted to the perception of the unattractive, the pursuit of the perception of the attractive is a thorn; for one guarding the senses, the indulgence in sense pleasures is a thorn; for one living the holy life, association with women is a thorn; for the first jhāna, sound is a thorn; for the second jhāna, applied and sustained thought are thorns; for the third jhāna, rapture is a thorn; for the fourth jhāna, in-and-out breathing is a thorn; for the attainment of the cessation of perception and feeling, perception and feeling are thorns; lust is a thorn, hatred is a thorn, delusion is a thorn.
Live without thorns, disciples.
Live without afflictions, disciples.
Live utterly free from thorns, disciples.
Those without thorns are arahants;
Those without afflictions are arahants;
Those utterly free from thorns are arahants.
AN4.41
On the Development of Concentration
Disciples, there are these four developments of concentration. What four?
There is the development of concentration that, when developed and cultivated, leads to living happily in the present life; there is the development of concentration that, when developed and cultivated, leads to the attainment of knowledge and vision; there is the development of concentration that, when developed and cultivated, leads to mindfulness and full awareness; there is the development of concentration that, when developed and cultivated, leads to the destruction of the taints.
And what is the development of concentration that, when developed and cultivated, leads to living happily in the present life? Here a disciple, having secluded himself from sensual pleasures... enters and remains in the fourth jhāna. This is the development of concentration that, when developed and cultivated, leads to living happily in the present life.
And what is the development of concentration that, when developed and cultivated, leads to the attainment of knowledge and vision? Here a disciple focuses on the perception of light, determines the perception of day: just as by day so by night, just as by night so by day. Thus, with an open and unenveloped mind, he develops a mind that is bright. This is the development of concentration that, when developed and cultivated, leads to the attainment of knowledge and vision.
And what is the development of concentration that, when developed and cultivated, leads to mindfulness and full awareness? Here a disciple knows feelings as they arise, as they remain, and as they disappear; knows perceptions... knows thoughts as they arise, as they remain, and as they disappear. This is the development of concentration that, when developed and cultivated, leads to mindfulness and full awareness.
And what is the development of concentration that, when developed and cultivated, leads to the destruction of the taints? Here a disciple dwells contemplating the rise and fall in the five aggregates of clinging: Such is form, such is the arising of form, such is the passing away of form; such is feeling, such is the arising of feeling, such is the passing away of feeling; such is perception, such is the arising of perception, such is the passing away of perception; such are formations, such is the arising of formations, such is the passing away of formations; such is consciousness, such is the arising of consciousness, such is the passing away of consciousness. This is the development of concentration that, when developed and cultivated, leads to the destruction of the taints.
These are the four developments of concentration.
And this was said in reference to this in the Questions of Puṇṇaka in the Parayana: Having explored the world to its utmost ends, he finds nothing in the world that can shake him. Peaceful, free from greed, untroubled, and wishless, he has overcome birth and aging, I declare.
MN52
Aṭṭhakanāgara Sutta
Thus have I heard: At one time, the venerable Ānanda was dwelling at Vesālī, in the village of Beluva. At that time, the householder Dasama of Aṭṭhakanagara had arrived at Pāṭaliputta for some business.
Then, the householder Dasama of Aṭṭhakanagara approached a certain disciple at the Kukkuṭārāma; having approached, he paid homage to that disciple and sat down to one side. Sitting to one side, the householder Dasama of Aṭṭhakanagara said to that disciple:
Where, venerable sir, is the venerable Ānanda currently dwelling? We wish to see the venerable Ānanda.
The venerable Ānanda is dwelling at Vesālī, in the village of Beluva.
Then, having completed his business in Pāṭaliputta, the householder Dasama of Aṭṭhakanagara approached Vesālī, the village of Beluva, where the venerable Ānanda was; having approached, he paid homage to the venerable Ānanda and sat down to one side. Sitting to one side, the householder Dasama of Aṭṭhakanagara said to the venerable Ānanda:
Is there, venerable Ānanda, a single dhamma proclaimed by the Blessed One, the one who knows and sees, the Arahant, the Perfectly Enlightened One, by practicing which a disciple, diligent, ardent, and resolute, may attain to the unliberated mind being liberated, the taints being destroyed, and the unsurpassed security from bondage not yet reached being reached?
There is a single dhamma proclaimed by the Blessed One, the one who knows and sees, the Arahant, the Perfectly Enlightened One, by practicing which a disciple, diligent, ardent, and resolute, may attain to the unliberated mind being liberated, the taints being destroyed, and the unsurpassed security from bondage not yet reached being reached.
What, venerable Ānanda, is that single dhamma proclaimed by the Blessed One, the one who knows and sees, the Arahant, the Perfectly Enlightened One, by practicing which a disciple, diligent, ardent, and resolute, may attain to the unliberated mind being liberated, the taints being destroyed, and the unsurpassed security from bondage not yet reached being reached?
Here a disciple, secluded from sensual pleasures, secluded from unwholesome states, enters and dwells in the first jhāna, which is accompanied by thought and examination, with joy and pleasure born of seclusion.
He reflects thus: This first jhāna is fabricated and volitionally formed. But whatever is fabricated and volitionally formed is impermanent and subject to cessation.
Remaining thus, he attains the destruction of the taints.
But if he does not attain the destruction of the taints, then, because of that dhamma delight and dhamma joy, by the destruction of the five lower fetters, he becomes one due to reappear spontaneously [in the Pure Abodes] and there attain final Nibbāna without ever returning from that world.
This is that single dhamma proclaimed by the Blessed One, the one who knows and sees, the Arahant, the Perfectly Enlightened One, by practicing which a disciple, diligent, ardent, and resolute, may attain to the unliberated mind being liberated, the taints being destroyed, and the unsurpassed security from bondage not yet reached being reached.
Furthermore a disciple, with the stilling of thought and examination, enters and dwells in the second jhāna… third jhāna… fourth jhāna…
Furthermore a disciple dwells pervading one direction with a mind imbued with loving-kindness, likewise the second, likewise the third, likewise the fourth direction; so above, below, around, and everywhere, to all as to himself, he dwells pervading the all-encompassing world with a mind imbued with loving-kindness, abundant, exalted, immeasurable, without hostility, without ill will.
He reflects thus: This liberation of mind by loving-kindness is fabricated and volitionally formed. But whatever is fabricated and volitionally formed is impermanent and subject to cessation.
Remaining thus… he attains the unsurpassed security from bondage.
Furthermore a disciple dwells pervading one direction with a mind imbued with compassion… with joy… with equanimity, likewise the second, likewise the third, likewise the fourth direction; so above, below, around, and everywhere, to all as to himself, he dwells pervading the all-encompassing world with a mind imbued with equanimity, abundant, exalted, immeasurable, without hostility, without ill will.
And for the fourth time, he dwells pervading the world in all directions with a mind imbued with equanimity, abundant, exalted, immeasurable, without hostility, and without ill-will.
He reflects thus: This liberation of mind by equanimity is fabricated and volitionally produced. But whatever is fabricated and volitionally produced is impermanent and subject to cessation. Standing thus, he attains the supreme peace of Nibbana.
Again a disciple, surpassing all perceptions of form, with the disappearance of perceptions of resistance, and not heeding diversity, thinking infinite space, enters and dwells in the base of infinite space. He reflects thus:
This attainment of the base of infinite space is fabricated and volitionally produced. But whatever is fabricated and volitionally produced is impermanent and subject to cessation. Standing thus, he attains the supreme peace of Nibbana.
Again by completely surpassing the base of infinite space, thinking infinite consciousness, he enters and dwells in the base of infinite consciousness.
He reflects thus: This attainment of the base of infinite consciousness is fabricated and volitionally produced. But whatever is fabricated and volitionally produced is impermanent and subject to cessation. Standing thus, he attains the supreme peace of Nibbana.
Again by completely surpassing the base of infinite consciousness, thinking there is nothing, he enters and dwells in the base of nothingness.
He reflects thus: This attainment of the base of nothingness is fabricated and volitionally produced. But whatever is fabricated and volitionally produced is impermanent and subject to cessation.
Standing thus, he realizes the destruction of the taints. If he does not attain the destruction of the taints, then because of that very Dhamma delight and Dhamma joy, with the destruction of the five lower fetters, he becomes one due for rebirth in a higher realm, there to completely attain Nibbana without returning from that world.
This is a single teaching declared by the Blessed One, who knows and sees, the Arahant, the Fully Enlightened One, whereby if a disciple, diligent, ardent, and resolute, dwells, his unreleased mind becomes released, his unextinguished taints come to extinction, and he attains the supreme security from bondage that he had not attained before.
When this was said, the householder Aṭṭhakanāgara said to the Venerable Ānanda: Just as, Venerable Ānanda, a person seeking one treasure might discover eleven treasures; likewise, seeking one door to the deathless, I have found eleven doors to the deathless.
Just as a house with eleven doors would allow a person, when it catches fire, to escape safely through any of these doors; likewise, through any of these eleven doors to the deathless, I can escape to safety. Why wouldn't I honor Venerable Ānanda with a gift?
Then, the householder Aṭṭhakanāgara, having gathered the disciples from Pāṭaliputta and Vesālī, satisfied them with choice food, and covered each disciple with a pair of robes. He also offered Venerable Ānanda a set of three robes and built a monastery for Venerable Ānanda.
Thus ends the Aṭṭhakanāgara Sutta.
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