Heedfulness

—Dhp 21

§33. “Just as the footprints of all legged animals are encompassed by the footprint of the elephant, and the elephant’s footprint is reckoned their chief in terms of size; in the same way, all skillful qualities are rooted in heedfulness, lie gathered in heedfulness, and heedfulness is reckoned their chief ….

“Just as all the light of the constellations doesn’t equal one sixteenth of the light of the moon, and the light of the moon is reckoned their chief; in the same way, all skillful qualities are rooted in heedfulness, lie gathered in heedfulness, and heedfulness is reckoned their chief.”

—AN 10:15

§34. “And what is heedfulness? There is the case where a monk guards his mind against to (mental) fermentations and (mental) qualities accompanied by fermentations. When his mind is guarded against fermentations and qualities accompanied by fermentations, the faculty of conviction goes to the culmination of its development. The faculty of persistence … mindfulness … concentration … discernment goes to the culmination of its development.”

—SN 48:56

§35. “ There are these five facts that one should reflect on often, whether one is a woman or a man, lay or ordained. Which five?

“‘I am subject to aging, have not gone beyond aging.’ This is the first fact that one should reflect on often ….

“‘I am subject to illness, have not gone beyond illness’ ….

“‘I am subject to death, have not gone beyond death’ ….

“‘I will grow different, separate from all that is dear & appealing to me’ ….

“‘I am the owner of my actions [kamma], heir to my actions, born of my actions, related through my actions, and have my actions as my arbitrator. Whatever I do, for good or for evil, to that will I fall heir’ ….

“These are the five facts that one should reflect on often, whether one is a woman or a man, lay or ordained.

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

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

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

“Now, based on what line of reasoning should one often reflect … that ‘I will grow different, separate from all that is dear & appealing to me’? There are beings who feel desire & passion for the things they find dear & appealing. Because of that passion, they conduct themselves in a bad way in body … in speech … and in mind. But when they often reflect on that fact, that desire & passion for the things they find dear & appealing will either be entirely abandoned or grow weaker ….

“Now, based on what line of reasoning should one often reflect … that ‘I am the owner of my actions, heir to my actions, born of my actions, related through my actions, and have my actions as my arbitrator. Whatever I do, for good or for evil, to that will I fall heir’? There are beings who conduct themselves in a bad way in body … in speech … and in mind. But when they often reflect on that fact, that bad conduct in body, speech, & mind will either be entirely abandoned or grow weaker ….

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

“Further, a disciple of the noble ones considers this: ‘I am not the only one subject to illness, who has not gone beyond illness’…. ‘I am not the only one subject to death, who has not gone beyond death‘…. ‘I am not the only one who will grow different, separate from all that is dear & appealing to me’….

“Further, a disciple of the noble ones considers this: “I am not the only one who is owner of my actions, heir to my actions, born of my actions, related through my actions, who has my actions as my arbitrator; who—whatever I do, for good or for evil, to that will I fall heir. To the extent that there are beings—past & future, passing away & re-arising—all beings are owner of their actions, heir to their actions, born of their actions, related through their actions, and have their actions as their arbitrator. Whatever they do, for good or for evil, to that will they fall heir.’ When he/she often reflects on this, the [factors of the] path take birth. He/she sticks with that path, develops it, cultivates it. As he/she sticks with that path, develops it, & cultivates it, the fetters are abandoned, the obsessions destroyed.”

—AN 5:57

§36. “Monks, I lived in refinement, utmost refinement, total refinement. My father even had lotus ponds made in our palace: one where red lotuses bloomed, one where white lotuses bloomed, one where blue lotuses bloomed, all for my sake. I used no sandalwood that was not from Varanasi. My turban was from Varanasi, as were my tunic, my lower garments, & my outer cloak. A white sunshade was held over me day & night to protect me from cold, heat, dust, dirt, & dew.

“I had three palaces: one for the cold season, one for the hot season, one for the rainy season. During the four months of the rainy season I was entertained in the rainy-season palace by minstrels without a single man among them, and I did not once come down from the palace. Whereas the servants, workers, & retainers in other people’s homes are fed meals of lentil soup & broken rice, in my father’s home the servants, workers, & retainers were fed wheat, rice, and meat.

“Even though I was endowed with such fortune, such total refinement, the thought occurred to me: ‘When an untaught, run-of-the-mill person, himself subject to aging, not beyond aging, sees another who is aged, he is horrified, humiliated, & disgusted, oblivious to himself that he too is subject to aging, not beyond aging. If I—who am subject to aging, not beyond aging—were to be horrified, humiliated, & disgusted on seeing another person who is aged, that would not be fitting for me.’ As I noticed this, the [typical] young person’s intoxication with youth entirely dropped away.

“Even though I was endowed with such fortune, such total refinement, the thought occurred to me: ‘When an untaught, run-of-the-mill person, himself subject to illness, not beyond illness, sees another who is ill, he is horrified, humiliated, & disgusted, oblivious to himself that he too is subject to illness, not beyond illness. And if I—who am subject to illness, not beyond illness—were to be horrified, humiliated, & disgusted on seeing another person who is ill, that would not be fitting for me.’ As I noticed this, the healthy person’s intoxication with health entirely dropped away.

“Even though I was endowed with such fortune, such total refinement, the thought occurred to me: ‘When an untaught, run-of-the-mill person, himself subject to death, not beyond death, sees another who is dead, he is horrified, humiliated, & disgusted, oblivious to himself that he too is subject to death, not beyond death. And if I—who am subject to death, not beyond death—were to be horrified, humiliated, & disgusted on seeing another person who is dead, that would not be fitting for me.’ As I noticed this, the living person’s intoxication with life entirely dropped away.

“Monks, there are these three forms of intoxication. Which three? Intoxication with youth, intoxication with health, intoxication with life.

“Drunk with the intoxication of youth, an uninstructed, run-of-the-mill person engages in bodily misconduct, verbal misconduct, & mental misconduct. Having engaged in bodily misconduct, verbal misconduct, & mental misconduct, he—on the break-up of the body, after death—reappears in the plane of deprivation, the bad destination, the lower realms, in hell.

“Drunk with the intoxication of health, an uninstructed, run-of-the-mill person engages in bodily misconduct, verbal misconduct, & mental misconduct. Having engaged in bodily misconduct, verbal misconduct, & mental misconduct, he—on the break-up of the body, after death—reappears in the plane of deprivation, the bad destination, the lower realms, in hell.

“Drunk with the intoxication of life, an uninstructed, run-of-the-mill person engages in bodily misconduct, verbal misconduct, & mental misconduct. Having engaged in bodily misconduct, verbal misconduct, & mental misconduct, he—on the break-up of the body, after death—reappears in the plane of deprivation, the bad destination, the lower realms, in hell.

“Drunk with the intoxication of youth, a monk leaves the training and returns to the lower life. Drunk with the intoxication of health, a monk leaves the training and returns to the lower life. Drunk with the intoxication of life, a monk leaves the training and returns to the lower life.”

—AN 3:39

—MN 82

—Thig 5:6

AGING

§39. King Koravya: “Master Ratthapala, you say, ‘The world is swept away. It does not endure.’ How is the meaning of this statement to be understood?”

Ven. Ratthapala: “What do you think, great king? When you were twenty or twenty-five years of age—an expert elephant rider, an expert horseman, an expert charioteer, an expert archer, an expert swordsman—were you strong in arm & strong in thigh, fit, & seasoned in warfare?”

King Koravya: “Yes, Master Ratthapala, when I was twenty or twenty-five years old … I was strong in arm & strong in thigh, fit, & seasoned in warfare. It was as if I had supernormal power. I do not see anyone who was my equal in strength.”

Ven. Ratthapala: “And what do you think, great king? Are you even now as strong in arm & strong in thigh, as fit, & as seasoned in warfare?”

King Koravya: “Not at all, Master Ratthapala. I’m now a feeble old man, aged, advanced in years, having come to the last stage of life, 80 years old. Sometimes, thinking, ‘I will place my foot here,’ I place it somewhere else.”

Ven. Ratthapala: “It was in connection with this, great king, that the Blessed One who knows & sees, worthy & rightly self-awakened, said: ‘The world is swept away. It does not endure.’ Having known & seen & heard this, I went forth from the home life into homelessness.”

—MN 82

§40. “There is the case where a monk reminds himself of this: ‘At present I am young, black-haired, endowed with the blessings of youth in the first stage of life. The time will come, though, when this body is beset by old age. When one is overcome with old age & decay, it is not easy to pay attention to the Buddha’s teachings. It is not easy to reside in isolated forest or wilderness dwellings. Before this unwelcome, disagreeable, displeasing thing happens, let me first make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized, so that—endowed with that Dhamma—I will live in peace even when old.’”

—AN 5:78

ILLNESS

§41. King Koravya: “Now, in this royal court there are elephant troops & cavalry & chariot troops & infantry that will serve to defend us from dangers. And yet you say, ‘The world is without shelter, without protector.’ How is the meaning of this statement to be understood?”

Ven. Ratthapala: “What do you think, great king? Do you have any recurring illness?”

King Koravya: “Yes, Master Ratthapala, I have a recurring wind-illness. Sometimes my friends & advisors, relatives & blood-kinsmen, stand around me saying, ‘This time King Koravya will die. This time King Koravya will die.’”

Ven. Ratthapala: “And what do you think, great king? Can you say to your friends & advisors, relatives & blood-kinsmen, ‘My friends & advisors, relatives & blood- kinsmen are commanded: All of you who are present, share out this pain so that I may feel less pain’? Or do you have to feel that pain all alone?”

King Koravya: “Oh, no, Master Ratthapala, I can’t say to my friends & advisors, relatives & blood-kinsmen, ‘All of you who are present, share out this pain so that I may feel less pain.’ I have to feel that pain all alone.”

Ven. Ratthapala: “It was in connection with this, great king, that the Blessed One who knows & sees, worthy & rightly self-awakened, said: ‘The world is without shelter, without protector.’ Having known & seen & heard this, I went forth from the home life into homelessness.”

—MN 82

§42. “Furthermore, the monk reminds himself of this: ‘At present I am free from illness & discomfort, endowed with good digestion: not too cold, not too hot, of medium strength & tolerance. The time will come, though, when this body is beset with illness. When one is overcome with illness, it is not easy to pay attention to the Buddha’s teachings. It is not easy to reside in isolated forest or wilderness dwellings. Before this unwelcome, disagreeable, displeasing thing happens, let me first make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized, so that—endowed with that Dhamma—I will live in peace even when ill.’”

—AN 5:78

§43. “There is the case where a monk comes down with a slight illness. The thought occurs to him: ‘I have come down with a slight illness. There’s a need to lie down.’ So he lies down. He doesn’t make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the seventh grounds for laziness.

“Then there is the case where a monk has recovered from his illness, not long after his recovery. The thought occurs to him: ‘I have recovered from my illness. It’s not long after my recovery. This body of mine is weak & unsuitable for work. Why don’t I lie down?’ So he lies down. He doesn’t make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the eighth grounds for laziness ….

“Then there is the case where a monk comes down with a slight illness. The thought occurs to him: ‘I have come down with a slight illness. Now, there’s the possibility that it could get worse. Why don’t I make an effort beforehand for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized?’ So he makes an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the seventh grounds for the arousal of energy.

“Then there is the case where a monk has recovered from his illness, not long after his recovery. The thought occurs to him: ‘I have recovered from my illness. It’s not long after my recovery. Now, there’s the possibility that the illness could come back. Why don’t I make an effort beforehand for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized?’ So he makes an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the eighth grounds for the arousal of energy.

—AN 8:80

—Thig 1:17

DEATH

§45. King Koravya: “Now, in this royal court there is a great deal of gold & silver stashed away underground & in attic vaults. And yet you say, ‘The world is without ownership. One has to pass on, leaving everything behind.’ How is the meaning of this statement to be understood?”

Ven. Ratthapala: “What do you think, great king? As you now enjoy yourself endowed & replete with the pleasures of the five senses, can you say, ‘Even in the afterlife I will enjoy myself in the same way, endowed & replete with the very same pleasures of the five senses’? Or will this wealth fall to others, while you pass on in accordance with your kamma?”

King Koravya: “Oh, no, Master Ratthapala, I can’t say, ‘Even in the afterlife I will enjoy myself in the same way, endowed & replete with the very same pleasures of the five senses.’ This wealth will fall to others, while I pass on in accordance with my kamma.”

Ven. Ratthapala: “It was in connection with this, great king, that the Blessed One who knows & sees, worthy & rightly self-awakened, said: ‘The world is without ownership. One has to pass on, leaving everything behind.’ Having known & seen & heard this, I went forth from the home life into homelessness.”

—MN 82

§46. Then King Pasenadi of Kosala approached the Blessed One in the middle of the day and, on arrival, having bowed down, sat down to one side. As he was sitting there, the Blessed One said to him: “Well now, great king, where are you coming from in the middle of the day?”

“Just now, lord, I was engaged in the sort of royal affairs typical of head-anointed noble-warrior kings intoxicated with the intoxication of sovereignty, obsessed by greed for sensual pleasures, who have attained stable control in their country, and who rule having conquered a great sphere of territory on earth.”

“What do you think, great king? Suppose a man, trustworthy & reliable, were to come to you from the east and on arrival would say: ‘If it please your majesty, you should know that I come from the east. There I saw a great mountain, as high as the clouds, coming this way, crushing all living beings [in its path]. Do whatever you think should be done.’ Then a second man were to come to you from the west … Then a third man were to come to you from the north … Then a fourth man were to come to you from the south and on arrival would say: ‘If it please your majesty, you should know that I come from the south. There I saw a great mountain, as high as the clouds, coming this way, crushing all living beings. Do whatever you think should be done.’ If, great king, such a great peril should arise, such a terrible destruction of human life—the human state being so hard to obtain—what should be done?”

“If, lord, such a great peril should arise, such a terrible destruction of human life—the human state being so hard to obtain—what else should be done but Dhamma-conduct, right conduct, skillful deeds, meritorious deeds?”

“I inform you, great king, I announce to you, great king: aging & death are rolling in on you. When aging & death are rolling in on you, what should be done?”

“As aging & death are rolling in on me, lord, what else should be done but Dhamma-conduct, right conduct, skillful deeds, meritorious deeds?

“There are, lord, elephant battles [fought by] head-anointed noble-warrior kings intoxicated with the intoxication of sovereignty, obsessed by greed for sensual pleasures, who have attained stable control in their country, and who rule having conquered a great sphere of territory on earth; but there is no use for those elephant battles, no scope for them, when aging & death are rolling in. There are cavalry battles … chariot battles … infantry battles … but there is no use for those infantry battles, no scope for them, when aging & death are rolling in. In this royal court there are counselors who, when the enemies arrive, are capable of dividing them by their wits; but there is no use for those battles of wits, no scope for them, when aging & death are rolling in. In this royal court there is abundant bullion & gold stored in vaults & depositories, and with such wealth we are capable of buying off enemies when they come; but there is no use for those battles of wealth, no scope for them, when aging & death are rolling in. As aging & death are rolling in on me, lord, what else should be done but Dhamma-conduct, right conduct, skillful deeds, meritorious deeds?”

“So it is, great king! So it is, great king! As aging & death are rolling in on you, what else should be done but Dhamma-conduct, right conduct, skillful deeds, meritorious deeds?”

That is what the Blessed One said. Having said that, the One Well-Gone, the Teacher, further said this:

—SN 3:25

—Dhp 286-289

§48. “There are these four types of excellent thoroughbred horses to be found existing in the world. Which four? There is the case where an excellent thoroughbred horse, on seeing the shadow of the goad-stick, is stirred & agitated, [thinking,] ‘I wonder what task the trainer will have me do today? What should I do in response?’ Some excellent thoroughbred horses are like this. And this is the first type of excellent thoroughbred horse to be found existing in the world.

“Then again there is the case where an excellent thoroughbred horse is not stirred & agitated on seeing the shadow of the goad-stick, but when his hair is pricked [with the goad stick] he is stirred & agitated, [thinking,] ‘I wonder what task the trainer will have me do today? What should I do in response?’ Some excellent thoroughbred horses are like this. And this is the second type of excellent thoroughbred horse to be found existing in the world.

“Then again there is the case where an excellent thoroughbred horse is not stirred & agitated on seeing the shadow of the goad-stick, or when his hair is pricked, but when his hide is pricked [with the goad stick] he is stirred & agitated, [thinking,] ‘I wonder what task the trainer will have me do today? What should I do in response?’ Some excellent thoroughbred horses are like this. And this is the third type of excellent thoroughbred horse to be found existing in the world.

“Then again there is the case where an excellent thoroughbred horse is not stirred & agitated on seeing the shadow of the goad-stick, or when his hair is pricked, or when his hide is pricked, but when his bone is pricked [with the goad stick] he is stirred & agitated, [thinking,] ‘I wonder what task the trainer will have me do today? What should I do in response?’ Some excellent thoroughbred horses are like this. And this is the fourth type of excellent thoroughbred horse to be found existing in the world.

“These are the four types of excellent thoroughbred horse to be found existing in the world.

“Now, there are these four types of excellent thoroughbred persons to be found existing in the world. Which four?

“There is the case where a certain excellent thoroughbred person hears, ‘In that town or village over there a man or woman is in pain or has died.’ He is stirred & agitated by that. Stirred, he becomes appropriately resolute. Resolute, he both realizes with his body the highest truth and, having penetrated it with discernment, sees. This type of excellent thoroughbred person, I tell you, is like the excellent thoroughbred horse who, on seeing the shadow of the goad-stick, is stirred & agitated. Some excellent thoroughbred people are like this. And this is the first type of excellent thoroughbred person to be found existing in the world.

“Then again there is the case where a certain excellent thoroughbred person does not hear, ‘In that town or village over there a man or woman is in pain or has died.’ But he himself sees a man or woman in pain or dead. He is stirred & agitated by that. Stirred, he becomes appropriately resolute. Resolute, he both realizes with his body the highest truth and, having penetrated it with discernment, sees. This type of excellent thoroughbred person, I tell you, is like the excellent thoroughbred horse who, when its coat is pricked with the goad-stick, is stirred & agitated. Some excellent thoroughbred people are like this. And this is the second type of excellent thoroughbred person to be found existing in the world.

“Then again there is the case where a certain excellent thoroughbred person does not hear, ‘In that town or village over there a man or woman is in pain or has died.’ And he himself does not see a man or woman in pain or dead. But he sees one of his one blood relatives in pain or dead. He is stirred & agitated by that. Stirred, he becomes appropriately resolute. Resolute, he both realizes with his body the highest truth and, having penetrated it with discernment, sees. This type of excellent thoroughbred person, I tell you, is like the excellent thoroughbred horse who, when its hide is pricked with the goad-stick, is stirred & agitated. Some excellent thoroughbred people are like this. And this is the third type of excellent thoroughbred person to be found existing in the world.

“Then again there is the case where a certain excellent thoroughbred person does not hear, ‘In that town or village over there a man or woman is in pain or has died.’ And he himself does not see a man or woman in pain or dead, nor does he see one of his one blood relatives in pain or dead. But he himself is touched by bodily feelings that are painful, fierce, sharp, wracking, repellent, disagreeable, life-threatening. He is stirred & agitated by that. Stirred, he becomes appropriately resolute. Resolute, he both realizes with his body the highest truth and, having penetrated it with discernment, sees. This type of excellent thoroughbred person, I tell you, is like the excellent thoroughbred horse who, when its bone is pricked with the goad-stick, is stirred & agitated. Some excellent thoroughbred people are like this. And this is the fourth type of excellent thoroughbred person to be found existing in the world.

“These are the four types of excellent thoroughbred persons to be found existing in the world.”

—AN 4:113

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

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

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

“This, monks, is how mindfulness of death is developed & pursued so that it is of great fruit & great benefit, gains a footing in the Deathless, and has the Deathless as its final end.”

—AN 6:20

§50. “Monks, mindfulness of death, when developed & pursued, is of great fruit & great benefit. It gains a footing in the Deathless, has the Deathless as its final end. Therefore you should develop mindfulness of death.”

When this was said, a certain monk addressed the Blessed One, “I already develop mindfulness of death.”

“And how do you develop mindfulness of death?”

“I think, ‘O, that I might live for a day & night, that I might attend to the Blessed One’s instructions. I would have accomplished a great deal.’ This is how I develop mindfulness of death.”

Then another monk addressed the Blessed One, “I, too, already develop mindfulness of death.”

“And how do you develop mindfulness of death?”

“I think, ‘O, that I might live for a day, that I might attend to the Blessed One’s instructions. I would have accomplished a great deal.’ This is how I develop mindfulness of death.”

Then another monk addressed the Blessed One, “I, too, develop mindfulness of death …. “I think, ‘O, that I might live for the interval that it takes to eat a meal, that I might attend to the Blessed One’s instructions. I would have accomplished a great deal’ ….

Then another monk addressed the Blessed One, “I, too, develop mindfulness of death …. “I think, ‘O, that I might live for the interval that it takes to swallow having chewed up four morsels of food, that I might attend to the Blessed One’s instructions. I would have accomplished a great deal’ ….

Then another monk addressed the Blessed One, “I, too, develop mindfulness of death …. “I think, ‘O, that I might live for the interval that it takes to swallow having chewed up one morsel of food, that I might attend to the Blessed One’s instructions. I would have accomplished a great deal’ ….

Then another monk addressed the Blessed One, “I, too, develop mindfulness of death …. “I think, ‘O, that I might live for the interval that it takes to breathe out after breathing in, or to breathe in after breathing out, that I might attend to the Blessed One’s instructions. I would have accomplished a great deal.’ This is how I develop mindfulness of death.”

When this was said, the Blessed One addressed the monks. “Whoever develops mindfulness of death, thinking, ‘O, that I might live for a day & night … for a day … for the interval that it takes to eat a meal … for the interval that it takes to swallow having chewed up four morsels of food, that I might attend to the Blessed One’s instructions. I would have accomplished a great deal’—they are said to be dwelling heedlessly. They develop mindfulness of death slowly for the sake of ending the fermentations.

“But whoever develops mindfulness of death, thinking, ‘O, that I might live for the interval that it takes to swallow having chewed up one morsel of food … for the interval that it takes to breathe out after breathing in, or to breathe in after breathing out, that I might attend to the Blessed One’s instructions. I would have accomplished a great deal’—they are said to be dwelling heedfully. They develop mindfulness of death acutely for the sake of ending the fermentations.

“Therefore you should train yourselves: ‘We will dwell heedfully. We will develop mindfulness of death acutely for the sake of ending the fermentations.’ That’s how you should train yourselves.”

That is what the Blessed One said. Gratified, the monks delighted in the Blessed One’s words.

—AN 6:19

§51. “As if he were to see a corpse cast away in a charnel ground—one day, two days, three days dead—bloated, livid, & festering, the monk applies it to this very body, ‘This body, too: Such is its nature, such is its future, such its unavoidable fate’…

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

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

—DN 22

—Thag 1:16

—Thig 5:4

§54. I have heard that on one occasion the Blessed One was staying in Savatthi, at Jeta’s Grove, Anathapindika’s monastery. There he addressed the monks: “Monks!”

“Yes, lord,” the monks replied.

The Blessed One said: “Monks, I will teach you the summary & exposition of one who has had an auspicious day. Listen & pay close attention. I will speak.”

“As you say, lord,” the monks replied.

The Blessed One said:

“And how, monks, does one chase after the past? One gets carried away with the delight of ‘In the past I had such a form (body)’ … ‘In the past I had such a feeling’ … ‘In the past I had such a perception’ … ‘In the past I had such a thought-fabrication” … ‘In the past I had such a consciousness.’ This is called chasing after the past.

“And how does one not chase after the past? One doesn’t get carried away with the delight of ‘In the past I had such a form’ … ‘In the past I had such a feeling’ … ‘In the past I had such a perception’ … ‘In the past I had such a thought-fabrication” … ‘In the past I had such a consciousness.’ This is called not chasing after the past.

“And how does one place expectations on the future? One gets carried away with the delight of ‘In the future I might have such a form’ … ‘In the future I might have such a feeling’ … ‘In the future I might have such a perception’ … ‘In the future I might have such a thought-fabrication” … ‘In the future I might have such a consciousness.’ This is called placing expectations on the future.

“And how does one not place expectations on the future? One doesn’t get carried away with the delight of ‘In the future I might have such a form’ … ‘In the future I might have such a feeling’ … ‘In the future I might have such a perception’ … ‘In the future I might have such a thought-fabrication” … ‘In the future I might have such a consciousness.’

“This is called not placing expectations on the future.

“And how is one taken in with regard to present qualities? There is the case where an uninstructed run-of-the- mill person who has not seen the noble ones, is not versed in the teachings of the noble ones, is not trained in the teachings of the noble ones, assumes form to self, or self as possessing form, or form as in self, or self as in form.

“He/she assumes feeling to be self … perception as self …thought-fabrications as self ….

“He/she assumes consciousness to be self, or self as possessing consciousness, or consciousness as in self, or self as in consciousness. This is called being taken in with regard to present qualities.

“And how is one not taken in with regard to present qualities? There is the case where a disciple of the noble ones who has seen the noble ones, is versed in the teachings of the noble ones, is well-trained in the teachings of the noble ones, doesn’t assume form to be self, or self as possessing form, or form as in self, or self as in form.

“He/she doesn’t assume feeling to be self … perception to be self … thought-fabrications to be self ….

“He/she doesn’t assume consciousness to be self, or self as possessing consciousness, or consciousness as in self, or self as in consciousness.

“This is called not being taken in with regard to present qualities.

—MN 131

SEPARATION

§55. “From an inconceivable beginning comes transmigration. A beginning point is not evident, though beings hindered by ignorance and fettered by craving are transmigrating & wandering on. A being who has not been your mother at one time in the past is not easy to find …. A being who has not been your father …. your brother …. your sister …. your son …. your daughter at one time in the past is not easy to find.

“Why is that? From an inconceivable beginning comes transmigration. A beginning point is not evident, though beings hindered by ignorance and fettered by craving are transmigrating & wandering on. Long have you thus experienced stress, experienced pain, experienced loss, swelling the cemeteries—enough to become disenchanted with all fabrications, enough to become dispassionate, enough to be released.”

—SN 15:14-19

§56. “Which is greater, the tears you have shed while transmigrating & wandering this long, long time—crying & weeping from being joined with what is displeasing, being separated from what is pleasing—or the water in the four great oceans?”

“As we understand the Dhamma taught to us by the Blessed One, this is the greater: the tears we have shed while transmigrating & wandering this long, long time—crying & weeping from being joined with what is displeasing, being separated from what is pleasing—not the water in the four great oceans.”

“Excellent, monks. Excellent. It is excellent that you thus understand the Dhamma taught by me.

“This is the greater: the tears you have shed while transmigrating & wandering this long, long time—crying & weeping from being joined with what is displeasing, being separated from what is pleasing—not the water in the four great oceans.

“Long have you (repeatedly) experienced the death of a mother. The tears you have shed over the death of a mother while transmigrating & wandering this long, long time—crying & weeping from being joined with what is displeasing, being separated from what is pleasing—are greater than the water in the four great oceans.

“Long have you (repeatedly) experienced the death of a father … the death of a brother … the death of a sister … the death of a son … the death of a daughter … loss with regard to relatives … loss with regard to wealth … loss with regard to disease. The tears you have shed over loss with regard to disease while transmigrating & wandering this long, long time—crying & weeping from being joined with what is displeasing, being separated from what is pleasing—are greater than the water in the four great oceans.

“Why is that? From an inconceivable beginning comes transmigration. A beginning point is not evident, though beings hindered by ignorance and fettered by craving are transmigrating & wandering on. Long have you thus experienced stress, experienced pain, experienced loss, swelling the cemeteries—enough to become disenchanted with all fabricated things, enough to become dispassionate, enough to be released.”

—SN 15:3

KAMMA

§57. These four types of kamma have been understood, realized, & made known by me. Which four? There is kamma that is dark with dark result; kamma that is white with white result; kamma that is dark & white with dark & white result; and kamma that is neither dark nor white with neither dark nor white result, leading to the ending of kamma.

And what is kamma that is dark with dark result? There is the case where a certain person fabricates an injurious bodily fabrication … an injurious verbal fabrication … an injurious mental fabrication …. He rearises in an injurious world where he is touched by injurious contacts …. He experiences feelings that are exclusively painful, like those of the beings in hell. This is called kamma that is dark with dark result.

And what is kamma that is white with white result? There is the case where a certain person fabricates an uninjurious bodily fabrication … an uninjurious verbal fabrication … an uninjurious mental fabrication …. He rearises in an uninjurious world where he is touched by uninjurious contacts …. He experiences feelings that are exclusively pleasant, like those of the Ever-radiant Devas. This is called kamma that is white with white result.

And what is kamma that is dark & white with dark & white result? There is the case where a certain person fabricates a bodily fabrication that is injurious & uninjurious … a verbal fabrication that is injurious & uninjurious … a mental fabrication that is injurious & uninjurious …. He rearises in an injurious & uninjurious world where he is touched by injurious & uninjurious contacts …. He experiences injurious & uninjurious feelings, pleasure mingled with pain, like those of human beings, some devas, and some beings in the lower realms. This is called kamma that is dark & white with dark & white result.

And what is kamma that is neither dark nor white with neither dark nor white result, leading to the ending of kamma? The intention right there to abandon this kamma that is dark with dark result, the intention right there to abandon this kamma that is white with white result, the intention right there to abandon this kamma that is dark & white with dark & white result. This is called kamma that is neither dark nor white with neither dark nor white result, leading to the ending of kamma.

—AN 4:232

[AN 4:234 repeats most of the above, defining dark kamma with dark result with the following example: “There is the case of a certain person who kills living beings, steals what is not given, engages in illicit sex, tells lies, and drinks fermented & distilled liquors that are the basis for heedlessness,” and white kamma with white result with the following example: “There is the case of a certain person who abstains from killing living beings, abstains from stealing what is not given, abstains from engaging in illicit sex, abstains from telling lies, and abstains from drinking fermented & distilled liquors that are the basis for heedlessness.”]

§58. And what is kamma that is neither dark nor white with neither dark nor white result, leading to the ending of kamma? Right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

—AN 4:237

[The discourse immediately following this is identical to this except that it replaces the above factors of the noble eightfold path with the following seven factors forawakening: mindfulness as a factor for awakening, analysis of qualities … persistence … rapture … serenity … concentration … equanimity as a factor for awakening.]

§59. I have heard that on one occasion the Blessed One was staying near Rajagaha, at the Bamboo Grove, the Squirrels’ Feeding Ground.

At that time Ven. Rahula was staying at the Mango Stone. Then the Blessed One, arising from his seclusion in the late afternoon, went to where Ven. Rahula was staying at the Mango Stone. Ven. Rahula saw him coming from afar and, on seeing him, set out a seat & water for washing the feet. The Blessed One sat down on the seat set out and, having sat down, washed his feet. Ven. Rahula, bowing down to the Blessed One, sat down to one side.

Then the Blessed One, having left a little bit of the remaining water in the water dipper, said to Ven. Rahula, “Rahula, do you see this little bit of remaining water left in the water dipper?”

“Yes sir.”

“That’s how little of a contemplative there is in anyone who feels no shame at telling a deliberate lie.”

Having tossed away the little bit of remaining water, the Blessed One said to Ven. Rahula, “Rahula, do you see how this little bit of remaining water is tossed away?”

“Yes, sir.”

“Whatever there is of a contemplative in anyone who feels no shame at telling a deliberate lie is tossed away just like that.”

Having turned the water dipper upside down, the Blessed One said to Ven. Rahula, “Rahula, do you see how this water dipper is turned upside down?”

“Yes, sir.”

“Whatever there is of a contemplative in anyone who feels no shame at telling a deliberate lie is turned upside down just like that.”

Having turned the water dipper right-side up, the Blessed One said to Ven. Rahula, “Rahula, do you see how empty & hollow this water dipper is?”

“Yes, sir.”

“Whatever there is of a contemplative in anyone who feels no shame at telling a deliberate lie is empty & hollow just like that.

“Rahula, it’s like a royal elephant: immense, pedigreed, accustomed to battles, its tusks like chariot poles. Having gone into battle, it uses its forefeet & hindfeet, its forequarters & hindquarters, its head & ears & tusks & tail, but will simply hold back its trunk. The elephant trainer notices that and thinks, ‘This royal elephant has not given up its life to the king.’ But when the royal elephant … having gone into battle, uses its forefeet & hindfeet, its forequarters & hindquarters, its head & ears & tusks & tail & his trunk, the trainer notices that and thinks, ‘This royal elephant has given up its life to the king. There is nothing it will not do.’

“The same holds true with anyone who feels no shame in telling a deliberate lie: There is no evil, I tell you, he will not do. Thus, Rahula, you should train yourself, ‘I will not tell a deliberate lie even in jest.’

“What do you think, Rahula? What is a mirror for?”

“For reflection, sir.”

“In the same way, Rahula, bodily actions, verbal actions, & mental actions are to be done with repeated reflection.

“Whenever you want to do a bodily action, you should reflect on it: ‘This bodily action I want to do—would it lead to self-affliction, to the affliction of others, or to both? Is it an unskillful bodily action, with painful consequences, painful results?’ If, on reflection, you know that it would lead to self-affliction, to the affliction of others, or to both; it would be an unskillful bodily action with painful consequences, painful results, then any bodily action of that sort is absolutely unfit for you to do. But if on reflection you know that it would not cause affliction … it would be a skillful bodily action with happy consequences, happy results, then any bodily action of that sort is fit for you to do.

“While you are doing a bodily action, you should reflect on it: ‘This bodily action I am doing—is it leading to self-affliction, to the affliction of others, or to both? Is it an unskillful bodily action, with painful consequences, painful results?’ If, on reflection, you know that it is leading to self-affliction, to affliction of others, or both … you should give it up. But if on reflection you know that it is not … you may continue with it.

“Having done a bodily action, you should reflect on it …. If, on reflection, you know that it led to self-affliction, to the affliction of others, or to both; it was an unskillful bodily action with painful consequences, painful results, then you should confess it, reveal it, lay it open to the Teacher or to a knowledgeable companion in the holy life. Having confessed it … you should exercise restraint in the future. But if on reflection you know that it did not lead to affliction … it was a skillful bodily action with happy consequences, happy results, then you should stay mentally refreshed & joyful, training day & night in skillful mental qualities.

[Similarly with verbal actions.]

“Whenever you want to do a mental action, you should reflect on it: ‘This mental action I want to do—would it lead to self-affliction, to the affliction of others, or to both? Is it an unskillful mental action, with painful consequences, painful results?’ If, on reflection, you know that it would lead to self-affliction, to the affliction of others, or to both; it would be an unskillful mental action with painful consequences, painful results, then any mental action of that sort is absolutely unfit for you to do. But if on reflection you know that it would not cause affliction … it would be a skillful mental action with happy consequences, happy results, then any mental action of that sort is fit for you to do.

“While you are doing a mental action, you should reflect on it: ‘This mental action I am doing—is it leading to self-affliction, to the affliction of others, or to both? Is it an unskillful mental action, with painful consequences, painful results?’ If, on reflection, you know that it is leading to self-affliction, to the affliction of others, or to both… you should give it up. But if on reflection you know that it is not… you may continue with it.

“Having done a mental action, you should reflect on it …. If, on reflection, you know that it led to self-affliction, to the affliction of others, or to both; it was an unskillful mental action with painful consequences, painful results, then you should feel distressed, ashamed, & disgusted with it. Feeling distressed … you should exercise restraint in the future. But if on reflection you know that it did not lead to affliction … it was a skillful mental action with happy consequences, happy results, then you should stay mentally refreshed & joyful, training day & night in skillful mental qualities.

“Rahula, all those contemplatives & brahmans in the course of the past who purified their bodily actions, verbal actions, & mental actions, did it through repeated reflection on their bodily actions, verbal actions, & mental actions in just this way.

“All those contemplatives & brahmans in the course of the future who will purify their bodily actions, verbal actions, & mental actions, will do it through repeated reflection on their bodily actions, verbal actions, & mental actions in just this way.

“All those contemplatives & brahmans at present who purify their bodily actions, verbal actions, & mental actions, do it through repeated reflection on their bodily actions, verbal actions, & mental actions in just this way.

“Thus, Rahula, you should train yourself: ‘I will purify my bodily actions through repeated reflection. I will purify my verbal actions through repeated reflection. I will purify my mental actions through repeated reflection.’ That’s how you should train yourself.”

That is what the Blessed One said. Gratified, Ven. Rahula delighted in the Blessed One’s words.

—MN 61

DARK KAMMA, WHITE KAMMA

§60. Then a certain devata, in the far extreme of the night, her extreme radiance lighting up the entirety of Jeta’s Grove, went to the Blessed One and, on arrival, having bowed down to him, stood to one side. As she was standing there, she recited these verses in the Blessed One’s presence:

—SN 1:41

§61. As he was sitting to one side, King Pasenadi of Kosala said to the Blessed One: “Just now, lord, while I was alone in seclusion, this train of thought arose in my awareness: ‘Who are dear to themselves, and who are not dear to themselves?’ Then it occurred to me: ‘Those who engage in bodily misconduct, verbal misconduct, & mental misconduct are not dear to themselves. Even though they may say, “We are dear to ourselves,” still they aren’t dear to themselves. Why is that? Of their own accord, they act toward themselves as an enemy would act toward an enemy; thus they aren’t dear to themselves. But those who engage in good bodily conduct, good verbal conduct, & good mental conduct are dear to themselves. Even though they may say, “We aren’t dear to ourselves,” still they are dear to themselves. Why is that? Of their own accord, they act toward themselves as a dear one would act toward a dear one; thus they are dear to themselves.’”

“That’s the way it is, great king! That’s the way it is! Those who engage in bodily misconduct, verbal misconduct, & mental misconduct are not dear to themselves. Even though they may say, ‘We are dear to ourselves,’ still they aren’t dear to themselves. Why is that? Of their own accord, they act toward themselves as an enemy would act toward an enemy; thus they aren’t dear to themselves. But those who engage in good bodily conduct, good verbal conduct, & good mental conduct are dear to themselves. Even though they may say, ‘We aren’t dear to ourselves,’ still they are dear to themselves. Why is that? Of their own accord, they act toward themselves as a dear one would act toward a dear one; thus they are dear to themselves.”

That is what the Blessed One said. Having said that, the One Well-Gone, the Teacher, said further:

—SN 3:4

§62. “Monks, there are these eight bonanzas of merit, bonanzas of skillfulness, nourishments of happiness, celestial, resulting in happiness, leading to heaven, leading to what is desirable, pleasurable, & appealing, to welfare & happiness. Which eight?

“There is the case where a disciple of the noble ones has gone to the Buddha for refuge. This is the first bonanza of merit ….

“Furthermore, the disciple of the noble ones has gone to the Dhamma for refuge. This is the second bonanza of merit ….

“Furthermore, the disciple of the noble ones has gone to the Sangha for refuge. This is the third bonanza of merit ….

“Now, there are these five gifts, five great gifts—original, long-standing, traditional, ancient, unadulterated, unadulterated from the beginning—that are not open to suspicion, will never be open to suspicion, and are unfaulted by knowledgeable brahmans & contemplatives. Which five?

“There is the case where a disciple of the noble ones, abandoning the taking of life, abstains from taking life. In doing so, he gives freedom from danger, freedom from animosity, freedom from oppression to limitless numbers of beings. In giving freedom from danger, freedom from animosity, freedom from oppression to limitless numbers of beings, he gains a share in limitless freedom from danger, freedom from animosity, and freedom from oppression. This is the first gift, the first great gift—original, long-standing, traditional, ancient, unadulterated, unadulterated from the beginning—that is not open to suspicion, will never be open to suspicion, and is unfaulted by knowledgeable brahmans & contemplatives. And this is the fourth bonanza of merit ….

“Furthermore, abandoning taking what is not given (stealing), the disciple of the noble ones abstains from taking what is not given. In doing so, he gives freedom from danger, freedom from animosity, freedom from oppression to limitless numbers of beings. In giving freedom from danger, freedom from animosity, freedom from oppression to limitless numbers of beings, he gains a share in limitless freedom from danger, freedom from animosity, and freedom from oppression. This is the second gift, the second great gift … and this is the fifth bonanza of merit ….

“Furthermore, abandoning illicit sex, the disciple of the noble ones abstains from illicit sex. In doing so, he gives freedom from danger, freedom from animosity, freedom from oppression to limitless numbers of beings. In giving freedom from danger, freedom from animosity, freedom from oppression to limitless numbers of beings, he gains a share in limitless freedom from danger, freedom from animosity, and freedom from oppression. This is the third gift, the third great gift … and this is the sixth bonanza of merit ….

“Furthermore, abandoning lying, the disciple of the noble ones abstains from lying. In doing so, he gives freedom from danger, freedom from animosity, freedom from oppression to limitless numbers of beings. In giving freedom from danger, freedom from animosity, freedom from oppression to limitless numbers of beings, he gains a share in limitless freedom from danger, freedom from animosity, and freedom from oppression. This is the fourth gift, the fourth great gift … and this is the seventh bonanza of merit ….

“Furthermore, abandoning the use of intoxicants, the disciple of the noble ones abstains from taking intoxicants. In doing so, he gives freedom from danger, freedom from animosity, freedom from oppression to limitless numbers of beings. In giving freedom from danger, freedom from animosity, freedom from oppression to limitless numbers of beings, he gains a share in limitless freedom from danger, freedom from animosity, and freedom from oppression. This is the fifth gift, the fifth great gift—original, long-standing, traditional, ancient, unadulterated, unadulterated from the beginning—that is not open to suspicion, will never be open to suspicion, and is unfaulted by knowledgeable contemplatives & brahmans. And this is the eighth bonanza of merit, bonanza of skillfulness, nourishment of happiness, celestial, resulting in happiness, leading to heaven, leading to what is desirable, pleasurable, & appealing; to welfare & to happiness.”

—AN 8:39

§63. “The taking of life—when indulged in, developed, & pursued—is something that leads to hell, leads to rebirth as a common animal, leads to the realm of the hungry ghosts. The slightest of all the results coming from the taking of life is that, when one becomes a human being, it leads to a short life span.

“Stealing—when indulged in, developed, & pursued—is something that leads to hell, leads to rebirth as a common animal, leads to the realm of the hungry ghosts. The slightest of all the results coming from stealing is that, when one becomes a human being, it leads to the loss of one’s wealth.

“Illicit sexual behavior—when indulged in, developed, & pursued—is something that leads to hell, leads to rebirth as a common animal, leads to the realm of the hungry ghosts. The slightest of all the results coming from illicit sexual behavior is that, when one becomes a human being, it leads to rivalry & revenge.

“Telling falsehoods—when indulged in, developed, & pursued—is something that leads to hell, leads to rebirth as a common animal, leads to the realm of the hungry ghosts. The slightest of all the results coming from telling falsehoods is that, when one becomes a human being, it leads to being falsely accused.

“Malicious tale-bearing—when indulged in, developed, & pursued—is something that leads to hell, leads to rebirth as a common animal, leads to the realm of the hungry ghosts. The slightest of all the results coming from malicious tale-bearing is that, when one becomes a human being, it leads to the breaking of one’s friendships.

“Harsh speech—when indulged in, developed, & pursued—is something that leads to hell, leads to rebirth as a common animal, leads to the realm of the hungry ghosts. The slightest of all the results coming from harsh speech is that, when one becomes a human being, it leads to unappealing sounds.

“Frivolous chattering—when indulged in, developed, & pursued—is something that leads to hell, leads to rebirth as a common animal, leads to the realm of the hungry ghosts. The slightest of all the results coming from frivolous chattering is that, when one becomes a human being, it leads to words that aren’t worth taking to heart.

“The drinking of fermented & distilled liquors—when indulged in, developed, & pursued—is something that leads to hell, leads to rebirth as a common animal, leads to the realm of the hungry ghosts. The slightest of all the results coming from drinking fermented & distilled liquors is that, when one becomes a human being, it leads to mental derangement.”

—AN 8:40

§64. As he was sitting to one side, King Pasenadi of Kosala said to the Blessed One: “Just now, lord, while I was alone in seclusion, this train of thought arose in my awareness: ‘Few are those people in the world who, when acquiring lavish wealth, don’t become intoxicated & heedless, don’t become greedy for sensual pleasures, and don’t mistreat other beings. Many more are those who, when acquiring lavish wealth, become intoxicated & heedless, become greedy for sensual pleasures, and mistreat other beings.’”

“That’s the way it is, great king! That’s the way it is! Few are those people in the world who, when acquiring lavish wealth, don’t become intoxicated & heedless, don’t become greedy for sensual pleasures, and don’t mistreat other beings. Many more are those who, when acquiring lavish wealth, become intoxicated & heedless, become greedy for sensual pleasures, and mistreat other beings.”

That is what the Blessed One said. Having said that, the One Well-Gone, the Teacher, said further:

—SN 3:6

§65. As he was sitting to one side, King Pasenadi of Kosala said to the Blessed One: “Just now, lord, as I was sitting in judgment, I saw that even affluent nobles, affluent brahmans, & affluent householders—rich, with great wealth & property, with vast amounts of gold & silver, vast amounts of valuables & commodities, vast amounts of wealth & grain—tell deliberate lies with sensuality as the cause, sensuality as the reason, simply for the sake of sensuality. Then, the thought occurred to me: ‘I’ve had enough of this judging! Let some other fine fellow be known for his judgments!’”

“That’s the way it is, great king! That’s the way it is! Even affluent nobles, affluent brahmans, & affluent householders … tell deliberate lies … simply for the sake of sensuality. That will lead to their long-term harm & pain.”

That is what the Blessed One said. Having said that, the One Well-Gone, the Teacher, said further:

—SN 3:7

§66. As he was sitting to one side, King Pasenadi of Kosala said to the Blessed One: “Is there, lord, any one quality that keeps both kinds of benefits secure—those in the present life and those in the future life?”

“There is one quality, great king, that keeps both kinds of benefits secure—those pertaining to the present life and those to the future life.”

“But what, venerable sir, is that one quality … ?”

“Heedfulness, great king. Just as the footprints of all living beings with legs can be encompassed by the footprint of the elephant, and the elephant’s footprint is declared to be supreme among them in terms of its great size; in the same way, heedfulness is the one quality that keeps both kinds of benefits secure—those in the present life and those in the future life.”

That is what the Blessed One said. Having said that, the One Well-Gone, the Teacher, said further:

—SN 3:17

§67. “There are these four qualities that lead to a lay person’s happiness and well-being in lives to come. Which four? Being consummate in conviction, being consummate in virtue, being consummate in generosity, being consummate in discernment.

“And what does it mean to be consummate in conviction? There is the case where a disciple of the noble ones has conviction, is convinced of the Tathagata’s awakening: ‘Indeed, the Blessed One is worthy and rightly self-awakened, consummate in knowledge and conduct, well-gone, an expert with regard to the world, unexcelled as a trainer for those people fit to be tamed, the Teacher of divine and human beings, awakened, blessed.’ This is called being consummate in conviction.

“And what does it mean to be consummate in virtue? There is the case where a disciple of the noble ones abstains from taking life, abstains from stealing, abstains from illicit sexual conduct, abstains from lying, abstains from taking intoxicants that cause heedlessness. This is called being consummate in virtue.

“And what does it mean to be consummate in generosity? There is the case of a disciple of the noble ones, his awareness cleansed of the stain of miserliness, living at home, freely generous, openhanded, delighting in being magnanimous, responsive to requests, delighting in the distribution of alms. This is called being consummate in generosity.

“And what does it mean to be consummate in discernment? There is the case where a disciple of the noble ones is discerning, endowed with discernment of arising and passing away—noble, penetrating, leading to the right ending of stress. This is called being consummate in discernment.

“These, TigerPaw, are the four qualities that lead to a lay person’s happiness and well-being in lives to come.

—AN 8:54

§68. Then Ugga, the king’s chief minister, approached the Blessed One and, on arrival, having bowed down, sat down to one side. As he was sitting there, he said to the Blessed One: “It’s amazing, lord, & astounding, how prosperous Migara Rohaneyya is, how great his treasures, how great his resources!”

[The Buddha:] “But what is his property, Ugga? What are his great treasures & great resources?”

“One hundred thousand pieces of gold, lord, to say nothing of his silver.”

“That is treasure, Ugga. I don’t say that it’s not. And that treasure is open to fire, floods, kings, thieves, & hateful heirs. But these seven treasures are not open to fire, flood, kings, thieves, or hateful heirs. Which seven? The treasure of conviction, the treasure of virtue, the treasure of shame, the treasure of compunction, the treasure of listening, the treasure of generosity, the treasure of discernment. These, Ugga, are the seven treasures that are not open to fire, flood, kings, thieves, or hateful heirs.

—AN 7:7

§69. “There are these seven treasures. Which seven? The treasure of conviction, the treasure of virtue, the treasure of shame, the treasure of compunction, the treasure of listening, the treasure of generosity, the treasure of discernment.

“And what is the treasure of conviction? There is the case where a disciple of the noble ones has conviction, is convinced of the Tathagata’s awakening: ‘Indeed, the Blessed One is worthy and rightly self-awakened, consummate in knowledge & conduct, well-gone, an expert with regard to the world, unexcelled as a trainer for those people fit to be tamed, the Teacher of divine & human beings, awakened, blessed.’ This is called the treasure of conviction.

“And what is the treasure of virtue? There is the case where a disciple of the noble ones abstains from taking life, abstains from stealing, abstains from illicit sexual conduct, abstains from lying, abstains from taking intoxicants that cause heedlessness. This, monks, is called the treasure of virtue.

“And what is the treasure of shame? There is the case where a disciple of the noble ones feels shame at [the thought of engaging in] bodily misconduct, verbal misconduct, mental misconduct. This is called the treasure of shame.

“And what is the treasure of compunction? There is the case where a disciple of the noble ones feels concern for [the suffering that results from] bodily misconduct, verbal misconduct, mental misconduct. This is called the treasure of compunction.

“And what is the treasure of listening? There is the case where a disciple of the noble ones has heard much, has retained what he/she has heard, has stored what he/she has heard. Whatever teachings are admirable in the beginning, admirable in the middle, admirable in the end, that—in their meaning and expression—proclaim the holy life that is entirely complete and pure: those he/she has listened to often, retained, discussed, accumulated, examined with his/her mind, and well-penetrated in terms of his/her views. This is called the treasure of listening.

“And what is the treasure of generosity? There is the case of a disciple of the noble ones, his awareness cleansed of the stain of stinginess, living at home, freely generous, openhanded, delighting in being magnanimous, responsive to requests, delighting in the distribution of alms. This is called the treasure of generosity.

“And what is the treasure of discernment? There is the case where a disciple of the noble ones is discerning, endowed with discernment of arising & passing away—noble, penetrating, leading to the right ending of stress. This is called the treasure of discernment.

“These, monks, are the seven treasures.

—AN 7:6

KAMMA NEITHER DARK NOR WHITE

—SN 2:19

§71. “Now what, monks, is the noble eightfold path? Right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

“And what is right view? Knowledge in terms of stress, knowledge in terms of the origination of stress, knowledge in terms of the cessation of stress, knowledge in terms of the way of practice leading to the cessation of stress: This is called right view.

“And what is right resolve? Being resolved on renunciation, on freedom from ill will, on harmlessness: This is called right resolve.

“And what is right speech? Abstaining from lying, abstaining from divisive speech, abstaining from abusive speech, abstaining from idle chatter: This is called right speech.

“And what is right action? Abstaining from taking life, abstaining from stealing, abstaining from sexual intercourse [DN 22 defines this last subfactor as abstaining from illicit sex]: This is called right action.

“And what is right livelihood? There is the case where a disciple of the noble ones, having abandoned dishonest livelihood, keeps his life going with right livelihood: This is called right livelihood.

“And what is right effort? [i] There is the case where a monk generates desire, endeavors, activates persistence, upholds & exerts his intent for the sake of the non-arising of evil, unskillful qualities that have not yet arisen. [ii] He generates desire, endeavors, activates persistence, upholds & exerts his intent for the sake of the abandoning of evil, unskillful qualities that have arisen. [iii] He generates desire, endeavors, activates persistence, upholds & exerts his intent for the sake of the arising of skillful qualities that have not yet arisen. [iv] He generates desire, endeavors, activates persistence, upholds & exerts his intent for the maintenance, non-confusion, increase, plenitude, development, & culmination of skillful qualities that have arisen: This is called right effort.

“And what is right mindfulness? [i] There is the case where a monk remains focused on the body in & of itself—ardent, alert, & mindful—subduing greed & distress with reference to the world. [ii] He remains focused on feelings in & of themselves—ardent, alert, & mindful—subduing greed & distress with reference to the world. [iii] He remains focused on the mind in & of itself—ardent, alert, & mindful—subduing greed & distress with reference to the world. [iv] He remains focused on mental qualities in & of themselves—ardent, alert, & mindful—subduing greed & distress with reference to the world. This is called right mindfulness.

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

—SN 45:8