IV. CALM

§ 60. “This is peace, this is exquisite—the pacification of all fabrications; the relinquishing of all acquisitions; the ending of craving; dispassion; cessation; Unbinding.” — AN 9:36

Endurance

§ 62. I have heard that on one occasion the Blessed One was staying near Rājagaha at the Maddakucchi Deer Reserve. Now at that time his foot had been pierced by a stone sliver. Excruciating were the bodily feelings that developed within him—painful, fierce, sharp, wracking, repellent, disagreeable—but he endured them mindful, alert, & unperturbed. Having had his outer robe folded in four and laid out, he lay down on his right side in the lion’s posture—with one foot placed on top of the other—mindful & alert.

Then Māra the Evil One went to the Blessed One and recited this verse in his presence:

Then Māra the Evil One—sad & dejected at realizing, “The Blessed One knows me; the One Well-Gone knows me”—vanished right there. — SN 4:13

§ 65. “Once, monks, in this same Sāvatthī, there was a lady of a household named Vedehikā. This good report about Lady Vedehikā had circulated: ‘Lady Vedehikā is gentle. Lady Vedehikā is even-tempered. Lady Vedehikā is calm.’ Now, Lady Vedehikā had a slave named Kālī who was diligent, deft, & neat in her work. The thought occurred to Kālī the slave: ‘This good report about my Lady Vedehikā has circulated: “Lady Vedehikā is even-tempered. Lady Vedehikā is gentle. Lady Vedehikā is calm.” Now, is anger present in my lady without showing, or is it absent? Or is it just because I’m diligent, deft, & neat in my work that the anger present in my lady doesn’t show? Why don’t I test her?’

“So Kālī the slave got up after daybreak. Then Lady Vedehikā said to her: ‘Hey, Kālī!’

“‘Yes, madam?’

“‘Why did you get up after daybreak?’

“‘No reason, madam.’

“‘No reason, you wicked slave, and yet you get up after daybreak?’ Angered & displeased, she scowled.

Then the thought occurred to Kālī the slave: ‘Anger is present in my lady without showing, and not absent. And it’s just because I’m diligent, deft, & neat in my work that the anger present in my lady doesn’t show. Why don’t I test her some more?’

“So Kālī the slave got up later in the day. Then Lady Vedehikā said to her: ‘Hey, Kālī!’

“‘Yes, madam?’

“‘Why did you get up later in the day?’

“‘No reason, madam.’

“‘No reason, you wicked slave, and yet you get up later in the day?’ Angered & displeased, she grumbled.

Then the thought occurred to Kālī the slave: ‘Anger is present in my lady without showing, and not absent. And it’s just because I’m diligent, deft, & neat in my work that the anger present in my lady doesn’t show. Why don’t I test her some more?’

“So Kālī the slave got up even later in the day. Then Lady Vedehikā said to her: ‘Hey, Kālī!’

“‘Yes, madam?’

“‘Why did you get up even later in the day?’

“‘No reason, madam.’

“‘No reason, you wicked slave, and yet you get up even later in the day?’ Angered & displeased, she grabbed hold of a rolling pin and gave her a whack over the head, cutting it open.

Then Kālī the slave, with blood streaming from her cut-open head, went and denounced her mistress to the neighbors: ‘See, ladies, the gentle one’s handiwork? See the even-tempered one’s handiwork? See the calm one’s handiwork? How could she, angered & displeased with her only slave for getting up after daybreak, grab hold of a rolling pin and give her a whack over the head, cutting it open?’

After that this evil report about Lady Vedehikā circulated: ‘Lady Vedehikā is vicious. Lady Vedehikā is foul-tempered. Lady Vedehikā is violent.’

“In the same way, monks, a monk may be ever so gentle, ever so even-tempered, ever so calm, as long as he is not touched by disagreeable aspects of speech. But it is only when disagreeable aspects of speech touch him that he can truly be known as gentle, even-tempered, & calm. I don’t call a monk easy to admonish if he is easy to admonish and makes himself easy to admonish only by reason of robes, almsfood, lodging, & medicinal requisites for curing the sick. Why is that? Because if he doesn’t get robes, almsfood, lodging, & medicinal requisites for curing the sick, then he isn’t easy to admonish and doesn’t make himself easy to admonish. But if a monk is easy to admonish and makes himself easy to admonish purely out of esteem for the Dhamma, respect for the Dhamma, reverence for the Dhamma, then I call him easy to admonish. Thus, monks, you should train yourselves: ‘We will be easy to admonish and make ourselves easy to admonish purely out of esteem for the Dhamma, respect for the Dhamma, reverence for the Dhamma.’ That’s how you should train yourselves.

“Monks, there are these five aspects of speech by which others may address you: timely or untimely, true or false, affectionate or harsh, beneficial or unbeneficial, with a mind of good-will or with inner hate. Others may address you in a timely way or an untimely way. They may address you with what is true or what is false. They may address you in an affectionate way or a harsh way. They may address you in a beneficial way or an unbeneficial way. They may address you with a mind of good-will or with inner hate. In any event, you should train yourselves: ‘Our minds will be unaffected and we will say no evil words. We will remain sympathetic to that person’s welfare, with a mind of good will, and with no inner hate. We will keep pervading him with an awareness imbued with good will and, beginning with him, we will keep pervading the entire world with an awareness imbued with good will—abundant, expansive, immeasurable, free from hostility, free from ill will.’ That’s how you should train yourselves.

“Suppose that a man were to come along carrying a hoe & a basket, saying, ‘I will make this great earth be without earth.’ He would dig here & there, scatter soil here & there, spit here & there, urinate here & there, saying, ‘Be without earth. Be without earth.’ Now, what do you think—would he make this great earth be without earth?”

“No, lord. Why is that? Because this great earth is deep & enormous. It can’t easily be made to be without earth. The man would reap only a share of weariness & disappointment.”

“In the same way, monks, there are these five aspects of speech by which others may address you: timely or untimely, true or false, affectionate or harsh, beneficial or unbeneficial, with a mind of good-will or with inner hate. Others may address you in a timely way or an untimely way. They may address you with what is true or what is false. They may address you in an affectionate way or a harsh way. They may address you in a beneficial way or an unbeneficial way. They may address you with a mind of good-will or with inner hate. In any event, you should train yourselves: ‘Our minds will be unaffected and we will say no evil words. We will remain sympathetic to that person’s welfare, with a mind of good will, and with no inner hate. We will keep pervading him with an awareness imbued with good will and, beginning with him, we will keep pervading the entire world with an awareness imbued with good will equal to the great earth—abundant, expansive, immeasurable, free from hostility, free from ill will.’ That’s how you should train yourselves.

“Suppose that a man were to come along carrying lac, yellow orpiment, indigo, or crimson, saying, ‘I will draw pictures in space, I will make pictures appear.’ Now, what do you think—would he draw pictures in space & make pictures appear?”

“No, lord. Why is that? Because space is formless & featureless. It’s not easy to draw pictures there and to make them appear. The man would reap only a share of weariness & disappointment.”

“In the same way, monks, there are these five aspects of speech by which others may address you…. In any event, you should train yourselves: ‘Our minds will be unaffected and we will say no evil words. We will remain sympathetic to that person’s welfare, with a mind of good will, and with no inner hate. We will keep pervading him with an awareness imbued with good will and, beginning with him, we will keep pervading the entire world with an awareness imbued with good will equal to space—abundant, expansive, immeasurable, free from hostility, free from ill will.’ That’s how you should train yourselves.

“Suppose that a man were to come along carrying a burning grass torch and saying, ‘With this burning grass torch I will heat up the river Ganges and make it boil.’ Now, what do you think—would he, with that burning grass torch, heat up the river Ganges and make it boil?”

“No, lord. Why is that? Because the river Ganges is deep & enormous. It’s not easy to heat it up and make it boil with a burning grass torch. The man would reap only a share of weariness & disappointment.”

“In the same way, monks, there are these five aspects of speech by which others may address you…. In any event, you should train yourselves: ‘Our minds will be unaffected and we will say no evil words. We will remain sympathetic to that person’s welfare, with a mind of good will, and with no inner hate. We will keep pervading him with an awareness imbued with good will and, beginning with him, we will keep pervading the entire world with an awareness imbued with good will equal to the river Ganges—abundant, expansive, immeasurable, free from hostility, free from ill will.’ That’s how you should train yourselves.

“Suppose there were a catskin bag—beaten, well-beaten, beaten through & through, soft, silky, free of rustling & crackling—and a man were to come along carrying a stick or shard and saying, ‘With this stick or shard I will take this catskin bag—beaten, well-beaten, beaten through & through, soft, silky, free of rustling & crackling—and I will make it rustle & crackle.’ Now, what do you think—would he, with that stick or shard, take that catskin bag—beaten, well-beaten, beaten through & through, soft, silky, free of rustling & crackling—and make it rustle & crackle?”

“No, lord. Why is that? Because the catskin bag is beaten, well-beaten, beaten through & through, soft, silky, free of rustling & crackling. It’s not easy to make it rustle & crackle with a stick or shard. The man would reap only a share of weariness & disappointment.”

“In the same way, monks, there are these five aspects of speech by which others may address you: timely or untimely, true or false, affectionate or harsh, beneficial or unbeneficial, with a mind of good-will or with inner hate. Others may address you in a timely way or an untimely way. They may address you with what is true or what is false. They may address you in an affectionate way or a harsh way. They may address you in a beneficial way or an unbeneficial way. They may address you with a mind of good-will or with inner hate. In any event, you should train yourselves: ‘Our minds will be unaffected and we will say no evil words. We will remain sympathetic to that person’s welfare, with a mind of good will, and with no inner hate. We will keep pervading him with an awareness imbued with good will and, beginning with him, we will keep pervading the entire world with an awareness imbued with good will equal to a catskin bag—abundant, expansive, immeasurable, free from hostility, free from ill will.’ That’s how you should train yourselves.

“Monks, even if bandits were to carve you up savagely, limb by limb, with a two-handled saw, he among you who let his heart get angered even at that would not be doing my bidding. Even then you should train yourselves: ‘Our minds will be unaffected and we will say no evil words. We will remain sympathetic, with a mind of good will, and with no inner hate. We will keep pervading these people with an awareness imbued with good will and, beginning with them, we will keep pervading the entire world with an awareness imbued with good will—abundant, expansive, immeasurable, free from hostility, free from ill will.’ That’s how you should train yourselves.

“Monks, if you attend constantly to this admonition on the simile of the saw, do you see any aspects of speech, slight or gross, that you could not endure?”

“No, lord.”

“Then attend constantly to this admonition on the simile of the saw. That will be for your long-term welfare & happiness.”

That is what the Blessed One said. Gratified, the monks delighted in the Blessed One’s words. — MN 21

§ 66. “Now if other people insult, malign, exasperate, & harass a monk, he discerns that ’A painful feeling, born of ear-contact, has arisen within me. And that is dependent, not independent. Dependent on what? Dependent on contact.’ And he sees that contact is inconstant, feeling is inconstant, perception is inconstant, consciousness is inconstant. His mind, with the [physical properties of the body] as its object/support, leaps up, grows confident, steadfast, & released.

“And if other people attack the monk in ways that are undesirable, displeasing, & disagreeable—through contact with fists, contact with stones, contact with sticks, or contact with knives—the monk discerns that ‘This body is of such a nature contacts with fists come, contacts with stones come, contacts with sticks come, & contacts with knives come. Now the Blessed One has said, in his exhortation of the simile of the saw [§65], “Monks, even if bandits were to carve you up savagely, limb by limb, with a two-handled saw, he among you who let his heart get angered even at that would not be doing my bidding.” So my persistence will be aroused & untiring, my mindfulness established & unconfused, my body calm & unaroused, my mind centered & unified. And now let contact with fists come to this body, let contact with stones, with sticks, with knives come to this body, for this is how the Buddha’s bidding is done.’” — MN 28

§ 67. “There is the case where the monks accuse a monk of an offense. He, being accused of an offense by the monks, denies the offense, [saying,] ‘I don’t remember. I don’t remember.’ He, I tell you, is just like the unruly horse who—when goaded, ordered, and told ‘Go!‘ by the charioteer—backs up and pushes the chariot back with its hindquarters. Some unruly men are like this. This is the first fault in a man.

“Then again, the monks accuse a monk of an offense. He, being accused of an offense by the monks, attacks the accuser: ‘What use is there in your speaking, you inexperienced fool? Think of yourself as worthy to be spoken to.’ He, I tell you, is just like the unruly horse who—when goaded, ordered, and told ‘Go!‘ by the charioteer—jumps back and hits the carriage railing, breaking the triple bar. Some unruly men are like this. This is the second fault in a man.

“Then again, the monks accuse a monk of an offense. He, being accused of an offense by the monks, accuses the accuser in return: ‘You, too, have committed an offense of this name. You make amends for it first.’ He, I tell you, is just like the unruly horse who—when goaded, ordered, and told ‘Go!‘ by the charioteer—kicks the chariot pole and stomps on it. Some unruly men are like this. This is the third fault in a man.

“Then again, the monks accuse a monk of an offense. He, being accused of an offense by the monks, wanders from one thing to another, straying outside the topic, displaying anger, irritation, & sulkiness. He, I tell you, is just like the unruly horse who—when goaded, ordered, and told ‘Go!‘ by the charioteer—goes off the road and makes the chariot turn over. Some unruly men are like this. This is the fourth fault in a man.

“Then again, the monks accuse a monk of an offense. He, being accused of an offense by the monks, speaks waving his arms around in the midst of the Sangha. He, I tell you, is just like the unruly horse who—when goaded, ordered, and told ‘Go!‘ by the charioteer—rears up and paws the air. Some unruly men are like this. This is the fifth fault in a man.

“Then again, the monks accuse a monk of an offense. He, being accused of an offense by the monks, not heeding the Sangha, not heeding his accuser, goes off where he will, still an offender. He, I tell you, is just like the unruly horse who—when goaded, ordered, and told ‘Go!‘ by the charioteer—not heeding the goad, bites through the bit with its teeth and goes where it will. Some unruly men are like this. This is the sixth fault in a man.

“Then again, the monks accuse a monk of an offense. He, being accused of an offense by the monks, [after saying,] ‘I’ve neither committed an offense, nor have I committed an offense,’ vexes the Sangha by falling silent. He, I tell you, is just like the unruly horse who—when goaded, ordered, and told ‘Go!‘ by the charioteer—goes neither forward nor back, but stands right there like a post. Some unruly men are like this. This is the seventh fault in a man.

“Then again, the monks accuse a monk of an offense. He, being accused of an offense by the monks, says this: ‘Why do you venerable ones persecute me so much? I’ll disavow the training and return to the lower life.’ On having disavowed the training and returned to the lower life he says, ‘I hope you venerable ones are gratified now!’ He, I tell you, is just like the unruly horse who—when goaded, ordered, and told ‘Go!‘ by the charioteer—draws in its forefeet, draws in its hind feet, and sits down right there on its four feet. Some unruly men are like this. This is the eighth fault in a man.

“These, monks, are the eight unruly men and eight faults in men.” — AN 8:14

§ 68. “Now, a king’s elephant endowed with five qualities is worthy of a king, is a king’s asset, counts as a very limb of his king. Which five? There is the case where a king’s elephant is resilient to sights, resilient to sounds, resilient to aromas, resilient to flavors, resilient to tactile sensations.

“And how is a king’s elephant resilient to sights? There is the case where a king’s elephant, having gone into battle, sees a troop of elephants, a troop of cavalry, a troop of chariots, a troop of foot soldiers, but he doesn’t falter or faint, he steels himself and engages in the battle. This is how a king’s elephant is resilient to sights.

“And how is a king’s elephant resilient to sounds? There is the case where a king’s elephant, having gone into battle, hears the sound of elephants, the sound of cavalry, the sound of chariots, the sound of foot soldiers, the resounding din of drums, cymbals, conchs, & tom-toms, but he doesn’t falter or faint, he steels himself and engages in the battle. This is how a king’s elephant is resilient to sounds.

“And how is a king’s elephant resilient to aromas? There is the case where a king’s elephant, having gone into battle, smells the stench of the urine & feces of those pedigreed royal elephants who are at home in the battlefield, but he doesn’t falter or faint, he steels himself and engages in the battle. This is how a king’s elephant is resilient to aromas.

“And how is a king’s elephant resilient to flavors? There is the case where a king’s elephant, having gone into battle, goes without his ration of grass & water for one day, two days, three days, four days, five, but he doesn’t falter or faint, he steels himself and engages in the battle. This is how a king’s elephant is resilient to flavors.

“And how is a king’s elephant resilient to tactile sensations? There is the case where a king’s elephant, having gone into battle, is pierced by a flight of arrows, two flights, three flights, four flights, five flights of arrows, but he doesn’t falter or faint, he steels himself and engages in the battle. This is how a king’s elephant is resilient to tactile sensations.

“Endowed with these five qualities, monks, a king’s elephant is worthy of a king, is a king’s asset, counts as a very limb of his king.

“In the same way, a monk endowed with five qualities is deserving of gifts, deserving of hospitality, deserving of offerings, deserving of respect, an unexcelled field of merit for the world. Which five? There is the case where a monk is resilient to sights, resilient to sounds, resilient to aromas, resilient to flavors, resilient to tactile sensations.

“And how is a monk resilient to sights? There is the case where a monk, on seeing a sight with the eye, feels no passion for a sight that incites passion and can center his mind. This is how a monk is resilient to sights.

“And how is a monk resilient to sounds? There is the case where a monk, on hearing a sound with the ear, feels no passion for a sound that incites passion and can center his mind. This is how a monk is resilient to sounds.

“And how is a monk resilient to aromas? There is the case where a monk, on smelling an aroma with the nose, feels no passion for an aroma that incites passion and can center his mind. This is how a monk is resilient to aromas.

“And how is a monk resilient to flavors? There is the case where a monk, on tasting a flavor with the tongue, feels no passion for a flavor that incites passion and can center his mind. This is how a monk is resilient to flavors.

“And how is a monk resilient to tactile sensations? There is the case where a monk, on touching a tactile sensation with the body, feels no passion for a tactile sensation that incites passion and can center his mind. This is how a monk is resilient to tactile sensations.

“Endowed with these five qualities, a monk is deserving of gifts, deserving of hospitality, deserving of offerings, deserving of respect, an unexcelled field of merit for the world.” — AN 5:139

§ 69. “Monks, there are these five types of warriors who can be found existing in the world. Which five?

“There is the case of a warrior who, on seeing a cloud of dust [stirred up by the enemy army], falters, faints, doesn’t steel himself, can’t engage in the battle. Some warriors are like this. This is the first type of warrior who can be found existing in the world.

“Then there is the warrior who can handle the cloud of dust, but on seeing the top of the enemy’s banner, he falters, faints, doesn’t steel himself, can’t engage in the battle. Some warriors are like this. This is the second type of warrior who can be found existing in the world.

“Then there is the warrior who can handle the cloud of dust & the top of the enemy’s banner, but on hearing the tumult [of the approaching forces], he falters, faints, doesn’t steel himself, can’t engage in the battle. Some warriors are like this. This is the third type of warrior who can be found existing in the world.

“Then there is the warrior who can handle the cloud of dust, the top of the enemy’s banner, & the tumult, but when in hand-to-hand combat he is struck and falls wounded. Some warriors are like this. This is the fourth type of warrior who can be found existing in the world.

“Then there is the warrior who can handle the cloud of dust, the top of the enemy’s banner, the tumult, & the hand-to-hand combat. On winning the battle, victorious in battle, he comes out at the very head of the battle. Some warriors are like this. This is the fifth type of warrior who can be found existing in the world.

“These are the five types of warriors who can be found existing in the world.

“In the same way, monks, there are these five warrior-like individuals who can be found existing among the monks. Which five?

[1] “There is the case of the monk who, on seeing a cloud of dust, falters, faints, doesn’t steel himself, can’t continue in the holy life. Declaring his weakness in the training, he leaves the training and returns to the lower life. What is the cloud of dust for him? There is the case of the monk who hears, ‘In that village or town over there is a woman or girl who is shapely, good-looking, charming, endowed with the foremost lotus-like complexion.’ On hearing this, he falters, faints, doesn’t steel himself, can’t continue in the holy life. Declaring his weakness in the training, he leaves the training and returns to the lower life. That, for him, is the cloud of dust. This individual, I tell you, is like the warrior who, on seeing a cloud of dust, falters, faints, doesn’t steel himself, can’t engage in the battle. Some individuals are like this. This is the first type of warrior-like individual who can be found existing among the monks.

[2] “Then there is the case of the monk who can handle the cloud of dust, but on seeing the top of the enemy’s banner, he falters, faints, doesn’t steel himself, can’t continue in the holy life. Declaring his weakness in the training, he leaves the training and returns to the lower life. What is the top of the banner for him? There is the case of the monk who not only hears that ‘In that village or town over there is a woman or girl who is shapely, good-looking, charming, endowed with the foremost lotus-like complexion.’ He sees for himself that in that village or town over there is a woman or girl who is shapely, good-looking, charming, endowed with the foremost lotus-like complexion. On seeing her, he falters, faints, doesn’t steel himself, can’t continue in the holy life. Declaring his weakness in the training, he leaves the training and returns to the lower life. That, for him, is the top of the banner. This individual, I tell you, is like the warrior who can handle the cloud of dust, but on seeing the top of the enemy’s banner, he falters, faints, doesn’t steel himself, can’t engage in the battle. Some individuals are like this. This is the second type of warrior-like individual who can be found existing among the monks.

[3] “Then there is the case of the monk who can handle the cloud of dust & the top of the enemy’s banner, but on hearing the tumult [of the approaching forces], he falters, faints, doesn’t steel himself, can’t continue in the holy life. Declaring his weakness in the training, he leaves the training and returns to the lower life. What is the tumult for him? There is the case of the monk who has gone to the wilderness, to the foot of a tree, or to an empty building. A woman approaches him and giggles at him, calls out to him, laughs aloud, & teases him. On being giggled at, called out to, laughed at, & teased by the woman, he falters, faints, doesn’t steel himself, can’t continue in the holy life. Declaring his weakness in the training, he leaves the training and returns to the lower life. That, for him, is the tumult. This individual, I tell you, is like the warrior who can handle the cloud of dust & the top of the enemy’s banner, but on hearing the tumult he falters, faints, doesn’t steel himself, can’t engage in the battle. Some individuals are like this. This is the third type of warrior-like individual who can be found existing among the monks.

[4] “Then there is the case of the monk who can handle the cloud of dust, the top of the enemy’s banner, & the tumult, but when in hand-to-hand combat he is struck and falls wounded. What is the hand-to-hand combat for him? There is the case of the monk who has gone to the wilderness, to the foot of a tree, or to an empty building. A woman approaches him and sits down right next to him, lies down right next to him, throws herself all over him. When she sits down right next to him, lies down right next to him, and throws herself all over him, he—without renouncing the training, without declaring his weakness—engages in sexual intercourse. This, for him, is hand-to-hand combat. This individual, I tell you, is like the warrior who can handle the cloud of dust, the top of the enemy’s banner, & the tumult, but when in hand-to-hand combat he is struck and falls wounded. Some individuals are like this. This is the fourth type of warrior-like individual who can be found existing among the monks.

[5] “Then there is the case of the monk who can handle the cloud of dust, the top of the enemy’s banner, the tumult, & hand-to-hand combat. On winning the battle, victorious in battle, he comes out at the very head of the battle. What is victory in the battle for him? There is the case of the monk who has gone to the wilderness, to the foot of a tree, or to an empty dwelling. A woman approaches him and sits down right next to him, lies down right next to him, throws herself all over him. When she sits down right next to him, lies down right next to him, and throws herself all over him, he extricates himself, frees himself, and goes off where he will.

“He resorts to a secluded dwelling place: the wilderness, the foot of a tree, a mountain, a glen, a hillside cave, a charnel ground, a forest grove, the open air, a haystack. Having gone to the wilderness, the foot of a tree, or an empty building, he sits down, crosses his legs, holds his body erect, and brings mindfulness to the fore.

“Abandoning covetousness with regard to the world, he dwells with an awareness devoid of covetousness. He cleanses his mind of covetousness. Abandoning ill will & anger, he dwells with an awareness devoid of ill will, sympathetic with the welfare of all living beings. He cleanses his mind of ill will & anger. Abandoning sloth & drowsiness, he dwells with an awareness devoid of sloth & drowsiness, mindful, alert, percipient of light. He cleanses his mind of sloth & drowsiness. Abandoning restlessness & anxiety, he dwells undisturbed, his mind inwardly stilled. He cleanses his mind of restlessness & anxiety. Abandoning uncertainty, he dwells having crossed over uncertainty, with no perplexity with regard to skillful mental qualities. He cleanses his mind of uncertainty.

“Having abandoned these five hindrances, corruptions of awareness that weaken discernment, then—quite withdrawn from sensual pleasures, withdrawn from unskillful qualities—he enters & remains in the first jhāna: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation. With the stilling of directed thoughts & evaluations, he enters & remains in the second jhāna: rapture & pleasure born of concentration, unification of awareness free from directed thought & evaluation—internal assurance. With the fading of rapture, he 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.’ With the abandoning of pleasure & pain—as with the earlier disappearance of joy & distress—he enters & remains in the fourth jhāna: purity of equanimity & mindfulness, neither pleasure nor pain.

“With his mind thus concentrated, purified, & bright, unblemished, free from defects, pliant, malleable, steady, & attained to imperturbability, he directs and inclines it to the knowledge of the ending of the mental fermentations. He discerns, as it has come to be, that ‘This is stress…. This is the origination of stress…. This is the cessation of stress…. This is the way leading to the cessation of stress…. These are (mental) fermentations…. This is the origination of fermentations…. This is the cessation of fermentations…. This is the way leading to the cessation of fermentations.’ His heart, thus knowing, thus seeing, is released from the fermentation of sensuality, the fermentation of becoming, the fermentation of ignorance. With release, there is the knowledge, ‘Released.’ He discerns that ‘Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.’

“This, for him, is victory in the battle. This individual, I tell you, is like the warrior who can handle the cloud of dust, the top of the enemy’s banner, the tumult, & hand-to-hand combat. On winning the battle, victorious in battle, he comes out at the very head of the battle. Some individuals are like this. This is the fifth type of warrior-like individual who can be found existing among the monks.

“These are the five warrior-like individuals who can be found existing among the monks.” — AN 5:75

§ 70. “And what are the fermentations to be abandoned by tolerating? There is the case where a monk, reflecting appropriately, endures. He tolerates cold, heat, hunger, & thirst; the touch of flies, mosquitoes, wind, sun, & reptiles; ill-spoken, unwelcome words & bodily feelings that, when they arise, are painful, racking, sharp, piercing, disagreeable, displeasing, & menacing to life. The fermentations, vexation, or fever that would arise if he were not to tolerate these things do not arise for him when he tolerates them. These are called the fermentations to be abandoned by tolerating.

“And what are the fermentations to be abandoned by avoiding? There is the case where a monk, reflecting appropriately, avoids a wild elephant, a wild horse, a wild bull, a wild dog, a snake, a stump, a bramble patch, a chasm, a cliff, a cesspool, an open sewer. Reflecting appropriately, he avoids sitting in the sorts of unsuitable seats, wandering to the sorts of unsuitable habitats, and associating with the sorts of bad friends that would make his knowledgeable friends in the holy life suspect him of evil conduct. The fermentations, vexation, or fever that would arise if he were not to avoid these things do not arise for him when he avoids them. These are called the fermentations to be abandoned by avoiding.

“And what are the fermentations to be abandoned by destroying? There is the case where a monk, reflecting appropriately, does not tolerate an arisen thought of sensuality. He abandons it, destroys it, dispels it, & wipes it out of existence.

“Reflecting appropriately, he does not tolerate an arisen thought of ill will…

“Reflecting appropriately, he does not tolerate an arisen thought of cruelty…

“Reflecting appropriately, he does not tolerate arisen evil, unskillful mental qualities. He abandons them, destroys them, dispels them, & wipes them out of existence. The fermentations, vexation, or fever that would arise if he were not to destroy these things do not arise for him when he destroys them. These are called the fermentations to be abandoned by destroying.” — MN 2

§ 71. The important factors for anyone practicing to gain release from all stress and suffering are persistence and endurance, for every kind of goodness has to have obstacles blocking the way, always ready to destroy it. Even when the Buddha himself was putting his effort into the practice, the armies of Mara were right on his heels, pestering him all the time, trying to keep him from attaining his goal. Still, he never wavered, never got discouraged, never abandoned his efforts. He took his perfection of truthfulness and used it to drive away the forces of Mara until they were utterly defeated. He was willing to put his life on the line in order to do battle with the forces of Mara, his heart solid, unflinching, and brave. This was why he was eventually able to attain a glorious victory, realizing the unexcelled right self-awakening, becoming our Buddha. This is an important example that he as our “father” set for his descendants to see and to take to heart.

So when we’re intent on training our minds to be good, there are bound to be obstacles—the forces of Mara—just as in the case of the Buddha, but we simply have to slash our way through them, using our powers of endurance and the full extent of our abilities to fight them off. It’s only normal that when we have something good, there are going to be other people who want what we’ve got, in the same way that sweet fruit tends to have worms and insects trying to eat it. A person walking along the road empty-handed doesn’t attract anyone’s attention, but if we’re carrying something of value, there are sure to be others who will want what we’ve got, and will even try to steal it from us. If we’re carrying food in our hand, dogs or cats will try to snatch it. But if we don’t have any food in our hand, they won’t pounce on us.

It’s the same way when we practice. When we do good, we have to contend with obstacles if we want to succeed. We have to make our hearts hard and solid like diamond or rock, which don’t burn when you try to set them on fire. Even when they get smashed, the pieces maintain their hardness as diamond and rock. The Buddha made his heart so hard and solid that when his body was cremated, parts of it didn’t burn and still remain as relics for us to admire even today. This was through the power of his purity and truthfulness.

So we should set our minds on purifying our bodies and minds until they become so truly elemental that fire won’t burn them, just like the Buddha’s relics. Even if we can’t get them to be that hard, at least we should make them like tamarind seeds in their casing: even if insects bore through the casing and eat all the flesh of the tamarind fruit, they can’t do anything to the seeds, which maintain their hardness as always.

— Ajaan Lee (Starting out Small)

Equanimity

§ 72. “Now what is worldly equanimity? There are these five strands of sensuality. Which five? Forms cognizable via the eye—agreeable, pleasing, charming, endearing, fostering desire, enticing; sounds cognizable via the ear… aromas cognizable via the nose… flavors cognizable via the tongue… tactile sensations cognizable via the body—agreeable, pleasing, charming, endearing, fostering desire, enticing. Any equanimity arising in connection with these five strands of sensuality is called worldly equanimity.

And what is unworldly equanimity? There is the case where, with the abandoning of pleasure & pain—as with the earlier disappearance of elation & distress—one enters & remains in the fourth jhāna: purity of equanimity & mindfulness, neither pleasure nor pain. This is called unworldly equanimity.

And what is an even more unworldly unworldly equanimity? Any equanimity that arises in one free from mental fermentation while he/she is reflecting on his/her mind that is released from greed, released from aversion, released from delusion: this is called an even more unworldly unworldly equanimity.” — SN 36:31

§ 73. “There is equanimity coming from multiplicity, dependent on multiplicity; and there is equanimity coming from singleness, dependent on singleness.

“And what is equanimity coming from multiplicity, dependent on multiplicity? There is equanimity with regard to forms, equanimity with regard to sounds… smells… tastes… tactile sensations [& ideas: this word appears in one of the recensions]. This is equanimity coming from multiplicity, dependent on multiplicity.

“And what is equanimity coming from singleness, dependent on singleness? There is equanimity dependent on the sphere of the infinitude of space, equanimity dependent on the sphere of the infinitude of consciousness… dependent on the sphere of nothingness… dependent on the sphere of neither perception nor non-perception. This is equanimity coming from singleness, dependent on singleness.

“By depending & relying on equanimity coming from singleness, dependent on singleness, abandon & transcend equanimity coming from multiplicity, dependent on multiplicity. Such is its abandoning, such its transcending.

“By depending & relying on non-fashioning, abandon & transcend the equanimity coming from singleness, dependent on singleness. Such is its abandoning, such its transcending.” — MN 137

§ 74. “Just as if a goldsmith or goldsmith’s apprentice were to set up a smelter. Having set up the smelter, he would fire the receptacle. Having fired the receptacle, he would take hold of some gold with his tongs and place it in the receptacle. Periodically he would blow on it, periodically sprinkle it with water, periodically examine it closely. If he were solely to blow on it, it’s possible that the gold would burn up. If he were solely to sprinkle it with water, it’s possible that the gold would grow cold. If he were solely to examine it closely, it’s possible that the gold would not come to full perfection. But when he periodically blows on it, periodically sprinkles it with water, periodically examines it closely, the gold becomes pliant, malleable, & luminous. It is not brittle, and is ready to be worked. Then whatever sort of ornament he has in mind—whether a belt, an earring, a necklace, or a gold chain—the gold would serve his purpose.

“In the same way, a monk intent on heightened mind should attend periodically to three themes: He should attend periodically to the theme of concentration; he should attend periodically to the theme of uplifted energy; he should attend periodically to the theme of equanimity. If the monk intent on heightened mind were to attend solely to the theme of concentration, it’s possible that his mind would tend to laziness. If he were to attend solely to the theme of uplifted energy, it’s possible that his mind would tend to restlessness. If he were to attend solely to the theme of equanimity, it’s possible that his mind would not be rightly concentrated for the ending of the fermentations. But when he attends periodically to the theme of concentration, attends periodically to the theme of uplifted energy, attends periodically to the theme of equanimity, his mind is pliant, malleable, luminous, and not brittle. It is rightly concentrated for the ending of the fermentations.” — AN 3:103

§ 75. To purify the heart, we have to disentangle our attachments to self, to the body, to mental phenomena, and to all the objects that come passing in through the senses. Keep the mind intent on concentration. Keep it one at all times. Don’t let it become two, three, four, five, etc., because once you’ve made the mind one, it’s easy to make it zero. Simply cut off the little ‘head’ and pull the two ends together. But if you let the mind become many, it’s a long, difficult job to make it zero.

And another thing: If you put the zero after other numbers, they become ten, twenty, thirty, forty, fifty, hundreds, thousands, on to infinity. But if you put the zero’s first, even if you have ten thousand of them, they don’t count. So it is with the heart: Once we’ve turned it from one to zero and put the zero first, then other people can praise or criticize us as they like but it won’t count. Good doesn’t count, bad doesn’t count. This is something that can’t be written, can’t be read, that we can understand only for ourselves.

— Ajaan Lee (Inner Strength)