Readings

THE NOBLE SEARCH

§ 1. “This is the way leading to discernment: when visiting a contemplative or brahman, to ask: ‘What is skillful, venerable sir? What is unskillful? What is blameworthy? What is blameless? What should be cultivated? What should not be cultivated? What, having been done by me, will be for my long-term harm & suffering? Or what, having been done by me, will be for my long-term benefit & happiness?’” — MN 135

§ 2. As he was sitting to one side, King Pasenadi Kosala said to the Blessed One: “Is there, lord, any one quality that keeps both kinds of benefits secure—benefits in this life & benefits in lives to come?”

“There is one quality, great king, that keeps both kinds of benefits secure—benefits in this life & benefits in lives to come.”

“But what, lord, 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—benefits in this life & benefits in lives to come.”

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

§ 3. “Just as the footprints of all legged animals are encompassed by the footprint of the elephant, and the elephant’s footprint is reckoned the foremost among them in terms of size; in the same way, all skillful qualities are rooted in heedfulness, converge in heedfulness, and heedfulness is reckoned the foremost among them.” — AN 10:15

§ 6. “As for the course of action that is unpleasant to do but that, when done, leads to what is profitable, it’s in light of this course of action that one may be known—in terms of manly stamina, manly persistence, manly effort—as a fool or a wise person. For a fool doesn’t reflect, ‘Even though this course of action is unpleasant to do, still when done it leads to what is profitable.’ So he doesn’t do it, and thus the non-doing of that course of action leads to what is unprofitable for him. But a wise person reflects, ‘Even though this course of action is unpleasant to do, still when done it leads to what is profitable.’ So he does it, and thus the doing of that course of action leads to what is profitable for him.

“As for the course of action that is pleasant to do but that, when done, leads to what is unprofitable, it’s in light of this course of action that one may be known—in terms of manly stamina, manly persistence, manly effort—as a fool or a wise person. For a fool doesn’t reflect, ‘Even though this course of action is pleasant to do, still when done it leads to what is unprofitable.’ So he does it, and thus the doing of that course of action leads to what is unprofitable for him. But a wise person reflects, ‘Even though this course of action is pleasant to do, still when done it leads to what is unprofitable.’ So he doesn’t do it, and thus the non-doing of that course of action leads to what is profitable for him.” — AN 4:115

§ 7. “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… 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… 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… 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… 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… 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’…

“A disciple of the noble ones considers this: ‘I am not the only one who is the owner of my actions, heir to my actions, born of my actions, related through my actions, and have 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 the owners 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

§ 8. “Monks, there are these two searches: ignoble search & noble search. And what is ignoble search? There is the case where a person, being subject himself to birth, seeks [happiness in] what is subject to birth. Being subject himself to aging… illness… death… sorrow… defilement, he seeks [happiness in] just what is subject to illness… death… sorrow… defilement.

“And what may be said to be subject to birth? Spouse & children are subject to birth. Men & women slaves… goats & sheep… fowl & pigs… elephants, cattle, horses, & mares… gold & silver are subject to birth. Subject to birth are these acquisitions, and one who is tied to them, infatuated with them, who has totally fallen for them, being subject to birth, seeks just what is subject to birth.

“And what may be said to be subject to aging… illness… death… sorrow… defilement? Spouse & children… men & women slaves… goats & sheep… fowl & pigs… elephants, cattle, horses, & mares… gold & silver are subject to aging… illness… death… sorrow… defilement. Subject to aging… illness… death…sorrow… defilement are these acquisitions, and one who is tied to them, infatuated with them, who has totally fallen for them, being subject to birth, seeks just what is subject to aging… illness… death… sorrow… defilement. This is ignoble search.

“And what is the noble search? There is the case where a person, himself being subject to birth, seeing the drawbacks of birth, seeks the unborn, unexcelled rest from the yoke: Unbinding. Himself being subject to aging… illness… death… sorrow… defilement, seeing the drawbacks of aging… illness… death… sorrow… defilement, seeks the aging-less, illness-less, deathless, sorrow-less, undefiled, unexcelled rest from the yoke: Unbinding. This is the noble search.

“I, too, monks, before my awakening, when I was still just an unawakened bodhisatta, being subject myself to birth, sought what was likewise subject to birth. Being subject myself to aging… illness… death… sorrow… defilement, I sought [happiness in] what was likewise subject to illness… death… sorrow… defilement. The thought occurred to me, ‘Why do I, being subject myself to birth, seek what is likewise subject to birth? Being subject myself to aging… illness… death… sorrow… defilement, why do I seek what is likewise subject to aging… illness… death… sorrow… defilement? What if I, being subject myself to birth, seeing the drawbacks of birth, were to seek the unborn, unexcelled rest from the yoke: Unbinding? What if I, being subject myself to aging… illness… death… sorrow… defilement, seeing the drawbacks of aging… illness… death… sorrow… defilement, were to seek the aging-less, illness-less, deathless, sorrow-less, unexcelled rest from the yoke: Unbinding?’

“So, at a later time, while still young, a black-haired young man endowed with the blessings of youth in the first stage of life—and while my parents, unwilling, were crying with tears streaming down their faces—I shaved off my hair & beard, put on the ochre robe and went forth from the home life into homelessness.” — MN 26

§ 9. [Ven. Ratthapala:]“Great king, there are four Dhamma summaries stated by the Blessed One who knows & sees, worthy & rightly self-awakened. Having known & seen & heard them, I went forth from the home life into homelessness. Which four?

“‘The world is swept away. It does not endure’: This is the first Dhamma summary stated by the Blessed One who knows & sees, worthy & rightly self-awakened. Having known & seen & heard it, I went forth from the home life into homelessness.

“‘The world is without shelter, without protector’: This is the second Dhamma summary….

“‘The world is without ownership. One has to pass on, leaving everything behind’: This is the third Dhamma summary….

“‘The world is insufficient, insatiable, a slave to craving’: This is the fourth Dhamma summary….

“These, great king, are the four Dhamma summaries stated by the Blessed One who knows & sees, worthy & rightly self-awakened. Having known & seen & heard them, I went forth from the home life into homelessness.”

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

“What do you think, great king? When you were twenty or twenty-five years old—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?”

“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.”

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

“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’ll place my foot here,’ I place it somewhere else.”

“It was in reference to this, great king, that the Blessed One… said: ‘The world is swept away. It does not endure.’ Having known & seen & heard this, I went forth from the home life into homelessness.”

“It’s amazing, Master Ratthapala. It’s astounding, how well that has been said by the Blessed One….

“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?”

“What do you think, great king? Do you have any recurring illness?”

“Yes, Master Ratthapala, I have a recurring wind-illness [sharp, stabbing pains attributed to the wind energy in the body]. Sometimes my friends & advisors, relatives & blood-kinsmen, stand around me saying, ‘This time King Koravya will die. This time King Koravya will die.’”

“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?”

“Oh, no, Master Ratthapala, I can’t.… I have to feel that pain all alone.”

“It was in reference to this, great king, that the Blessed One… said: ‘The world is without shelter, without protector.’ Having known & seen & heard this, I went forth from the home life into homelessness.”

“It’s amazing, Master Ratthapala. It’s astounding, how well that has been said by the Blessed One.…

“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?”

“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 actions?”

“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 actions.”

“It was in reference to this, great king, that the Blessed One… 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.”

“It’s amazing, Master Ratthapala. It’s astounding, how well that has been said by the Blessed One.…

“Now, Master Ratthapala, you say, ‘The world is insufficient, insatiable, a slave to craving.’ How is the meaning of this statement to be understood?”

“What do you think, great king? Do you now rule over the prosperous country of Kuru?”

“Yes, Master Ratthapala.…”

“What do you think, great king? Suppose a trustworthy, reliable man of yours were to come to you from the east. On arrival he would say to you, ‘May it please your majesty to know, I have come from the east. There I saw a great country, powerful & prosperous, populous & crowded with people. Plenty are the elephant troops there, plenty the cavalry troops, chariot troops, & infantry troops. Plenty is the ivory-work there, plenty the gold & silver, both worked & unworked. Plenty are the women for the taking. It is possible, with the forces you now have, to conquer it. Conquer it, great king!’ What would you do?”

“Having conquered it, Master Ratthapala, I would rule over it.”

“Now what do you think, great king? Suppose a trustworthy, reliable man of yours were to come to you from the west… the north… the south… the other side of the ocean. On arrival he would say to you, ‘May it please your majesty to know, I have come from the other side of the ocean. There I saw a great country, powerful & prosperous, populous & crowded with people. Plenty are the elephant troops there, plenty the cavalry troops, chariot troops, & infantry troops. Plenty is the ivory-work there, plenty the gold & silver, both worked & unworked. Plenty are the women for the taking. It is possible, with the forces you now have, to conquer it. Conquer it, great king!’ What would you do?”

“Having conquered it, Master Ratthapala, I would rule over it, too.”

“It was in reference to this, great king, that the Blessed One… said: ‘The world is insufficient, insatiable, a slave to craving.’ Having known & seen & heard this, I went forth from the home life into homelessness.”

“It’s amazing, Master Ratthapala. It’s astounding, how well that has been said by the Blessed One who knows & sees, worthy & rightly self-awakened: ‘The world is insufficient, insatiable, a slave to craving.’ For the world really is insufficient, Master Ratthapala. It’s insatiable, a slave to craving.” — MN 82

§ 10. Ven. Sariputta said, “Friends, in foreign lands there are wise nobles & brahmans, householders & contemplatives—for the people there are wise & discriminating—who will question a monk: ‘What is your teacher’s doctrine? What does he teach?’

“Thus asked, you should answer, ‘Our teacher teaches the subduing of passion & desire.’

“Having thus been answered, there may be wise nobles & brahmans, householders & contemplatives… who will question you further, ‘And your teacher teaches the subduing of passion & desire for what?’

“Thus asked, you should answer, ‘Our teacher teaches the subduing of passion & desire for form… for feeling… for perception… for fabrications. Our teacher teaches the subduing of passion & desire for consciousness.’

“Having thus been answered, there may be wise nobles & brahmans, householders & contemplatives… who will question you further, ‘And seeing what danger does your teacher teach the subduing of passion & desire for form… for feeling… for perception… for fabrications. Seeing what danger does your teacher teach the subduing of passion & desire for consciousness?’

“Thus asked, you should answer, ‘When one is not free from passion, desire, love, thirst, fever, & craving for form, then from any change & alteration in that form, there arises sorrow, lamentation, pain, grief, & despair. When one is not free from passion… for feeling… for perception… for fabrications… When one is not free from passion, desire, love, thirst, fever, & craving for consciousness, then from any change & alteration in that consciousness, there arise sorrow, lamentation, pain, grief, & despair. Seeing this danger, our teacher teaches the subduing of passion & desire for form… for feeling… for perception… for fabrications. Seeing this danger our teacher teaches the subduing of passion & desire for consciousness.’

“Having thus been answered, there may be wise nobles & brahmans, householders & contemplatives… who will question you further, ‘And seeing what benefit does your teacher teach the subduing of passion & desire for form… for feeling… for perception… for fabrications. Seeing what benefit does your teacher teach the subduing of passion & desire for consciousness?’

“Thus asked, you should answer, ‘When one is free from passion, desire, love, thirst, fever, & craving for form, then with any change & alteration in that form, there does not arise any sorrow, lamentation, pain, grief, or despair. When one is free from passion… for feeling… for perception… for fabrications… When one is free from passion, desire, love, thirst, fever, & craving for consciousness, then with any change & alteration in that consciousness, there does not arise any sorrow, lamentation, pain, grief, or despair. Seeing this benefit, our teacher teaches the subduing of passion & desire for form… for feeling… for perception… for fabrications. Seeing this benefit our teacher teaches the subduing of passion & desire for consciousness.’” — SN 22:2

§ 11. “And why do you call it ‘form’ [rupa]? Because it is afflicted [ruppati], thus it is called ‘form.’ Afflicted with what? With cold & heat & hunger & thirst, with the touch of flies, mosquitoes, wind, sun, & reptiles. Because it is afflicted, it is called form.

“And why do you call it ‘feeling’? Because it feels, thus it is called ‘feeling.’ What does it feel? It feels pleasure, it feels pain, it feels neither-pleasure-nor-pain. Because it feels, it is called feeling.

“And why do you call it ‘perception’? Because it perceives, thus it is called ‘perception.’ What does it perceive? It perceives blue, it perceives yellow, it perceives red, it perceives white. Because it perceives, it is called perception.

“And why do you call them ‘fabrications’? Because they fabricate fabricated things, thus they are called ‘fabrications.’ What do they fabricate as a fabricated thing? For the sake of form-ness, they fabricate form as a fabricated thing. For the sake of feeling-ness, they fabricate feeling as a fabricated thing. For the sake of perception-hood… For the sake of fabrication-hood… For the sake of consciousness-hood, they fabricate consciousness as a fabricated thing. Because they fabricate fabricated things, they are called fabrications.

“And why do you call it ‘consciousness’? Because it cognizes, thus it is called consciousness. What does it cognize? It cognizes what is sour, bitter, pungent, sweet, alkaline, non-alkaline, salty, & unsalty. Because it cognizes, it is called consciousness.” — SN 22:79

§ 12. “Now what is old action? The eye is to be seen as old action, fabricated & willed, capable of being felt. The ear… The nose… The tongue… The body… The intellect is to be seen as old action, fabricated & willed, capable of being felt. This is called old action.

“And what is new action? Whatever action one does now with the body, with speech, or with the intellect: This is called new action.” — SN 35:145

§ 13. [Ven. Sariputta:] “Friends, if one who entered & remained in unskillful mental qualities were to have a pleasant abiding in the here & now—unthreatened, undespairing, unfeverish—and on the break-up of the body, after death, could expect a good destination, then the Blessed One would not advocate the abandoning of unskillful mental qualities. But because one who enters & remains in unskillful mental qualities has a stressful abiding in the here & now—threatened, despairing, & feverish—and on the break-up of the body, after death, can expect a bad destination, that is why the Blessed One advocates the abandoning of unskillful mental qualities.

“If one who entered & remained in skillful mental qualities were to have a stressful abiding in the here & now—threatened, despairing, & feverish—and on the break-up of the body, after death, could expect a bad destination, then the Blessed One would not advocate entering into skillful mental qualities. But because one who enters & remains in skillful mental qualities has a pleasant abiding in the here & now—unthreatened, undespairing, unfeverish—and on the break-up of the body, after death, can expect a good destination, that is why the Blessed One advocates entering into skillful mental qualities.” — SN 22:2

§ 14. “If the thought should occur to you that—when defiling qualities are abandoned and bright qualities have grown, and one enters & remains in the culmination & abundance of discernment, having known & realized it for oneself in the here & now—one’s abiding is stressful/painful, you should not see it in that way. When defiling qualities are abandoned and bright qualities have grown, and one enters & remains in the culmination & abundance of discernment, having known & realized it for oneself in the here & now, there is joy, rapture, calm, mindfulness, alertness, and a pleasant/happy abiding.” — DN 9

§ 15. “And what is the pleasure more not-of-the-flesh than that not of the flesh? Whatever pleasure arises in a effluent-ended [totally awakened] monk as he is reflecting on his mind released from passion, reflecting on his mind released from aversion, reflecting on his mind released from delusion, that is called pleasure more not-of-the-flesh than that not of the flesh.” — SN 36:31

§ 16. “Now it’s possible, Ananda, that some wanderers of other persuasions might say, ‘Gotama the contemplative speaks of the cessation of perception & feeling and yet describes it as pleasure. What is this? How is this?’ When they say that, they are to be told, ‘It’s not the case, friends, that the Blessed One describes only pleasant feeling as included under pleasure. Wherever pleasure is found, in whatever terms, the Blessed One describes it as pleasure.’” — SN 36:19

§ 17. [Some Nigantha ascetics:] “It’s not the case that pleasure is to be attained through pleasure. Pleasure is to be attained through pain. For if pleasure were to be attained through pleasure, then King Seniya Bimbisara of Magadha would attain pleasure, for he lives in greater pleasure than you, friend Gotama.”

[The Buddha:] “Surely the venerable Niganthas said that rashly and without reflecting… for instead, I should be asked, ‘Who lives in greater pleasure: King Seniya Bimbisara of Magadha or master Gotama?’”

“Yes, friend Gotama, we said that rashly and without reflecting.… but let that be. We now ask you, master Gotama: Who lives in greater pleasure: King Seniya Bimbisara of Magadha or master Gotama?”

“In that case, Niganthas, I will question you in return. Answer as you see fit. What do you think? Can King Seniya Bimbisara of Magadha—without moving his body, without uttering a word—dwell sensitive to unalloyed pleasure for seven days & nights?” — “No, friend.”

“… for six days & nights… for five days & nights… for a day & a night?” — “No, friend.”

“Now, I—without moving my body, without uttering a word—can dwell sensitive to unalloyed pleasure for a day and a night… for two days & nights… for three… four… five… six… seven days & nights. So what do you think? That being the case, who dwells in greater pleasure: King Seniya Bimbisara of Magadha or I?”

“That being the case, master Gotama dwells in greater pleasure than King Seniya Bimbisara of Magadha.” — MN 14