What is the "Dharma"?

The Buddha's Teaching in His Own Words: texts selected, arranged, and translated by Bhikkhu Ñanamoli (Wheel No. 428/430, Buddhist Publication Society, 1999, BPS Online Edition 2007)

(papercraftsbyk/flickr.com)

Voices

Narrator One. A commentator of the present time, who introduces the others and who represents a dispassionate onlooker with some general knowledge of the events.

Narrator Two. A commentator who supplies historical and traditional information contained only in the medieval Pali commentaries (mainly those of the 5th century by Ven. Buddhaghosa). His functions are to give the minimum of such material needed for historical clarity and, occasionally, to summarize portions of the Canon itself.

First Voice. The voice of the Elder Ananda, the disciple and personal attendant of the Buddha, who recited the Discourses (or sutras) at the First Council, held at Rajagaha three months after the Buddha's attainment of final nirvana.

Second Voice. The voice of the Elder Upali, disciple of the Buddha, who recited the Discipline (Vinaya) at the First Council.

Publisher's Note

The present Wheel booklet contains Chapter 12 of Bhikkhu Ñanamoli's classic compilation, The Life of the Buddha according to the Pali Canon. The purpose of that book, now in print for 27 years, had been to construct a biography of the Buddha by piecing together all the relevant material scattered throughout the Monastic Disciplinary Code and the Collection of Discourses. Since the Buddha's life was in many respects inseparable from his teaching, Ven. Ñanamoli had included, in the middle of the book, an anthology of texts dealing with the teaching, which he entitled "The Doctrine." In his introduction he described his purpose:

In Chapter 12 the main elements of doctrine have been brought together roughly following an order suggested by the Discourses. No interpretation has been attempted… but rather the material has been put together in such a way as to help the reader make his own. A stereotyped [repetitive] interpretation risks slipping into one of the types of metaphysical wrong view, which the Buddha himself has described in great detail. If Chapter 12 is found rather forbidding, let the last words of Anathapindika be pleaded in justification for its inclusion.…

The last words of Anathapindika, the Buddha's chief patron, were: "Let such (profound) talks on the Dharma be given to the lay followers. There are some with little dust in their eyes who are wasting through not hearing such talks on the Dharma. Some of them will gain final knowledge [liberation] of the Dharma."

Several readers had suggested to the publisher that Chapter 12 of Life of the Buddha could well stand on its own as an excellent little handbook of the Buddha's teachings, useful for study, reflection, and meditation. With this aim it is being issued as a separate Wheel series booklet. The structure of the anthology is based on the formula of the Four Noble Truths and the factors of the Noble Eightfold Path, which the Buddha announced in his First Sermon at Benares [Varanasi, India] and returned to again and again throughout his ministry. Within this framework Ven. Ñanamoli has incorporated a wide variety of texts which throw new and illuminating spotlights on the subtle implications of these familiar formulas.

We hope this will fulfill the purpose for which it is being published.

What is the Dharma (Dhamma)?

Narrator One. What is the "Dharma" that was "well proclaimed" by the "Supreme Physician"? Is it an attempt to make a complete description of the world? Is it a metaphysical system?

First Voice. The Buddha was once living at Savatthi in Jeta's Grove. A deity called Rohitassa came to him late in the night, paid homage to him and asked: "Lord, the world's end where one neither is born nor ages nor dies nor passes away nor reappears: is it possible to know or see or reach that by traveling there?"

"Friend, that there is a world's end where one neither is born nor ages nor dies nor passes away nor reappears, which is to be known or seen or reached by travelling there—that I do not say. Yet I do not say that there is ending of suffering without reaching the world's end. Rather it is in this fathom-long carcase with its perceptions and its mind that I describe the world, the origin of the world, the cessation of the world, and the way leading to the cessation of the world.

SN 2:36; AN 4:46

"It is utterly impossible
To reach by walking the world's end;
But none escape from suffering
Unless the world's end has been reached.
It is a Sage, a knower of the world,
Who gets to the world's end, and it is he
By whom the holy life has been lived out;
In knowing the world's end he is at peace
And hopes for neither this world nor the next."

The Blessed One was once living at Kosambi in a wood of simsapa trees. He picked up a few leaves in his hand, and he asked the monastics: "How do you conceive this, monastics, which is more, the few leaves that I have picked up in my hand or those on the trees in the wood?"

"The leaves that the Blessed One has picked up in his hand are few, Lord; those in the wood are far more."

"So too, monastics, the things that I have known by direct knowledge are more: the things that I have told you are only a few. Why have I not told them? Because they bring no benefit, no advancement in the holy life, and because they do not lead to dispassion, to fading, to ceasing, to stilling, to direct knowledge, to enlightenment, to nirvana. That is why I have not told them. And what have I told you? 'This is suffering; this is the origin of suffering; this is the cessation of suffering; this is the way leading to the cessation of suffering.' That is what I have told you. Why have I told it? Because it brings benefit, and advancement in the holy life, and because it leads to dispassion, to fading, to ceasing, to stilling, to direct knowledge, to enlightenment, to nirvana. So, monastics, let your task be this: 'This is suffering, this is the origin of suffering, this the cessation of suffering, this is the way leading to the cessation of suffering.'"

SN 56:31

Narrator One. It is not, then, an attempt to make some complete description of the world, either internal or external. Is it a metaphysical system—a consistent logical construction—and if so, what premise is it based on?

First Voice. Once when the Blessed One had gone into Rajagaha for alms the naked ascetic Kassapa went up to him, and after greeting him, he said: "We would ask Master Gautama [a respectful way addressing the historical Buddha, whose name was Siddhartha Gautama] something, if Master Gautama would consent to give an answer." — "It is not the time for questions, Kassapa; we are among houses." He asked a second and a third time and received the same reply. Then he said: "It is not much we want to ask, Master Gotama." — "Ask, then, Kassapa, whatever you like."

"How is it, Master Gautama, is suffering of one's own making?" — "Do not put it like that, Kassapa." — "Then is suffering of another's making?" — "Do not put it like that, Kassapa." — "Then is suffering both of one's own and another's making?" — "Do not put it like that, Kassapa." — "Then is suffering neither of one's own nor another's making but fortuitous?" — "Do not put it like that, Kassapa." — "Then is there no suffering?" — "It is not a fact that there is no suffering: there is suffering, Kassapa." — "Then does Master Gautama neither know nor see suffering?" — "It is not a fact that I neither know nor see suffering: I both know and see suffering, Kassapa."

SN 12:17

Once too the wanderer Uttiya went to the Blessed One, and after greeting him, he sat down at one side. Then he asked: "How is it, Master Gautama, the world is eternal: is only that the truth and everything else wrong?" — "That is not answered by me, Uttiya." — "Then the world is not eternal: is only that the truth and everything else wrong?" — "That too is not answered by me, Uttiya." — "The world is finite: is only that the truth and everything else wrong?" — "That too is not answered by me, Uttiya." — "Then the world is infinite: is only that the truth and everything else wrong?" — "That too is not answered by me, Uttiya." — "The soul is the same as the body: is only that the truth and everything else wrong?" — "That too is not answered by me, Uttiya." — "Then the soul is one and the body another: is only that the truth and everything else wrong?" — "That too is not answered by me, Uttiya." — "After death a Perfect One is: is only that the truth and everything else wrong?" — "That too is not answered by me, Uttiya." — "Then after death a Perfect One is not: is only that the truth and everything else wrong?" — "That too is not answered by me, Uttiya." — "Then after death a Perfect One both is and is not: is only that the truth and everything else wrong?" — "That too is not answered by me, Uttiya." — "Then after death a Perfect One neither is nor is not: is only that the truth and everything else wrong?" — "That too is not answered by me, Uttiya."

"But why does Master Gautama decline to answer when I ask him these questions? What then is answered by Master Gautama?"

"I teach the Dharma to disciples from direct knowledge, Uttiya, for the purification of beings, for surmounting sorrow and lamentation, for ending pain and grief, for attainment of the true goal, for realizing nirvana." More

Abbreviations

AN DN Iti Khp Mn

Anguttara Nikaya Digha Nikaya Itivuttaka Khuddaka-patha Majjhima Nikaya

Sn SN Ud Vin

Sutta Nipata Samyutta Nikaya Udana Vinaya

Further Chapters

Voices Publishers Note The Buddha's Teaching What Is the Dharma? There is No First Beginning The Four Noble Truths I The Truth of Suffering		II The Truth of the Origin of Suffering III The Truth of the Cessation of Suffering IV The Truth of the Way The Noble Eightfold Path in Practice The Means The End

Fake Buddha quotes on Web (video)

Wisdom Quarterly

Hilarious satire from collegehumor.com's "Facebook Quote Buddha" is good humor, not so Tricycle and others' fake Buddha quotes.

There is an issue that pervades the Internet -- misquotes attributed simply to "Buddha." (And we don't mean sensational humor or satire).

Oddly, many of these are usually misinterpretations of America's favorite Buddhist discourse, the Kalama Sutra.

This is odd because it is exactly the "Message to the Kalamas" (AN 3.65) that suggests how to distinguish Dharma from non-Dharma, what would be good to accept as truth and what would be better rejected.

• When a great publication is the bad source of quotes (shoddy fact checking from Tricycle Magazine)

The Kalama discourse is an invitation to open inquiry. But abbreviations say it means "Think whatever you want," "Believe no one and nothing," or "It's all good!" Homer Simpson may think it's all good, but the Buddha had much more enlightened advice on dealing with what circulates as "truth."

The only way to be sure if the historical Buddha, the "Sage of the Shakyas," said something is to look for the mark of legitimacy then check that citation against the texts.* In parentheses there should be a citation that refers to sutra's collection and location as in "AN 3.65," which means Anguttara Nikaya, "Numerical Discourse Collection" and its exact "address" within that collection of sacred texts.

• Buddha? Who is "Buddha"? In Mahayana Buddhism and Hinduism the name refers to countless bodhisattvas and deities. In Theravada and for careful readers, the title refers to the historical Buddha, Siddhartha Gautama, and to a very limited number (28) of historical buddhas he named and one future buddha he described (Maitreya). Those buddhas ("Supremely Enlightened Ones") are revered every month in Theravada temples, where each has a name and the aeons they lived and made known the path to freedom, the timeless Dharma that is always there to be rediscovered by anyone who develops the Ten Perfections (paramitas, reduced in Mahayana to six, just as the 31 Planes of Existence the historical Buddha outlined were reduced to six) with the intention of liberating others.

*NOTE: Just because it has a reference or citation and is in the texts, that does not mean the Buddha said it. Often translations are poor and only looking at the original language will do. But even then, even if it is handed down and accepted, that still does not mean the historical Buddha said it. Does it agree with teachings or is it at odds with them, does it conduce to wisdom, compassion, and liberation? Buddhism is not for faith and belief, but rather for practice and realization. Most Mahayana literature was not uttered by the historical Buddha -- and it often does not claim to be. But most readers assume it is, and it does not help matters that much of it misleadingly begins, "Thus have I heard."

The Exposition of the Elements (Nirvana)

Wisdom Quarterly translation by Seven (Dhatuvibhanga sutra MN 140) guided by the Bhikkhu Ñāṇamoli and Bhikkhu Bodhi translation

Big Buddha, Phra Nakhon Si Ayutthaya, Thailand (Mariano Jimenez/Flickr)

1. Thus have I heard. On one occasion the Buddha was wandering in the Magadhan country. He eventually arrived at Rājagaha. And there he went to the potter Bhaggava and said to him:

2. “Bhaggava, if it is not inconvenient for you, I will stay one night in your workshop.” [This is a customary practice of wandering mendicants in India when they want lodging.]

“Venerable sir, it is not inconvenient for me. But there is a wanderer [homeless one, a spiritual mendicant] already staying there. If he agrees, venerable sir, then stay as long as you like.”

3. Now there was clansman [a fellow from the vicinity of the Buddha's birthplace] named Pukkusāti who had gone forth from the home life into homelessness out of confidence in the Buddha [without ever having met him].

• [Pukkusāti was a warrior-caste king who had recently renounced his riches because his friend told him of the Buddha's virtues, teachings, and their benefits. That friend was King Bimbisara, the ruler of a distant country and one of the Buddha's greatest supporters. King Bimbisara ruled Magadha, the capital of which was Rajagaha, where Pukkusati was headed.]

On that occasion, he was already staying in the potter’s workshop. Then the Buddha went to Ven. Pukkusāti and said to him: “If it is not inconvenient for you, monastic (bhikkhu), I will stay one night in the workshop.”

“Friend, the potter’s workshop is large enough. Let the venerable one stay as long as he likes.”

4. Then the Blessed One entered the potter’s workshop, prepared a spread of grass [as a meditation cushion] at one end, and sat down. He folded his legs crosswise, setting his body erect, and established mindfulness in front of him.

Then the Buddha spent most of the night in seated meditation, and Ven. Pukkusāti also spent most of the night that way. Then the Buddha thought: “This clansman conducts himself in a way that inspires confidence. Suppose I were to question him.” So he asked Ven. Pukkusāti:

Buddha statue, Tashilhumpo Monastery, Shigatse, Tibet (Erwin1964/Flickr)

Who Is Your Teacher?
5. “Under whom have you gone forth, monastic? Who is your teacher? Whose doctrine (dharma) do you profess?”

“Friend, there is the recluse Gautama, the son of the Sakyans who went forth from a Sakyan clan. Now a good report of that Blessed Gautama has been spread to this effect:

• ‘That Blessed One is accomplished, fully enlightened, perfect in true knowledge and conduct, sublime, knower of worlds, incomparable leader of persons to be tamed, teacher of devas and humans, enlightened, fortunate.’
  

I have gone forth under that Blessed One; that Blessed One is my teacher; I profess the doctrine
of that Blessed One.” [Without realizing it, of course, he was referring to the Buddha.]

Where Is Your Teacher?

“But, monastic, where is that Blessed One, accomplished and fully enlightened, now living?”

“Friend, there is a city in the northern country named Sāvatthī. The Blessed One, accomplished and fully enlightened, is now living there.”

“But, monastic, have you ever seen that Blessed One before? Would you recognize him if you saw him?”

“No, friend, I have never seen that Blessed One before, nor would I recognize him if I saw him.”

6. Then the Buddha thought: “This clansman has gone forth from the home life into homelessness under me. Suppose I were to teach him the Dharma.”

(equilibriumchemistry11 blog)

The Buddha Teaches the Elements-of-Being
So the Buddha addressed Ven. Pukkusāti thus: “Monastic, I will teach you the Dharma. Listen and attend closely to what I shall say.”

“Yes, friend,” Ven. Pukkusāti replied, and then the Buddha said:

7. “Monastic, this person consists of six elements, six bases of contact, 18 kinds of mental exploration, and has four foundations.

The tides of conceiving do not sweep over one who stands on these [foundations]. And when the tides of conceiving no longer sweep over him he is called a sage at peace. One should [for the sake of freedom and happiness] pursue wisdom, preserve truth, cultivate relinquishment, and train for peace. This is the summary of the exposition of the six elements.

8. “‘Monastic, this person consists of six elements.’ So it was said. With reference to what was this said?

There is the earth element, water element, fire element, air element, space element, and the consciousness element. It was said with reference to these.

9. “‘Monastic, this person consists of six bases of contact.’ So it was said. With reference to what was this said? There is the base of eye-contact, base of ear-contact, base of nose-contact, base of tongue-contact, base of body-contact, and the base of mind-contact. It was said with reference to these.

10. “‘Monastic, this person consists of 18 kinds of mental exploration.’ So it was said. With reference to what was this said? On seeing a form with the eye, one explores a form productive of joy [pleasant sensation], one explores a form productive of grief [unpleasant sensation], one explores a form productive of equanimity [neutral sensation].

On hearing a sound with the ear… smelling an odor with the nose… tasting a flavor with the tongue… touching a tangible with the body… cognizing a mind-object with the mind, one explores a mind-object productive of joy, one explores a mind-object productive of grief, one explores a mind-object productive of equanimity.

So it was with reference to these that it was said: ‘Monastic, this person consists of 18 kinds of mental exploration.’

Four Foundations
11. “‘Monastic, this person has four foundations.’ So it was said. With reference to what? There are these foundations:

• wisdom
• truth
• relinquishment
• peace
  

12. “‘One should pursue wisdom, preserve truth, cultivate relinquishment, and train for peace.’ So it was said. With reference to what?

13. “How, monastic, does one pursue [not neglect] wisdom? There are these six [aforementioned] elements.

Earth Element
14. “What is the earth element? It is either internal or external. What is the internal? Whatever, belonging to oneself, is solid, tangible, and clung-to -- that is, head-hairs, body-hairs, nails, teeth, skin, flesh, sinews, bones, bone-marrow, kidneys, heart, liver, diaphragm, spleen, lungs, intestines, mesentery, contents of the stomach, feces, or whatever else internally, belonging to oneself, is solid, solidified, and clung-to -- is called the internal earth element.

“Now both the internal and the external earth element are simply earth element. And that should be seen as it actually is with proper wisdom: ‘This is not mine, this I am not, this is not my self.’

“When one sees it as it actually is with proper wisdom, one becomes disenchanted [disillusioned] with the earth element. And the mind becomes dispassionate toward earth [does not cling to it].

Water Element
15. “What is the water element? It is either internal or external. Whatever internally, belonging to oneself, is fluid, liquid, and clung-to -- that is, bile, phlegm, pus, blood, sweat, fat, tears, grease, spittle, snot, oil-of-the-joints, urine, or whatever else internally, belonging to oneself, is fluid, liquid, and clung-to -- is called the internal water element.

“Now both the internal and the external are simply water element. And that should be seen as it actually is with proper wisdom: ‘This is not mine, this I am not, this is not my self.’

“When one sees it as it actually is with proper wisdom, one becomes disenchanted with the water element. And the mind becomes dispassionate toward water [does not cling to it].

Fire Element
16. “What is the fire element? It is either internal or external. Whatever internally, belonging to oneself, is fire [related to temperature, whether cold or hot], ripening [breaking down], and clung-to -- that is, that by which one is warmed, ages, and is consumed, and that by which what is eaten, drunk, consumed, and tasted gets completely digested, or whatever else internally, belonging to oneself, is fire, ripening, and clung-to -- is called the internal fire element.

“Now both the internal and the external are simply fire element. And that should be seen as it actually is with proper wisdom: ‘This is not mine, this I am not, this is not my self.’

“When one sees it as it actually is with proper wisdom, one becomes disenchanted with the fire element. And the mind becomes dispassionate toward fire [does not cling to it].

Air Element
17. “What is the air element? It may be either internal or external. Whatever internally, belonging to oneself, is air [various qualities that allow for movement, support, etc.], gaseous, and clung-to -- that is, up-going winds, down-going winds, winds in the belly, winds in the bowels, winds that course through the limbs [that, ultimately, make movement possible], in-breath and out-breath, or whatever else internally, belonging to oneself, is air, airy, and clung-to -- is called the internal air element.

“Now both the internal and the external are simply air element. And that should be seen as it actually is with proper wisdom: ‘This is not mine, this I am not, this is not my self.’

“When one sees it as it actually is with proper wisdom, one becomes disenchanted with the air element. And the mind becomes dispassionate toward air [does not cling to it].

Space Element
18. “What is the space element? It may be either internal or external. Whatever internally, belonging to oneself, is space [delimiting solids], open, and clung-to -- that is, the openings of the ears, the nostrils, the door of the mouth, and those openings whereby what is eaten, drunk, consumed, and tasted gets swallowed, and where they collect, and whereby they are excreted from below, or whatever else internally, belonging to oneself, is space, open, and clung-to -- is called the internal space element.

“Now both the internal and the external are simply space element. And that should be seen as it actually is with proper wisdom: ‘This is not mine, this I am not, this is not my self.’

“When one sees it as it actually is with proper wisdom, one becomes disenchanted with the space element. And the mind becomes dispassionate toward space.


Consciousness
19. “Then there remains only consciousness, purified and bright [naturally luminous]. What does one cognize with that consciousness?

“One cognizes: ‘[This is] pleasant’; one cognizes: ‘[This is] painful’; one cognizes: ‘[This is] neither-painful-nor-pleasant [neutral].’

“In dependence on a contact to be felt as pleasant there arises a pleasant feeling. When one feels a pleasant feeling, one understands: ‘I feel a pleasant feeling.’

“One further understands: ‘With the cessation of that same contact to be felt as pleasant, its corresponding feeling -- the pleasant feeling that arose in dependence on that contact -- ceases and subsides.’

“In dependence on a contact to be felt as painful there arises a painful feeling....

“In dependence on a contact to be felt as neither-painful-nor-pleasant there arises a neither-painful-nor-pleasant feeling....

“Just as from contact and friction between two fire-sticks heat is generated and fire is produced -- and with the separation of the fire-sticks, the corresponding heat ceases and subsides -- so too, in dependence on a contact… to be felt as painful… to be felt as neither-painful-nor-pleasant there arises a neither-painful-nor-pleasant feeling… One understands: ‘With the cessation of that same contact... [and] its corresponding feeling… ceases and subsides.’

Equanimity
20. “Then there remains only equanimity, purified and bright, malleable, wieldy, and radiant. Suppose a skilled goldsmith or an apprentice were to prepare a furnace, heat a crucible, grasp gold with tongs, and put it into the crucible.

“From time to time he would blow on it. From time to time he would sprinkle water on it. And from time to time he would just look on. [In this way] that gold would become refined, well refined, completely refined, faultless, rid of dross, malleable, wieldy, and radiant.

“Then whatever kind of ornament he wished to make, whether a golden chain or earrings or a necklace or a golden garland, it would serve this purpose.

“So, too, there remains only equanimity, purified and bright, malleable, wieldy, and radiant.

21. “One understands: ‘If I were to direct this equanimity, so purified and bright, to the base of boundless space and to develop my mind accordingly, then this equanimity of mine, supported by that base, clinging to it, would remain for a very long time.

“If I were to direct this equanimity, so purified and bright, to the base of boundless consciousness… to the base of nothingness… to the base of neither-perception-nor-non-perception and to develop my mind accordingly, then this equanimity of mine, supported by that base, clinging to it, would remain for a very long time.’

22. “One understands: ‘If I were to direct this equanimity, so purified and bright, to the base of boundless space and to develop my mind accordingly, this would be conditioned [dependent on conditions, arising in complete dependence on conditions].

“If I were to direct this equanimity, so purified and bright, to the base of boundless consciousness… to the base of nothingness… to the base of neither-perception-nor-non-perception and to develop my mind accordingly, this would be conditioned.’

Nirvana (the Unconditioned Element)
“One does not form any condition or generate any volition tending toward either being or non-being. Since one does not form any condition or generate any volition tending toward either being or non-being, one does not cling to anything in this world.

“When one does not cling, one is not agitated. When one is not agitated, one personally experiences nirvana.

“One understands: ‘Birth is destroyed, the high life has been lived, what had to be done has been done, there is no more coming to any state.’

23. “If one feels [experiences] a pleasant feeling, one understands: ‘It is impermanent; there is no holding on to it; there is no delight in it.’

“If he feels a painful feeling, one understands: ‘It is impermanent; there is no holding on to it; there is no delight in it.’

“If one feels a neither-painful-nor-pleasant feeling, one understands: ‘It is impermanent; there is no holding on to it; there is no delight in it.’

24. “If one feels a pleasant feeling, one feels it detached; if one feels a painful feeling, one feels it detached; if one feels a neither-painful-nor-pleasant feeling, one feels it detached.

“When one feels a feeling terminating with the body, one understands: ‘I feel a feeling terminating with the body.’ When one feels a feeling terminating with life, one understands: ‘I feel a feeling terminating with life.’

“One understands: ‘On the dissolution of the body, with the ending of life, all that is felt, not being delighted in, will become cool [nirvanered because nirvana is not a thing or place but a quenching, a cooling, a slaking, a fading, a going out, an ending of all suffering] right here.’

“Just as an oil-lamp [with an ultimately illusory flame] burns in dependence on oil and a wick, and when the oil and wick are used up, if it does not get any more fuel, it is extinguished from lack of fuel. So, too, when one feels a feeling terminating with the body… a feeling terminating with life, one understands: ‘I feel a feeling terminating with life.’

“One understands: ‘On the dissolution of the body, with the ending of life, all that is felt, not being delighted in, will become cool right here.’

25. “Therefore a practitioner possessing [this wisdom] possesses the supreme foundation of wisdom. For this is the supreme noble wisdom, namely, the knowledge of the destruction of all suffering.

26. “One's deliverance, being founded upon truth, is unshakable. For that is false which has a deceptive nature, and that is true which has an undeceptive nature -- nirvana.

“Therefore a practitioner possessing [this truth] possesses the supreme foundation of truth. For this is the supreme noble truth, namely, nirvana, which has an undeceptive nature.



Complete Freedom
27. “Formerly, when one was ignorant, one undertook and accepted acquisitions [grasped at things one mistook as I, me, or mine]. Now one has abandoned them, cut them off at the root, made them like a palm stump [which will not regenerate, unlike other trees which with roots intact will grow again], done away with them so that they are no longer subject to arising in the future.

“Therefore a practitioner possessing [this relinquishment] possesses the supreme foundation of relinquishment. For this is the supreme noble relinquishment, namely, the relinquishing [abandoning] of all acquisitions.

28. “Formerly, when one was ignorant, one experienced covetousness [greed], desire, and lust. Now one has abandoned them, cut them off at the root, made them like a palm stump, done away with them so that they are no longer subject to arising in the future.

“Formerly, when one was ignorant, one experienced anger, ill will, and hate. Now one has abandoned them, cut them off at the root, made them like a palm stump, done away with them so that they are no longer subject to arising in the future.

“Formerly, when one was ignorant, one experienced ignorance and delusion [with regard to the Four Noble Truths and complete liberation from suffering]. Now one has abandoned them, cut them off at the root, made them like a palm stump, done away with them so that they are no longer subject to arising in the future.

Peace
“Therefore a practitioner possessing [this peace] possesses the supreme foundation of peace. For this is the supreme noble peace, namely, the pacification [appeasing] of lust, hate, and delusion.

29. “So it was with reference to this that it was said: ‘One should [for the sake of freedom and happiness] pursue wisdom, preserve truth, cultivate relinquishment, and train for peace.’

30. “‘The tides of conceiving do not sweep over one who stands on these [foundations]. And when the tides of conceiving no longer sweep over one, that person is called a sage at peace.’ So it was said. With reference to what was this said?

Conceiving
31. “Monastic, ‘I am’ is a conceiving;

• ‘I am this’ is a conceiving;
• ‘I shall be’ is a conceiving;
  
• ‘I shall not be’ is a conceiving;
  
• ‘I shall be possessed of form’ is a conceiving;
  
• ‘I shall be formless’ [on a formless plane of existence] is a conceiving;
  
• ‘I shall be percipient’ is a conceiving;
• ‘I shall be non-percipient’ [on an unconscious plane of existence] is a conceiving;
  
• ‘I shall be neither-percipient-nor-non-percipient’ is a conceiving.
  

“Conceiving is a disease, conceiving is a tumor, conceiving is a dart. By overcoming all conceivings [deluded conceptions, "thought coverings"], monastic, one is called a sage at peace.

“And the sage at peace is not reborn, does not age, does not die; one is not shaken and is not agitated. For [what can upset as is asked in the Heart Sutra] there is nothing present in one by which one might be reborn.

“Not being reborn, how could one age? Not aging, how could one die? Not dying, how could one be shaken? Not being shaken, why should one be agitated?

32. “So it was with reference to this that it was said: ‘The tides of conceiving do not sweep over one who stands on these [foundations]. And when the tides of conceiving no longer sweep over one, that person is called a sage at peace.’

“Monastic, bear in mind this brief exposition of the six elements.”

33. Thereupon, Ven. Pukkusāti thought: “Indeed, the Teacher has come to me! The Sublime One has come to me! The Fully Enlightened One has come to me!”

Then he rose from his seat, arranged his upper robe over one shoulder, and prostrating himself with his head at the Buddha’s feet [all customary marks of respect in ancient India], he said:

“Venerable sir, a transgression overcame me, in that foolishly, confused and blundering, I presumed to address the Blessed One as ‘friend.’ Venerable sir, may the Blessed One forgive my transgression seen as such for the sake of restraint in the future.”

“Surely, monastic, a transgression overcame you, in that foolishly, confused and blundering, you presumed to address me as ‘friend.’ But since you see your transgression as such and make amends in accordance with the Dharma [Doctrine and Discipline], it is forgiven. For it is growth in the Noble One’s Discipline when one sees one’s transgression as such, makes amends in accordance with the Dharma, and undertakes restraint in the future.”

34. “Venerable sir, I would receive the full admission [which would make Pukkusati not a monastic, as the Buddha has been addressing him, but an Indian sannyasi or a Buddhist novice at best] under the Blessed One.”

“But are your bowl and robes complete, monastic?”

“Venerable sir, my bowl and robes are not complete.”

“Monastic, Tathāgatas [Buddhas] do not give the full admission to anyone whose bowl and robes are not complete.”

35. Then Ven. Pukkusāti, having delighted and rejoiced in the Buddha’s words, rose from his seat. And after paying homage to the Buddha and keeping him on his right [more signs of respect], he departed search of bowl and robes.

But while he was searching for bowl and robes, a stray cow killed him.

36. Then a number of monastics went to the Buddha. And after paying their respects to him, they sat down at one side and told him: “Venerable sir, the clansman Pukkusāti, who was given brief instruction by the Blessed One, has died. What is his destination? What is his future course [of rebirth]?”

“Monastics, the clansman Pukkusāti was wise. He practiced in accordance with the Dharma and did not trouble me in the interpretation of the Dharma. With the destruction of the five lower fetters, the clansman Pukkusāti has reappeared spontaneously [in the Pure Abodes] and will attain final nirvana there without ever returning from that world.”

That is what the Enlightened One said. The monastics were satisfied and delighted in the Blessed One’s words.

• Wisdom Publications (superconsciousness.com)

Why we argue (Parable of the Blind Men)

John D. Ireland (translator), Wisdom Quarterly edit, Inspired Utterances (Ud. 6.4)

Buddhist novice meditating above the tangled canopy (Mattravel/Flickr.com)

Thus have I heard. At one time the Buddha was staying near Savatthi in the Jeta Wood at the multi-millionaire's monastery.

At that time there were a number of recluses and brahmins, wanderers of various sects, living around Savatthi. They were of various views, of various beliefs, of various opinions. And they relied for their support [by reasoning] based on their various views.

• There were some recluses and brahmins who asserted and held this view: "The world is eternal; only this is true, any other (view) is false."
• There were some recluses and brahmins who asserted: "The world is not eternal; only this is true, any other (view) is false."
• There were some who asserted: "The world is finite...
• The world is infinite...
• The life-principle and the body are the same...
• The life-principle and the body are different...
• The Tathagata [person who has attained liberation from samsara, such as the Buddha] exists beyond death [of the body]...
• The Tathagata does not exist beyond death...
• The Tathagata both exists and does not exist beyond death...
• The Tathagata neither exists nor does not exist beyond death; only this is true, any other (view) is false."

And they lived quarrelsome, disputing, and wrangling, wounding one another with verbal darts, saying:

• "Dharma [liberating truth] is like this
• Dharma is not like that!
• Dharma is not like this
• Dharma is like that!"

Then a number of Buddhist monastics, having put on their robes in the forenoon and taken their bowls and outer cloaks, entered Savatthi for almsfood. Having walked in Savatthi for almsfood and returned after the meal, they approached the Buddha, prostrated themselves, sat down to one side, and said:

"At present, venerable sir, there are a number of recluses and brahmins, wanderers of various sects, living around Savatthi. They are of various views... saying: 'Dharma is like this!... Dharma is like that!'"

[The Buddha replied:] "The wanderers of other sects, disciples, are blind, not seeing. They do not know what is [karmically] beneficial [in terms of practice now and future results from profitable and unprofitable actions willed, performed, and accumulated]; they do not know what is harmful. They do not know what is Dharma; they do not know what is non-Dharma.

"Not knowing what is beneficial and what is harmful, not knowing what is Dharma and what is non-Dharma, they are quarrelsome... saying: 'Dharma is like this!... Dharma is like that!'

"Formerly, disciples, there was a certain king in this very city of Savatthi. And that king addressed a man: 'Come now, my good man, bring together all those persons in Savatthi who have been blind from birth.'

"'Yes, your majesty,' that man replied, and after detaining all the blind people in Savatthi, he approached the king and said, 'All the blind people in Savatthi have been brought together, your majesty.'

"'Now, my good man, show the blind people an elephant.'

"'Very well, your majesty,' the man replied to the king, and he presented an elephant to the blind people, saying, 'This, blind people, is an elephant.'

The blind men examine an elephant (jainworld.com)

"To some of the blind people he presented the head of the elephant, saying, 'This is an elephant.' To some he presented an ear of the elephant, saying, 'This is an elephant.' To some he presented a tusk... the trunk... the body... the foot... the hindquarters... the tail... the tuft at the end of the tail, saying, 'This is an elephant.'

"Then, disciples, the man, having shown the elephant to the blind people, went to the king and said, 'The blind people have been shown the elephant, your majesty. Now do as you see fit.' Then the king approached those blind people and said, 'Have you been shown the elephant?'

"'Yes, your majesty, we have been shown the elephant.'

"'Tell me, blind people, what is an elephant like?'

"Those blind people who had been shown the head of the elephant replied, 'An elephant, your majesty, is just like a water jar.'

"Those blind people who had been shown the ear of the elephant replied. 'An elephant, your majesty, is just like a winnowing basket.'

"Those blind people who had been shown the tusk of the elephant replied, 'An elephant, your majesty, is just like a ploughshare.'

"Those blind people who had been shown the trunk replied, 'An elephant, your majesty, is just like a plough pole.'

"Those blind people who had been shown the body replied, 'An elephant, your majesty, is just like a storeroom.'

"Those blind people who had been shown the foot replied, 'An elephant, your majesty, is just like a post.'

"Those blind people who had been shown the hindquarters replied, 'An elephant, your majesty, is just like a mortar.'

"Those blind people who had been shown the tail replied, 'An elephant, your majesty, is just like a pestle.'

"Those blind people who had been shown the tuft at the end of the tail replied, 'An elephant, your majesty, is just like a broom.'

"Saying 'An elephant is like this, an elephant is not like that! An elephant is not like this, an elephant is like that!' they fought each other with their fists. And the king was delighted (with the spectacle).

"Even so, disciples, are those wanderers of various sects blind, not seeing... saying, "Dharma is like this!... Dharma is like that!'"

Then, on realizing the significance, the Buddha made this inspired utterance on this occasion:

Some recluses and brahmins, so called,
Are deeply attached to their own views;
People who only see one side of things
Engage in quarrels and disputes.

Source: ATI - For free distribution only, as a gift of Dharma (dhamma-dana).

Excavating the Heart through Meditation

Excavating the Heart through Buddhist mindfulness meditation
Noah Levine (Huffington Post, Dharma Punx Against the Stream)
When I first heard the Buddhist teachings on loving kindness, compassion, and forgiveness, I was incredibly skeptical.

Coming from a background of drugs and violence, I saw those heart qualities as undesirable and perhaps unsafe. In the circles I ran in, compassion was seen as equivalent to weakness and would make you vulnerable to harm and abuse.

I learned early on that this world was full of pain and seemed to lack much kindness. In reaction to the pain in my life, I began to close my heart and to harden myself against all forms of love. So it was with great hesitance that I experimented with Buddhist practices of kindness and compassion.

In the beginning, I don't think forgiveness was even in my vocabulary. The only reason I opened myself to these meditation practices, often called heart practices, at all was because I had tremendous faith in the practices of mindfulness (paying attention to the present moment), the Buddha, and my teachers, who assured me that it was safe to love again.

I heard things like "love is your true nature" or "the heart has a natural tendency toward compassion." Now I had already been meditating for some time, examining my inner-world through mindfulness, and I didn't see any of the love and compassion of which these teachers spoke.

When I looked into my heart and mind I only saw fear, anger, hatred, judgment, more fear, and a lot of lustful cravings. When I sat quietly, paying attention to my breath, my attention was repeatedly drawn into fantasies of vengeful destruction or pornographic sex:

One moment I was bashing in my stepfather's head with a Louisville slugger, the next I was in a threesome with Madonna [pictured here in green cap] and Traci Lords [against wall].

I was pretty sure that was all that was in there. Mindfulness helped me deal with my inner confusion. It allowed to me to ignore my mind at times or not take it so personally at others, but it didn't seem to be magically creating a loving heart out of my inner-critic/terrorist/pervert/tough guy.

In the early days of my meditation practice I was only interested in mindfulness. I was introduced to breath awareness meditations and as a result I experienced the direct benefits of concentration and mindfulness. I immediately found temporary relief from fear of the future and shame about the past.

Learning to train my mind to pay close attention to the present moment was difficult, but fruitful. I experienced the immediate, if only momentary, relief from the suffering I created with my mind's tendency to be lost in the future and past.

Before I began my meditation practice, when my mind started to worry about what would happen in the future, I would get completely sucked into the fears and often become convinced that the worst-case scenario would play out.

Mindfulness gave me the tools to let go of those thoughts and to bring my attention into the body's experience of the breath. Mindfulness made sense to me and it wasn't difficult to gain a verified faith [saddha] in that aspect of Buddhism. For me, mindfulness proved to be the doorway to the rest of the Buddha's Dharma, or teachings. I came to believe that it was going to be possible to train my mind, but I still had no hope for my heart. More

• Dharma Punx: Against the Stream Meditation Society
  
• The Heart of the Revolution (Harper Collins)

"Meditate and Destroy"