II:  Making oneself the Mighty Friend tool

 

Itivuttaka - Spoken by Buddha

The bringing Friendliness into Existence Sutta #27

 

---

This unquestionably - as been heard by me was so stated by the Lord, was so stated by the Arahat:

 

'Whatever reasons causing one to do meritorious actions, all these together are not worth one-sixteenth fraction, of a Mind Released into Friendliness!!!  Since a mind released into friendliness - in itself - friends! blazes forth, outshine all these with unsurpassable brilliance.   

Just as the radiance from all the stars and planets does not match even a sixteenth of the radiance from the moon, even so as the moon outshines all the stars and planets, similarly; whatever thoughts making one do meritorious actions, all these together are not worth one-sixteenth fraction, of a Mind Released by Friendliness! Since a mind released into friendliness - by itself - friends! blazes forth, outshine all these with incomparable radiance.

Just as the mighty sun, friends, as it rise at early autumn dawn, by making any misty fog evaporate, scattering any thundercloud, makes the sky all blue & clear, so it alone freely shines, blazes in very brilliance - exactly like that - whatever intentions there may be for gaining merit, all these together are not worth one sixteenth fraction, of a Mind Released into Friendliness! Since a Mind Released into Friendliness - all alone - friends! - blazes forth, outshine all these with inestimable luminosity. 

Just as Venus, friends, in early morning rise to stand lighting up all directions of the dark, indiscriminately shining, blazing in brilliance, - just like that - whatever motivations there may be behind doing good, all these together are not worth one sixteenth fraction of a Mind Released into Friendliness! Since a Mind Released into unreserved Friendliness - all by itself - friends, blazes forth, outshines all such with a matchless brightness.'    

 

So did the Lord state this matter, & in this context he further added:

 

'For the noble friend, who by will, who fully aware, who deliberately  bring infinite, boundless and endless friendliness into being, this mountain like limitless Goodwill makes any substrate evaporate,

the chains of mind, the mental fetters wears thin, slender and slack. If one without ill will cares for even one single living being, such one through that becomes quite skilled and clever, so far more the case for the Noble Friend, who by possessing a caring heart for all sentient beings without any even single exception, accumulates massive - yeah! - monumental amounts of merit!

Those kings, gurus & priests who sacrifices life, objects or fire, who baths ceremoniously, devoted to mere forms and empty ritual, blindly attached to & obsessed by culture, tradition of ancient & unknown habit,  do not ever experience even a sixteenth of the Release of Mind by Friendliness  fully brought into being, just like the vagueness of even all the stars together, cannot neither ever outshine the moon. Since there cannot be any animosity whatsoever, nor enmity at all,  neither any even atomic trace of hostility in a Nobly Released One, who by caring indiscriminately and infinitely for all living beings,  who by possessing such treasure of a Mind Released into Friendliness, simply cannot never ever suppress, harm, repress nor kill any being, and cannot neither never ever cause another to suppress, harm, repress  or kill any breathing being.’ 

 

So too did the Lord state this matter, so too has there been heard by me.

Adapted from the appreciated translation  of Peter Masefield. Pali Text Society 2000.  

Comment:

Even minor Goodwill breaks major barriers, ever spreading like sweet rings in water!

What then to say about infinite Goodwill! Such forceful tidal wave of pure loving-care

cannot ever be restrained nor surpassed. Make Mind Like a Smiling Mountain :-)

 

III: The 11 Advantages of cultivating Friendliness, Amity & Goodwill.

 

The 11 benefits, 11 profits, 11 effects, the 11 results of developing the:

The four Brahma Viharas

The four Divine States

The four Supreme States

The four Boundless States

 

‘Friends, eleven advantages are to be expected as effect from the release of mind into friendliness

 by the practice of Goodwill, by cultivating amity, by making much of it frequently,

 by making friendliness the vehicle, the tool, a basis, a medium , a foundation,

 by persisting in it, by making it a familiar habit, by being well established in it.

 What are the eleven advantages ?

 

 One sleeps Happy!

 One wakes Happy!

 One dreams No Evil dreams!

 One is Liked & Loved by all human beings!

 One is Liked & Loved by all non-human beings too!

 One is Guarded & Protected by the divine Devas!

 One cannot be Harmed by Fire, Poison or Weapons!

 One swiftly Attains the Concentration of Absorption!

 Ones appearance becomes Serene, Calm & Composed!

 One dies without Confusion, Bewilderment nor Panic!

 One reappears after death on the Brahma level if one has penetrated to no higher level  in life!

 

 When the mind is released into friendliness by the practice of Goodwill, by manifesting Friendliness

 by cultivating Amity, by frequently making much of it, by making Friendliness the vehicle,

 the tool, the basis, the medium , the foundation,  by persisting in it, by insisting on it,

 by properly consolidating it, by thoroughly undertaking it, by making it a familiar habit,

 by so being well established in it, these eleven blessings can be expected…’

 

Source:           The Gradual Sayings (Anguttara Nikaya) V [342].

                        The book of the elevens: “Advantages”

 

 

IV:  Joined by & associated with Unbounded, Endless & Infinite Goodwill.

 

'And how, friends, does one cultivate the Release of Mind by Friendly Goodwill ?

 

 What is its aim?

 What is its fruit?

 How is it excellent?

 Where does it lead to and end?

 

 In this, friends, a Noble Friend train and cultivates the:

 Awareness enlightenment-factor joined & combined with Goodwill,

 Investigation of Curiosity enlightenment-factor joined & combined with Goodwill,

 Energy of Enthusiasm enlightenment-factor joined & combined with Goodwill,

 Rapture of Joy enlightenment-factor joined & combined with Goodwill,

 Tranquility enlightenment-factor joined & combined with Goodwill,

 Concentration enlightenment-factor joined & combined with Goodwill,

 Equanimity enlightenment-factor joined & combined with Goodwill,

 All based on seclusion, solitude based on dispassion, based on cessation,

 maturing via self-surrender, ending in release.

 

 [When that aim of Goodwill is achieved, then]

 

 If this Noble Friend so wish:

 'Let me experience only disgust even faced with the attractive'

 this friend experiences only disgust even by what is attractive.

 [Thereby being able to resist any alluring attracting temptation]

 

 If this Noble Friend so wish:

 'Let me not perceive any disgust, even faced with some that is disgusting'

 this friend does not perceive any disgust, even facing something utterly disgusting.

 [Thereby being able to accept any displeasing disagreeable sensation]

 

 If this Noble Friend so wish:

 'Let me experience only disgust both when faced with the disgusting and the attractive'

 this friend does experience only disgust, both when facing the disgusting and the attractive.

 [Free choice of felt experience whatever the sense-input are ...]

 

 If this Noble Friend so wish:

 'Let me feel only pleasure both when faced with the disgusting and with the attractive'

 this friend does indeed feel only pleasure both when facing the disgusting and the attractive.

 [Perceiving only calm ease despite and whatever the situation is ...]

 

 If this Noble Friend so wish:

 'Let me avoid both the attractive and the disgusting as well & instead remain unaffected,

 well-balanced in equanimity, evenly composed, clearly aware, unperturbed and self-possessed.'

 this friend does indeed silence both attractiveness and disgust & so remain at ease,

 imperturbable in well-balanced equanimity, evenly composed, clearly aware and self-possessed ...

[Undisturbable, Unprovokable, Unaffectable, Unhurtable, Unfoolable, Untemptable, Utter immune ...]

 

 Or this Noble Friend attain the mental release called

 'exquisite, bliss- & beautiful' and as such abides therein.

 

 

 Friends, I declare that the release of mind by Goodwill

 has this 'exquisite, bliss- & beautiful' state for its excellence ...

 Herein appears the deep intuitive insight for the friend,

 who has not yet penetrated to a still higher release.

 [By this exquisite state: 'release of mind by Goodwill'; Insight comes.

  Wisdom is so where the 'release of mind by Goodwill' lead to and end!

  Not just ‘a romantic idealism’ but solid advance of mental refinement.]

 

                                                    ---

 

 And how, friends, does one cultivate the release of mind by empathy based on understanding ?

 

 What is its' aim ?

 What is its fruit ?

 How is it excellent ?

 Where does it lead to and end ?

 

 In this, friends, a Noble Friend train and cultivates the:

 

 Awareness enlightenment-factor joined & combined with by understanding empathy,

 Investigation of Curiosity enlightenment-factor joined & combined with by understanding empathy,

 Energy of Enthusiasm enlightenment-factor joined & combined with by understanding empathy,

 Rapture of Joy enlightenment-factor joined & combined with by understanding empathy,

 Tranquility enlightenment-factor joined & combined with by understanding empathy,

 Concentration enlightenment-factor joined & combined with by understanding empathy,

 Equanimity enlightenment-factor joined & combined with by understanding empathy,

 All based on seclusion in solitude, based on dispassion, based on ceasing,

 maturing via self-surrender, ending in release..

 

 [when that aim of understanding empathy is achieved, then]

 

 If this Noble Friend so wish:

 'Let me experience only repulsion even faced with the appealing'

 this friend experiences only repulsion even by what is appealing.

 [Thereby being able to resist any alluring attracting temptation]

 

 If this Noble Friend so wish:

 'Let me not perceive any repulsion, even faced with some that is repulsive'

 this friend does not perceive any repulsion, even facing something utterly repulsive.

 [Thereby being able to accept any displeasing disagreeable sensation]

 

 If this Noble Friend so wish:

 'Let me experience only repulsion both when faced with the repulsive and the appealing'

 this friend does experience only repulsion, both when facing the repulsive and the appealing.

 [Free choice of felt experience whatever the sense-input are ...]

 

 If this Noble Friend so wish:

 'Let me feel only pleasure both when faced with the repulsive and with the appealing'

 this friend does indeed feel only pleasure both when facing the repulsive and the appealing.

 [Perceiving only calm ease despite and whatever the situation is ...]

 

 

 If this Noble Friend so wish:

 'Let me avoid both the appealing and the repulsive as well & instead remain in well-balanced

 equanimity, evenly composed, clearly aware, unperturbed and self-possessed.'

 this friend does indeed silence both appeal & repulsion & so remain imperturbable

 in well-balanced equanimity, evenly composed, clearly aware and self-possessed ...

 [Undisturbable, Unprovokable, Unaffectable, Unhurtable, Unfoolable, Untemptable, Utter immune ...]

 

 Or such friend by passing utterly beyond all notions of object,

 by ending all experience of sense response, with no sense reaction at all,

 by not attending to any phenomenal diversity nor to any difference or detail

 continuously fixed on the thought: 'Infinite is space ...',

 such friend attains to and abides in the realm of the infinitude space ...

 

 Friends, I declare that the release of mind by understanding empathy

 has the 'infinitude of space' for its excellence ...

 Herein appears certain intuitive insight for the friend,

 who has not yet penetrated to a still higher release.

 

                          ---

 

 And how, friends, does one cultivate the mental release by well-wishing

 by unselfish Joy, beneficially wishing good for others, for all beings success ?

 

 What is its' aim ?

 What is its fruit ?

 How is it excellent ?

 Where does it lead to and end ?

 

 In this, friends, a Noble Friend train and cultivates the:

 

 Awareness enlightenment-factor joined & combined with altruistic Joy,

 Investigation of Curiosity enlightenment-factor joined & combined with altruistic Joy,

 Energy of Enthusiasm enlightenment-factor joined & combined with altruistic Joy,

 Rapture of Joy enlightenment-factor joined & combined with altruistic Joy,

 Tranquility enlightenment-factor joined & combined with altruistic Joy,

 Concentration enlightenment-factor joined & combined with altruistic Joy,

 Equanimity enlightenment-factor joined & combined with altruistic Joy,

 All based on seclusion, solitude based on dispassion, based on cessation,

 maturing via self-surrender, ending in release..

 

 [when that aim of wishing-Joy-for-others-and-all is achieved, then]

 

If this Noble Friend so wish:

 'Let me experience only revulsion even faced with the desirable'

 this friend experiences only revulsion even by what is desirable.

 [Thereby being able to resist any alluring attracting temptation]

 

 If this Noble Friend so wish:

 'Let me not perceive any revulsion, even faced with some that is revolting'

 this friend does not perceive any revulsion, even facing something utterly revolting.

 [Thereby being able to accept any displeasing disagreeable sensation]

 

 If this Noble Friend so wish:

 'Let me experience only revulsion both when faced with the revolting and the desirable'

 this friend does experience only revulsion, both when facing the revolting and the desirable.

 [Free choice of felt experience whatever the sense-input are ...]

 

 If this Noble Friend so wish:

 'Let me feel only pleasure both when faced with the revolting and with the desirable'

 this friend does indeed feel only pleasure both when facing the revolting and the desirable.

 [Perceiving only calm ease despite and whatever the situation is ...]

 

 If this Noble Friend so wish:

 'Let me avoid both the desirable and the revolting as well & instead remain in well-balanced

 equanimity, evenly composed, clearly aware, unperturbed and self-possessed.'

 this friend does indeed silence both desirability and revulsion & so remain imperturbable

 in well-balanced equanimity, evenly composed, clearly aware and self-possessed ...

 [Undisturbable, Unprovokable, Unaffectable, Unhurtable, Unfoolable, Untemptable, Utter immune ...]

 

 Or such friend by passing utterly beyond the realm of infinite space,

 so continuously fixed on the idea: 'Infinite is consciousness ...',

 such friend attains and abides in this formless realm of the infinitude of consciousness...

 

 Friends, I declare that the release of mind by sympathetic joy

 has the 'infinitude of consciousness' for its excellence.

 Herein appears intuitive insight for the friend,

 who has not yet penetrated to a still higher release.

 

                          ---

 

 And how, friends, does one cultivate the mental release of evenly balanced equanimity ?

 

 What is its' aim ?

 What is its fruit ?

 How is it excellent ?

 Where does it lead to and end ?

 

 In this, friends, a Noble Friend train and cultivates the:

 

 Awareness enlightenment-factor joined & combined with firmly balanced equanimity ,

 Investigation of Curiosity enlightenment-factor joined & combined with firmly balanced equanimity,

 Energy of Enthusiasm enlightenment-factor joined & combined with firmly balanced equanimity,

 Rapture of Joy enlightenment-factor joined & combined with firmly balanced equanimity,

 Tranquility enlightenment-factor joined & combined with firmly balanced equanimity,

 Concentration enlightenment-factor joined & combined with firmly balanced equanimity,

 Equanimity enlightenment-factor joined & combined with firmly balanced equanimity,

 All based on seclusion in solitude, based on dispassion, based on cessation,

 maturing via self-surrender, ending in release..

 

 [when that aim of mountain like, rock solid indifferent equanimity is achieved, then]

 

 If this Noble Friend so wish:

 'Let me experience only dislike even faced with the agreeable'

 this friend experiences only dislike even by what is agreeable.

 [Thereby being able to resist any alluring attracting temptation]

 

 If this Noble Friend so wish:

 'Let me not perceive any dislike, even faced with some that is disagreeable'

 this friend does not perceive any dislike, even facing something utterly disagreeable.

 [Thereby being able to accept any displeasing disagreeable sensation]

 

 If this Noble Friend so wish:

 'Let me experience only dislike both when faced with the disagreeable and the agreeable'

 this friend does experience only dislike, both when facing the disagreeable and the agreeable.

 [Free choice of felt experience whatever the sense-input are ...]

 

 If this Noble Friend so wish:

 'Let me feel only pleasure both when faced with the disagreeable and with the agreeable'

 this friend does indeed feel only pleasure both when facing the disagreeable and the agreeable.

 [Perceiving only calm ease despite and whatever the situation is ...]

 

 If this Noble Friend so wish:

 'Let me avoid both the agreeable and the disagreeable as well & instead remain in well-balanced

 equanimity, evenly composed, clearly aware, unperturbed and self-possessed.'

 this friend does indeed silence both agreement and dislike & so remain imperturbable

 in well-balanced equanimity, evenly composed, clearly aware and self-possessed ...

 [Undisturbable, Unprovokable, Unaffectable, Unhurtable, Unfoolable, Untemptable, Utter immune ...]

 

 Or such friend by passing utterly beyond ,by leaving all behind the realm of infinite consciousness,

 so continuously fixed on the idea: 'Nothing exists, nothing is there, all is an empty void ... ',

 such friend attains and abides in this formless realm of nothingness.

 

 Friends, I declare that the release of mind by equanimity, by equipoise, by equability

 has the 'void empty nothingness' for its excellence!

 Herein appears the intuitive insight for the friend,

 who has not yet penetrated to a still higher release...'

 

 Source: Samyutta Nikaya V. Mahavagga. “Associated with Goodwill” [119].

 

 Comment;

 

 This Unbounded combined Metta-vihara is so able to take any friend all way up to the

 level of  Nothingness ... Only two more levels to pass and such one reach Enlightenment,

 Utter Freedom! This being so, studying this intensively is highly advantageous & beneficial.

 Memorizing this to perfection and completeness is at excellence.

 Then what to say about meditating on this infinite Goodwill ... ?

 

 

Angor Wat, Kambodia.

 

 

 

2: KayagataSati: Seeing the Body merely as a form of matter.

 

Source: Majjhima Nikaya 119, KayagataSati Sutta.

 

 

Mindfulness of the body, continually seeing it as a skeleton, hair, skin, nails, teeth, flesh, organs and nothing else – just an ownerless filthy sack of bones, not-me-nor-mine, but the creator of physical pain - is the easy way of establishing continuous mindfulness of the danger of existence: Decay & Death!

A prerequisite for initiating the difficult at length but more complete & final Satipatthana technique ...                         

 

 

Majjhima Nikaya 119: Kayagata-Sati Sutta

 

Mindfulness Focused on the Body as just a Form of mere Matter.

     

‘I have heard that on one occasion the Blessed One was staying in Savatthi at Jeta's Grove, Anathapindika's monastery. Now at that time a large number of Bhikkhus, after the meal, on returning from their alms  round, had gathered at the meeting hall when this discussion  arose: "Isn't it amazing, friends! Isn't it astounding! -- the extent to which  mindfulness focused on the Body as a Form of Matter, when developed & practiced,  is said by the Blessed One who knows, who sees -- the worthy one, rightly self-awakened -- to be of great fruit & great benefit." And this discussion came to no conclusion.  Then the Blessed One, emerging from his seclusion in the late afternoon, went to the meeting hall and, on arrival, sat down on a seat made ready. As he sat down there, he addressed the Bhikkhus: "For what topic are you gathered together here? And what was the topic of discussion that came to no conclusion?"

 

"Just now, lord, after the meal, on returning from our alms round, we gathered at the meeting hall when this discussion arose: 'Isn't it amazing, friends! Isn't it astounding! -- the extent to which mindfulness focused on the body as a form of matter, when developed & practiced, is said by the Blessed One who knows, who sees -- the worthy one, rightly self-awakened -- to be of great fruit & great benefit.' This was the  discussion that had come to no conclusion when the Blessed One arrived."

 

Then the Blessed One said: "And how is mindfulness focused on the body as [impersonal] matter developed, how is it practiced, undertaken & completed so as to be of great fruit & great advantage?

 

Awareness gained by Breathing.

There is the case where a Bhikkhu -- having gone out into nature, to the shade of a tree, or to an empty building -- sits down folding his legs crosswise, holding his body upright erect and setting up mindfulness up in front. Always aware, he breathes in; always aware he breathes out:

When inhaling long, he notes that he inhaling long; exhaling long, he notes that he is exhaling long.

Inhaling short, he notes that he is inhaling short; exhaling short, he notes that he is exhaling short.

He trains himself to inhale aware of the entire body and to exhale sensitive to the entire body.¹

He trains himself to inhale calming bodily construction  and to exhale calming bodily construction.² And as he remains thus attentive, enthusiastic & determined, any memories & motivations related to the household life are left & with their removal his mind gathers & settles inwardly, calms down & focus into unification. This is how a Bhikkhu develops  mindfulness focused on the body as an ownerless form of matter..

 

Noting the four Postures.

Furthermore, when walking, the Bhikkhu notes that he is walking.  When standing, he notes that he is standing. When sitting, he notes that he is sitting. When lying down, he notes that he is lying down. Or however his body is disposed, that is how he notes it so. And as he remains thus attentive, enthusiastic & determined, any memories & motivations related to the household life are left & with their removal his mind gathers & settles inwardly, calms & focus into unification. This is how a Bhikkhu develops mindfulness focused on the body merely as a form of matter.. [remote control bio-robot]

 

Clear Comprehension of action.

Furthermore, when going forward & returning, he makes himself fully aware, clearly comprehending the current action; when looking toward & looking away...when bending & extending his limbs...when carrying his robe & his bowl., when eating, drinking, chewing, & tasting, when urinating & excreting,

when walking, standing, sitting, falling asleep, waking up, talking, & remaining silent, he makes himself fully aware of that. And as he remains thus attentive, enthusiastic & determined, any memories & motivations related to the household life are left & with their removal his mind gathers & settles inwardly, calms & focus into unification. This is how a Bhikkhu develops mindfulness focused on the body as an alien form of fatter..

 

Scanning the Disgusting Body parts.

Furthermore, the Bhikkhu reflects as by scanning on this very body from the soles of the feet on up, from the crown of the head on down, surrounded by  skin and full of various kinds of disgusting things³: 'In this body there are head hairs, body hairs, nails, teeth, skin, flesh, tendons, bones, bone marrow, kidneys, heart, liver, pleura, spleen, lungs, large intestines, small intestines, feces, bile, lymph, pus, blood, sweat, fat, tears, skin-oil, spit, slime, fluid in the  joints, urine.' Just as if a sack with openings at both ends were full of various kinds of grain -- wheat, rice, mung beans, kidney beans, sesame seeds, husked rice -- and a man with good eyesight, pouring it out, were to reflect, 'This is wheat. This is rice. These are mung beans. These are kidney beans. These are sesame seeds. This is husked rice'; in the same way, the Bhikkhu reflects on this very body  from the soles of the feet on up, from the crown of the head on down, surrounded by skin and full of various kinds of unclean disgusting things: 'In this body there are head hairs, body hairs, nails, teeth, skin, flesh, tendons, bones, bone marrow, kidneys, heart, liver, pleura, spleen, lungs, large intestines, small intestines, feces, bile, lymph, pus, blood, sweat, fat, tears, skin-oil, spit, slime, fluid in the  joints, urine.' And as he remains thus attentive, enthusiastic & determined, any memories & motivations related to the household life are left & with their removal his mind gathers & settles inwardly, calms & focus into unification. This is also how a Bhikkhu develops mindfulness focused on the body simply as a complex structure of [loathsome] material..

 

Analysis of Elements.

Furthermore, the Bhikkhu contemplates this very body -- however it  stands, however it is disposed -- in terms of elements: 'In this body there is the solid earth element (extension), the fluid liquid element (cohesion), the fire element (heat), & the wind element (mobility of diffusion).' Just as a skilled butcher or his apprentice, having killed a cow, would sit at a crossroads cutting it up into pieces, the Bhikkhu contemplates this very body -- however it stands, however it is disposed -- in terms of elements: 'In this body there is the solid earth element (extension), the fluid liquid element (cohesion), the fire element, & the wind element (mobility of diffusion).' And as he remains thus attentive, enthusiastic & determined, any memories & motivations related to the household life are left & with their removal his mind gathers & settles inwardly, calms & focus into unification. This is too how a Bhikkhu develops mindfulness focused on the body as solely a group of [exchanging] material phenomena..

 

As inspiration and acquisition of the sign of disgust (asubha-nimitta) curing lust have

an collection of corpse pictures be deposited at the link below. It can only be viewed by

adults > 18 years with a logged in Yahoo ID: http://www.flickr.com/photos/16308356@N02/?donelayout=1

 

The 9 Corpse Contemplations.

Furthermore, as if he were to see a corpse cast away in a cemetery -- one day, two days, three days dead – bloated³, livid, putrid, rotting, stinking & festering, he applies it to this very body; 'This body, too: Such is its nature, such is its future, such its unavoidable destiny'...

 

Or again, as if he were to see a corpse cast away in a cemetery , picked at by crows, vultures, & hawks, by dogs, hyenas, & various other animals...a skeleton covered partly with flesh & blood, connected with tendons...a fleshless skeleton smeared with blood, connected with tendons...a skeleton without flesh or blood yet still connected with tendons... as bones detached from their tendons, scattered in all directions -- here a hand bone, there a foot bone, here a shinbone, there a thigh bone, here a hip bone, there a back bone, here a rib, there a chest bone, here a shoulder bone, there a neck bone, here a jaw bone, there a tooth, here a skull...the bones whitened, somewhat  like the color of shells...piled up, more than a year old...decomposed into a powder: He applies it to this very body, 'This body, too: Such is its nature, such is its future, such its unavoidable destiny.'  And as he remains thus attentive, enthusiastic & determined, any memories & motivations related to the household life are left & with their removal his mind gathers & settles inwardly, calms & focus into unification. This is also how a Bhikkhu develops mindfulness focused on the body merely as a [putrid & rotting] form of matter..

 

The Four Jhanas:

Furthermore, quite withdrawn from sensual pleasures, secluded from disadvantageous mental states, he enters & remains aloof in the first jhana: mental joy & physical pleasure born from withdrawal, accompanied by directed & sustained thought. He permeates & pervades, suffuses & fills this very body with the joy & pleasure born from seclusion. Just as if a skilled bathman or bathman's apprentice would pour bath powder into a brass basin and knead it together, sprinkling it again & again with water, so that his ball of bath powder -- saturated, moisture- laden, permeated within & without -- would nevertheless not drip; even so, the Bhikkhu permeates...this very body with the joy & pleasure born of withdrawal. There is nothing of his entire body unpervaded by joy & pleasure born from withdrawal. And as he remains thus attentive, enthusiastic & determined, any memories & motivations related to the household life are left & with their removal his mind gathers & settles inwardly, calms & focus into unification. This is also how a Bhikkhu develops mindfulness focused on the body as a [painful restricting] form of matter..

 

And furthermore, with the stilling of by directed & sustained thought, he enters & remains in the second jhana: joy & pleasure born of concentration, unification of awareness devoid of directed & sustained thought -- internal silence. He permeates & pervades, suffuses &  fills this very body with the joy & pleasure born of concentration.  Just like a lake with spring-water welling up from within, having no inflow from the east, west, north, or south & with the skies supplying no abundant showers time & again, that the cool fount of water welling up from within the lake, from the underground would permeate & pervade, suffuse & fill it with cool waters, there being no part of the lake unpervaded by the cool waters; even so, the Bhikkhu permeates this entire body with the joy & pleasure born of concentration. There is nothing of his entire body unpervaded by joy & pleasure born of concentration. And as he remains thus attentive, enthusiastic & determined, any memories & motivations related to the household life are left & with their removal his mind gathers & settles inwardly, calms & focus into unification. This is how a Bhikkhu develops mindfulness focused on the body as a [deadly] form of matter..

 

And furthermore, with the fading of joy, he remains in equanimity, attentive & aware,  sensitive to physical  pleasure. So he enters & remains in the third jhana, of which the Noble Ones declare: 'In aware equanimity, one abides in pleasure.' He  permeates & pervades, suffuses & saturates this very body with the bodily pleasure divested of mental joy. Just as in a lotus pond, some of the lotuses, born & growing in the water, stay immersed in the water and flourish without standing up out of the water, so that they are permeated & pervaded, suffused & saturated with cool water from their roots to their tips & nothing of those lotuses would be unpervaded with cool water; even so, the Bhikkhu permeates...this very body with the pleasure divested of joy. There is nothing of his entire body unpervaded with pleasure divested of joy. And as he remains thus attentive, enthusiastic & determined, any memories & motivations related to the household life are left & with their removal his mind gathers & settles inwardly, calms & focus into unification. This is too how a Bhikkhu develops mindfulness focused on the body as [heavy] heaped up stuff..

 

And furthermore, with the removal of pleasure & pain -- as with the earlier disappearance of joy & distress -- he enters & remains in the fourth jhana: purity of aware equanimity, perceiving neither pleasure nor pain. He sits, permeating the body with a pure, bright & luminous awareness. Just as if a man were sitting covered from head to foot with a white cloth so that there would be no part of his body to which the white cloth did not extend; even so, the Bhikkhu sits,  permeating the body with a pure, bright awareness. There is nothing of his entire body unpervaded by pure, bright luminous awareness. And as he remains thus attentive, enthusiastic & determined, any memories & motivations related to the household life are left & with their removal his mind gathers & settles inwardly, calms & focus into unification. This is too how a Bhikkhu develops mindfulness focused on the body as bits & pieces.

 

Completeness of Mind

Bhikkhus, whoever develops & refines awareness focused on the body merely as a form of matter, include whatever advantageous quality, which is part of true & direct knowledge. Just as whoever pervades the great ocean with his awareness encompasses whatever streams that flow down into the ocean, likewise, whoever develops & refines awareness focused on the body as a form of matter, achieves whatever advantageous state contributing to clear & direct knowing.

 

In whomever mindfulness Focused on the Body as a Form of Matter is not developed, not practiced, Mara gains entry, Mara gains a foothold! Suppose that a man were to throw a heavy stone ball into a pile of wet clay. What do you think, Bhikkhus, would the heavy stone ball gain entry into the pile of wet clay?  "Yes, Venerable Sir." In the same way, in whomever mindfulness focused on the body as a form of matter is not developed, not practiced, Mara gains entry, Mara gains a foothold.

 

Now, suppose that there were a dry, sapless piece of timber & a man were to come along with an upper fire-stick, thinking, 'I'll light a fire. I'll produce heat.' What do you think -- would he be able to light a fire and produce heat by rubbing the upper fire-stick in the dry piece of timber?"

"Yes, Venerable Sir." Similarly, in whomever mindfulness focused on the body as just a form of matter is not developed, not practiced, Mara gains entry, Mara gains a foothold.

 

Now, suppose that there were an empty, hollow water-pot set on a stand & a man was to come along carrying a load of water. What do you think -- would he get a place to place his water? "Yes, Venerable Sir." Likewise, in whomever mindfulness focused on the body as a mere form of matter is not developed, not practiced, Mara gains entry, Mara gains a foothold.

 

Now, in whomever mindfulness focused on the body as just a form of matter is developed, is practiced, Mara gains no entry, Mara gains no foothold. Suppose that a man were to throw a ball of thread against a door panel made entirely of hardwood. What do you think -- would that light ball of thread gain entry into that door panel made entirely of hardwood?  "No, Venerable Sir." Exactly so, in whomever mindfulness focused on the body as just a form of matter is developed, is practiced, Mara gains no entry, Mara gains no foothold.

 

Now, suppose that there were a wet, soaked & damp piece of timber & a man were to come along with an upper fire-stick, thinking, 'I'll light a fire. I'll produce heat.' What do you think -- would he be able to light a fire and produce heat by rubbing the upper fire-stick in the wet, soaked & damp piece of timber?  "No, Venerable Sir." Even so, in whomever mindfulness focused on the body as just a form of matter is developed, is practiced, Mara gains no entry, Mara gains no foothold.

 

Now, imagine that there were a water-pot set on a stand, full of water up to the brim so that crows could drink out of it & a man were to come along carrying a load of water. What do you think -- would he get a place to put his water? "No, Venerable Sir."  In the same way, in whomever mindfulness focused on the body as just a form of matter is developed, is practiced, Mara gains no entry, Mara gains no foothold.

 

Opening to the Higher Knowledges:

When anyone has developed & refined awareness focused on the body, then whichever of the six higher knowledges he turns his mind to know & realize, he can witness them in all their aspects for himself as an eyewitness, since their cause is provided.

 

Assume that there was a water jar, set on a stand, brimful of water so that a crow could drink from it. If a strong man were to tip it in any way at all, would water spill out?  "Yes, Venerable Sir."  In the same way, when anyone has developed & practiced mindfulness Focused on the Body as a Form of Matter, then whichever of the six higher knowledges he turns his mind to know & realize, he can witness them in all their aspects for himself as an eyewitness, since their cause is provided.

 

Imagine there were a rectangular water tank -- set on level ground, bounded by dikes -- brimful of water so that a crow could drink from it. If a strong man were to destroy the dikes anywhere at all, would water flow out? "Yes, Venerable Sir." Correspondingly, when anyone has developed & practiced mindfulness focused on the body as a form of mere matter, then whichever of the six higher knowledges he turns his mind to know & realize, he can witness them for himself since the suitable condition have been provided.

 

Imagine there were a wagon on level ground at four crossroads, yoked to full-blooded horses, waiting with the whip lying ready, so that a skilled driver, a trainer of tamable horses, might mount and -- taking the reins with his left hand and the whip with his right -- drive out & back, to whatever place & by whichever road he preferred; in exactly the same way, when anyone has developed & practiced mindfulness focused on the body as a remote form of matter, then whichever of the six higher knowledges he turns his mind to know & realize, he can witness them for himself as their basis have been provided.

 

Ten Advantages:

Bhikkhus, for one in whom mindfulness focused on the body as just a form of matter is cultivated, developed, practiced, given a means of transport, given a grounding, steadied, consolidated, & well-undertaken, ten advantages can be expected. Which ten?

 

1: Painless:

One conquers pain & pleasure & pain – whether mental or physical - does not conquer one.

One remains victoriously overcoming any pain that has arisen.

 

2: Fearless:

One conquers any fear, anxiety & panic & fear, anxiety & panic do not conquer one. 

One remains victoriously triumphant over any fear, anxiety & panic that have arisen.

 

3: Robust:

One is resistant to cold, heat, hunger, thirst, the touch of gadflies & mosquitoes, wind & sun & creeping things; to abusive, hurtful speech; one becomes the sort that can endure bodily feelings that, when they arise, are painful, sharp, stabbing, fierce, revolting, disagreeable, deadly.

 

4: Concentrated:

One can attain at will, easily, without trouble or difficulty, the four jhanas -- heightened mental states providing a pleasant abiding right here & now.

 

5: Supra-human:

One wields manifold supernormal powers. Having been one becomes many [instant cloning by mind-made body]; having been many one becomes single. One appears. One vanishes. One goes unimpeded through walls, ramparts, & mountains as if through space. One dives in & out of the earth as if it were water. One walks on water without sinking as if it were dry land. Sitting cross-legged he flies through the air like a winged bird. With one’s hand hone touches & strokes even the sun & moon, so mighty & powerful. One can travel to & influence by bodily acts even as far as the Brahma realms.

 

6: Divine hearing:

One hears -- by means of the divine ear-element, purified & surpassing the human -- both kinds of sounds: divine & human, whether near or far.

 

7: Mind reading:

One knows the awareness of other beings, other individuals, having encompassed it with his own awareness. One recognizes a mind with passion as an impassioned mind & a mind without passion as a dispassioned mind. One recognizes a mind with aversion as an aversive mind & a mind without aversion as a mind without aversion. One recognizes a mind with delusion as a confused mind & an undeluded mind as a mind without confusion. One recognizes a contracted mind as a restricted mind & a scattered mind as a splintered & distracted mind. One recognizes an enlarged mind as an aloof& exalted mind & an unenlarged mind as an average mind. One recognizes a surpassable mind as a surpassable mind & an unsurpassable mind as an unsurpassable mind.  One recognizes a concentrated mind as a concentrated mind & an unconcentrated mind as an unconcentrated mind. One recognizes a released mind as a released mind & an unreleased mind as an unreleased mind.

 

8: Remembrance of previous lives:

One recollects his manifold past lives (lit: previous homes), i.e., one birth, two births, three births, four, five, ten, twenty, thirty, forty, fifty, one hundred, one thousand, one hundred thousand, many eons of cosmic contraction, many eons of cosmic expansion, many eons of cosmic contraction & expansion, remembering: 'There I had such a name, belonged to such a family, had such an appearance. Such was my food, such my experience of pleasure & pain & such the end of my life. Passing away from that state, I re-arose there. There too I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure & pain & such the end of my life. Passing away from that state, I re-arose here.' Thus one remembers his manifold past lives in their modes & details.

 

9: Divine Eye:

One sees -- by means of the divine eye, purified & surpassing the human -- beings passing away & re-appearing & he discerns how they are inferior & superior, beautiful & ugly, fortunate & unfortunate in accordance with their kamma, their behavior: 'These beings -- who were endowed with bad conduct of body, speech, & mind, who reviled the Noble Ones, held wrong views and undertook actions under the influence of wrong views -- with the break-up of the body, after death, have re-appeared in the plane of deprivation, the bad destination, the lower realms, in hell. But these beings -- who were endowed with good conduct of body, speech, & mind, who did not revile the Noble Ones, who held right views and undertook actions under the influence of right views -- with the break-up of the body, after death, have re-appeared in the good destinations, in the heavenly world.' Thus -- by means of the

Divine eye, purified & surpassing the human -- he sees beings passing away & re-appearing & he discerns how they are inferior & superior, beautiful & ugly, fortunate & unfortunate in accordance with their kamma (actions).

 

 

10: Eliminating the mental fermentations:

Through the ending of the mental fermentations, he remains in the fermentation-free release of consciousness & release by direct knowledge, having known and made them manifest for himself right in the here & now.

 

Bhikkhus, for one in whom mindfulness focused on the body as just a form of mere matter, is thus

cultivated, developed, refined, made a vehicle, made a tool, established, consolidated, & properly undertaken, these ten advantages can be expected…’   That is what the Buddha said.

Grateful, inspired & uplifted, the Bhikkhus were pleased with the Blessed One's words.

 

Notes & Comments:

¹: “Entire Body” here has several connotations:

A: Whole body experienced sequentially scanning all parts & furthermore in one & same sensation.

B: Both the Physical Body made of the 4 great elements: (extension, cohesion, heat, diffusion);

    & the Mental Body  ‘made of’: (contact, feeling, perception, intention & attention).

C: Whole ‘Breath Body’ which means awareness of the start, middle & end of the in&exhalations.

 

²:”Calming Bodily Construction” here means calming all movement of muscles, thereby also breathing.

 Calming bodily construction also includes reducing all biochemical metabolism of sugar, protein,

 lipids & all other compounds. It also means slowing the heartbeat & the deceleration of the blood flow.

 It signifies the stilling of all physical or chemical processes taking place in the body. On the elemental

 level it means relaxing the extension, spreading the cohesion, cooling the heat & slow down the

 diffusion.

 

³: For illustrative inspiration: ‘Protect the nimitta’ it is said = remember these ‘signs of disgust’:

     

 

 

3: AnapanaSati – Mindfulness focused on & by Breathing in-&-out.

 

Sources:               I:          From Majjhima Nikaya 118. The classic AnapanaSati sutta.

                                        II:         The Lamp! From the Samyutta Nikaya V. The Mahavagga.

                                        III:       The One Condition! From same. Section on Breathing in&out.

                                        IV:       The Tathagatas Way of Life.

 
All sources here are so canonical & extracted from the Tipitaka, which is the

only authentic &  accurate recording of what the Buddha actually said & taught.

This is so to eliminate ‘personal’ opinions, views & other distortions of these precious & ancient methods.