Difference between revisions of "The Rewards of the Contemplative Life"
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[[File:Buddha4.jpg|thumb|250px|]] | [[File:Buddha4.jpg|thumb|250px|]] | ||
| − | There is the case where a [[Tathagata]] appears in the [[World]], worthy and rightly self-awakened. He teaches the [[Dhamma]] admirable in its beginning, admirable in its middle, admirable in its end. He proclaims the holy [[Life]] both in its particulars and in its essence, entirely perfect, surpassingly pure. | + | There is the case where a [[Tathagata]] appears in the [[World]], [[worthy]] and rightly self-awakened. He teaches the [[Dhamma]] admirable in its beginning, admirable in its middle, admirable in its end. He proclaims the holy [[Life]] both in its particulars and in its [[essence]], entirely perfect, surpassingly [[pure]]. |
| − | A [[Householder]] or [[Householder]]'s son, hearing the [[Dhamma]], gains conviction in the [[Tathagata]] and reflects: '[[Household life]] is confining, a dusty path. The [[Life]] gone forth is like the open air. It is not easy living at home to practice the holy [[Life]] totally perfect, totally pure, like a polished shell. Suppose I were to go forth?' | + | A [[Householder]] or [[Householder]]'s son, [[hearing]] the [[Dhamma]], gains conviction in the [[Tathagata]] and reflects: '[[Household life]] is confining, a dusty [[path]]. The [[Life]] gone forth is like the open [[air]]. It is not easy living at home to practice the holy [[Life]] totally perfect, totally [[pure]], like a polished shell. Suppose I were to go forth?' |
| − | So after some time he abandons his mass of [[Wealth]], large or small; leaves his circle of relatives, large or small; shaves off his [[Hair]] and beard, puts on the saffron robes, and goes forth from the [[Household life]] into homelessness. | + | So after some [[time]] he abandons his mass of [[Wealth]], large or small; leaves his circle of relatives, large or small; shaves off his [[Hair]] and beard, puts on the {{Wiki|saffron}} [[robes]], and goes forth from the [[Household life]] into homelessness. |
| − | When he has thus gone forth, he lives restrained by the rules of the monastic code, seeing danger in the slightest faults. Consummate in his [[Virtue]], he guards the doors of his senses, is possessed of [[Mindfulness]] and presence of mind, and is content... | + | When he has [[thus gone]] forth, he [[lives]] restrained by the rules of the [[monastic]] code, [[seeing]] [[danger]] in the slightest faults. Consummate in his [[Virtue]], he guards the doors of his [[senses]], is possessed of [[Mindfulness]] and presence of [[mind]], and is content... |
| − | Now, how does a [[Monk]] guard the doors of his senses? On seeing a [[Form]] with the eye, he does not grasp at any theme or variations by which — if he were to dwell without restraint over the faculty of the eye — [[Evil]], unskillful qualities such as [[Greed]] or distress might assail him. (Similarly with the ear, nose, tongue, [[Body]], and intellect.) | + | Now, how does a [[Monk]] guard the doors of his [[senses]]? On [[seeing]] a [[Form]] with the [[eye]], he does not [[grasp]] at any theme or variations by which — if he were to dwell without restraint over the faculty of the [[eye]] — [[Evil]], unskillful qualities such as [[Greed]] or distress might assail him. (Similarly with the {{Wiki|ear}}, {{Wiki|nose}}, {{Wiki|tongue}}, [[Body]], and {{Wiki|intellect}}.) |
| − | And how is a [[Monk]] possessed of [[Mindfulness]] and alertness? When going forward and returning, he acts with alertness. When looking toward and looking away... when bending and extending his limbs... when carrying his outer cloak, his upper robe, and his bowl... when eating, drinking, chewing, and tasting... when urinating and defecating... when walking, standing, sitting, falling asleep, waking up, talking, and remaining silent, he acts with alertness. | + | And how is a [[Monk]] possessed of [[Mindfulness]] and [[alertness]]? When going forward and returning, he acts with [[alertness]]. When looking toward and looking away... when bending and extending his limbs... when carrying his outer cloak, his upper robe, and his bowl... when eating, drinking, chewing, and tasting... when urinating and defecating... when walking, standing, sitting, falling asleep, waking up, talking, and remaining [[silent]], he acts with [[alertness]]. |
| − | And how is a [[Monk]] content? Just as a bird, wherever it goes, flies with its wings as its only burden; so too is he content with a set of robes to provide for his [[Body]] and alms [[Food]] to provide for his hunger. Wherever he goes, he takes only his barest necessities along. | + | And how is a [[Monk]] content? Just as a bird, wherever it goes, flies with its wings as its only burden; so too is he content with a set of [[robes]] to provide for his [[Body]] and [[alms]] [[Food]] to provide for his hunger. Wherever he goes, he takes only his barest necessities along. |
| − | He seeks out a secluded dwelling: a forest, the shade of a tree, a mountain, a glen, a hillside cave, a [[Charnel ground]], a jungle grove, the open air, a heap of straw. After his meal, returning from his alms round, he sits down, crosses his legs, holds his [[Body]] erect, and brings [[Mindfulness]] to the fore. He purifies his mind from [[Greed]], ill will, sloth and torpor, restlessness and anxiety, and uncertainty. As long as these five hindrances are not abandoned within him, he regards it as a debt, a sickness, a prison, slavery, a road through desolate country. But when these five hindrances are abandoned within him, he regards it as unindebtedness, good health, release from prison, freedom, a place of security. Seeing that they have been abandoned within him, he becomes glad, enraptured, tranquil, sensitive to pleasure. Feeling pleasure, his mind becomes concentrated. | + | He seeks out a secluded dwelling: a forest, the shade of a [[tree]], a mountain, a glen, a hillside [[cave]], a [[Charnel ground]], a jungle grove, the open [[air]], a heap of straw. After his meal, returning from his [[alms]] round, he sits down, crosses his legs, holds his [[Body]] erect, and brings [[Mindfulness]] to the fore. He purifies his [[mind]] from [[Greed]], ill will, [[sloth and torpor]], [[restlessness]] and [[anxiety]], and uncertainty. As long as these [[five hindrances]] are not abandoned within him, he regards it as a debt, a [[sickness]], a prison, [[slavery]], a road through desolate country. But when these [[five hindrances]] are abandoned within him, he regards it as unindebtedness, good health, release from prison, freedom, a place of security. [[Seeing]] that they have been abandoned within him, he becomes [[glad]], [[enraptured]], [[tranquil]], sensitive to [[pleasure]]. [[Feeling]] [[pleasure]], his [[mind]] becomes [[concentrated]]. |
[[File:504597 n.jpg|thumb|250px|]] | [[File:504597 n.jpg|thumb|250px|]] | ||
| − | Quite withdrawn from sensuality, withdrawn from unskillful mental qualities, he enters and remains in the first [[Jhana]]: rapture and pleasure born from withdrawal, accompanied by directed thought and evaluation. He permeates and pervades, suffuses and fills this very [[Body]] with the rapture and pleasure born from withdrawal. 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 and again with water, so that his ball of bath powder — saturated, moisture-laden, permeated within and without — would nevertheless not drip; even so, the [[Monk]] permeates... this very [[Body]] with the rapture and pleasure born of withdrawal. There is nothing of his entire [[Body]] unpervaded by rapture and pleasure born from withdrawal. This is a reward of the contemplative [[Life]], visible here and now, more excellent than the previous ones and more sublime. | + | Quite withdrawn from sensuality, withdrawn from unskillful [[mental]] qualities, he enters and remains in the first [[Jhana]]: [[rapture]] and [[pleasure]] born from withdrawal, accompanied by directed [[thought]] and {{Wiki|evaluation}}. He permeates and pervades, suffuses and fills this very [[Body]] with the [[rapture]] and [[pleasure]] born from withdrawal. 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 and again with [[water]], so that his ball of bath powder — saturated, moisture-laden, permeated within and without — would nevertheless not drip; even so, the [[Monk]] permeates... this very [[Body]] with the [[rapture]] and [[pleasure]] born of withdrawal. There is [[nothing]] of his entire [[Body]] unpervaded by [[rapture]] and [[pleasure]] born from withdrawal. This is a reward of the contemplative [[Life]], [[visible]] here and now, more excellent than the previous ones and more [[sublime]]. |
| − | Furthermore, with the stilling of directed thoughts & evaluations, he enters and remains in the second [[Jhana]]: rapture and pleasure born of composure, unification of awareness free from directed thought and evaluation — internal assurance. He permeates and pervades, suffuses and fills this very [[Body]] with the rapture and pleasure born of composure. Just like a lake with spring-water welling up from within, having no inflow from the east, west, north, or south, and with the skies supplying abundant showers time and again, so that the cool fount of water welling up from within the lake would permeate and pervade, suffuse and fill it with cool waters, there being no part of the lake unpervaded by the cool waters; even so, the [[Monk]] permeates... this very [[Body]] with the rapture and pleasure born of composure. There is nothing of his entire [[Body]] unpervaded by rapture and pleasure born of composure. This, too, is a reward of the contemplative [[Life]], visible here and now, more excellent than the previous ones and more sublime. | + | Furthermore, with the stilling of directed [[thoughts]] & evaluations, he enters and remains in the second [[Jhana]]: [[rapture]] and [[pleasure]] born of composure, unification of [[awareness]] free from directed [[thought]] and {{Wiki|evaluation}} — internal assurance. He permeates and pervades, suffuses and fills this very [[Body]] with the [[rapture]] and [[pleasure]] born of composure. Just like a lake with spring-water welling up from within, having no [[inflow]] from the east, west, north, or south, and with the skies supplying abundant showers [[time]] and again, so that the cool fount of [[water]] welling up from within the lake would permeate and pervade, suffuse and fill it with cool waters, there [[being]] no part of the lake unpervaded by the cool waters; even so, the [[Monk]] permeates... this very [[Body]] with the [[rapture]] and [[pleasure]] born of composure. There is [[nothing]] of his entire [[Body]] unpervaded by [[rapture]] and [[pleasure]] born of composure. This, too, is a reward of the contemplative [[Life]], [[visible]] here and now, more excellent than the previous ones and more [[sublime]]. |
| − | And furthermore, with the fading of rapture, he remains equanimous, mindful, & alert, and senses pleasure with the [[Body]]. He enters & remains in the third [[Jhana]], of which the [[Noble]] Ones declare, 'Equanimous & mindful, he has a pleasant abiding.' He permeates and pervades, suffuses and fills this very [[Body]] with the pleasure divested of rapture. Just as in a [[Lotus]] pond, some of the lotuses, born and growing in the water, stay immersed in the water and flourish without standing up out of the water, so that they are permeated and pervaded, suffused and filled with cool water from their roots to their tips, and nothing of those lotuses would be unpervaded with cool water; even so, the [[Monk]] permeates... this very [[Body]] with the pleasure divested of rapture. There is nothing of his entire [[Body]] unpervaded with pleasure divested of rapture. This, too, is a reward of the contemplative [[Life]], visible here and now, more excellent than the previous ones and more sublime. | + | And furthermore, with the fading of [[rapture]], he remains [[equanimous]], [[mindful]], & alert, and [[senses]] [[pleasure]] with the [[Body]]. He enters & remains in the third [[Jhana]], of which the [[Noble]] Ones declare, '[[Equanimous]] & [[mindful]], he has a [[pleasant]] abiding.' He permeates and pervades, suffuses and fills this very [[Body]] with the [[pleasure]] divested of [[rapture]]. Just as in a [[Lotus]] pond, some of the [[lotuses]], born and growing in the [[water]], stay immersed in the [[water]] and flourish without standing up out of the [[water]], so that they are permeated and pervaded, suffused and filled with cool [[water]] from their [[roots]] to their tips, and [[nothing]] of those [[lotuses]] would be unpervaded with cool [[water]]; even so, the [[Monk]] permeates... this very [[Body]] with the [[pleasure]] divested of [[rapture]]. There is [[nothing]] of his entire [[Body]] unpervaded with [[pleasure]] divested of [[rapture]]. This, too, is a reward of the contemplative [[Life]], [[visible]] here and now, more excellent than the previous ones and more [[sublime]]. |
[[File:Buddhas.life.b.016.jpg|thumb|250px|]] | [[File:Buddhas.life.b.016.jpg|thumb|250px|]] | ||
| − | And furthermore, with the abandoning of pleasure and stress — as with the earlier disappearance of elation and distress — he enters and remains in the fourth [[Jhana]]: purity of [[Equanimity]] and [[Mindfulness]], neither-pleasure nor stress. He sits, permeating the [[Body]] with a pure, bright 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 [[Monk]] sits, permeating the [[Body]] with a pure, bright awareness. There is nothing of his entire [[Body]] unpervaded by pure, bright awareness. This, too, is a reward of the contemplative [[Life]], visible here and now, more excellent than the previous ones and more sublime... | + | And furthermore, with the [[abandoning]] of [[pleasure]] and [[stress]] — as with the earlier [[disappearance]] of [[elation]] and distress — he enters and remains in the fourth [[Jhana]]: [[purity]] of [[Equanimity]] and [[Mindfulness]], neither-pleasure nor [[stress]]. He sits, permeating the [[Body]] with a [[pure]], bright [[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 [[Monk]] sits, permeating the [[Body]] with a [[pure]], bright [[awareness]]. There is [[nothing]] of his entire [[Body]] unpervaded by [[pure]], bright [[awareness]]. This, too, is a reward of the contemplative [[Life]], [[visible]] here and now, more excellent than the previous ones and more [[sublime]]... |
| − | With his mind thus concentrated, purified, and bright, he directs it to the [[Knowledge]] of the ending of the mental fermentation. Just as if there were a pool of water in a mountain glen — clear, limpid, and unsullied — where a man with good eyesight standing on the bank could see shells, gravel, and pebbles, and also shoals of fish swimming about and resting, and it would occur to him, 'This pool of water is clear, limpid, and unsullied. Here are these shells, gravel, and pebbles, and also these shoals of fish swimming about and resting.' In the same way, the [[Monk]] discerns, as it has come to be, that 'This is stress... This is the origination of stress... This is the cessation of stress... This is the way leading to the cessation of stress... These are mental fermentations... This is the origination of fermentations... This is the cessation of fermentations... This is the way leading to the cessation of fermentations.' His [[Heart]], thus knowing, thus seeing, is released from the fermentations of sensuality, becoming, and [[Ignorance]]. With release, there is the [[Knowledge]], 'Released.' He discerns that 'Birth is ended, the holy [[Life]] fulfilled, the task done. There is nothing further for this [[World]].' This, too, is a reward of the contemplative [[Life]], visible here and now, more excellent than the previous ones and more sublime. And as for another visible fruit of the contemplative [[Life]], higher and more sublime than this, there is none. | + | With his [[mind]] thus [[concentrated]], [[purified]], and bright, he directs it to the [[Knowledge]] of the ending of the [[mental fermentation]]. Just as if there were a pool of [[water]] in a mountain glen — clear, limpid, and unsullied — where a man with good eyesight standing on the bank could see shells, gravel, and pebbles, and also shoals of fish swimming about and resting, and it would occur to him, 'This pool of [[water]] is clear, limpid, and unsullied. Here are these shells, gravel, and pebbles, and also these shoals of fish swimming about and resting.' In the same way, the [[Monk]] discerns, as it has come to be, that 'This is [[stress]]... This is the origination of [[stress]]... This is the [[cessation]] of [[stress]]... This is the way leading to the [[cessation]] of [[stress]]... These are [[mental fermentations]]... This is the origination of [[fermentations]]... This is the [[cessation]] of [[fermentations]]... This is the way leading to the [[cessation]] of [[fermentations]].' His [[Heart]], thus [[knowing]], thus [[seeing]], is released from the [[fermentations]] of sensuality, [[becoming]], and [[Ignorance]]. With release, there is the [[Knowledge]], 'Released.' He discerns that '[[Birth]] is ended, the holy [[Life]] fulfilled, the task done. There is [[nothing]] further for this [[World]].' This, too, is a reward of the contemplative [[Life]], [[visible]] here and now, more excellent than the previous ones and more [[sublime]]. And as for another [[visible]] [[fruit]] of the contemplative [[Life]], higher and more [[sublime]] than this, there is none. |
{{R}} | {{R}} | ||
[http://www.accesstoinsight.org/lib/authors/thanissaro/refuge.html www.accesstoinsight.org] | [http://www.accesstoinsight.org/lib/authors/thanissaro/refuge.html www.accesstoinsight.org] | ||
Revision as of 21:09, 2 September 2013
There is the case where a Tathagata appears in the World, worthy and rightly self-awakened. He teaches the Dhamma admirable in its beginning, admirable in its middle, admirable in its end. He proclaims the holy Life both in its particulars and in its essence, entirely perfect, surpassingly pure.
A Householder or Householder's son, hearing the Dhamma, gains conviction in the Tathagata and reflects: 'Household life is confining, a dusty path. The Life gone forth is like the open air. It is not easy living at home to practice the holy Life totally perfect, totally pure, like a polished shell. Suppose I were to go forth?'
So after some time he abandons his mass of Wealth, large or small; leaves his circle of relatives, large or small; shaves off his Hair and beard, puts on the saffron robes, and goes forth from the Household life into homelessness.
When he has thus gone forth, he lives restrained by the rules of the monastic code, seeing danger in the slightest faults. Consummate in his Virtue, he guards the doors of his senses, is possessed of Mindfulness and presence of mind, and is content...
Now, how does a Monk guard the doors of his senses? On seeing a Form with the eye, he does not grasp at any theme or variations by which — if he were to dwell without restraint over the faculty of the eye — Evil, unskillful qualities such as Greed or distress might assail him. (Similarly with the ear, nose, tongue, Body, and intellect.)
And how is a Monk possessed of Mindfulness and alertness? When going forward and returning, he acts with alertness. When looking toward and looking away... when bending and extending his limbs... when carrying his outer cloak, his upper robe, and his bowl... when eating, drinking, chewing, and tasting... when urinating and defecating... when walking, standing, sitting, falling asleep, waking up, talking, and remaining silent, he acts with alertness.
And how is a Monk content? Just as a bird, wherever it goes, flies with its wings as its only burden; so too is he content with a set of robes to provide for his Body and alms Food to provide for his hunger. Wherever he goes, he takes only his barest necessities along.
He seeks out a secluded dwelling: a forest, the shade of a tree, a mountain, a glen, a hillside cave, a Charnel ground, a jungle grove, the open air, a heap of straw. After his meal, returning from his alms round, he sits down, crosses his legs, holds his Body erect, and brings Mindfulness to the fore. He purifies his mind from Greed, ill will, sloth and torpor, restlessness and anxiety, and uncertainty. As long as these five hindrances are not abandoned within him, he regards it as a debt, a sickness, a prison, slavery, a road through desolate country. But when these five hindrances are abandoned within him, he regards it as unindebtedness, good health, release from prison, freedom, a place of security. Seeing that they have been abandoned within him, he becomes glad, enraptured, tranquil, sensitive to pleasure. Feeling pleasure, his mind becomes concentrated.
Quite withdrawn from sensuality, withdrawn from unskillful mental qualities, he enters and remains in the first Jhana: rapture and pleasure born from withdrawal, accompanied by directed thought and evaluation. He permeates and pervades, suffuses and fills this very Body with the rapture and pleasure born from withdrawal. 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 and again with water, so that his ball of bath powder — saturated, moisture-laden, permeated within and without — would nevertheless not drip; even so, the Monk permeates... this very Body with the rapture and pleasure born of withdrawal. There is nothing of his entire Body unpervaded by rapture and pleasure born from withdrawal. This is a reward of the contemplative Life, visible here and now, more excellent than the previous ones and more sublime.
Furthermore, with the stilling of directed thoughts & evaluations, he enters and remains in the second Jhana: rapture and pleasure born of composure, unification of awareness free from directed thought and evaluation — internal assurance. He permeates and pervades, suffuses and fills this very Body with the rapture and pleasure born of composure. Just like a lake with spring-water welling up from within, having no inflow from the east, west, north, or south, and with the skies supplying abundant showers time and again, so that the cool fount of water welling up from within the lake would permeate and pervade, suffuse and fill it with cool waters, there being no part of the lake unpervaded by the cool waters; even so, the Monk permeates... this very Body with the rapture and pleasure born of composure. There is nothing of his entire Body unpervaded by rapture and pleasure born of composure. This, too, is a reward of the contemplative Life, visible here and now, more excellent than the previous ones and more sublime.
And furthermore, with the fading of rapture, he remains equanimous, mindful, & alert, and senses pleasure with the Body. He enters & remains in the third Jhana, of which the Noble Ones declare, 'Equanimous & mindful, he has a pleasant abiding.' He permeates and pervades, suffuses and fills this very Body with the pleasure divested of rapture. Just as in a Lotus pond, some of the lotuses, born and growing in the water, stay immersed in the water and flourish without standing up out of the water, so that they are permeated and pervaded, suffused and filled with cool water from their roots to their tips, and nothing of those lotuses would be unpervaded with cool water; even so, the Monk permeates... this very Body with the pleasure divested of rapture. There is nothing of his entire Body unpervaded with pleasure divested of rapture. This, too, is a reward of the contemplative Life, visible here and now, more excellent than the previous ones and more sublime.
And furthermore, with the abandoning of pleasure and stress — as with the earlier disappearance of elation and distress — he enters and remains in the fourth Jhana: purity of Equanimity and Mindfulness, neither-pleasure nor stress. He sits, permeating the Body with a pure, bright 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 Monk sits, permeating the Body with a pure, bright awareness. There is nothing of his entire Body unpervaded by pure, bright awareness. This, too, is a reward of the contemplative Life, visible here and now, more excellent than the previous ones and more sublime...
With his mind thus concentrated, purified, and bright, he directs it to the Knowledge of the ending of the mental fermentation. Just as if there were a pool of water in a mountain glen — clear, limpid, and unsullied — where a man with good eyesight standing on the bank could see shells, gravel, and pebbles, and also shoals of fish swimming about and resting, and it would occur to him, 'This pool of water is clear, limpid, and unsullied. Here are these shells, gravel, and pebbles, and also these shoals of fish swimming about and resting.' In the same way, the Monk discerns, as it has come to be, that 'This is stress... This is the origination of stress... This is the cessation of stress... This is the way leading to the cessation of stress... These are mental fermentations... This is the origination of fermentations... This is the cessation of fermentations... This is the way leading to the cessation of fermentations.' His Heart, thus knowing, thus seeing, is released from the fermentations of sensuality, becoming, and Ignorance. With release, there is the Knowledge, 'Released.' He discerns that 'Birth is ended, the holy Life fulfilled, the task done. There is nothing further for this World.' This, too, is a reward of the contemplative Life, visible here and now, more excellent than the previous ones and more sublime. And as for another visible fruit of the contemplative Life, higher and more sublime than this, there is none.
