Philosophy 438 Indian Buddhist Philosophy Buddhist Views of the ...

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22 CHAPTER 2. GRADUAL SAYINGS been said. In reference to what was it said? “Intention, I tell you, is kamma. Intending, one does kamma by way of body, speech, and intellect. “And what is the cause by which kamma comes into play? Contact is the cause by which kamma comes into play. “And what is the diversity in kamma? There is kamma to be experienced in hell, kamma to be experienced in the realm of common animals, kamma to be experienced in the realm of the hungry shades, kamma to be experienced in the human world, kamma to be experienced in the world of the devas. This is called the diversity in kamma. “And what is the result of kamma? The result of kamma is of three sorts, I tell you: that which arises right here and now, that which arises later [in this lifetime], and that which arises following that. This is called the result of kamma. “And what is the cessation of kamma? From the cessation of contact is the cessation of kamma; and just this noble eightfold path—right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration—is the path of practice leading to the cessation of kamma. “Now when a noble disciple discerns kamma in this way, the cause by which kamma comes into play in this way, the diversity of kamma in this way, the result of kamma in this way, the cessation of kamma in this way, and the path of practice leading to the cessation of kamma in this way, then he discerns this penetrative holy life as the cessation of kamma. “ ‘Kamma should be known. The cause by which kamma comes into play. . . . The diversity in kamma. . . . The result of kamma. . . . The cessation of kamma. . . . The path of practice for the cessation of kamma should be known.’ Thus it has been said, and in reference to this was it said. [6] “ ‘Stress should be known. The cause by which stress comes into play should be known. The diversity in stress should be known. The result of stress should be known. The cessation of stress should be known. The path of practice for the cessation of stress should be known.’ Thus it has been said. In reference to what was it said? “Birth is stress, aging is stress, death is stress; sorrow, lamentation, pain, distress, and despair are stress; association with what is not loved is stress, separation from what is loved is stress, not getting what is wanted is stress. In short, the five aggregates for sustenance are stress. “And what is the cause by which stress comes into play? Craving is the cause by which stress comes into play. “And what is the diversity in stress? There is major stress and minor, slowly fading and quickly fading. This is called the diversity in stress. “And what is the result of stress? There are some cases in which a person overcome with pain, his mind exhausted, grieves, mourns, laments, beats his breast, and becomes bewildered. Or one overcome with pain, his mind exhausted, comes to search outside, ‘Who knows a way or two to stop this
2.3. TO GIRIMANANDA 23 pain?’ I tell you, monks, that stress results either in bewilderment or in search. This is called the result of stress. “And what is the cessation of stress? From the cessation of craving is the cessation of stress; and just this noble eightfold path—right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration—is the path of practice leading to the cessation of stress. “Now when a noble disciple discerns stress in this way, the cause by which stress comes into play in this way, the diversity of stress in this way, the result of stress in this way, the cessation of stress in this way, and the path of practice leading to the cessation of stress in this way, then he discerns this penetrative holy life as the cessation of stress. “ ‘Stress should be known. The cause by which stress comes into play. . . . The diversity in stress. . . . The result of stress. . . . The cessation of stress. . . . The path of practice for the cessation of stress should be known.’ Thus it has been said, and in reference to this was it said. “And this is the penetrative explanation that is a Dhamma explanation.” 2.3 Aṅguttara Nikāya X.60 Girimananda Sutta To Girimananda I have heard that on one occasion the Blessed One was staying near Savatthi, in Jeta’s Grove, Anathapindika’s monastery. And on that occasion Ven. Girimananda was diseased, in pain, severely ill. Then Ven. Ananda went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there he said to the Blessed One, “Lord, Ven. Girimananda is diseased, in pain, severely ill. It would be good if the Blessed One would visit Ven. Girimananda, out of sympathy for him.” “Ananda, if you go to the monk Girimananda and tell him ten perceptions, it’s possible that when he hears the ten perceptions his disease may be allayed. Which ten? The perception of inconstancy, the perception of nonself, the perception of unattractiveness, the perception of drawbacks, the perception of abandoning, the perception of dispassion, the perception of cessation, the perception of distaste for every world, the perception of the undesirability of all fabrications, mindfulness of in-and-out breathing. [1] “And what is the perception of inconstancy? There is the case where a monk—having gone to the wilderness, to the shade of a tree, or to an empty building—reflects thus: ‘Form is inconstant, feeling is inconstant, perception is inconstant, fabrications are inconstant, consciousness is inconstant.’ Thus he remains focused on inconstancy with regard to the five aggregates. This, Ananda, is called the perception of inconstancy. [2] “And what is the perception of not-self? There is the case where a monk—having gone to the wilderness, to the shade of a tree, or to an empty
Page 1: Philosophy 438 Indian Buddhist Phil
Page 4 and 5: ii CONTENTS III The Mind Like Fire
Page 6 and 7: 2 CONTENTS Weekly schedule of lectu
Page 8 and 9: 4 CONTENTS
Page 11 and 12: Chapter 1 Samyutta-nikāya The Conn
Page 13 and 14: 1.2. THE LEASH 9 1.2 Samyutta Nikā
Page 15 and 16: 1.4. A BEING 11 “A monk who has a
Page 17 and 18: 1.5. TO KOTTHITA 13 “No, my frien
Page 19 and 20: 1.6. ON SELF, NO SELF, AND NOT-SELF
Page 21 and 22: Chapter 2 Aṅguttara-nikāya The G
Page 23 and 24: 2.2. PENETRATIVE 19 body—agreeabl
Page 25: 2.2. PENETRATIVE 21 “Now when a n
Page 29 and 30: 2.3. TO GIRIMANANDA 25 fabrications
Page 31 and 32: Chapter 3 Majjhima-nikāya The Midd
Page 33 and 34: 3.1. ALL THE FERMENTATIONS 29 ferme
Page 35 and 36: 3.2. ON RIGHT SPEECH 31 fulness as
Page 37 and 38: 3.2. ON RIGHT SPEECH 33 this two-pr
Page 39 and 40: 3.3. TO VACCHAGOTTA ON FIRE 35 “I
Page 41 and 42: 3.3. TO VACCHAGOTTA ON FIRE 37 “
Page 43 and 44: 3.4. THE SIX SEXTETS 39 the tongue-
Page 45 and 46: 3.4. THE SIX SEXTETS 41 able. . . .
Page 47 and 48: 3.4. THE SIX SEXTETS 43 such a thin
Page 49 and 50: Chapter 4 Dīgha Nikȳa The Long Di
Page 51 and 52: 4.1. THE GREAT CAUSES DISCOURSE 47
Page 63: Part II Practical writings by moder
Page 66 and 67: 62 CHAPTER 5. MEDITATING ON NO-SELF
Page 74 and 75: 70 CHAPTER 6. NO-SELF OR NOT-SELF?
Page 76 and 77:
72 CHAPTER 6. NO-SELF OR NOT-SELF?
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75 The Mind Like Fire Unbound: An I
Page 81 and 82:
Preface To study ancient texts is l
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Part One: The Abstract “Released.
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in particular. Once it no longer vi
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Part Two: The Essay Introduction
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85 Ended the old, there is no new t
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87 the subtle, the very-hard-to-see
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89 him. In the version told in RV 1
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91 does not blaze. Its brilliance g
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93 Ud VIII.10 ‘But, Venerable Got
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95 Sariputta: Do you regard the Tat
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97 There is the case, Sandha, where
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99 This is where the ordinary meani
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101 friend’. Now, how is the mean
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103 Here Ven. Udayin compares the n
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105 On the level of ordinary sensor
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107 ‘Just as a fire, Vaccha, burn
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109 If a monk abandons passion for
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111 S XXII.121 Thus passion and des
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113 endearing, fostering desire, en
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115 said to her husband, ‘These r
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117 If he does not relish them, wel
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119 husked rice,’ in the same way
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121 Views are the second mode of cl
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123 as a result of sensual pleasure
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125 so. I don’t think in that way
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127 The construings the Buddha reli
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129 M 118 The standard description
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131 ness in the fourth level of jha
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133 events and is one of the ways i
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135 Feeling is not yours. . . . Per
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137 the extent of the objects of de
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139 body as in the self, or the sel
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141 the ridges and hollows, the riv
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143 Then Vacchagotta the wanderer g
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145 is passing away, only stress is
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147 S LVI.11 Just as if there were
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149 —‘I know, I see, that’s j
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151 producing knowledge—leads to
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153 cerns that he is breathing out
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155 Knowing and seeing the eye as i
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157 A III.88 As the text makes clea
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159 death. . . sorrow, lamentation,
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161 While those who have cut off do
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163 With ignorance as condition, th
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165 MahaKaccayana: ‘Concerning th
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167 it. Sensing a feeling of pain.
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169 there were to come a powerful w
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171 the innate burdensomeness of ev
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