On the Factors for Awakening
"Monks, it is in dependence on the Himalayas, the king of mountains, that serpents (nagas) grow in body and gain in strength. Having grown in body and gained strength there, they descend to the small lakes. Having descended to the small lakes, they descend to the large lakes... the small rivers... the large rivers... to the great ocean. There they attain greatness and prosperity in terms of the body.
"In the same way, it is in dependence on virtue, established on virtue, having developed and pursued the seven factors of Awakening, that a monk attains to greatness and prosperity in terms of mental qualities. And how is it that a monk -- in dependence on virtue, established on virtue, having developed and pursued the seven factors for Awakening -- attains to greatness and prosperity in terms of mental qualities?
"There is the case where a monk develops mindfulness as a factor for Awakening dependent on seclusion, dependent on dispassion, dependent on cessation, resulting in relinquishment. He develops analysis of qualities as a factor for Awakening...persistence as a factor for Awakening...rapture as a factor for Awakening...serenity as a factor for Awakening...concentration as a factor for Awakening...equanimity as a factor for Awakening dependent on seclusion, dependent on dispassion, dependent on cessation, resulting in relinquishment. This is how a monk -- in dependence on virtue, established on virtue, having developed and pursued the seven factors for Awakening -- attains to greatness and prosperity in terms of mental qualities."
Hiri Sutta Conscience Samyutta Nikáya I.18 Translated from the Pali by Thanissaro Bhikkhu.
Who in the world
is a man constrained by conscience,
who awakens to censure
like a fine stallion to the whip?
Those restrained by conscience
are rare --
those who go through life
always mindful.
Having reached the end
of suffering & stress,
they go through what is uneven
evenly;
go through what is out-of-tune
in tune.
Hiri Sutta (On Friendship)
Sutta Nipata II.3
Translated from the Pali by John D. Ireland
"One who, overstepping and despising a sense of shame, says, 'I am your friend,' but does not take upon himself any tasks he is capable of doing, is to be recognized as no friend. One who speaks amiably to his companions, but whose actions do not conform to it, him the wise know for certain as a talker not a doer. He is no friend who, anticipating conflict, is always alert in looking out for weaknesses. [1] But he on whom one can rely, like a child sleeping on its mother's breast, is truly a friend who cannot be parted from one by others.
"One who bears the human burden of responsibility, with it fruits and blessings in mind, he cultivates a cause [2] of joy and happiness worthy of praise. Having tasted the flavor of solitude and peace one is free from fear and wrong-doings imbibing the rapture of Dhamma."
Notes
1. Such a person dislikes to be reproved, and when an occasion for this occurs he would wish to have a weapon with which to retaliate, and therefore, he takes note of one's weaknesses.
2. According to the Commentary, this joy-producing cause is strenuous effort (viriya).
Hita Sutta Benefit Translated from the Pali by Thanissaro Bhikkhu
"A monk endowed with five qualities practices both for his own benefit and for that of others. Which five?
"There is the case where a monk is himself consummate in virtue and encourages others to be consummate in virtue. He himself is consummate in concentration and encourages others to be consummate in concentration. He himself is consummate in discernment and encourages others to be consummate in discernment. He himself is consummate in release and encourages others to be consummate in release. He himself is consummate in the knowledge and vision of release and encourages others to be consummate in the knowledge and vision of release.
"Endowed with these five qualities, a monk practices both for his own benefit and for that of others.
Iddhipada Vibhanga Sutta Analysis of the Bases of Power Translated from the Pali by Thanissaro Bhikkhu
"These four bases of power, when developed and pursued, are of great fruit and great benefit. And how are the four bases of power developed and pursued so as to be of great fruit and great benefit?
"There is the case where a monk develops the base of power endowed with concentration founded on desire and the fabrications of exertion, thinking, 'This desire of mine will be neither overly sluggish nor overly active, neither inwardly restricted nor outwardly scattered.' He keeps perceiving what is in front and behind so that what is in front is the same as what is behind, what is behind is the same as what is in front. What is below is the same as what is above, what is above is the same as what is below. Night is the same as day, day is the same as night. By means of an awareness thus open and unhampered, he develops a brightened mind.
"He develops the base of power endowed with concentration founded on persistence...
"He develops the base of power endowed with concentration founded on intent...
"He develops the base of power endowed with concentration founded on discrimination and the fabrications of exertion, thinking, 'This discrimination of mine will be neither overly sluggish nor overly active, neither inwardly restricted nor outwardly scattered.' He keeps perceiving what is in front and behind so that what is in front is the same as what is behind, what is behind is the same as what is in front. What is below is the same as what is above, what is above is the same as what is below. [He dwells] by night as by day, and by day as by night. By means of an awareness thus open and unhampered, he develops a brightened mind.
"And how is desire overly sluggish? Whatever desire is accompanied by laziness, conjoined with laziness that is called overly sluggish desire.
"And how is desire overly active? Whatever desire is accompanied by restlessness, conjoined with restlessness that is called overly active desire.
"And how is desire inwardly restricted? Whatever desire is accompanied by sloth and drowsiness, conjoined with sloth and drowsiness that is called inwardly restricted desire.
"And how is desire outwardly scattered? Whatever desire is stirred up by the five strings of sensuality, outwardly dispersed and dissipated that is called outwardly scattered desire.
"And how does a monk dwell perceiving what is in front and behind so that what is in front is the same as what is behind, and what is behind is the same as what is in front? There is the case where a monk's perception of what is in front and behind is well in hand, well-attended to, well-considered, well-tuned ('penetrated') by means of discernment. This is how a monk keeps perceiving what is in front and behind so that what is in front is the same as what is behind, and what is behind is the same as what is in front.
"And how does a monk dwell so that what is below is the same as what is above, and what is above is the same as what is below? There is the case where a monk 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 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, gorge, feces, bile, phlegm, pus, blood, sweat, fat, tears, skin-oil, saliva, mucus, fluid in the joints, urine.' This is how a monk dwells so that what is below is the same as what is above, and what is above is the same as what is below.
"And how does a monk dwell by night as by day, and by day as by night? There is the case where a monk at night develops the base of power endowed with concentration founded on desire and the fabrications of exertion by means of the same modes (permutations) and signs and themes that he uses by day, and by day he develops the base of power endowed with concentration founded on desire and the fabrications of exertion by means of the same modes and signs and themes that he uses by night. This is how a monk dwells by night as by day, and by day as by night.
"And how does a monk -- by means of an awareness open and unhampered -- develop a brightened mind? There is the case where a monk has the perception of light, the perception of daytime [at any hour of the day] well in hand and well-established. This is how a monk -- by means of an awareness open and unhampered -- develops a brightened mind.
(The above discussion is then repeated for persistence, intent, and discrimination.)
"When a monk has thus developed and pursued the four bases of power, he experiences manifold supra-normal powers. Having been one he becomes many; having been many he becomes one. He appears. He vanishes. He goes unimpeded through walls, ramparts, and mountains as if through space. He dives in and out of the earth as if it were water. He walks on water without sinking as if it were dry land. Sitting cross-legged he flies through the air like a winged bird. With his hand he touches and strokes even the sun and moon, so mighty and powerful. He exercises influence with his body even as far as the Brahma worlds.
"He hears -- by means of the divine ear-element, purified and surpassing the human -- both kinds of sounds: divine and human, whether near or far.
"He knows the awareness of other beings, other individuals, having encompassed it with his own awareness. He discerns a mind with passion as a mind with passion, and a mind without passion as a mind without passion. He discerns a mind with aversion as a mind with aversion, and a mind without aversion as a mind without aversion. He discerns a mind with delusion as a mind with delusion, and a mind without delusion as a mind without delusion. He discerns a restricted mind as a restricted mind, and a scattered mind as a scattered mind. He discerns an enlarged mind as an enlarged mind, and an un-enlarged mind as an un-enlarged mind. He discerns an excelled mind [one that is not at the most excellent level] as an excelled mind, and an unexcelled mind as an unexcelled mind. He discerns a concentrated mind as a concentrated mind, and an un-concentrated mind as an un-concentrated mind. He discerns a released mind as a released mind, and an unreleased mind as an unreleased mind.
"He 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 aeons of cosmic contraction, many aeons of cosmic expansion, many aeons of cosmic contraction and expansion, [recollecting], 'There I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure and 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 and pain, such the end of my life. Passing away from that state, I re-arose here.' Thus he remembers his manifold past lives in their modes and details.
"He sees -- by means of the divine eye, purified and surpassing the human -- beings passing away and re-appearing, and he discerns how they are inferior and superior, beautiful and ugly, fortunate and unfortunate in accordance with their kamma: 'These beings -- who were endowed with bad conduct of body, speech, and 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, and 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 and surpassing the human -- he sees beings passing away and re-appearing, and he discerns how they are inferior and superior, beautiful and ugly, fortunate and unfortunate in accordance with their kamma.
"Through the ending of the mental effluents, he remains in the effluent-free release of awareness and release of discernment, having known and made them manifest for himself right in the here and now.
"This is how these four bases of power, when developed and pursued, are of great fruit and great benefit."
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