Basic Wisdom
“There are some cases in which a person overcome with pain, his mind exhausted, grieves, mourns, laments, beats his breast, & becomes bewildered. Or one overcome with pain, his mind exhausted, comes to search outside, ‘Who knows a way or two to stop this pain?’ I tell you, monks, that stress results either in bewilderment or in search.” — AN 6:63
“This is the way leading to discernment: when visiting a contemplative or brahman, to ask: ‘What is skillful, venerable sir? What is unskillful? What is blameworthy? What is blameless? What should be cultivated? What should not be cultivated? What, when I do it, will be for my long-term harm & suffering? Or what, when I do it, will be for my long-term welfare & happiness?’” — MN 135
“What do you think, Rahula: What is a mirror for?”
“For reflection, sir.”
“In the same way, Rahula, bodily actions, verbal actions, & mental actions are to be done with repeated reflection.
“Whenever you want to perform a bodily action, you should reflect on it: ‘This bodily action I want to perform—would it lead to self-affliction, to the affliction of others, or to both? Is it an unskillful bodily action, with painful consequences, painful results?’ If, on reflection, you know that it would lead to self-affliction, to the affliction of others, or to both; it would be an unskillful bodily action with painful consequences, painful results, then any bodily action of that sort is absolutely unfit for you to do. But if on reflection you know that it would not cause affliction… it would be a skillful bodily action with happy consequences, happy results, then any bodily action of that sort is fit for you to do.
“While you are performing a bodily action, you should reflect on it: ‘This bodily action I am doing—is it leading to self-affliction, to the affliction of others, or to both? Is it an unskillful bodily action, with painful consequences, painful results?’ If, on reflection, you know that it is leading to self-affliction, to affliction of others, or both… you should give it up. But if on reflection you know that it is not… you may continue with it.
“Having performed a bodily action, you should reflect on it.… If, on reflection, you know that it led to self-affliction, to the affliction of others, or to both; it was an unskillful bodily action with painful consequences, painful results, then you should confess it, reveal it, lay it open to the Teacher or to a knowledgeable companion in the holy life. Having confessed it… you should exercise restraint in the future. But if on reflection you know that it did not lead to affliction… it was a skillful bodily action with happy consequences, happy results, then you should stay mentally refreshed & joyful, training day & night in skillful mental qualities.
[Similarly with verbal and mental actions, except for the last paragraph under mental action:]
“Having performed a mental action, you should reflect on it.… If, on reflection, you know that it led to self-affliction, to the affliction of others, or to both; it was an unskillful mental action with painful consequences, painful results, then you should feel distressed, ashamed, & disgusted with it. Feeling distressed… you should exercise restraint in the future. But if on reflection you know that it did not lead to affliction… it was a skillful mental action with happy consequences, happy results, then you should stay mentally refreshed & joyful, training day & night in skillful mental qualities.
“Rahula, all those contemplatives & brahmans in the course of the past who purified their bodily actions, verbal actions, & mental actions, did it through repeated reflection on their bodily actions, verbal actions, & mental actions in just this way.
“All those contemplatives & brahmans in the course of the future who will purify their bodily actions, verbal actions, & mental actions, will do it through repeated reflection on their bodily actions, verbal actions, & mental actions in just this way.
“All those contemplatives & brahmans at present who purify their bodily actions, verbal actions, & mental actions, do it through repeated reflection on their bodily actions, verbal actions, & mental actions in just this way.
“Thus, Rahula, you should train yourself: ‘I will purify my bodily actions through repeated reflection. I will purify my verbal actions through repeated reflection. I will purify my mental actions through repeated reflection.’ That’s how you should train yourself.” — MN 61
“As for the course of action that is unpleasant to do but that, when done, leads to what is profitable, it’s in light of this course of action that one may be known—in terms of manly stamina, manly persistence, manly effort—as a fool or a wise person. For a fool doesn’t reflect, ‘Even though this course of action is unpleasant to do, still when it is done it leads to what is profitable.’ So he doesn’t do it, and thus the non-doing of that course of action leads to what is unprofitable for him. But a wise person reflects, ‘Even though this course of action is unpleasant to do, still when it is done it leads to what is profitable.’ So he does it, and thus the doing of that course of action leads to what is profitable for him.
“As for the course of action that is pleasant to do but that, when done, leads to what is unprofitable, it’s in light of this course of action that one may be known—in terms of manly stamina, manly persistence, manly effort—as a fool or a wise person. For a fool doesn’t reflect, ‘Even though this course of action is pleasant to do, still when it is done it leads to what is unprofitable.’ So he does it, and thus the doing of that course of action leads to what is unprofitable for him. But a wise person reflects, ‘Even though this course of action is pleasant to do, still when it is done it leads to what is unprofitable.’ So he doesn’t do it, and thus the non-doing of that course of action leads to what is profitable for him.” — AN 4:115
If, by forsaking
a limited ease,
he would see
an abundance of ease,
the enlightened man
would forsake
the limited ease
for the sake
of the abundant. — Dhp 290
Your own self is
your own mainstay,
for who else could your mainstay be?
With you yourself well-trained
you obtain the mainstay
hard to obtain. — Dhp 160
Your own self is
your own mainstay.
Your own self is
your own guide.
And so you should
watch over yourself—
as a trader, a fine steed. — Dhp 380
Evil is done
by oneself,
by oneself is one defiled.
Evil is left undone
by oneself,
by oneself is one cleansed.
Purity & impurity are one’s own doing.
No one purifies another.
No other purifies one. — Dhp 165
You yourself should reprove yourself,
should examine yourself.
As a self-guarded monk
with guarded self,
mindful, you dwell at ease. — Dhp 379
“And what is the self as a governing principle? There is the case where a monk, having gone to a wilderness, to the foot of a tree, or to an empty dwelling, reflects on this: ‘It’s not for the sake of robes that I have gone forth from the home life into homelessness; it’s not for the sake of almsfood, for the sake of lodgings, or for the sake of this or that state of [future] becoming that I have gone forth from the home life into homelessness. Simply that I am beset by birth, aging, & death; by sorrows, lamentations, pains, distresses, & despairs; beset by stress, overcome with stress, [and I hope,] “Perhaps the end of this entire mass of suffering & stress might be known!” Now, if I were to seek the same sort of sensual pleasures that I abandoned in going forth from home into homelessness—or a worse sort—that would not be fitting for me.’ So he reflects on this: ‘My persistence will be aroused & not lax; my mindfulness established & not confused; my body calm & not aroused; my mind centered & unified.’ Having made himself his governing principle, he abandons what is unskillful, develops what is skillful, abandons what is blameworthy, develops what is unblameworthy, and looks after himself in a pure way. This is called the self as a governing principle.” — AN 3:40
Ven. Ananda: “‘This body comes into being through conceit. And yet it is by relying on conceit that conceit is to be abandoned.’ Thus it was said. And in reference to what was it said? There is the case, sister, where a monk hears, ‘The monk named such-and-such, they say, through the ending of the effluents, has entered & remains in the effluent-free awareness-release & discernment-release, having directly known & realized them for himself right in the here & now.’ The thought occurs to him, ‘The monk named such-&-such, they say, through the ending of the effluents, has entered & remains in the effluent-free awareness-release & discernment-release, having directly known & realized them for himself right in the here & now. Then why not me?’ Then, at a later time, he abandons conceit, having relied on conceit.” — AN 4:159
Gentle sages,
constantly restrained in body,
go to the unwavering state
where, having gone,
there’s no grief. — Dhp 225
They awaken, always wide awake:
Gotama’s disciples
whose mindfulness, both day & night,
is constantly immersed
in the Buddha…the Dhamma…the Sangha.
They awaken, always wide awake:
Gotama’s disciples
whose mindfulness, both day & night,
is constantly immersed
in the body. — Dhp 296–299
If, by forsaking
a limited ease,
he would see
an abundance of ease,
the enlightened man
would forsake
the limited ease
for the sake
of the abundant. — Dhp 290
“These four types of action have been understood, realized, & made known by me. Which four? There is action that is dark with dark result; action that is bright with bright result; action that is dark & bright with dark & bright result; and action that is neither dark nor bright with neither dark nor bright result, leading to the ending of action.
“And what is action that is dark with dark result? There is the case where a certain person fabricates an injurious bodily fabrication … an injurious verbal fabrication… an injurious mental fabrication … He rearises in an injurious world where he is touched by injurious contacts… He experiences feelings that are exclusively painful, like those of the beings in hell. This is called action that is dark with dark result.
“And what is action that is bright with bright result? There is the case where a certain person fabricates an uninjurious bodily fabrication… an uninjurious verbal fabrication… an uninjurious mental fabrication.… He rearises in an uninjurious world where he is touched by uninjurious contacts.… He experiences feelings that are exclusively pleasant, like those of the Ever-radiant Devas. This is called kamma that is bright with bright result.
“And what is action that is dark & bright with dark & bright result? There is the case where a certain person fabricates a bodily fabrication that is injurious & uninjurious… a verbal fabrication that is injurious & uninjurious… a mental fabrication that is injurious & uninjurious.… He rearises in an injurious & uninjurious world where he is touched by injurious & uninjurious contacts.… He experiences injurious & uninjurious feelings, pleasure mingled with pain, like those of human beings, some devas, and some beings in the lower realms. This is called kamma that is dark & bright with dark & bright result.
“And what is action that is neither dark nor bright with neither dark nor bright result, leading to the ending of action? The intention right there to abandon this action that is dark with dark result … this action that is bright with bright result… this action that is dark & bright with dark & bright result. This is called action that is neither dark nor bright with neither dark nor bright result, leading to the ending of action.” — AN 4:232
[A related discourse repeats most of the above, defining dark action with dark result with the following example: “There is the case of a certain person who kills living beings, steals what is not given, engages in sexual misconduct, tells lies, and drinks fermented & distilled liquors that are the basis for heedlessness,” and bright action with bright result with the following example: “There is the case of a certain person who abstains from killing living beings, abstains from stealing what is not given, abstains from engaging in sexual misconduct, abstains from telling lies, and abstains from drinking fermented & distilled liquors that are the basis for heedlessness.”] — AN 4:234
“And what is action that is neither dark nor bright with neither dark nor bright result, leading to the ending of action? Right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.” — AN 4:237
Then the Blessed One gave a graduated talk to Upali the householder, i.e., a talk on giving, a talk on virtue, a talk on heaven; he proclaimed the drawbacks of, degradation in, & defilement in sensuality, and the rewards of renunciation. Then—when he knew that Upali the householder was of ready mind, malleable mind, unhindered mind, exultant mind, confident mind—he proclaimed to him the distinctive teaching of the Awakened Ones: stress, origination, cessation, path. Just as a white cloth with stains removed would rightly take dye, in the same way there arose to Upali the householder, in that very seat, the dustless, stainless Dhamma eye: Whatever is subject to origination is all subject to cessation. Then—having seen the Dhamma, having reached the Dhamma, known the Dhamma, gained a foothold in the Dhamma, having crossed over & beyond doubt, having had no more questioning—Upali the householder gained fearlessness and was independent of others with regard to the Teacher’s message. — MN 56
For a person giving,
merit increases.
For one self-restraining,
no animosity is amassed.
One who is skillful
leaves evil behind
and
—from the ending of passion,
aversion,
delusion—
is totally unbound. — Ud 8:5
