Whose Kamma is it?

He insulted me,
hit me,
beat me,
robbed me-
for those who brood on this,
hostility isn’t stilled.

He insulted me,
hit me,
beat me,
robbed me-
for those who don’t brood on this,
hostility is stilled.

Hostilities aren’t stilled
through hostility,
regardless.

Hostilities are stilled
through non-hostility:
this, an unending truth.

Unlike those who don’t realize
that we’re here on the verge
of perishing,
their quarrels are stilled.

Dhammapada:3-6

When we stop just reading the Suttas, and begin to understand the meaning of the words, we begin to realize that in fact, no one can hurt us.
Only we can do this.
When some one insults you,attacks you, beats and robs you,
who is it that is being hurt?

If I insult you, surely that is my (non virtuous)Kamma, not yours.
The Kamma you make, is up to you.
If you choose to become hostile, or abusive towards me, then you will create non virtuous Kamma for yourself, so you not only suffer from what it is that I said or did, but you pile up further suffering for the future.

If you choose not to react in a non virtuous, or unskillful fashion,and instead send thoughts of metta, then you will be creating virtuous Kamma that leads to the cessation of suffering.

It is possible that even in this life time, those who would seek to harm us, when they see that they cannot, will cease trying. Perhaps they may even become our friends,
but, even if they don’t become our friends,
they will see it is pointless trying to harm us.

Of course this practice is not so easy in the beginning.
When I was a young boy, if some one hit me, I would be encouraged by my parents to hit them back- harder.
Conditioning by our family, friends,and, society in general, often encourages us to be better than everyone else, more ruthless than everyone else.
If we start to believe these things, it can become difficult not to react in a negative way towards those who are negative towards us-
difficult, but, very possible.

By using skillful means – metta meditation being a good example, we can begin to break free of the shackles that keep us from attaining libertion.

Through the sustained practice of vipassana meditation, we can become Arahats in this very life.

Itivuttaka: The Group of Ones-Iti 1.1;

This was said by the Blessed One, said by the Arahant, so I have heard: “Abandon one quality, monks, and I guarantee you non-return. Which one quality? Abandon greed as the one quality, and I guarantee you non-return.” This is the meaning of what the Blessed One said. So with regard to this it was said:
The greed with which beings go to a bad destination, coveting: from rightly discerning that greed, those who see clearly let go. Letting go, they never come to this world again.

This, too, was the meaning of what was said by the Blessed One, so I have heard.

Itivuttaka: The Group of Twos {Iti 2.1; Iti 22}

This was said by the Blessed One, said by the Arahant, so I have heard: “Endowed with two things, a monk lives in stress in the present life — troubled, distressed, & feverish — and at the break-up of the body, after death, a bad destination can be expected. Which two? A lack of guarding of the doors of the sense faculties, and knowing no moderation in food. Endowed with these two things, a monk lives in stress in the present life — troubled, distressed, & feverish — and at the break-up of the body, after death, a bad destination can be expected.”
Eye & ear & nose, tongue & body & mind: when a monk leaves these doors unguarded — knowing no moderation in food, not restraining his senses — he experiences stress: stress in body, stress in mind. Burning in body burning in mind, whether by day or by night, he lives in suffering & stress.

“Itivuttaka: The Group of Twos” (Iti 28), translated from the Pali by Thanissaro Bhikkhu. Access to Insight, 19 September 2010, http://www.accesstoinsight.org/tipitaka/kn/iti/iti.2.028-049.than.html .

7 types of people. “Kitagiri Sutta: At Kitagiri” (MN 70)

“Monks, there are these seven individuals to be found in the world. Which seven? One [released] both ways, one released through discernment, a bodily witness, one attained to view, one released through conviction, a Dhamma-follower, and a conviction-follower.

“And what is the individual [released] both ways? There is the case where a certain individual remains touching with his body those peaceful liberations that transcend form, that are formless, and — having seen with discernment — his fermentations are ended. This is called an individual [released] both ways. Regarding this monk, I do not say that he has a task to do with heedfulness. Why is that? He has done his task with heedfulness. He is incapable of being heedless.

“And what is the individual released through discernment? There is the case where a certain individual does not remain touching with his body those peaceful liberations that transcend form, that are formless, but — having seen with discernment — his fermentations are ended. This is called an individual who is released through discernment. Regarding this monk, I do not say that he has a task to do with heedfulness. Why is that? He has done his task with heedfulness. He is incapable of being heedless.

“And what is the individual who is a bodily witness? There is the case where a certain individual remains touching with his body those peaceful liberations that transcend form, that are formless, and — having seen with discernment — some of his fermentations are ended. This is called an individual who is a bodily witness. Regarding this monk, I say that he has a task to do with heedfulness. Why is that? [I think:] ‘Perhaps this venerable one, when making use of suitable resting places, associating with admirable friends, balancing his [mental] faculties, will reach & remain in the supreme goal of the holy life for which clansmen rightly go forth from home into homelessness, knowing & realizing it for himself in the here & now.’ Envisioning this fruit of heedfulness for this monk, I say that he has a task to do with heedfulness.

“And what is the individual attained to view? There is the case where a certain individual does not remain touching with his body those peaceful liberations that transcend form, that are formless, but — having seen with discernment — some of his fermentations are ended, and he has reviewed & examined with discernment the qualities (or: teachings) proclaimed by the Tathagata. This is called an individual who is attained to view. Regarding this monk, I say that he has a task to do with heedfulness. Why is that? [I think:] ‘Perhaps this venerable one, when making use of suitable resting places, associating with admirable friends, balancing his [mental] faculties, will reach & remain in the supreme goal of the holy life for which clansmen rightly go forth from home into homelessness, knowing & realizing it for himself in the here & now.’ Envisioning this fruit of heedfulness for this monk, I say that he has a task to do with heedfulness.

“And what is the individual released through conviction? There is the case where a certain individual does not remain touching with his body those peaceful liberations that transcend form, that are formless, but — having seen with discernment — some of his fermentations are ended, and his conviction in the Tathagata is settled, rooted, and established. This is called an individual who is released through conviction. Regarding this monk, I say that he has a task to do with heedfulness. Why is that? [I think:] ‘Perhaps this venerable one, when making use of suitable resting places, associating with admirable friends, balancing his [mental] faculties, will reach & remain in the supreme goal of the holy life for which clansmen rightly go forth from home into homelessness, knowing & realizing it for himself in the here & now.’ Envisioning this fruit of heedfulness for this monk, I say that he has a task to do with heedfulness.

“And what is the individual who is a Dhamma-follower? There is the case where a certain individual does not remain touching with his body those peaceful liberations that transcend form, that are formless, nor — having seen with discernment — are his fermentations ended. But with a [sufficient] measure of reflection through discernment he has come to an agreement with the teachings proclaimed by the Tathagata. And he has these qualities: the faculty of conviction, the faculty of persistence, the faculty of mindfulness, the faculty of concentration, & the faculty of discernment. This is called an individual who is a Dhamma-follower. Regarding this monk, I say that he has a task to do with heedfulness. Why is that? [I think:] ‘Perhaps this venerable one, when making use of suitable resting places, associating with admirable friends, balancing his [mental] faculties, will reach & remain in the supreme goal of the holy life for which clansmen rightly go forth from home into homelessness, knowing & realizing it for himself in the here & now.’ Envisioning this fruit of heedfulness for this monk, I say that he has a task to do with heedfulness.

“And what is the individual who is a conviction-follower? There is the case where a certain individual does not remain touching with his body those peaceful liberations that transcend form, that are formless, nor — having seen with discernment — are his fermentations ended. But he has a [sufficient] measure of conviction in & love for the Tathagata. And he has these qualities: the faculty of conviction, the faculty of persistence, the faculty of mindfulness, the faculty of concentration, & the faculty of discernment. This is called an individual who is a conviction-follower. Regarding this monk, I say that he has a task to do with heedfulness. Why is that? [I think:] ‘Perhaps this venerable one, when making use of suitable resting places, associating with admirable friends, balancing his [mental] faculties, will reach & remain in the supreme goal of the holy life for which clansmen rightly go forth from home into homelessness, knowing & realizing it for himself in the here & now.’ Envisioning this fruit of heedfulness for this monk, I say that he has a task to do with heedfulness.

“Monks, I do not say that the attainment of gnosis is all at once. Rather, the attainment of gnosis is after gradual training, gradual action, gradual practice. And how is there the attainment of gnosis after gradual training, gradual action, gradual practice? There is the case where, when conviction has arisen, one visits [a teacher]. Having visited, one grows close. Having grown close, one lends ear. Having lent ear, one hears the Dhamma. Having heard the Dhamma, one remembers it. Remembering, one penetrates the meaning of the teachings. Penetrating the meaning, one comes to an agreement through pondering the teachings. There being an agreement through pondering the teachings, desire arises. When desire has arisen, one is willing. When one is willing, one contemplates. Having contemplated, one makes an exertion. Having made an exertion, one realizes with the body the ultimate truth and, having penetrated it with discernment, sees it.

“Kitagiri Sutta: At Kitagiri” (MN 70), translated from the Pali by Thanissaro Bhikkhu. Access to Insight, 14 June 2010, http://www.accesstoinsight.org/tipitaka/mn/mn.070.than.html .

Ehipassiko- An invitation

The Dhamma is the teachings of Lord Buddha.
It is the Truth,re-discovered over 2500 years ago and being the truth is as relevent today as it was then, and will be just as relevent in
another 2500 years.
Today we tend to use the term “Buddhism” to describe the teachings,
after the title used to designate the one who has rediscovered the
truth, and proclaimed it to those who wished to hear.The Perfectly Enlightened One.

It can be hard to understand the Dhamma because of the way we have allowed our minds to become distracted by the sense pleasures of this world, and much of the teachings are sublime, hard to comprehend to the worldly, however there are some things that are easy to understand.

First of all we need to understand the theory of the teachings.
Secondly,we need to start living according to these teachings. Normally we would start by trying to keep the five precepts.
When we live according to these five precepts we start to to live according to what Lord Buddha taught, and the basic teaching comes down to this.
” Avoid evil, do good, and purify the mind.”
Third, we need to develop wisdom, so that we can truly see the nature of all conditioned phenomena.
This we do through the practice of vipassana meditation.

We need to remember that Lord Buddha is not some kind of saviour, he is not a god, and he cannot do the work for you.

Buddhism is not about faith, as the term is used in some other religions.
While it may be true that in the beginning we must have a little faith to even bother to start on the path, Buddhism is about experience.

Here in Thailand, we have a breakfast called Khao Tom, this is a rice soup made with various spices and often has little bit of pork or chicken in it, sometimes it is vegetarian.
Personally, I like this breakfast treat and think it has a very nice taste and texture.
I may try to explain to those of you who have never tried this dish, what it tastes like, what its consistency is, how you can enhance the flavour with a little fish sauce, but unless you actually get a hold of some authentic Thai rice soup, and add a little fish sauce and then eat it yourself, you cannot say you know the taste of this dish.
You would just be taking my word for it. This would just be faith.
Of course if you trusted me a little bit, you might google the recipe and read about this dish, but you still don’t know the taste.You may say: Phra Greg said this soup was nice, and now I have googled the recipe and there is a picture of this soup, it certainly looks nice, but you still do not know the flavour of the soup, you must go out and find somewhere that makes authentic Thai rice soup and try it for yourself.
This way you will know if this soup is right for you, or perhaps you will choose not to eat it again. At least you have tried it for yourself and not just taken my word for you.

This brings me to an important word. This is the pali word, Ehipassiko.

Ehipassiko is an invitation to come and see. It is important to note, this is not a call to come and believe.
The disciples of the Buddha were encouraged to question what they were taught, to investigate it.
So the way to investigate it is by meditation.
When we ardently practice meditation, we will begin to see clearly the true nature of all conditioned phenomena.
Through this practice we will win release from the cycle of samsara, but don’t take my word for it, Ehipassiko.

How to deal with vindictive people

Recently, an act of vindictiveness was brought to my attention.
It struck me as being such a petty thing, and my advice to the person this act was being used against was not to react, for to react is to lower yourself to the same level as the person being vindictive.

It says in the Dhammapada, verse 134: If, like a broken gong, you silence yourself, you have approached Nibbana, for vindictiveness is no longer in you.
This does not mean just keeping your mouth shut. It is not that sort of silence.
We must learn to silence the thought.
We may start by not speaking, this will surely help the immediate situation, but through being mindful, by practicing vipassana meditation, we will be able to silence the thoughts that would allow us to be vindictive.

The person who is being vindictive may blame others for their actions, blame past events, or perceive things not yet happened to be about to happen, however, the act of vindictiveness is theirs, and no one else. They thought about being vindictive and they acted upon those thoughts.
The blame cannot be shifted.

Perhaps we have problems with people.
This occurs in all walks of life.
Sometimes these problems are easy to overcome, sometimes they may take a little time and effort.
Isn’t taking time and effort a better option than animosity and vindictiveness.
I believe that if you truly feel that at the moment you cannot get along with some one, then keep a distance when you can, and when you can’t, guard your mind, and therefore you will guard your speech and your actions.
Send metta to the person who would seek to harm you.
Whether they change or not is not important, that is up to them, you cannot make someone change, it is whether you change or not, and if you practice sending metta, you will change, and maybe they will too.
If you have a problem with someone, then this is your fault, not theirs.
Only you can allow things to be problems.
If we would only see things like this as opportunities.
Opportunities to grow spiritually.
It is through seeing our own faults and failings that we can grow.
We are all human, with our frailties and weaknesses.
We all make mistakes.
The important thing is what we are prepared to do about it.
I was once told that whenever we point the finger of blame at someone, there are always three fingers pointing back at us.
So we can see that being vindictive is unskillful, but so is reacting to it in a negative manner, unless the negative manner is non reaction.
If you are feeling vindictive towards someone or something right now, let it go.
It will only hurt you.
If you picked up a hot coal and it burned your hand, surely you would drop it.
Only a fool would keep holding it, and once you have dropped it, don’t pick it up again.
It will still burn.

WORLDLY MERIT AND SPIRITUAL MERIT

In China there was a very famous monk called Bodhi-dharma who was one of the earliest monks from India who went to China a long time ago. The emperor of China heard of him and invited Bodhidharma to his palace. The emperor had done a lot of charity, for example, he had built monasteries for monks and nuns, and many orphanages, etc. Therefore, the emperor thought that he had a lot of merit. So when he met Bodhidharma, he told him that he had done a lot of good deeds, and asked him whether he had a lot of merit.
Bodhidharma, being a virtuous and straight forward person bluntly told the emperor that he had no merit. The emperor was very unhappy when he heard what Bodhidharma said, so he refused to talk to the monk any further. Bodhidharma then left the palace. What Bodhidharma was trying to say is that there is a difference between worldly merit and spiritual merit.
Worldly merit is what the Chinese call “foo ter,” and spiritual merit is “koong ter.” Worldly merit is blessings that leads to a good rebirth, like practising generosity and moral conduct. Spiritual merit is merit that brings you out of samsara, like studying the Dhamma, practising meditation, letting go of attachments, etc. Therefore, we have to differentiate worldly merit from spiritual merit. Doing a lot of worldly merit is good because it helps and supports us. However, if we want to get out of samsara, then we have to study the Buddhas teachings,meditate and let go of attachments.

We still see this practice today.
People give alms to the monks each morning and on Buddha days they come to the temple, do some chanting and give donations to the temple.
Again, there is no harm in these practices, in fact they are good things to practice, but the really important things, studying the Dhamma, meditation and letting go of attachments are often considered too difficult.
People hope for a good rebirth as a result of making merit, and say they will wait for the next Buddha to arrive, when they feel it will be easier to attain Nibbana.
This of course is problamatic on a couple of points.
First of all, doing these acts of worldly merit is no guarantee of a good rebirth.
Things like death proximate kamma can interfere with the place where the person is reborn.
You can lead a good life but because of a strong thought of anger, or clinging, at the point of death, you may well be reborn in a lower realm, the opposite is also true.
Some one who has lead a bad life, accumulating mainly non-virtuous merit, as death approaches may suddenly feel remorse, have compassionate thoughts for others, this death proximate kamma can lead to rebirth in a higher realm.
Of course both the virtuous and non-virtuous kammas, that the death proximate kamma has over-ridden will still come to fruition at a later stage.
My point here is that wordly merit is no guarantee of a higher rebirth, only spiritual merit can do this.

The second problem is, do you know that you will remain in a realm, that makes it possible to meet with, or to hear the teachings of the next Buddha, long enough for this event to occur?

Your next rebirth may be a fortunate rebirth, maybe you will be reborn in one of the heavenly realms, but you have no guarantee that the kamma accumulated to give you this rebirth will last until the time of the next Buddha, and you have no idea of the next destination. You may end up in a realm, where you cannot hear the teachings of the next Buddha, and so continue wandering on, rebirth after rebirth after rebirth, waiting for the Buddha after that, to come.
Remember, in the heavenly realms, while you may not be accumulating any non-virtuous merit, you are also not accumulating any virtuous merit.

Again I would like to stress here that morality and generosity are good things to practice, constantly and diligently.
However, it is also important to make sure that when practicing generosity, our intent is correct.
There are people who outwardly appear to be most generous, involved in charity work, giving to temples, etc, but sometimes they actually do this for fame and for adoration.
They want the world to say-” What a wonderful person this man is.”
Well if that is the kind of merit you want, then that is the kind of merit you will get.
You will accumulate you worldly virtuous Kamma and you will instantly receive the benefits of it. It will not get the chance to accumulate for a good future rebirth.
I will try and give an example.
If you were given $100.00 and immediately went to the shop and spent it, you would have had the benefit of the $100.00, but now you no longer have it.
However, if you were given $100.00 and you put it aside for a rainy day, when the right time came, you would be able to benefit from this money.
If you have already spent it, you have nothing for the future.

I urge each and everyone of you, study the Dhamma, practice the Dhamma.
Find the time to meditate.
Spiritual merit is what we need to accumulate.
Only when we have reached the level of stream entry, can we be assured of not falling back into the lower realms.

Malunkyaputta Sutta: To Malunkyaputta-(SN 35.95)

Then Ven. Malunkyaputta, who was ardent & resolute, 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: “It would be good, lord, if the Blessed One would teach me the Dhamma in brief so that, having heard the Dhamma from the Blessed One, I might dwell alone in seclusion: heedful, ardent, & resolute.”

“Here now, Malunkyaputta: What will I say to the young monks when you — aged, old, elderly, along in years, come to the last stage of life — ask for an admonition in brief?”

“Lord, even though I’m aged, old, elderly, along in years, come to the last stage of life, may the Blessed One teach me the Dhamma in brief! May the One Well-gone teach me the Dhamma in brief! It may well be that I’ll understand the Blessed One’s words. It may well be that I’ll become an heir to the Blessed One’s words.”

“What do you think, Malunkyaputta: the forms cognizable via the eye that are unseen by you — that you have never before seen, that you don’t see, and that are not to be seen by you: Do you have any desire or passion or love there?”

“No, lord.”[1]

“The sounds cognizable via the ear…

“The aromas cognizable via the nose…

“The flavors cognizable via the tongue…

“The tactile sensations cognizable via the body…

“The ideas cognizable via the intellect that are uncognized by you — that you have never before cognized, that you don’t cognize, and that are not to be cognized by you: Do you have any desire or passion or love there?”

“No, lord.”

“Then, Malunkyaputta, with regard to phenomena to be seen, heard, sensed, or cognized: In reference to the seen, there will be only the seen. In reference to the heard, only the heard. In reference to the sensed, only the sensed. In reference to the cognized, only the cognized. That is how you should train yourself. When for you there will be only the seen in reference to the seen, only the heard in reference to the heard, only the sensed in reference to the sensed, only the cognized in reference to the cognized, then, Malunkyaputta, there is no you in connection with that. When there is no you in connection with that, there is no you there. When there is no you there, you are neither here nor yonder nor between the two. This, just this, is the end of stress.”[2]

“I understand in detail, lord, the meaning of what the Blessed One has said in brief:
Seeing a form — mindfulness lapsed — attending to the theme of ‘endearing,’ impassioned in mind, one feels and remains fastened there. One’s feelings, born of the form, grow numerous, Greed & annoyance injure one’s mind. Thus amassing stress, one is said to be far from Unbinding. Hearing a sound… Smelling an aroma… Tasting a flavor… Touching a tactile sensation… Knowing an idea — mindfulness lapsed — attending to the theme of ‘endearing,’ impassioned in mind, one feels and remains fastened there. One’s feelings, born of the idea, grow numerous, Greed & annoyance injure one’s mind. Thus amassing stress, one is said to be far from Unbinding. Not impassioned with forms — seeing a form with mindfulness firm — dispassioned in mind, one knows and doesn’t remain fastened there. While one is seeing a form — and even experiencing feeling — it falls away and doesn’t accumulate. Thus one fares mindfully. Thus not amassing stress, one is said to be in the presence of Unbinding. Not impassioned with sounds… Not impassioned with aromas… Not impassioned with flavors… Not impassioned with tactile sensations… Not impassioned with ideas — knowing an idea with mindfulness firm — dispassioned in mind, one knows and doesn’t remain fastened there. While one is knowing an idea — and even experiencing feeling — it falls away and doesn’t accumulate. Thus one fares mindfully. Thus not amassing stress, one is said to be in the presence of Unbinding.

“It’s in this way, lord, that I understand in detail the meaning of what the Blessed One said in brief.”

“Good, Malunkyaputta. Very good. It’s good that you understand in detail this way the meaning of what I said in brief.”

[The Buddha then repeats the verses.]

“It’s in this way, Malunkyaputta, that the meaning of what I said in brief should be regarded in detail.”

Then Ven. Malunkyaputta, having been admonished by the admonishment from the Blessed One, got up from his seat and bowed down to the Blessed One, circled around him, keeping the Blessed One to his right side, and left. Then, dwelling alone, secluded, heedful, ardent, & resolute, he in no long time reached & remained in the supreme goal of the holy life for which clansmen rightly go forth from home into homelessness, knowing & realizing it for himself in the here & now. He knew: “Birth is ended, the holy life fulfilled, the task done. There is nothing further for the sake of this world.” And thus Ven. Malunkyaputta became another one of the arahants.

Notes
1.
It is possible, of course, to have desire for a sight that one has not seen. Strictly speaking, however, the desire is not “there” at the unseen sight. Rather, it’s there at the present idea of the unseen sight. This distinction is important for the purpose of the practice.
2.
See Ud 1.10, where the Buddha gives these same instructions to Bahiya of the Bark-cloth.

“Malunkyaputta Sutta: To Malunkyaputta” (SN 35.95), translated from the Pali by Thanissaro Bhikkhu. Access to Insight, 8 June 2010,

Misty mornings and mindfulness.

This morning, while walking on alms round, we found ourselves surrounded by mist.
Visibility was down to about 150 meters and every so often, out of the gloom, a motor vehicle, a person, or a dog would would appear.
I began to reflect on how this was like our minds.
On a clear morning, I can see way off into the distance.
I am aware of oncoming traffic, and possible danger, but this morning it would just suddenly appear with little warning.
When our minds are clear, we are also aware of the approach of defilements and have plenty of time to take action so that we are not affected by them.
When our minds are cloudy, like a misty road, we often don’t see the defilements until they are right on top of us.
Slowly, today the mist will lift, the sun will shine bright and the road will be clear.
Through vipassana meditation, we can also dispel the mist and make the road bright.
Phra Chuntawongso

Bhikkhuvagga: The Monk-Dhp XXV-360-382

360. Good is restraint over the eye; good is restraint over the ear; good is restraint over the nose; good is restraint over the tongue.

361. Good is restraint in the body; good is restraint in speech; good is restraint in thought. Restraint everywhere is good. The monk restrained in every way is freed from all suffering.

362. He who has control over his hands, feet and tongue; who is fully controlled, delights in inward development, is absorbed in meditation, keeps to himself and is contented — him do people call a monk.

363. That monk who has control over his tongue, is moderate in speech, unassuming and who explains the Teaching in both letter and spirit — whatever he says is pleasing.

364. The monk who abides in the Dhamma, delights in the Dhamma, meditates on the Dhamma, and bears the Dhamma well in mind — he does not fall away from the sublime Dhamma.

365. One should not despise what one has received, nor envy the gains of others. The monk who envies the gains of others does not attain to meditative absorption.

366. A monk who does not despise what he has received, even though it be little, who is pure in livelihood and unremitting in effort — him even the gods praise.

367. He who has no attachment whatsoever for the mind and body, who does not grieve for what he has not — he is truly called a monk.

368. The monk who abides in universal love and is deeply devoted to the Teaching of the Buddha attains the peace of Nibbana, the bliss of the cessation of all conditioned things.

369. Empty this boat, O monk! Emptied, it will sail lightly. Rid of lust and hatred, you shall reach Nibbana.

370. Cut off the five, abandon the five, and cultivate the five. The monk who has overcome the five bonds is called one who has crossed the flood. [24]

371. Meditate, O monk! Do not be heedless. Let not your mind whirl on sensual pleasures. Heedless, do not swallow a red-hot iron ball, lest you cry when burning, “O this is painful!”

372. There is no meditative concentration for him who lacks insight, and no insight for him who lacks meditative concentration. He in whom are found both meditative concentration and insight, indeed, is close to Nibbana.

373. The monk who has retired to a solitary abode and calmed his mind, who comprehends the Dhamma with insight, in him there arises a delight that transcends all human delights.

374. Whenever he sees with insight the rise and fall of the aggregates, he is full of joy and happiness. To the discerning one this reflects the Deathless. [25]

375. Control of the senses, contentment, restraint according to the code of monastic discipline — these form the basis of holy life here for the wise monk.

376. Let him associate with friends who are noble, energetic, and pure in life, let him be cordial and refined in conduct. Thus, full of joy, he will make an end of suffering.

377. Just as the jasmine creeper sheds its withered flowers, even so, O monks, should you totally shed lust and hatred!

378. The monk who is calm in body, calm in speech, calm in thought, well-composed and who has spewn out worldliness — he, truly, is called serene.

379. By oneself one must censure oneself and scrutinize oneself. The self-guarded and mindful monk will always live in happiness.

380. One is one’s own protector, one is one’s own refuge. Therefore, one should control oneself, even as a trader controls a noble steed.

381. Full of joy, full of faith in the Teaching of the Buddha, the monk attains the Peaceful State, the bliss of cessation of conditioned things.

382. That monk who while young devotes himself to the Teaching of the Buddha illumines this world like the moon freed from clouds.

“Bhikkhuvagga: The Monk” (Dhp XXV), translated from the Pali by Acharya Buddharakkhita. Access to Insight, 29 August 2011, http://www.accesstoinsight.org/tipitaka/kn/dhp/dhp.25.budd.html . Retrieved on 27 September 2011.