an4.165:4 And what’s the taming practice? When a mendicant sees a sight with their eyes, they don’t get caught up in the features and details. … When they hear a sound with their ears … When they smell an odor with their nose … When they taste a flavor with their tongue … When they feel a touch with their body … When they know an idea with their mind, they don’t get caught up in the features and details. If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint. This is called the taming practice.

an4.165:5 And what’s the calming practice? It’s when a mendicant doesn’t tolerate a sensual, malicious, or cruel thought. They don’t tolerate any bad, unskillful qualities that have arisen, but give them up, dispel them, calm them, eliminate them, and obliterate them. This is called the calming practice. These are the four ways of practice.”

17. Practice

Both

an4.166:1 “Mendicants, there are four ways of practice. What four? Painful practice with slow insight, painful practice with swift insight, pleasant practice with slow insight, and pleasant practice with swift insight.

an4.166:2 Of these, the painful practice with slow insight is said to be inferior in both ways: because it’s painful and because it’s slow. This practice is said to be inferior in both ways.

an4.166:3 The painful practice with swift insight is said to be inferior because it’s painful.

an4.166:4 The pleasant practice with slow insight is said to be inferior because it’s slow.

an4.166:5 The pleasant practice with swift insight is said to be superior in both ways: because it’s pleasant, and because it’s swift. This practice is said to be superior in both ways. These are the four ways of practice.”

17. Practice

Moggallāna’s Practice

an4.167:1 Then Venerable Sāriputta went up to Venerable Mahāmoggallāna, and exchanged greetings with him. When the greetings and polite conversation were over, Sāriputta sat down to one side and said to Mahāmoggallāna:

an4.167:2 “Reverend Moggallāna, there are four ways of practice. What four? Painful practice with slow insight, painful practice with swift insight, pleasant practice with slow insight, and pleasant practice with swift insight. These are the four ways of practice. Which one of these four ways of practice did you rely on to free your mind from defilements by not grasping?”

an4.167:3 “Reverend Sāriputta … I relied on the painful practice with swift insight to free my mind from defilements by not grasping.”

17. Practice

Sāriputta’s Practice

an4.168:1 Then Venerable Mahāmoggallāna went up to Venerable Sāriputta, and exchanged greetings with him. When the greetings and polite conversation were over, Mahāmoggallāna sat down to one side, and said to Sāriputta:

an4.168:2 “Reverend Sāriputta, there are four ways of practice. What four? Painful practice with slow insight, painful practice with swift insight, pleasant practice with slow insight, and pleasant practice with swift insight. These are the four ways of practice. Which one of these four ways of practice did you rely on to free your mind from defilements by not grasping?”

an4.168:3 “Reverend Moggallāna … I relied on the pleasant practice with swift insight to free my mind from defilements by not grasping.”

17. Practice

Extra Effort

an4.169:1 “Mendicants, these four individuals are found in the world. What four? One individual is fully extinguished in this very life by making extra effort. One individual is fully extinguished when the body breaks up by making extra effort. One individual is fully extinguished in this very life without making extra effort. One individual is fully extinguished when the body breaks up without making extra effort.

an4.169:2 And how is an individual fully extinguished in this very life by making extra effort? It’s when a mendicant meditates observing the ugliness of the body, perceives the repulsiveness of food, perceives dissatisfaction with the whole world, observes the impermanence of all conditions, and has well established the perception of their own death. They rely on these five powers of a trainee: faith, conscience, prudence, energy, and wisdom. And these five faculties manifest in them strongly: faith, energy, mindfulness, immersion, and wisdom. Because of the strength of the five faculties, they are fully extinguished in this very life by making extra effort. That’s how an individual is fully extinguished in this very life by making extra effort.

an4.169:3 How is an individual fully extinguished when the body breaks up by making extra effort? It’s when a mendicant meditates observing the ugliness of the body, perceives the repulsiveness of food, perceives dissatisfaction with the whole world, observes the impermanence of all conditions, and has well established the perception of their own death. They rely on these five powers of a trainee: faith, conscience, prudence, energy, and wisdom. But these five faculties manifest in them weakly: faith, energy, mindfulness, immersion, and wisdom. Because of the weakness of the five faculties, they are fully extinguished when the body breaks up by making extra effort. That’s how an individual is fully extinguished when the body breaks up by making extra effort.

an4.169:4 And how is an individual fully extinguished in this very life without making extra effort? It’s when a mendicant … enters and remains in the first absorption … second absorption … third absorption … fourth absorption … They rely on these five powers of a trainee: faith, conscience, prudence, energy, and wisdom. And these five faculties manifest in them strongly: faith, energy, mindfulness, immersion, and wisdom. Because of the strength of the five faculties, they are fully extinguished in this very life without making extra effort. That’s how an individual is fully extinguished in this very life without making extra effort.

an4.169:5 And how is an individual fully extinguished when the body breaks up without making extra effort? It’s when a mendicant … enters and remains in the first absorption … second absorption … third absorption … fourth absorption … They rely on these five powers of a trainee: faith, conscience, prudence, energy, and wisdom. But these five faculties manifest in them weakly: faith, energy, mindfulness, immersion, and wisdom. Because of the weakness of the five faculties, they are fully extinguished when the body breaks up without making extra effort. That’s how an individual is fully extinguished when the body breaks up without making extra effort. These are the four individuals found in the world.”

17. Practice

In Conjunction

an4.170:1 So I have heard. At one time Venerable Ānanda was staying near Kosambī in Ghosita’s monastery. There Ānanda addressed the mendicants: “Reverends, mendicants!” “Reverend,” they replied. Ānanda said this:

an4.170:2 “Reverends, all of the monks and nuns who declare in my presence that they have attained perfection, did so by one or other of four paths.

an4.170:3 What four? Take a mendicant who develops serenity before discernment. As they do so, the path is born in them. They cultivate, develop, and make much of it. By doing so, they give up the fetters and eliminate the underlying tendencies.

an4.170:4 Another mendicant develops discernment before serenity. As they do so, the path is born in them. They cultivate, develop, and make much of it. By doing so, they give up the fetters and eliminate the underlying tendencies.

an4.170:5 Another mendicant develops serenity and discernment in conjunction. As they do so, the path is born in them. They cultivate, develop, and make much of it. By doing so, they give up the fetters and eliminate the underlying tendencies.

an4.170:6 Another mendicant’s heart is seized by restlessness to realize the teaching. But there comes a time when their mind is stilled internally; it settles, unifies, and becomes immersed in samādhi. The path is born in them. They cultivate, develop, and make much of it. By doing so, they give up the fetters and eliminate the underlying tendencies.

an4.170:7 All of the monks and nuns who declare in my presence that they have attained perfection, did so by one or other of these four paths.”

18. Intention

Intention

an4.171:1 “Mendicants, as long as there’s a body, the intention that gives rise to bodily action causes pleasure and pain to arise in oneself. As long as there’s a voice, the intention that gives rise to verbal action causes pleasure and pain to arise in oneself. As long as there’s a mind, the intention that gives rise to mental action causes pleasure and pain to arise in oneself. But this is only when dependent on ignorance.

an4.171:2 By oneself one instigates the choice that gives rise to bodily, verbal, and mental action, conditioned by which that pleasure and pain arise in oneself. Or else others instigate the choice … One instigates the choice after deliberation … Or else one instigates the choice without deliberation …

an4.171:5 Ignorance is included in all these things. But when ignorance fades away and ceases with no residue left behind, that body, that voice, and that mind no longer exist dependent on which that pleasure and pain arise in oneself. That field does not exist, that ground does not exist, that dimension does not exist, that foundation does not exist, dependent on which that pleasure and pain arise in oneself.”

an4.171:6 “Mendicants, there are four kinds of incarnation. What four? There is incarnation where one’s own intention is effective, not that of others. There is incarnation where the intention of others is effective, not one’s own. There is incarnation where both one’s own and others’ intentions are effective. There is incarnation where neither one’s own nor others’ intentions are effective. These are the four kinds of incarnation.”

an4.171:7 When he said this, Venerable Sāriputta said to the Buddha:

an4.171:8 “Sāriputta, take an individual who hasn’t given up the lower fetters. In this very life they enter and abide in the dimension of neither perception nor non-perception.

an4.171:9 Sāriputta, take an individual who has given up the lower fetters. In this very life they enter and abide in the dimension of neither perception nor non-perception.

18. Intention

Sāriputta’s Attainment of Textual Analysis

an4.172:1 There Sāriputta addressed the mendicants: “Reverends, mendicants!” “Reverend,” they replied. Sāriputta said this:

an4.172:2 “Reverends, I realized the textual analysis of the meaning—piece by piece and expression by expression—a fortnight after I ordained. In many ways I explain, teach, assert, establish, clarify, analyze, and reveal it. Whoever has any doubt or uncertainty, let them ask me, I will answer. Our teacher is present, he who is so very skilled in our teachings.

an4.172:3 I realized the textual analysis of the text—piece by piece and expression by expression—a fortnight after I ordained. …

an4.172:4 I realized the textual analysis of definition—piece by piece and expression by expression—a fortnight after I ordained. …

an4.172:5 I realized the textual analysis of eloquence—piece by piece and expression by expression—a fortnight after I ordained. In many ways I explain, teach, assert, establish, clarify, analyze, and reveal it. If anyone has any doubt or uncertainty, let them ask me, I will answer. Our teacher is present, he who is so very skilled in our teachings.”

18. Intention

With Mahākoṭṭhita

an4.173:1 Then Venerable Mahākoṭṭhita went up to Venerable Sāriputta, and exchanged greetings with him. When the greetings and polite conversation were over, Mahākoṭṭhita sat down to one side, and said to Sāriputta:

an4.173:2 “Reverend, when the six fields of contact have faded away and ceased with no residue left behind, does something else still exist?”

an4.173:3 “Don’t put it like that, reverend.”

an4.173:4 “Does something else no longer exist?”

an4.173:5 “Don’t put it like that, reverend.”

an4.173:6 “Does something else both still exist and no longer exist?”

an4.173:7 “Don’t put it like that, reverend.”

an4.173:8 “Does something else neither still exist nor no longer exist?”

an4.173:9 “Don’t put it like that, reverend.”

an4.173:10 “Reverend, when asked whether—when the six fields of contact have faded away and ceased with no residue left behind—something else still exists, you say ‘don’t put it like that’. When asked whether something else no longer exists, you say ‘don’t put it like that’. When asked whether something else both still exists and no longer exists, you say ‘don’t put it like that’. When asked whether something else neither still exists nor no longer exists, you say ‘don’t put it like that’. How then should we see the meaning of this statement?”

an4.173:11 “In saying that, ‘When the six fields of contact have faded away and ceased with no residue left behind, something else still exists’, you’re proliferating the unproliferated. In saying that, ‘something else no longer exists’, you’re proliferating the unproliferated. In saying that, ‘something else both still exists and no longer exists’, you’re proliferating the unproliferated. In saying that, ‘something else neither still exists nor no longer exists’, you’re proliferating the unproliferated. The scope of proliferation extends as far as the scope of the six fields of contact. The scope of the six fields of contact extends as far as the scope of proliferation. When the six fields of contact fade away and cease with no residue left behind, proliferation stops and is stilled.”

18. Intention

With Ānanda

an4.174:1 Then Venerable Ānanda went up to Venerable Mahākoṭṭhita, and exchanged greetings with him. When the greetings and polite conversation were over, Ānanda sat down to one side, and said to Mahākoṭṭhita:

an4.174:2 “Reverend, when these six fields of contact have faded away and ceased with no residue left behind, does something else exist?”

an4.174:3 “Don’t put it like that, reverend.”

an4.174:4 “Does something else no longer exist?”

an4.174:5 “Don’t put it like that, reverend.”

an4.174:6 “Does something else both still exist and no longer exist?”

an4.174:7 “Don’t put it like that, reverend.”

an4.174:8 “Does something else neither still exist nor no longer exist?”

an4.174:9 “Don’t put it like that, reverend.”

an4.174:10 “Reverend, when asked these questions, you say ‘don’t put it like that’. … How then should we see the meaning of this statement?”

an4.174:11 “In saying that, ‘when the six fields of contact have faded away and ceased with no residue left behind, something else exists’, you’re proliferating the unproliferated. In saying that, ‘something else no longer exists’, you’re proliferating the unproliferated. In saying that, ‘something else both still exists and no longer exists’, you’re proliferating the unproliferated. In saying that, ‘something else neither still exists nor no longer exists’, you’re proliferating the unproliferated. The scope of proliferation extends as far as the scope of the six fields of contact. The scope of the six fields of contact extends as far as the scope of proliferation. When the six fields of contact fade away and cease with no residue left behind, proliferation stops and is stilled.”

18. Intention

With Upavāṇa

an4.175:1 Then Venerable Upavāṇa went up to Venerable Sāriputta, and exchanged greetings with him. When the greetings and polite conversation were over, Upavāṇa sat down to one side, and said to Sāriputta:

an4.175:2 “Reverend Sāriputta, do you become a terminator because of knowledge?”

an4.175:3 “That’s not it, reverend.”

an4.175:4 “Do you become a terminator because of conduct?”

an4.175:5 “That’s not it, reverend.”

an4.175:6 “Do you become a terminator because of both knowledge and conduct?”

an4.175:7 “That’s not it, reverend.”

an4.175:8 “Do you become a terminator for some reason other than knowledge and conduct?”

an4.175:9 “That’s not it, reverend.”

an4.175:10 “Reverend Sāriputta, when asked whether you become a terminator because of knowledge or conduct or knowledge and conduct, or for some other reason, you say ‘that’s not it’. How then do you become a terminator?”

an4.175:11 “Reverend, if you became a terminator because of knowledge, then even someone who still grasps fuel could be a terminator. If you became a terminator because of conduct, then even someone who still grasps fuel could be a terminator. If you became a terminator because of both knowledge and conduct, then even someone who still grasps fuel could be a terminator. If you became a terminator for some reason other than knowledge and conduct, then even an ordinary person could be a terminator. For an ordinary person lacks knowledge and conduct. Reverend, someone lacking good conduct does not know and see things as they are. Someone accomplished in good conduct knows and sees things as they are. Knowing and seeing things as they are, one is a terminator.”

18. Intention

Aspiration

an4.176:1 “Mendicants, a faithful monk would rightly aspire: ‘May I be like Sāriputta and Moggallāna!’ These are a standard and a measure for my monk disciples, that is, Sāriputta and Moggallāna.

an4.176:2 A faithful nun would rightly aspire: ‘May I be like the nuns Khemā and Uppalavaṇṇā!’ These are a standard and a measure for my nun disciples, that is, the nuns Khemā and Uppalavaṇṇā.

an4.176:3 A faithful layman would rightly aspire: ‘May I be like the householder Citta and Hatthaka of Āḷavī!’ These are a standard and a measure for my male lay disciples, that is, the householder Citta and Hatthaka of Āḷavī.

an4.176:4 A faithful laywoman would rightly aspire: ‘May I be like the laywomen Khujjuttarā and Veḷukaṇṭakī, Nanda’s mother!’ These are a standard and a measure for my female lay disciples, that is, the laywomen Khujjuttarā and Veḷukaṇṭakī, Nanda’s mother.”

18. Intention

With Rāhula

an4.177:1 Then Venerable Rāhula went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:

an4.177:2 “Rāhula, the interior earth element and the exterior earth element are just the earth element. This should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ When you truly see with right understanding, you grow disillusioned with the earth element, detaching the mind from the earth element.

an4.177:3 The interior water element and the exterior water element are just the water element. This should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ When you truly see with right understanding, you grow disillusioned with the water element, detaching the mind from the water element.

an4.177:4 The interior fire element and the exterior fire element are just the fire element. This should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ When you truly see with right understanding, you grow disillusioned with the fire element, detaching the mind from the fire element.

an4.177:5 The interior air element and the exterior air element are just the air element. This should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ When you truly see with right understanding, you grow disillusioned with the air element, detaching the mind from the air element.

an4.177:6 When a mendicant sees these four elements as neither self nor belonging to self, they’re called a mendicant who has cut off craving, cast off the fetters, and by rightly comprehending conceit has made an end of suffering.”

18. Intention

Billabong

an4.178:1 “Mendicants, these four individuals are found in the world. What four? Take a mendicant who enters and remains in a peaceful release of the heart. They focus on the cessation of substantial reality, but on that their mind does not leap forth, gain confidence, settle down, and become decided. You wouldn’t expect that mendicant to realize the cessation of substantial reality. Suppose a person were to grab a branch with a glue-smeared hand. Their hand would stick, hold, and bind to it. In the same way, take a mendicant who enters and remains in a peaceful release of the heart. They focus on the cessation of substantial reality, but on that their mind does not leap forth, gain confidence, settle down, and become decided. You wouldn’t expect that mendicant to realize the cessation of substantial reality.

an4.178:2 Next, take a mendicant who enters and remains in a peaceful release of the heart. They focus on the cessation of substantial reality, and on that their mind leaps forth, gains confidence, settles down, and becomes decided. You would expect that mendicant to realize the cessation of substantial reality. Suppose a person were to grab a branch with a clean hand. Their hand wouldn’t stick, hold, or bind to it. In the same way, take a mendicant who enters and remains in a peaceful release of the heart. They focus on the cessation of substantial reality, and on that their mind leaps forth, gains confidence, settles down, and becomes decided. You would expect that mendicant to realize the cessation of substantial reality.

an4.178:3 Next, take a mendicant who enters and remains in a peaceful release of the heart. They focus on smashing ignorance, but on that their mind does not leap forth, gain confidence, settle down, and become decided. You wouldn’t expect that mendicant to smash ignorance. Suppose there was a billabong that had been stagnant for many years. And someone was to close off the inlets and open up the drains, and the heavens didn’t provide enough rain. You wouldn’t expect that billabong to break its banks. In the same way, take a mendicant who enters and remains in a certain peaceful release of the heart. They focus on smashing ignorance, but on that their mind does not leap forth, gain confidence, settle down, and become decided. You wouldn’t expect that mendicant to smash ignorance.

an4.178:4 Next, take a mendicant who enters and remains in a peaceful release of the heart. They focus on smashing ignorance, and on that their mind leaps forth, gains confidence, settles down, and becomes decided. You would expect that mendicant to smash ignorance. Suppose there was a billabong that had been stagnant for many years. And someone was to open up the inlets and close off the drains, and the heavens provided plenty of rain. You would expect that billabong to break its banks. In the same way, take a mendicant who enters and remains in a certain peaceful release of the heart. They focus on smashing ignorance, and on that their mind leaps forth, gains confidence, settles down, and becomes decided. You would expect that mendicant to smash ignorance. These are the four individuals found in the world.”

18. Intention

Extinguishment

an4.179:1 Then Venerable Ānanda went up to Venerable Sāriputta, and exchanged greetings with him. When the greetings and polite conversation were over, Ānanda sat down to one side, and said to Sāriputta: “What is the cause, Reverend Sāriputta, what is the reason why some sentient beings are not fully extinguished in this very life?”

an4.179:2 “Reverend Ānanda, it’s because some sentient beings don’t really understand which perceptions make things worse, which keep things steady, which lead to distinction, and which lead to penetration. That’s the cause, that’s the reason why some sentient beings are not fully extinguished in this very life.”

an4.179:3 “What is the cause, Reverend Sāriputta, what is the reason why some sentient beings are fully extinguished in this very life?” “Reverend Ānanda, it’s because some sentient beings truly understand which perceptions make things worse, which keep things steady, which lead to distinction, and which lead to penetration. That’s the cause, that’s the reason why some sentient beings are fully extinguished in this very life.”

18. Intention

The Four Great References

an4.180:1 At one time the Buddha was staying near the Bhoga City, at the Ānanda Shrine. There the Buddha addressed the mendicants, “Mendicants!” “Venerable sir,” they replied. The Buddha said this: “Mendicants, I will teach you the four great references. Listen and apply your mind well, I will speak.” “Yes, sir,” they replied. The Buddha said this:

an4.180:2 “Mendicants, what are the four great references? Take a mendicant who says: ‘Reverend, I have heard and learned this in the presence of the Buddha: this is the teaching, this is the training, this is the Teacher’s instruction.’ You should neither approve nor reject that mendicant’s statement. Instead, having carefully memorized those words and phrases, you should make sure they fit in the discourse and are exhibited in the training. If they do not fit in the discourse and are not exhibited in the training, you should draw the conclusion: ‘Clearly this is not the word of the Blessed One, the perfected one, the fully awakened Buddha. It has been incorrectly memorized by that mendicant.’ And so you should discard it.

an4.180:3 Take another mendicant who says: ‘Reverend, I have heard and learned this in the presence of the Buddha: this is the teaching, this is the training, this is the Teacher’s instruction.’ You should neither approve nor reject that mendicant’s statement. Instead, having carefully memorized those words and phrases, you should make sure they fit in the discourse and are exhibited in the training. If they fit in the discourse and are exhibited in the training, you should draw the conclusion: ‘Clearly this is the word of the Blessed One, the perfected one, the fully awakened Buddha. It has been correctly memorized by that mendicant.’ You should remember it. This is the first great reference.

an4.180:4 Take another mendicant who says: ‘In such-and-such monastery lives a Saṅgha with seniors and leaders. I’ve heard and learned this in the presence of that Saṅgha: this is the teaching, this is the training, this is the Teacher’s instruction.’ You should neither approve nor reject that mendicant’s statement. Instead, having carefully memorized those words and phrases, you should make sure they fit in the discourse and are exhibited in the training. If they do not fit in the discourse and are not exhibited in the training, you should draw the conclusion: ‘Clearly this is not the word of the Blessed One, the perfected one, the fully awakened Buddha. It has been incorrectly memorized by that Saṅgha.’ And so you should discard it.

an4.180:5 Take another mendicant who says: ‘In such-and-such monastery lives a Saṅgha with seniors and leaders. I’ve heard and learned this in the presence of that Saṅgha: this is the teaching, this is the training, this is the Teacher’s instruction.’ You should neither approve nor reject that mendicant’s statement. Instead, having carefully memorized those words and phrases, you should make sure they fit in the discourse and are exhibited in the training. If they fit in the discourse and are exhibited in the training, you should draw the conclusion: ‘Clearly this is the word of the Blessed One, the perfected one, the fully awakened Buddha. It has been correctly memorized by that Saṅgha.’ You should remember it. This is the second great reference.

an4.180:6 Take another mendicant who says: ‘In such-and-such monastery there are several senior mendicants who are very learned, inheritors of the heritage, who remember the teachings, the monastic law, and the outlines. I’ve heard and learned this in the presence of those senior mendicants: this is the teaching, this is the training, this is the Teacher’s instruction.’ You should neither approve nor reject that mendicant’s statement. Instead, having carefully memorized those words and phrases, you should make sure they fit in the discourse and are exhibited in the training. If they do not fit in the discourse and are not exhibited in the training, you should draw the conclusion: ‘Clearly this is not the word of the Blessed One, the perfected one, the fully awakened Buddha. It has been incorrectly memorized by those senior mendicants.’ And so you should discard it.

an4.180:7 Take another mendicant who says: ‘In such-and-such monastery there are several senior mendicants who are very learned, inheritors of the heritage, who remember the teachings, the monastic law, and the outlines. I’ve heard and learned this in the presence of those senior mendicants: this is the teaching, this is the training, this is the Teacher’s instruction.’ You should neither approve nor reject that mendicant’s statement. Instead, having carefully memorized those words and phrases, you should make sure they fit in the discourse and are exhibited in the training. If they fit in the discourse and are exhibited in the training, you should draw the conclusion: ‘Clearly this is the word of the Blessed One, the perfected one, the fully awakened Buddha. It has been correctly memorized by those senior mendicants.’ You should remember it. This is the third great reference.