V. Persistence

“‘This Dhamma is for one whose persistence is aroused, not for one who is lazy.’ Thus was it said. With reference to what was it said? There is the case where a monk keeps his persistence aroused for abandoning unskillful mental qualities and taking on skillful mental qualities. He is steadfast, solid in his effort, not shirking his duties with regard to skillful mental qualities.” — AN 8:30

“Monks, I have known two qualities through experience: discontent with regard to skillful qualities and unrelenting exertion. Relentlessly I exerted myself, (thinking,) ‘Gladly would I let the flesh & blood in my body dry up, leaving just the skin, tendons, & bones, but if I have not attained what can be reached through manly firmness, manly persistence, manly striving, there will be no relaxing my persistence.’ From this heedfulness of mine was attained awakening. From this heedfulness of mine was attained the unexcelled freedom from bondage.

“You, too, monks, should relentlessly exert yourselves, (thinking,) ‘Gladly would we let the flesh & blood in our bodies dry up, leaving just the skin, tendons, & bones, but if we have not attained what can be reached through manly firmness, manly persistence, manly striving, there will be no relaxing our persistence.’ You, too, in no long time will enter & remain in the supreme goal of the holy life for which clansmen rightly go forth from home into homelessness, directly knowing & realizing it for yourselves in the here & now.” — AN 2:5

As if struck by a sword,
as if his head were on fire,
a monk should live the wandering life
	—mindful—
for the abandoning of sensual passion. — Thag 1:39

“These are the five factors for exertion. Which five?

[a] “There is the case where a monk has conviction, is convinced of the Tathāgata’s awakening: ‘Indeed, the Blessed One is pure and rightly self-awakened, consummate in knowledge & conduct, well-gone, an expert with regard to the world, unexcelled as a trainer for those people fit to be tamed, the Teacher of divine & human beings, awakened, blessed.’

[b] “The monk is free from illness & discomfort, endowed with good digestion—not too cold, not too hot, of moderate strength—fit for exertion.

[c] “He is neither fraudulent nor deceitful. He declares himself to the Teacher or to his wise friends in the holy life in line with what he actually is.

[d] “He keeps his persistence aroused for abandoning unskillful mental qualities and taking on skillful mental qualities. He is steadfast, solid in his effort, not shirking his duties with regard to skillful mental qualities.

[e] “He is discerning, endowed with discernment leading to the arising of the goal—noble, penetrating, leading to the right ending of stress.

“These are the five factors for exertion.” — AN 5:53

“Then again, the monk finds pleasure & delight in developing [skillful mental qualities], finds pleasure & delight in abandoning [unskillful mental qualities]. He does not, on account of his pleasure & delight in developing & abandoning, exalt himself or disparage others. In this he is diligent, deft, alert, & mindful. This is said to be a monk standing firm in the ancient, original traditions of the noble ones.” — AN 4:28

“And how is a monk devoted to wakefulness? There is the case where a monk during the day, sitting & pacing back & forth, cleanses his mind of any qualities that would hold the mind in check. During the first watch of the night [dusk to 10 p.m.], sitting & pacing back & forth, he cleanses his mind of any qualities that would hold the mind in check. During the second watch of the night [10 p.m. to 2 a.m.], reclining on his right side, he takes up the lion’s posture, one foot placed on top of the other, mindful, alert, with his mind set on getting up [either as soon as he awakens or at a particular time]. During the last watch of the night [2 a.m. to dawn], sitting & pacing back & forth, he cleanses his mind of any qualities that would hold the mind in check. This is how a monk is devoted to wakefulness.” — AN 4:37

The Buddha:

To me—
	my mind resolute in exertion
	near the river Nerañjarā,
	making a great effort,
	doing jhāna
	to attain rest from the yoke—

Nāmuci1 came,
	speaking words of compassion:
“You are ashen, thin.
	Death is in 
	your presence.
Death 
has 1,000 parts of you.
Only one part
is your life.
Live, good sir!
Life is better.
		Alive,
	you can do 	
	acts of merit.
Your living the holy life
and performing the fire sacrifice
will heap up much merit.
	What use is exertion to you?
Hard to follow
—the path of exertion—
hard to do, hard
to sustain.”

Saying these verses,
Māra stood in the Awakened One’s presence.
And to that Māra, speaking thus,
the Blessed One 
said this:

“Kinsman of the heedless,
	Evil One,
come here for whatever purpose:
I haven’t, for merit,
even the least bit of need.
Those who have need of merit:
Those are the ones
Māra’s fit to address.

In me are	conviction
		austerity,
		persistence,
		discernment.
Why, when my mind is resolute,
do you petition me
	to live?
This wind could burn up
	even river currents.
Why, when my mind is resolute,
shouldn’t my blood dry away?
As my blood dries up,
gall & phlegm dry up.
as muscles waste away,
the mind grows clearer;
mindfulness, discernment,
concentration stand
	more firm.
Staying in this way,
attaining the ultimate feeling,2
the mind has no interest
in sensuality.
	See:	
	a being’s
	purity!

Sensual passions are your first army.
Your second	is called Discontent.
Your third	is Hunger & Thirst.
Your fourth	is called Craving.
Fifth		is Sloth & Torpor.
Sixth		is called Cowardice.
Your seventh	is Uncertainty.
Dismissiveness & Stubbornness, your eighth.
Gains, Offerings, Fame, & Status
	wrongly gained,
and whoever would praise self
& disparage others:

That, Nāmuci, is your army,
the Dark One’s commando force.
A coward can’t defeat it,
but one having defeated it
	gains bliss.
Do I carry muñja grass?3
I spit on my life.
Death in battle would be better for me
	than that I, defeated,
		survive.

Sinking here, they don’t appear,
	some brahmans & contemplatives.
They don’t know the path
by which those with good practices
		go.

Seeing the bannered force
	on all sides—
the troops, Māra
along with his mount—
I go into battle.
May they not budge me
	from 
	my spot.
That army of yours,
that the world with its devas
	can’t overcome,
I will smash		with discernment—
as an unfired pot	with a stone.

Making 	my resolve mastered,
		mindfulness well-established,
I will go about, from kingdom to kingdom,
training many disciples.
They—heedful, resolute in mind,
doing my bidding—
despite your wishes, will go
	where, having gone,
	there’s no grief.”

Māra:

“For seven years, I’ve dogged
the Blessed One’s steps,
but haven’t gained an opening
in the One Self-Awakened
	& glorious.
A crow circled a stone
the color of fat
	—’Maybe I’ve found
	something tender here.
	Maybe there’s something delicious’—
but not getting anything delicious there,
the crow went away.
Like the crow attacking the rock,
I weary myself with Gotama.”

As he was overcome with sorrow,
his lute fell from under his arm.
Then he, the despondent spirit,
		right there
	disappeared. —Sn 3:2

Notes

1. Māra.

2. The highest equanimity that can be attained through jhāna.

3. Muñja grass was the ancient Indian equivalent of a white flag. A warrior expecting that he might have to surrender would take muñja grass into battle with him. If he did surrender, he would lie down with the muñja grass in his mouth. The Buddha, in asking this rhetorical question, is indicating that he is not the type of warrior who would carry muñja grass. If defeated, he would rather die than surrender.

“Monks, there are these four courses of action. Which four? There is the course of action that is unpleasant to do and that, when done, leads to what is unprofitable. There is the course of action that is unpleasant to do but that, when done, leads to what is profitable. There is the course of action that is pleasant to do but that, when done, leads to what is unprofitable. There is the course of action that is pleasant to do and that, when done, leads to what is profitable.

“Now as for the course of action that is unpleasant to do and that, when done, leads to what is unprofitable, one considers it as not worth doing for both reasons: because the course of action is unpleasant to do, one considers it as not worth doing; and because the course of action, when done, leads to what is unprofitable, one considers it as not worth doing. Thus one considers it as not worth doing for both reasons.

“As for the course of action that is unpleasant to do but that, when done, leads to what is profitable, it is 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 is 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.

“As for the course of action that is pleasant to do and that, when done, leads to what is profitable, one considers it as worth doing for both reasons: because the course of action is pleasant to do, one considers it as worth doing; and because the course of action, when done, leads to what is profitable, one considers it as worth doing. Thus one considers it as worth doing for both reasons.

“These are the four courses of action.” — AN 4:115

“Even if a monk is not skilled in the ways of the minds of others [not skilled in reading the minds of others], he should train himself: ‘I will be skilled in reading my own mind.’

“And how is a monk skilled in reading his own mind? Imagine a young woman—or man—youthful, fond of adornment, examining the image of her own face in a bright, clean mirror or bowl of clear water: If she saw any dirt or blemish there, she would try to remove it. If she saw no dirt or blemish there, she would be pleased, her resolves fulfilled: ‘How fortunate I am! How clean I am!’ In the same way, a monk’s self-examination is very productive in terms of skillful qualities (if he conducts it in this way): ‘Do I usually remain covetous or not? With thoughts of ill will or not? Overcome by sloth & drowsiness or not? Restless or not? Uncertain or gone beyond uncertainty? Angry or not? With soiled thoughts or unsoiled thoughts? With my body aroused or unaroused? Lazy or with persistence aroused? Unconcentrated or concentrated?’

“If, on examination, a monk knows, ‘I usually remain covetous, with thoughts of ill will, overcome by sloth & drowsiness, restless, uncertain, angry, with soiled thoughts, with my body aroused, lazy, or unconcentrated,’ then he should put forth extra desire, effort, diligence, endeavor, relentlessness, mindfulness, & alertness for the abandoning of those very same evil, unskillful qualities. Just as when a person whose turban or head was on fire would put forth extra desire, effort, diligence, endeavor, relentlessness, mindfulness, & alertness to put out the fire on his turban or head; in the same way, the monk should put forth extra desire, effort, diligence, endeavor, relentlessness, mindfulness, & alertness for the abandoning of those very same evil, unskillful qualities.

“But if, on examination, a monk knows, ‘I usually remain uncovetous, without thoughts of ill will, free of sloth & drowsiness, not restless, gone beyond uncertainty, not angry, with unsoiled thoughts, with my body unaroused, with persistence aroused, & concentrated,’ then his duty is to make an effort in maintaining those very same skillful qualities to a higher degree for the ending of the effluents.” — AN 10:51

[Ven. Mahā Kassapa:] “There is the case where a monk thinks, ‘The arising of unarisen evil, unskillful qualities would lead to what is unbeneficial,’ yet he arouses no ardency. ‘The non-abandoning of arisen evil, unskillful qualities would lead to what is unbeneficial,’ yet he arouses no ardency. ‘The non-arising of unarisen skillful qualities would lead to what is unbeneficial,’ yet he arouses no ardency. ‘The ceasing of arisen skillful qualities would lead to what is unbeneficial,’ yet he arouses no ardency. This is what it means to be a person without ardency.

“And how is one a person without compunction? There is the case where a monk thinks, ‘The arising of unarisen evil, unskillful qualities would lead to what is unbeneficial,’ yet he feels no compunction. ‘The non-abandoning of arisen evil, unskillful qualities.… The non-arising of unarisen skillful qualities.… The ceasing of arisen skillful qualities would lead to what is unbeneficial,’ yet he feels no compunction. This is what it means to be a person without compunction. This is how a person without ardency, without compunction, is incapable of self-awakening, incapable of unbinding, incapable of attaining the unexcelled security from bondage.

“And how is a person ardent? There is the case where a monk thinks, ‘The arising of unarisen evil, unskillful qualities would lead to what is unbeneficial,’ and he arouses ardency. ‘The non-abandoning of arisen evil, unskillful qualities.… The non-arising of unarisen skillful qualities.… The ceasing of arisen skillful qualities would lead to what is unbeneficial,’ and he arouses ardency. This is what it means to be ardent.

“And how is a person with compunction? There is the case where a monk thinks, ‘The arising of unarisen evil, unskillful qualities would lead to what is unbeneficial,’ and he feels compunction. ‘The non-abandoning of arisen evil, unskillful qualities.… The non-arising of unarisen skillful qualities.… The ceasing of arisen skillful qualities would lead to what is unbeneficial,’ and he feels compunction. This is what it means to be with compunction. This is how a person with ardency & compunction is capable of self-awakening, capable of unbinding, capable of attaining the unexcelled security from bondage.” — SN 16:2

[Ven. Sāriputta:] “When an individual, being blemished, doesn’t discern that ‘I have an inner blemish,’ it can be expected of him that he will not generate desire, endeavor, or arouse persistence for the abandoning of that blemish. He will die with passion, with aversion, with delusion—blemished & with a mind defiled.

“Just like a bronze bowl brought back from a shop or a family of smiths all covered with dust & dirt, that the owners would neither use nor clean, but would throw away in a dusty place: Wouldn’t that bronze bowl eventually become even more dirty & defiled with time?”

[Ven. Mahā Moggallāna:] “Yes, my friend.”

[Ven. Sāriputta:] “In the same way, friend, when an individual, being blemished, doesn’t discern as it has come to be that ‘I have an inner blemish,’ it can be expected of him that he will not generate desire, endeavor, or arouse persistence for the abandoning of that blemish. He will die with passion, with aversion, with delusion—blemished & with a mind defiled.

“Then again, when an individual, being blemished, discerns as it has come to be that ‘I have an inner blemish,’ it can be expected of him that he will generate desire, endeavor, & arouse persistence for the abandoning of that blemish. He will die without passion, without aversion, without delusion—unblemished & with a mind undefiled.

“Just like a bronze bowl brought back from a shop or a family of smiths all covered with dust & dirt, that the owners would both use & clean, and would not throw away in a dusty place: Wouldn’t that bronze bowl eventually become clean & pure with time?”

[Ven. Mahā Moggallāna:] “Yes, my friend.”

[Ven. Sāriputta:] “In the same way, friend, when an individual, being blemished, discerns as it has come to be that ‘I have an inner blemish,’ it can be expected of him that he will generate desire, endeavor, & arouse persistence for the abandoning of that blemish. He will die without passion, without aversion, without delusion—unblemished & with a mind undefiled.

“Then again, when an individual, being unblemished, doesn’t discern as it has come to be that ‘I have no inner blemish,’ it can be expected of him that he will attend to the theme of beauty. As he attends to the theme of beauty, passion will assault his mind. He will die with passion, with aversion, with delusion—blemished & with a mind defiled.

“Just like a bronze bowl brought back from a shop or a family of smiths clean & pure, that the owners would neither use nor clean, but would throw away in a dusty place. Wouldn’t that bronze bowl eventually become dirty & defiled with time?”

[Ven. Mahā Moggallāna:] “Yes, my friend.”

[Ven. Sāriputta:] “In the same way, when an individual, being unblemished, doesn’t discern as it has come to be that ‘I have no inner blemish,’ it can be expected of him that he will attend to the theme of beauty. As he attends to the theme of beauty, passion will assault his mind. He will die with passion, with aversion, with delusion—blemished & with a mind defiled.

“Then again, when an individual, being unblemished, discerns as it has come to be that ‘I have no inner blemish,’ it can be expected of him that he will not attend to the theme of beauty. As he doesn’t attend to the theme of beauty, passion won’t assault his mind. He will die without passion, without aversion, without delusion—unblemished & with a mind undefiled.

“Just like a bronze bowl brought back from a shop or a family of smiths clean & pure, that the owners would both use & clean, and would not throw away in a dusty place: Wouldn’t that bronze bowl eventually become even more clean & pure with time?”

[Ven. Mahā Moggallāna:] “Yes, my friend.”

[Ven. Sāriputta:] “In the same way, friend, when an individual, being unblemished, discerns as it has come to be that ‘I have no inner blemish,’ it can be expected of him that he will not attend to the theme of beauty. As he doesn’t attend to the theme of beauty, passion won’t assault his mind. He will die without passion, without aversion, without delusion—unblemished & with a mind undefiled.

“This, friend Moggallāna, is the reason, this is the cause why, of the two individuals who are blemished, one is called the inferior man and one is called the superior man. This is the reason, this is the cause why, of the two individuals who are unblemished, one is called the inferior man and one is called the superior man.”

[Ven. Mahā Moggallāna:] “‘Blemish, blemish’ it’s said. What does ‘blemish’ stand for?”

[Ven. Sāriputta:] “The influences of evil, unskillful wishes: That’s what ‘blemish’ stands for.” — MN 5

“Udāyin, there are these four types of people to be found existing in the world. Which four? There is the case where a certain person is practicing for the abandoning & relinquishing of acquisitions. As he is practicing for the abandoning & relinquishing of acquisitions, memories & resolves associated with acquisitions assail him. He tolerates them. He doesn’t abandon them, destroy them, dispel them, or wipe them out of existence. I tell you, Udāyin, that this sort of person is associated, not dissociated. Why is that? Because I have known the diversity of faculties with regard to this type of person.

“Then again, there is the case where a certain person practicing for the abandoning & relinquishing of acquisitions...is assailed by memories & resolves associated with the acquisitions. He doesn’t tolerate them. He abandons them, destroys them, dispels them, & wipes them out of existence. I tell you, Udāyin, that this sort of person is associated, not dissociated. Why is that? Because I have known the diversity of faculties with regard to this type of person.

“Then again, there is the case where a certain person is practicing for the abandoning & relinquishing of acquisitions.… Owing to lapses in mindfulness from time to time, he is assailed by memories & resolves associated with acquisitions. Slow is the arising of his mindfulness, but then he quickly abandons [those memories & resolves], destroys them, dispels them, & wipes them out of existence. Just as when two or three drops of water fall onto an iron pan heated all day: Slow is the falling of the drops of water, but they quickly vanish & disappear. In the same way...slow is the arising of his mindfulness, but then he quickly abandons [those memories & resolves], destroys them, dispels them, & wipes them out of existence. I tell you, Udāyin, that this sort of person is associated, not dissociated. Why is that? Because I have known the diversity of faculties with regard to this type of person.

“Then again, there is the case where a certain person, realizing that acquisitions are the root of suffering & stress, is without acquisitions, released in the ending of acquisitions. I tell you, Udāyin, that this sort of person is dissociated, not associated. Why is that? Because I have known the diversity of faculties with regard to this type of person.” — MN 66

“Monks, there are these eight grounds for laziness. Which eight?

[1] “There is the case where a monk has some work to do. The thought occurs to him: ‘I will have to do this work. But when I have done this work, my body will be tired. Why don’t I lie down?’ So he lies down. He doesn’t make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the first ground for laziness.

[2] “Then there is the case where a monk has done some work. The thought occurs to him: ‘I have done some work. Now that I have done work, my body is tired. Why don’t I lie down?’ So he lies down….

[3] “Then there is the case where a monk has to go on a journey. The thought occurs to him: ‘I will have to go on this journey. But when I have gone on the journey, my body will be tired. Why don’t I lie down?’ So he lies down….

[4] “Then there is the case where a monk has gone on a journey. The thought occurs to him: ‘I have gone on a journey. Now that I have gone on a journey, my body is tired. Why don’t I lie down?’ So he lies down….

[5] “Then there is the case where a monk, having gone for alms in a village or town, doesn’t get as much coarse or refined food as he would like for his fill. The thought occurs to him: ‘I, having gone for alms in a village or town, haven’t gotten as much coarse or refined food as I would like for my fill. This body of mine is tired & unsuitable for work. Why don’t I lie down?’ So he lies down….

[7] “Then there is the case where a monk comes down with a slight illness. The thought occurs to him: ‘I have come down with a slight illness. There’s a need to lie down.’ So he lies down….

[8] “Then there is the case where a monk has recovered from his illness, not long after his recovery. The thought occurs to him: ‘I have recovered from my illness. It’s not long after my recovery. This body of mine is weak & unsuitable for work. Why don’t I lie down?’ So he lies down. He doesn’t make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the eighth ground for laziness.

“These are the eight grounds for laziness.

“There are these eight grounds for the arousal of energy. Which eight?

[1] “There is the case where a monk has some work to do. The thought occurs to him: ‘I will have to do this work. But when I am doing this work, it won’t be easy to attend to the Buddha’s message. Why don’t I make an effort beforehand for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized?’ So he makes an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the first ground for the arousal of energy.

[2] “Then there is the case where a monk has done some work. The thought occurs to him: ‘I have done some work. While I was doing work, I couldn’t attend to the Buddha’s message. Why don’t I make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized?’ So he makes an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the second ground for the arousal of energy.

[3] “Then there is the case where a monk has to go on a journey. The thought occurs to him: ‘I will have to go on this journey. But when I am going on the journey, it won’t be easy to attend to the Buddha’s message. Why don’t I make an effort beforehand for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized?’ So he makes an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the third ground for the arousal of energy.

[4] “Then there is the case where a monk has gone on a journey. The thought occurs to him: ‘I have gone on a journey. While I was going on the journey, I couldn’t attend to the Buddha’s message. Why don’t I make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized?’ So he makes an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the fourth ground for the arousal of energy.

[5] “Then there is the case where a monk, having gone for alms in a village or town, doesn’t get as much coarse or refined food as he would like for his fill. The thought occurs to him: ‘I, having gone for alms in a village or town, haven’t gotten as much coarse or refined food as I would like for my fill. This body of mine is light & suitable for work. Why don’t I make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized?’ So he makes an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the fifth ground for the arousal of energy.

[6] “Then there is the case where a monk, having gone for alms in a village or town, gets as much coarse or refined food as he would like for his fill. The thought occurs to him: ‘I, having gone for alms in a village or town, have gotten as much coarse or refined food as I would like for my fill. This body of mine is light & suitable for work. Why don’t I make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized?’ So he makes an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the sixth ground for the arousal of energy.

[7] “Then there is the case where a monk comes down with a slight illness. The thought occurs to him: ‘I have come down with a slight illness. Now, there’s the possibility that it could get worse. Why don’t I make an effort beforehand for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized?’ So he makes an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the seventh ground for the arousal of energy.

[8] “Then there is the case where a monk has recovered from his illness, not long after his recovery. The thought occurs to him: ‘I have recovered from my illness. It’s not long after my recovery. Now, there’s the possibility that the illness could come back. Why don’t I make an effort beforehand for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized?’ So he makes an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the eighth ground for the arousal of energy.

“These are the eight grounds for the arousal of energy.” — AN 8:95

As Ven. Soṇa was meditating in seclusion [after doing walking meditation until the skin of his soles was split & bleeding], this train of thought arose in his awareness: “Of the Blessed One’s disciples who have aroused their persistence, I am one, but my mind is not released from the fermentations through lack of clinging/sustenance. Now, my family has enough wealth that it would be possible to enjoy wealth & make merit. What if I were to disavow the training, return to the lower life, and to enjoy wealth & make merit?”

Then the Blessed One, as soon as he perceived with his awareness the train of thought in Ven. Soṇa’s awareness—as a strong man might extend his flexed arm or flex his extended arm—disappeared from Mount Vulture Peak, appeared in the Cool Wood right in front of Ven. Soṇa, and sat down on a seat made ready. Ven. Soṇa, after bowing down to the Blessed One, sat down to one side. As he was sitting there, the Blessed One said to him, “Just now, as you were meditating in seclusion, didn’t this train of thought appear to your awareness: ‘Of the Blessed One’s disciples who have aroused their persistence, I am one, but my mind is not released from the fermentations.…What if I were to disavow the training, return to the lower life, and to enjoy wealth & make merit?’”

“Yes, lord.”

“Now what do you think, Soṇa. Before, when you were a house-dweller, were you skilled at playing the vina?”

“Yes, lord.”

“…And when the strings of your vina were too taut, was your vina in tune & playable?”

“No, lord.”

“…And when the strings of your vina were too loose, was your vina in tune & playable?”

“No, lord.”

“…And when the strings of your vina were neither too taut nor too loose, but tuned (lit: ‘established’) to be right on pitch, was your vina in tune & playable?”

“Yes, lord.”

“In the same way, Soṇa, over-aroused persistence leads to restlessness, overly slack persistence leads to laziness. Thus you should determine the right pitch for your persistence, attune (‘penetrate, ‘ferret out’) the pitch of the [five] faculties [to that], and there pick up your theme.”

“Yes, lord,” Ven. Soṇa answered the Blessed One. Then, having given this exhortation to Ven. Soṇa, the Blessed One—as a strong man might extend his flexed arm or flex his extended arm—disappeared from the Cool Wood and appeared on Mount Vulture Peak.

So after that, Ven. Soṇa determined the right pitch for his persistence, attuned the pitch of the [five] faculties [to that], and there picked up his theme. 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. Soṇa became another one of the arahants. — AN 6:55

“There are these four right exertions. Which four? There is the case where a monk generates desire, endeavors, arouses persistence, upholds & exerts his intent for the sake of the non-arising of evil, unskillful qualities that have not yet arisen... for the sake of the abandoning of evil, unskillful qualities that have arisen... for the sake of the arising of skillful qualities that have not yet arisen... (and) for the maintenance, non-confusion, increase, plenitude, development, & culmination of skillful qualities that have arisen. These are the four right exertions.

“Just as the River Ganges flows to the east, slopes to the east, inclines to the east, in the same way when a monk develops & pursues the four right exertions, he flows to unbinding, slopes to unbinding, inclines to unbinding.” — SN 49:1

“There are these four exertions. Which four? The exertion to guard, the exertion to abandon, the exertion to develop, & the exertion to maintain.

“And what is the exertion to guard? There is the case where a monk, on seeing a form with the eye, doesn’t grasp at any theme or variations by which—if he were to dwell without restraint over the faculty of the eye—evil, unskillful qualities such as greed or distress might assail him. He practices with restraint. He guards the faculty of the eye. He achieves restraint with regard to the faculty of the eye. (Similarly with the ear, nose, tongue, body, & intellect.) This is called the exertion to guard.

“And what is the exertion to abandon? There is the case where a monk doesn’t acquiesce to a thought of sensuality that has arisen [in him]. He abandons it, destroys it, dispels it, wipes it out of existence. He doesn’t acquiesce to a thought of ill will... a thought of harmfulness... any evil, unskillful qualities that have arisen [in him]. He abandons them, destroys them, dispels them, wipes them out of existence. This is called the exertion to abandon.

“And what is the exertion to develop? There is the case where a monk develops the mindfulness factor for awakening dependent on seclusion... dispassion... cessation, resulting in letting go. He develops the analysis of qualities factor for awakening... the persistence factor for awakening... the rapture factor for awakening... the calm factor for awakening... the concentration factor for awakening... the equanimity factor for awakening dependent on seclusion... dispassion... cessation, resulting in letting go. This is called the exertion to develop.

“And what is the exertion to maintain? There is the case where a monk maintains a favorable theme of concentration—the skeleton perception, the worm-eaten perception, the livid perception, the festering perception, the falling-apart perception, the bloated perception. This is called the exertion to maintain.

“These are the four exertions:

“Guarding & abandoning,
	developing & maintaining:
these four exertions, taught 
	by the Kinsman of the Sun
		[the Buddha].
A monk who strives 
	ardently at them
reaches the ending 
  of stress.” — AN 4:14

“The ending of the effluents is for one who knows & sees, I tell you, not for one who does not know & does not see. For one who knows what & sees what? Appropriate attention & inappropriate attention. When a monk attends inappropriately, unarisen effluents arise, and arisen effluents increase. When a monk attends appropriately, unarisen effluents do not arise, and arisen effluents are abandoned. There are effluents that are to be abandoned by seeing, those that are to be abandoned by restraining, those that are to be abandoned by using, those that are to be abandoned by tolerating, those that are to be abandoned by avoiding, those that are to be abandoned by destroying, and those that are to be abandoned by developing.

[1] “And what are the effluents that are to be abandoned by seeing? There is the case where an uninstructed, run-of-the-mill person... doesn’t discern what ideas are fit for attention, or what ideas are unfit for attention. This being so, he doesn’t attend to ideas fit for attention, and attends [instead] to ideas unfit for attention. And what are the ideas unfit for attention that he attends to? Whatever ideas such that, when he attends to them, the unarisen effluent of sensuality arises, and the arisen effluent of sensuality increases; the unarisen effluent of becoming...the unarisen effluent of ignorance arises, and the arisen effluent of ignorance increases.…

This is how he attends inappropriately: ‘Was I in the past? Was I not in the past? What was I in the past? How was I in the past? Having been what, what was I in the past? Shall I be in the future? Shall I not be in the future? What shall I be in the future? How shall I be in the future? Having been what, what shall I be in the future?’ Or else he is inwardly perplexed about the immediate present: ‘Am I? Am I not? What am I? How am I? Where has this being come from? Where is it bound?’”

As he attends inappropriately in this way, one of six kinds of view arises in him: The view I have a self arises in him as true & established, or the view I have no self... or the view It is precisely by means of self that I perceive self... or the view It is precisely by means of self that I perceive not-self... or the view It is precisely by means of not-self that I perceive self arises in him as true & established, or else he has a view like this: This very self of mine—the knower that is sensitive here & there to the ripening of good & bad actions—is the self of mine that is constant, everlasting, eternal, not subject to change, and will endure as long as eternity. This is called a thicket of views, a wilderness of views, a contortion of views, a writhing of views, a fetter of views. Bound by a fetter of views, the uninstructed run-of-the-mill person is not freed from birth, aging, & death, from sorrow, lamentation, pain, distress, & despair. He is not freed, I tell you, from stress.

“The well-instructed disciple of the noble ones...discerns what ideas are fit for attention, and what ideas are unfit for attention. This being so, he doesn’t attend to ideas unfit for attention, and attends [instead] to ideas fit for attention.…And what are the ideas fit for attention that he attends to? Whatever ideas such that, when he attends to them, the unarisen effluent of sensuality doesn’t arise, and the arisen effluent of sensuality is abandoned; the unarisen effluent of becoming...the unarisen effluent of ignorance doesn’t arise, and the arisen effluent of ignorance is abandoned.…

He attends appropriately, This is stress... This is the origination of stress... This is the cessation of stress... This is the way leading to the cessation of stress. As he attends appropriately in this way, three fetters are abandoned in him: identity-view, doubt, and grasping at precepts & practices. These are called the effluents that are to be abandoned by seeing.

[2] “And what are the effluents that are to be abandoned by restraining? There is the case where a monk, reflecting appropriately, dwells restrained with the restraint of the eye-faculty. The effluents, vexation, or fever that would arise if he were to dwell unrestrained with the restraint of the eye-faculty don’t arise for him when he dwells restrained with the restraint of the eye-faculty. (Similarly with the ear, nose, tongue, body, & intellect-faculties.) These are called the effluents that are to be abandoned by restraining.

[3] “And what are the effluents that are to be abandoned by using? There is the case where a monk, reflecting appropriately, uses the robe simply to counteract cold, to counteract heat, to counteract the touch of flies, mosquitoes, wind, sun, & reptiles; simply for the purpose of covering the parts of the body that cause shame.

“Reflecting appropriately, he uses alms food, not playfully, nor for intoxication, nor for putting on bulk, nor for beautification; but simply for the survival & continuance of this body, for ending its afflictions, for the support of the holy life, thinking, ‘Thus will I destroy old feelings [of hunger] and not create new feelings [from overeating]. I will maintain myself, be blameless, & live in comfort.’

“Reflecting appropriately, he uses lodging simply to counteract cold, to counteract heat, to counteract the touch of flies, mosquitoes, wind, sun, & reptiles; simply for protection from the inclemencies of weather and for the enjoyment of seclusion.

“Reflecting appropriately, he uses medicinal requisites for curing illness simply to counteract any pains of illness that have arisen and for maximum freedom from disease.

“The effluents, vexation, or fever that would arise if he were not to use these things [in this way] do not arise for him when he uses them [in this way]. These are called the effluents that are to be abandoned by using.

[4] “And what are the effluents that are to be abandoned by tolerating? There is the case where a monk, reflecting appropriately, endures. He tolerates cold, heat, hunger, & thirst; the touch of flies, mosquitoes, wind, sun, & reptiles; ill-spoken, unwelcome words & bodily feelings that, when they arise, are painful, racking, sharp, piercing, disagreeable, displeasing, & menacing to life. The effluents, vexation, or fever that would arise if he were not to tolerate these things do not arise for him when he tolerates them. These are called the effluents that are to be abandoned by tolerating.

[5] “And what are the effluents that are to be abandoned by avoiding? There is the case where a monk, reflecting appropriately, avoids a wild elephant, a wild horse, a wild bull, a wild dog, a snake, a stump, a bramble patch, a chasm, a cliff, a cesspool, an open sewer. Reflecting appropriately, he avoids sitting in the sorts of unsuitable seats, wandering to the sorts of unsuitable habitats, and associating with the sorts of bad friends that would make his knowledgeable friends in the holy life suspect him of evil conduct. The effluents, vexation, or fever that would arise if he were not to avoid these things do not arise for him when he avoids them. These are called the effluents that are to be abandoned by avoiding.

[6] “And what are the effluents that are to be abandoned by destroying? There is the case where a monk, reflecting appropriately, doesn’t tolerate an arisen thought of sensuality. He abandons it, destroys it, dispels it, & wipes it out of existence. (Similarly with thoughts of ill will, thoughts of cruelty, & evil, unskillful mental qualities.) The effluents, vexation, or fever that would arise if he were not to destroy these things do not arise for him when he destroys them. These are called the effluents that are to be abandoned by destroying.

[7] “And what are the effluents that are to be abandoned by developing? There is the case where a monk, reflecting appropriately, develops mindfulness as a factor for awakening dependent on seclusion… dispassion… cessation, resulting in letting go. He develops analysis of qualities as a factor for awakening... persistence… rapture… calm… concentration… equanimity as a factor for awakening dependent on seclusion… dispassion… cessation, resulting in letting go. The effluents, vexation, or fever that would arise if he were not to develop these qualities do not arise for him when he develops them. These are called the effluents that are to be abandoned by developing.

“When a monk’s effluents that should be abandoned by seeing have been abandoned by seeing,

his effluents that should be abandoned by restraining have been abandoned by restraining,

his effluents that should be abandoned by using have been abandoned by using,

his effluents that should be abandoned by tolerating have been abandoned by tolerating,

his effluents that should be abandoned by avoiding have been abandoned by avoiding,

his effluents that should be abandoned by destroying have been abandoned by destroying,

his effluents that should be abandoned by developing have been abandoned by developing,

then he is called a monk who dwells restrained with the restraint of all the effluents. He has severed craving, thrown off the fetters, and—through the right penetration of conceit—has made an end of suffering & stress.” — MN 2

”And how is striving fruitful, how is exertion fruitful? There is the case where a monk, when not loaded down, doesn’t load himself down with pain, nor does he reject pleasure that accords with the Dhamma, although he is not infatuated with that pleasure. He discerns that ‘When I exert a [bodily, verbal, or mental] fabrication against this cause of stress, then from the fabrication of exertion there is dispassion (fading away). When I look on with equanimity at that cause of stress, then from the development of equanimity there is dispassion.’ So he exerts a fabrication against the [first] cause of stress… and develops equanimity with regard to the [second] cause of stress.… Thus the stress [coming from any cause of the first sort] is abolished… & the stress [coming from any cause of the second sort] is abolished.

“Suppose that a man is in love with a woman, his mind ensnared with intense desire & passion. He sees her standing with another man, chatting, joking, & laughing. What do you think, monks: Would he… feel sorrow, lamentation, pain, distress, & despair?”

“Yes, lord.…”

“Now suppose the thought were to occur to him, ‘I am in love with this woman.… When I see her standing with another man, chatting, joking, & laughing, I feel sorrow, lamentation, pain, distress, & despair. Why don’t I abandon my desire & passion for that woman?‘ So he abandons his desire & passion for that woman, and afterwards sees her standing with another man, chatting, joking, & laughing. What do you think, monks: Would he… feel sorrow, lamentation, pain, distress, & despair?”

“No, lord.…“

“In the same way, the monk, when not loaded down, doesn’t load himself down with pain, nor does he reject pleasure that accords with the Dhamma, although he is not infatuated with that pleasure.… He exerts a fabrication against the [first] cause of stress… and develops equanimity with regard to the [second] cause of stress.…Thus the stress [coming from any cause of the first sort] is abolished…& the stress [coming from any cause of the second sort] is abolished.

“Then again, the monk notices this: ‘When I live according to my pleasure, unskillful mental qualities increase in me & skillful qualities decline. When I exert myself with stress & pain, though, unskillful qualities decline in me & skillful qualities increase. Why don’t I exert myself with stress & pain?’ So he exerts himself with stress & pain, and while he is exerting himself with stress & pain, unskillful qualities decline in him, & skillful qualities increase. Then at a later time he would no longer exert himself with stress & pain. Why is that? Because he has attained the goal for which he was exerting himself with stress & pain.…

“Suppose that a fletcher were to heat & warm an arrow shaft between two flames, making it straight & pliable. Then at a later time he would no longer heat & warm the shaft between two flames, making it straight & pliable. Why is that? Because he has attained the goal for which he was heating & warming the shaft.… In the same way, the monk… no longer exerts himself with stress & pain. Why is that? Because he has attained the goal for which he was exerting himself with stress & pain.” — MN 101

[A deva:] “Tell me, dear sir, how you crossed over the flood.”

[The Buddha:] “I crossed over the flood without pushing forward, without staying in place.“

[The deva:] “But how did you cross over the flood without pushing forward, without staying in place?”

[The Buddha:] “When I pushed forward, I was whirled about. When I stayed in place, I sank. And so I crossed over the flood without pushing forward, without staying in place.”

The deva:

At long last I see
an honorable one, totally unbound,
who	without pushing forward,
 		without staying in place,
has crossed over
	the entanglements of the world. — SN 1:1