7 : Advantages of Dhamma Practice

§ 7.1  “Once, monks, the devas & asuras were arrayed for battle, and in that battle the asuras won and the devas were defeated. Defeated, the devas retreated, heading north, with the asuras pursuing right behind them. Then Sakka, the deva-king, addressed Mātali, his charioteer, with a verse:

“Responding, ‘As you say, your lordship,’ to Sakka the deva-king, Mātali the charioteer turned around the chariot yoked with thoroughbreds, together with its 1,000-fold army.

“Then the thought occurred to the asuras, ‘Now Sakka the deva-king has turned around his chariot yoked with thoroughbreds, together with its 1,000-fold army. The devas are going to do battle with the asuras a second time!’ Terrified, the asuras retreated into their asura-city.

“And that’s how Sakka the deva-king won a victory through the Dhamma itself.” — SN 11:7

§ 7.2  “Monks, suppose that a man were to come along carrying a hoe & a basket, saying, ‘I will make this great earth be without earth.’ He would dig here & there, scatter soil here & there, spit here & there, urinate here & there, saying, ‘Be without earth. Be without earth.’ Now, what do you think? Would he make this great earth be without earth?”

“No, venerable sir. Why is that? Because this great earth is deep & enormous. It can’t easily be made to be without earth. The man would reap only a share of weariness & disappointment.”

“In the same way, monks, there are these five aspects of speech by which others may address you: timely or untimely, true or false, affectionate or harsh, beneficial or unbeneficial, with a mind of goodwill or with inner hate. Others may address you in a timely way or an untimely way. They may address you with what is true or what is false. They may address you in an affectionate way or a harsh way. They may address you in a beneficial way or an unbeneficial way. They may address you with a mind of goodwill or with inner hate. In any event, you should train yourselves: ‘Our minds will be unaffected and we will say no evil words. We will remain sympathetic to that person’s welfare, with a mind of goodwill, and with no inner hate. We will keep pervading him with an awareness imbued with goodwill and, beginning with him, we will keep pervading the all-encompassing world with an awareness imbued with goodwill equal to the great earth—abundant, enlarged, immeasurable, free from hostility, free from ill will.’ That’s how you should train yourselves.” — MN 21

§ 7.3  “Once, monks, a hawk suddenly swooped down on a quail and seized it. Then the quail, as it was being carried off by the hawk, lamented, ‘O, just my bad luck and lack of merit that I was wandering out of my proper range and into the territory of others! If only I had kept to my proper range today, to my own ancestral territory, this hawk would have been no match for me in battle.’

“‘But what is your proper range?’ the hawk asked. ‘What is your own ancestral territory?’

“‘A newly plowed field with clumps of earth all turned up.’

“So the hawk, without bragging about its own strength, without mentioning its own strength, let go of the quail. ‘Go, quail, but even when you have gone there you won’t escape me.’

“Then the quail, having gone to a newly plowed field with clumps of earth all turned up and climbing up on top of a large clump of earth, stood taunting the hawk, ‘Now come and get me, you hawk! Now come and get me, you hawk!’

“So the hawk, without bragging about its own strength, without mentioning its own strength, folded its two wings and suddenly swooped down toward the quail. When the quail knew, ‘The hawk is coming at me full speed,’ it slipped behind the clump of earth, and right there the hawk shattered its own breast.

“This is what happens to anyone who wanders into what is not his proper range and is the territory of others.

“And what, for a monk, is not his proper range and is the territory of others? The five strings of sensuality. Which five? Forms cognizable by the eye—agreeable, pleasing, charming, endearing, fostering desire, enticing. Sounds cognizable by the ear… Aromas cognizable by the nose… Flavors cognizable by the tongue… Tactile sensations cognizable by the body—agreeable, pleasing, charming, endearing, fostering desire, enticing. These, for a monk, are not his proper range and are the territory of others.

“Wander, monks, in what is your proper range, your own ancestral territory. In one who wanders in what is his proper range, his own ancestral territory, Māra gains no opening, Māra gains no foothold. And what, for a monk, is his proper range, his own ancestral territory? The four establishings of mindfulness. Which four? There is the case where a monk remains focused on the body in & of itself—ardent, alert, & mindful—subduing greed & distress with reference to the world. He remains focused on feelings in & of themselves… mind in & of itself… mental qualities in & of themselves—ardent, alert, & mindful—subduing greed & distress with reference to the world. This, for a monk, is his proper range, his own ancestral territory.”— SN 47:6

§ 7.4  “Endowed with eight qualities, monks, a king’s auspicious thoroughbred steed is worthy of a king, is a king’s asset, counts as a very limb of his king. Which eight?

[1] “There is the case where a king’s auspicious thoroughbred steed is well-born on both sides, his mother’s & his father’s; he is born in the country where other auspicious thoroughbred steeds are born.

[2] “When given food, whether fresh or dried, he eats it carefully, without scattering it around.

[3] “He feels disgust at sitting or lying down in urine or excrement.

[4] “He is composed & easy to live with, and doesn’t harass the other horses.

[5] “Whatever tricks or deceits or wiles or subterfuges he has, he shows them as they actually are to his trainer, so that his trainer can try to straighten them out.

[6] “When in harness he gives rise to the thought, ‘Whether the other horses want to pull or not, I’ll pull here.’

[7] “When going, he goes the straight path.

[8] “He is steadfast and remains steadfast to the end of life & death.

“Endowed with these eight qualities, a king’s auspicious thoroughbred steed is worthy of a king, is a king’s asset, counts as a very limb of his king.

“In the same way, a monk endowed with eight qualities is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of respect, an incomparable field of merit for the world. Which eight?

[1] “There is the case where a monk is virtuous. He dwells restrained in accordance with the Pāṭimokkha, consummate in his behavior & sphere of activity. He trains himself, having undertaken the training rules, seeing danger in the slightest faults.

[2] “When given food, whether coarse or refined, he eats it carefully, without complaining.

[3] “He feels disgust at bodily misconduct, verbal misconduct, mental misconduct, at the development of evil, unskillful (mental) qualities.

[4] “He is composed & easy to live with, and doesn’t harass the other monks.

[5] “Whatever tricks or deceits or wiles or subterfuges he has, he shows them as they actually are to the Teacher or to his observant companions in the holy life, so that the Teacher or his observant companions in the holy life can try to straighten them out.

[6] “When in training he gives rise to the thought, ‘Whether the other monks want to train or not, I’ll train here.’

[7] “When going, he goes the straight path; here the straight path is this: right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

[8] “He dwells with his persistence aroused, (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 human steadfastness, human persistence, human striving, there will be no relaxing my persistence.’”

“Endowed with these eight qualities, a monk is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of respect, an incomparable field of merit for the world.” — AN 8:13

§ 7.5  I have heard that on one occasion the Blessed One was staying near Kosambī at Ghosita’s monastery. And on that occasion the Blessed One lived hemmed in with monks, nuns, male & female lay followers, kings, royal ministers, sectarians, & their disciples. Hemmed in, he lived unpleasantly and not in ease. The thought occurred to him: “I now live hemmed in by monks, nuns, male & female lay followers, kings, royal ministers, sectarians, & their disciples. Hemmed in, I live unpleasantly and not in ease. What if I were to live alone, apart from the crowd?”

So, early in the morning, the Blessed One adjusted his under robe and—carrying his bowl & robes—went into Kosambī for alms. Then, having gone for alms in Kosambī, after the meal, returning from his alms round, he set his own lodgings in order and, carrying his bowl & robes, without telling his attendant, without informing the Saṅgha of monks—alone & without a companion—left on a wandering tour toward Palileyyaka. After wandering by stages, he reached Palileyyaka. There he stayed in Palileyyaka in the protected forest grove at the root of the auspicious sal tree.

It so happened that a certain bull elephant was living hemmed in by elephants, cow-elephants, calf-elephants, & baby elephants. He fed off grass with cut-off tips. They chewed up his stash of broken-off branches. He drank disturbed water. And when he came up from his bathing-place, cow-elephants went along, banging up against his body. Hemmed in, he lived unpleasantly and not in ease. The thought occurred to him: “I now live hemmed in by elephants, cow-elephants, calf-elephants, & baby elephants. I feed off grass with cut-off tips. They chew up my stash of broken-off branches. I drink disturbed water. And when I come up from my bathing place, cow-elephants go along, banging up against my body. Hemmed in, I live unpleasantly and not in ease. What if I were to live alone, apart from the crowd?”

So the bull elephant, leaving the herd, went to Palileyyaka, to the protected forest grove and the root of the auspicious sal tree—to where the Blessed One was staying. There he kept the grass down in the area where the Blessed One was staying, and brought drinking water and washing water for the Blessed One with his trunk.

Then, when the Blessed One was alone in seclusion, this train of thought appeared to his awareness: “Before, I lived hemmed in by monks, nuns, male & female lay followers, kings, royal ministers, sectarians, & their disciples. Hemmed in, I lived unpleasantly and not in ease. But now I live not hemmed in by monks, nuns, male & female lay followers, kings, royal ministers, sectarians, & their disciples. Not hemmed in, I live pleasantly and in ease.”

And this train of thought appeared to the awareness of the bull elephant, “Before, I lived hemmed in by elephants, cow-elephants, calf-elephants, & baby elephants. I fed off grass with cut-off tips. They chewed up my stash of broken-off branches. I drank disturbed water. And when I came up from my bathing place, cow-elephants went along, banging up against my body. Hemmed in, I lived unpleasantly and not in ease. But now I live not hemmed in by elephants, cow-elephants, calf-elephants, & baby elephants. I feed off grass with uncut tips. They don’t chew up my stash of broken-off branches. I drink undisturbed water. When I come up from my bathing place, cow-elephants don’t go along, banging up against my body. Not hemmed in, I live pleasantly and in ease.” — Ud 4:5

§ 7.6  “Monks, when elephants & cow-elephants & calf-elephants & baby elephants go ahead of a wilderness tusker foraging for food and break off the tips of the grasses, the wilderness tusker feels irritated, upset, & disgusted. When elephants & cow-elephants & calf-elephants & baby elephants devour the wilderness tusker’s bunches of branches, he feels irritated, upset, & disgusted. When elephants & cow-elephants & calf-elephants & baby elephants go ahead of the wilderness tusker on his way down to his bath and stir up the mud in the water with their trunks, he feels irritated, upset, & disgusted. When cow-elephants go along as the wilderness tusker is bathing and bang up against his body, he feels irritated, upset, & disgusted.

“Then the thought occurs to the wilderness tusker, ‘I now live hemmed in by elephants & cow-elephants & calf-elephants & baby elephants. I feed off grass with broken-off tips. My bunches of branches are devoured. I drink muddied water. Even when I bathe, cow-elephants go along and bang up against my body. What if I were to live alone, apart from the crowd?’

“So at a later time he lives alone, apart from the crowd. He feeds off grass with unbroken tips. His bunches of branches are undevoured. He drinks unmuddied water. When he bathes, cow-elephants don’t go along and bang up against his body. The thought occurs to him, ‘Before, I lived hemmed in by elephants & cow-elephants & calf-elephants & baby elephants. I fed off grass with broken-off tips. My bunches of branches were devoured. I drank muddied water. Even when I bathed, cow-elephants would go along and bang up against my body. But now I live alone, apart from the crowd. I feed off grass with unbroken tips. My bunches of branches are undevoured. I drink unmuddied water. When I bathe, cow-elephants don’t go along and bang up against my body.’ Breaking off a branch with his trunk and scratching his body with it, gratified, he allays his itch.

In the same way, when a monk lives hemmed in with monks, nuns, male & female lay followers, kings, royal ministers, sectarians, & their disciples, the thought occurs to him, ‘I now live hemmed in by monks, nuns, male & female lay followers, kings, royal ministers, sectarians, & their disciples. What if I were to live alone, apart from the crowd?’

“So he seeks out a secluded dwelling: a wilderness, the shade of a tree, a mountain, a glen, a hillside cave, a charnel ground, a forest grove, the open air, a heap of straw. After his meal, returning from his alms round, he sits down, crosses his legs, holds his body erect, and brings mindfulness to the fore.…

“Having abandoned these five hindrances—corruptions of awareness that weaken discernment—then quite secluded from sensuality, secluded from unskillful qualities, he enters & remains in the first jhāna: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation. Gratified, he allays his itch. [Similarly with the remaining concentration attainments.]” — AN 9:40

§ 7.7  “Monks, there are these five warrior-like individuals who can be found existing among the monks. Which five?

[1] “There is the case of the monk who, on seeing a cloud of dust, falters, faints, doesn’t steel himself, can’t continue in the holy life. Declaring his weakness in the training, he leaves the training and returns to the lower life. What is the cloud of dust for him? There is the case of the monk who hears, ‘In that village or town over there is a woman or girl who is shapely, good-looking, charming, endowed with the foremost lotus-like complexion.’ On hearing this, he falters, faints, doesn’t steel himself, can’t continue in the holy life. Declaring his weakness in the training, he leaves the training and returns to the lower life. That, for him, is the cloud of dust. This individual, I tell you, is like the warrior who, on seeing a cloud of dust, falters, faints, doesn’t steel himself, can’t engage in the battle. Some individuals are like this. This is the first type of warrior-like individual who can be found existing among the monks.

[2] “And further, there is the case of the monk who can handle the cloud of dust, but on seeing the top of the enemy’s banner, he falters, faints, doesn’t steel himself, can’t continue in the holy life. Declaring his weakness in the training, he leaves the training and returns to the lower life. What is the top of the banner for him? There is the case of the monk who not only hears that ‘In that village or town over there is a woman or girl who is shapely, good-looking, charming, endowed with the foremost lotus-like complexion.’ He sees for himself that in that village or town over there is a woman or girl who is shapely, good-looking, charming, endowed with the foremost lotus-like complexion. On seeing her, he falters, faints, doesn’t steel himself, can’t continue in the holy life. Declaring his weakness in the training, he leaves the training and returns to the lower life. That, for him, is the top of the banner. This individual, I tell you, is like the warrior who can handle the cloud of dust, but on seeing the top of the enemy’s banner, he falters, faints, doesn’t steel himself, can’t engage in the battle. Some individuals are like this. This is the second type of warrior-like individual who can be found existing among the monks.

[3] “And further, there is the case of the monk who can handle the cloud of dust & the top of the enemy’s banner, but on hearing the tumult (of the approaching forces), he falters, faints, doesn’t steel himself, can’t continue in the holy life. Declaring his weakness in the training, he leaves the training and returns to the lower life. What is the tumult for him? There is the case of the monk who has gone to the wilderness, to the foot of a tree, or to an empty building. A woman approaches him and giggles at him, calls out to him, laughs aloud, & teases him. On being giggled at, called out to, laughed at, & teased by the woman, he falters, faints, doesn’t steel himself, can’t continue in the holy life. Declaring his weakness in the training, he leaves the training and returns to the lower life. That, for him, is the tumult. This individual, I tell you, is like the warrior who can handle the cloud of dust & the top of the enemy’s banner, but on hearing the tumult he falters, faints, doesn’t steel himself, can’t engage in the battle. Some individuals are like this. This is the third type of warrior-like individual who can be found existing among the monks.

[4] “And further, there is the case of the monk who can handle the cloud of dust, the top of the enemy’s banner, & the tumult, but when in hand-to-hand combat he is struck and falls wounded. What is the hand-to-hand combat for him? There is the case of the monk who has gone to the wilderness, to the foot of a tree, or to an empty building. A woman approaches him and sits down right next to him, lies down right next to him, throws herself all over him. When she sits down right next to him, lies down right next to him, and throws herself all over him, he—without renouncing the training, without declaring his weakness—engages in sexual intercourse. This, for him, is hand-to-hand combat. This individual, I tell you, is like the warrior who can handle the cloud of dust, the top of the enemy’s banner, & the tumult, but when in hand-to-hand combat he is struck and falls wounded. Some individuals are like this. This is the fourth type of warrior-like individual who can be found existing among the monks.

[5] “And further, there is the case of the monk who can handle the cloud of dust, the top of the enemy’s banner, the tumult, & hand-to-hand combat. On winning the battle, victorious in battle, he comes out at the very head of the battle. What is victory in the battle for him? There is the case of the monk who has gone to the wilderness, to the foot of a tree, or to an empty dwelling. A woman approaches him and sits down right next to him, lies down right next to him, throws herself all over him. When she sits down right next to him, lies down right next to him, and throws herself all over him, he extricates himself, frees himself, and goes off where he will.

“He resorts to a secluded dwelling place: the wilderness, the foot of a tree, a mountain, a glen, a hillside cave, a charnel ground, a forest grove, the open air, a haystack. Having gone to the wilderness, the foot of a tree, or an empty building, he sits down, crosses his legs, holds his body erect, and brings mindfulness to the fore.

“Abandoning covetousness with regard to the world, he dwells with an awareness devoid of covetousness. He cleanses his mind of covetousness. Abandoning ill will & anger, he dwells with an awareness devoid of ill will, sympathetic with the welfare of all living beings. He cleanses his mind of ill will & anger. Abandoning sloth & drowsiness, he dwells with an awareness devoid of sloth & drowsiness, mindful, alert, percipient of light. He cleanses his mind of sloth & drowsiness. Abandoning restlessness & anxiety, he dwells undisturbed, his mind inwardly stilled. He cleanses his mind of restlessness & anxiety. Abandoning uncertainty, he dwells having crossed over uncertainty, with no perplexity with regard to skillful qualities. He cleanses his mind of uncertainty.

“Having abandoned these five hindrances, corruptions of awareness that weaken discernment, then—quite secluded from sensuality, secluded from unskillful qualities—he enters & remains in the first jhāna: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation. With the stilling of directed thoughts & evaluations, he enters & remains in the second jhāna: rapture & pleasure born of concentration, unification of awareness free from directed thought & evaluation—internal assurance. With the fading of rapture, he remains equanimous, mindful, & alert, and senses pleasure with the body. He enters & remains in the third jhāna, of which the noble ones declare, ‘Equanimous & mindful, he has a pleasant abiding.’ With the abandoning of pleasure & pain—as with the earlier disappearance of elation & distress—he enters & remains in the fourth jhāna: purity of equanimity & mindfulness, neither pleasure nor pain.

“With his mind thus concentrated, purified, & bright, unblemished, free from defects, pliant, malleable, steady, & attained to imperturbability, he directs and inclines it to the knowledge of the ending of the effluents. He discerns, as it has come to be, that ‘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 … These are effluents … This is the origination of effluents … This is the cessation of effluents … This is the way leading to the cessation of effluents.’ His heart, thus knowing, thus seeing, is released from the effluent of sensuality, released from the effluent of becoming, released from the effluent of ignorance. With release, there is the knowledge, ‘Released.’ He discerns that ‘Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.’

“This, for him, is victory in the battle. This individual, I tell you, is like the warrior who can handle the cloud of dust, the top of the enemy’s banner, the tumult, & hand-to-hand combat. On winning the battle, victorious in battle, he comes out at the very head of the battle. Some individuals are like this. This is the fifth type of warrior-like individual who can be found existing among the monks.

“These are the five warrior-like individuals who can be found existing among the monks.” — AN 5:75

§ 7.8  At that time, King Udena was enjoying himself in the park with his harem. King Udena’s harem heard that “Our teacher, Master Ānanda, they say, is sitting at the root of a certain tree not far from the park.”

Then King Udena’s harem said to him, “Your majesty, our teacher, Master Ānanda, they say, is sitting at the root of a certain tree not far from the park. We would like to see Master Ānanda.”

“In that case, go see Ānanda the contemplative.”

So King Udena’s harem went to Ven. Ānanda and, on arrival, having bowed down to him, sat to one side. As they were sitting there, Ven. Ānanda instructed, urged, roused, & encouraged them with a Dhamma talk. Having been instructed, urged, roused, & encouraged with a Dhamma talk by Ven. Ānanda, they offered him 500 upper robes.

Then King Udena’s harem, delighting in and approving of Ven. Ānanda’s words—having gotten up from their seats, having bowed to him and circumambulated around him, keeping him on their right—went to King Udena. King Udena saw his harem coming from afar and, on seeing them, said to them, “Did you see Ānanda the contemplative?”

“We saw Master Ānanda, your majesty.”

“Did you give him anything?”

“We gave him 500 upper robes, your majesty.”

King Udena criticized and complained and spread it about, “How can Ānanda the contemplative accept so many robes? Is he going to deal in the cloth-business? Is he going to set up a shop?”

Then King Udena went to Ven. Ānanda and, on arrival, exchanged courteous greetings with him. After an exchange of friendly greetings & courtesies, he sat to one side. As he was sitting there, he said to Ven. Ānanda, “Did our harem come, Master Ānanda?”

“They came, great king.”

“And did they give Master Ānanda anything?”

“They gave me 500 upper robes, great king.”

“But what will Master Ānanda do with so many robes?”

“I will share them with those monks who have worn-out robes, great king.”

“But what will you do with the old, worn-out robes, Master Ānanda?”

“We’ll make canopies, great king.”

“But what will you do with the old, worn-out canopies, Master Ānanda?”

“We’ll make mattress covers, great king.”

“But what will you do with the old, worn-out mattress covers, Master Ānanda?”

“We’ll make floor coverings, great king.”

“But what will you do with the old, worn-out floor coverings, Master Ānanda?”

“We’ll make foot-wiping cloths, great king.”

“But what will you do with the old, worn-out foot-wiping cloths, Master Ānanda?”

“We’ll make dust-rags, great king.”

“But what will you do with the old, worn-out dust-rags, Master Ānanda?”

“Having pounded them and kneaded them with clay, we’ll spread it on as plaster, great king.”

Then King Udena, (thinking,) “All these Sakyan-son monks, it seems, use things appropriately—they don’t let things go to waste,” offered Ven. Ānanda another 500 upper robes. And so it was that the first robe-alms of 1,000 robes accrued to Ven. Ānanda. — Cv XI.1.13-14

§ 7.9  [Ven. Puṇṇa:] “Venerable sir, there is a country called Sunāparanta. I am going to live there.”

[The Buddha:] “Puṇṇa, the Sunāparanta people are vicious. They are rough. If they insult and ridicule you, what will you think?”

“If they insult and ridicule me, I will think, ‘These Sunāparanta people are civilized, very civilized, in that they don’t hit me with their hands.’ That is what I will think, O Blessed One. That is what I will think, O One Well-Gone.”

“But if they hit you with their hands, what will you think?”

“…I will think, ‘These Sunāparanta people are civilized, very civilized, in that they don’t hit me with a clod’…”

“But if they hit you with a clod…?”

“…I will think, ‘These Sunāparanta people are civilized, very civilized, in that they don’t hit me with a stick’…”

“But if they hit you with a stick…?”

“…I will think, ‘These Sunāparanta people are civilized, very civilized, in that they don’t hit me with a knife’…”

“But if they hit you with a knife…?”

“…I will think, ‘These Sunāparanta people are civilized, very civilized, in that they don’t take my life with a sharp knife’…”

“But if they take your life with a sharp knife…?”

“If they take my life with a sharp knife, I will think, ‘There are disciples of the Blessed One who—horrified, humiliated, & disgusted by the body and by life—have sought for an assassin, but here I have met my assassin without searching for him.’ That is what I will think, O Blessed One. That is what I will think, O One Well-Gone.”

“Good, Puṇṇa, very good. Possessing such calm & self-control you are fit to dwell among the Sunāparantans.” — SN 35:88

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