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A Meditators Tools_ a Study Guide on the Ten Recollections

A Meditators Tools_ a Study Guide on the Ten Recollections

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very useful tool for meditators
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Sections

  • 1. The Ten Recollections
  • 2. The First Six Recollections
  • 3. More on Recollection of the Triple Gem
  • 4. Mindfulness of In-&-Out Breathing
  • 5. Mindfulness of Death
  • 6. Mindfulness Immersed in the Body
  • 7. Recollection of Stilling

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A Meditators Tools: A Study Guide on the Ten Recollections

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A Meditators Tools
A Study Guide on the Ten Recollections
by

Thanissaro Bhikkhu
© 1999–2013

Contents
Introduction 1. The Ten Recollections 2. The First Six Recollections 3. More on Recollection of the Triple Gem 4. Mindfulness of In-&-out Breathing 5. Mindfulness of Death 6. Mindfulness Immersed in the Body 7. Recollection of Stilling

Introduction
Meditation is not simply a matter of bare attention. It is more a matter of appropriate attention, seeing experience in terms of the four noble truths and responding in line with the tasks appropriate to those truths: stress is to be comprehended, its cause abandoned, its cessation realized, and the path to its cessation developed. These tasks involve processes of thought, analysis, and memory — which means that these processes, instead of being enemies of meditation, are actually the means by which Awakening is attained. The ten recollections are a set of meditation themes that highlight the positive role that memory and thought play in training the mind. They employ memory to sensitize the mind to the need for training, to induce feelings of confidence and well-being conducive for concentration, to keep the topics of concentration in mind, to produce tranquility and insight, and to incline the mind toward the deathless when tranquility and insight have grown sufficiently strong. Strictly speaking, only seven of the ten are actually "recollections" (anussati): recollection of the Buddha, recollection of the Dhamma, recollection of the Sangha, recollection of virtue, recollection of generosity, recollection of the devas, and recollection of stilling. The other three are called mindfulness (sati) practices: mindfulness of in-and-out breathing,
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A Meditators Tools: A Study Guide on the Ten Recollections

mindfulness of death, and mindfulness immersed in the body. However, the Pali words for mindfulness and recollection — sati and anussati — are intimately related. In the Pali Canon, sati does not simply mean awareness. It means the ability to keep something in mind; it is a function of the active memory. This point is clear in the Buddha's definition of the faculty of mindfulness (§11), and it crops up again and again in the descriptions of these three mindfulness practices: mindfulness involves keeping particular themes or intentions in mind so as to induce mental states necessary for concentration, clear insight, and release. Thus all ten of these practices — the recollections and mindfulness practices — employ memory as an essential factor. For convenience's sake, it seems best to stick to the traditional label of "recollection" for all ten. Unlike other sets of meditation practices, such as the four frames of reference (satipatthana) or the four sublime abidings (brahmavihara), the ten recollections do not have a single canonical discourse devoted to the entire set. Thus the way they interact and support one another has to be pieced together from many different discourses scattered throughout the Canon. The only place where they are listed as a set is in a series of ten short discourses in the Anguttara Nikaya (§§1-10). These discourses suggest that all ten recollections function in the same way, for all are described in the same terms: "This is one thing that — when developed & pursued — leads solely to disenchantment, to dispassion, to cessation, to stilling, to direct knowledge, to self-awakening, to Unbinding." From this formulaic statement, it might be concluded that all ten are equivalent and interchangeable, and that the choice of one theme over the others is simply a matter of personal preference. However, other passages in the Canon indicate that this is not so. Each recollection plays a specific role in the practice, and all are needed to provide a complete and effective training for the mind. In this way, they are like the contents of a meditator's toolbox: a range of approaches that every meditator should master so as to respond skillfully to whatever issue arises in the practice. Broadly speaking, the roles of these practices are these: 1) Mindfulness of death is meant to evoke a sense of samvega — a sense of dismay over the dangers and futility of human life as it is normally lived, with its ordinary defilements, and a sense of urgency in trying to find a way beyond those limitations. This sense of urgency further induces the quality of heedfulness in approaching the practice, which the Buddha said is basic to all skillful endeavors. 2) The first six recollections — of the Buddha, the Dhamma, the Sangha, virtue, generosity, and the devas — are meant to induce a sense of joy and confidence (pasada) in the practice. The first two induce a sense of confidence in the practice itself; the last three, a sense of confidence in one's own worthiness to follow the practice; while the third theme — recollection of the Sangha — can induce both. The texts say that the joy and confidence induced by these practices can bring the mind to concentration and cleanse it of defilement, although they do not describe in any detail as to how far this cleansing goes or how it occurs. Passage §16, however, suggests that these themes can perform this function as adjuncts to mindfulness practice. 3) Mindfulness of in-and-out breathing and mindfulness immersed in the body are the primary themes for developing tranquility and insight so as to lead to strong concentration in terms of the four jhanas, or absorptions; and they develop jhana in such a way that it gives added power to tranquility and insight in leading the mind to release (§36). Of all the meditation themes taught in the Canon, mindfulness of in-and-out breathing is treated in the most detail, and so it seems to have pride of place among the ten recollections. The Buddha himself, prior to his Awakening, apparently practiced this theme
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more than any other (§32). After his Awakening, he frequently continued to practice it as well (§40). However, mindfulness of in-and-out breathing and mindfulness immersed in the body play complementary roles on the path. To begin with, there is some overlap in the two, in that the first four steps of breath meditation are also listed as techniques in mindfulness immersed in the body. In addition, mindfulness immersed in the body — especially in its aspect as contemplation of the unattractiveness of the body — can handle strong defilements that in some cases do not respond to the tranquil concentration induced by mindfulness of in-and-out breathing (§53). At the same time, mindfulness immersed in the body can sometimes induce strong feelings of disgust and revulsion that cause the mind to respond in unskillful ways. When this happens, mindfulness of in-and-out breathing can help dispel those feelings and replace them with a feeling of refreshment that helps the mind stay skillfully on the path (§33). In this way, these two mindfulness practices work together to keep the mind balanced and on course. 4) Once the mind has been brought to a developed state of tranquility and insight — able to see even the pleasures of jhana as inconstant, stressful, and not-self — recollection of stilling is brought to bear so that the mind does not simply stay focused on the drawbacks of fabricated experiences. It does this by inclining the mind to the exquisite peace of the deathless, experienced through dispassion, cessation, and Unbinding (§57). When viewed in this way — starting with mindfulness of death and ending with a recollection aimed at Unbinding — the ten recollections illustrate the principle stated in §§42-43, that mindfulness of death has, as its final end, not death but the deathless. The seven sections of this study guide are designed to flesh out this general outline. The material in each section is drawn from the Pali Canon and has been selected to provide more specifics as to the how, the what, and the why of each of these practices: how they function, what is supposed to be recollected in each of these themes, and why each recollection is useful in training the mind. In reading these sections, the following overview is useful to keep in mind: Section One. This section contains the only section of the Canon where the ten recollections are presented as a list. It also contains the Buddha's definition of the faculty of mindfulness, to show that "mindfulness" in his vocabulary means something similar to "recollection." Section Two. This section covers the first six recollections as a set. Passages §§12-13 describe exactly what is to be recollected in these practices. §12 deals both with the qualities of mind that should be brought to these recollections — the five strengths of conviction, persistence, mindfulness, concentration, and discernment — and the rewards of these recollections in terms of joy and increased concentration. §13 emphasizes that this increased joy and concentration can also lead to cleansing the mind of defilements; it also stresses that these recollections are a useful part of any uposatha practice: the practice by which lay people rest from their daily work on the full moon, new moon, and quarter moon days, devoting those days to listening to the Dhamma and training the mind in meditation. Passages §§14-16 indicate two other uses for this joy and concentration: cleansing the mind of fear and other unskillful thoughts while dwelling in seclusion, and relieving the mind and body of any feverish or unsettling feelings that would prevent mindfulness practice from yielding higher states of jhana. Section Three. This section contains passages that aid in the recollection of the Buddha, Dhamma, and Sangha, adding more detail to the standard passages for each of these recollections. Because these recollections are meant to be inspiring, it is helpful to know in more detail some of the inspiring attributes of their objects. Yet, because different people will find different aspects of these objects more or less inspiring at any particular time, this
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'I will breathe in sensitive to the mind.' "[5] He trains himself. 'I will breathe in sensitive to mental fabrication [feeling & perception]. he discerns. It includes passages that discuss the conditions that enable this practice to give quick results (§29). 'I will breathe out releasing the mind. Instead.' [15] He trains himself. 'I will breathe in focusing on cessation. he discerns. or breathing out short. 'I will breathe in releasing the mind.' He trains himself.' He trains himself. Central to this section are the repeated references to the sixteen steps that comprise the Buddha's approach to mindfulness of in-and-out breathing: "[1] Breathing in long. this means focusing on how the Buddha's noble disciples were able to overcome inner and outer obstacles in the path.' [8] He trains himself. 'I am breathing out short. 'I will breathe out sensitive to the entire body. 'I will breathe in focusing on dispassion [literally. or breathing out long. 'I will breathe out sensitive to pleasure. 'I will breathe out focusing on relinquishment.' "[13] He trains himself. this means focusing on the qualities of mind the practice of the Dhamma is meant to induce (§18) and on the manner in which the Dhamma is taught (§§19-22).' [2] Or breathing in short. 33. 'I will breathe out sensitive to mental fabrication. In the case of the Buddha. 'I will breathe in sensitive to pleasure. This latter consideration helps to inspire confidence in our own ability to follow the path as well.' He trains himself. 'I will breathe out steadying the mind.' He trains himself.' "[9] He trains himself. more advanced practices. 'I will breathe in sensitive to rapture. 'I am breathing out long.accesstoinsight. he discerns.' He trains himself.org/lib/study/recollections.html 4/71 . and yet they were able to overcome those weaknesses using personal qualities that we all have in potential form. 'I will breathe in calming bodily fabrication [in-&-out breathing].' [7] He trains himself. they focus more on the basics.' He trains himself. 'I will breathe out sensitive to rapture. In the case of the Sangha.' [4] He trains himself. 40). But it also focuses on the fact that they began their practice with weaknesses similar to — or even worse than — ours. thus inspiring confidence in them. 'I will breathe in sensitive to the entire body. 'I am breathing in short'. 'I will breathe in calming mental fabrication.' He trains himself. 'I will breathe out calming bodily fabrication. 'I will breathe in focusing on inconstancy.13 A Meditators Tools: A Study Guide on the Ten Recollections section cannot begin to cover the full range of passages that might be helpful in offering inspiration. 'I will breathe out focusing on dispassion.' He trains himself.' [6] He trains himself. 'I will breathe out calming mental fabrication. this means focusing on his Awakening and the way he found it (§17). 'I will breathe in focusing on relinquishment.' [12] He trains himself. 'I will breathe in steadying the mind. mindfulness of breathing does not simply mean staying with the breath in the present. In the case of the Dhamma.' [11] He trains himself. and passages that go into detail as to how rewarding those results can be (§§30.' [16] He trains himself. 'I will breathe out gladdening the mind. 'I will breathe out focusing on inconstancy. 'I will breathe out focusing on cessation. 'I am breathing in long'.' He trains himself.' [10] He trains himself. it involves training the mind to www.' [3] He trains himself. he discerns.'" These sixteen steps show that the Buddha did not regard this practice simply as a preliminary to other.' He trains himself. This section covers the practice of mindfulness of in-and-out breathing. 32.' He trains himself. These steps cover the entire path leading to full release.' [14] He trains himself. This last set of passages focuses on what honorable and admirable people they became. 'I will breathe out sensitive to the mind. 'I will breathe in gladdening the mind.' He trains himself. fading].' He trains himself. Section Four.' He trains himself.05.15. As §31 shows in its presentation of these steps.

A comparison between the stages of breath meditation and the similes for the jhanas (§49) suggests that steps 5 and 6 — being sensitive to rapture and pleasure — involve making these feelings "single" as well. corresponding to the level of fourth jhana. making it sensitive to the body as a whole (step 3).html 5/71 . The remaining steps are willed or determined: one "trains oneself. and in a sequential way. radiant awareness. And there are at least two possible ways in which this can happen: one based on following the path of all sixteen steps. should relate to the practice of jhana. among other things. to lead to the jhanas.accesstoinsight. too. But in either case. directed thought and evaluation: directing one's thoughts and attention to the breath in and of itself in the present. These mental fabrications. What remains is simply a sense of the mind itself (step 9). taken together. in which the body is filled from head to toe with a single sense of bright. by letting them suffuse the entire body. Are they meant to be sequential.05. it allows for easeful sensations of rapture and pleasure to grow prominent. Some modern teachers maintain that the factor of evaluation here also includes taking one's observations of short and long breathing as a basis for adjusting the rhythm of the breath to make it as comfortable as possible. at the same time evaluating it as one begins to discern variations in the length of the breath. the suttas don't explain how one step leads to another. which in turn lead to full release. taking the path of all sixteen steps: Steps 1 and 2 involve two of the factors of the first jhana. reducing them to a single sensation of calm by letting "bodily fabrication" — the in and out breathing — grow calm (step 4). however. in one way or another. The suttas that present the sixteen steps without further explanation seem to indicate that all sixteen steps are to be followed.15. www. this advice is very practical." first by manipulating one's sense of conscious awareness. and the other based on following the path of one of the tetrads. and then goes on to state that each frame of reference is sufficient to fulfill the seven factors for Awakening. just as the bathman kneads the moisture throughout his ball of bath powder. mental fabrications — feelings and perceptions — become clearly apparent as they occur (step 7). Then one can begin manipulating the bodily sensations that become apparent within that fullbody awareness. As the breathing grows calm. §49 indicates that the steps are meant.org/lib/study/recollections. Perhaps this lack of explanation was an intentional part of the Buddha's teaching style. or can they be developed in a nonsequential way? Should the meditator try to cover all sixteen. in contrast to the spring waters welling up in the second. First. how is this done? Different passages suggest different answers to these questions. Passage §30. The most prominent question concerns how the sixteen steps are related to one another. The irony of these sixteen steps is that even though they are the Buddha's most detailed meditation instructions. seem to suggest. forcing his students to make discoveries on their own. just as tuning a radio precisely to a certain frequency eliminates static and allows the message sent by the radio station broadcasting at that frequency to become clear. With bodily fabrications stilled. equates each of the tetrads with a frame of reference. are calmed (step 8). Thus the practice of the sixteen steps.13 A Meditators Tools: A Study Guide on the Ten Recollections develop a range of skills with each in and out breath. or is it enough to focus on just one of the four tetrads making up the sixteen? And in either case. Because the first level of jhana must be based on a sense of pleasure. This suggests that it's enough to focus on any one of the tetrads. the Canon leaves unanswered a number of important questions concerning them. a step symbolized in the similes for the jhanas by the still waters in the simile for the third jhana. But it can be helpful to share a few thoughts on the matter based on what the suttas.

one can develop full-body awareness and calm any disturbances that can be detected in terms of bodily or mental fabrication.. and so forth (§§38-39). without feeling that one is "doing" the relinquishing. This brings the seven factors for Awakening to completion in a state "dependent on seclusion. shedding the various mental activities surrounding its single preoccupation. in that one must master the causal factors before gaining the desired results in terms of gladness. cessation. there occurs a sense of dispassion for any craving directed at them (step 14. This insight into cause and effect provides the basis for insight. this is best understood by first looking at the underlying pattern of the seven factors for Awakening. the cause is not so much the breath as it is the way the mind relates to the breath. feelings in and of themselves. This is done by reviewing the various levels of jhana. one also begins to grow sensitive to the different factors from which the mind can be released (step 12) as it goes through the different levels of jhana — for example.. one relinquishes attachment not only to these events (step 16). releasing it from sensuality by taking it to the first jhana. resulting in letting go. As for the interpretation in which each of the four tetrads is regarded as sufficient for full release. even the activity of the path. now that it has been fully developed. This develops a sensitivity to the different ways in which the mind can be brought to the desired state for gaining greater tranquility or insight. These three stages correspond to the three stages of frames-of-reference practice described in detail in The Wings to Awakening. If it needs to be steadied (step 11). When this discernment goes straight to the heart.accesstoinsight. but also how these dhammas may be skillful or unskillful www.org/lib/study/recollections." but simply instances of the first noble truth of suffering and stress.15. For instance. which corresponds to the duty of abandoning the second noble truth) and an experience of their fading away and cessation (step 15. When one is able simply to experience the act of relinquishment. the third tetrad constitutes the stage of gaining insight to the patterns of cause and effect through mastering the concentration. the third noble truth).13 A Meditators Tools: A Study Guide on the Ten Recollections Once this stage is reached. steadiness. if it needs to be gladdened (step 10)." where "letting go" would appear to be equivalent to the "relinquishment" in step 16.. one can gladden it with refreshing breathing or with any of the inspiring recollections (see §16). The seven factors begin with mindfulness established on a particular frame of reference: the body in and of itself. This is followed by analysis of qualities (dhammas).. but also to the discernment that sees through to their true nature (thus abandoning the fourth noble truth that. one can now turn one's attention to consolidating one's mastery of concentration. One comes to see that. one stands at the threshold to total release. or mental qualities in and of themselves. and release. the ability to see events in the mind simply as events. releasing it from rapture by taking it from the second level to the third. Realizing the inconstancy and unreliability of the events in this pattern (step 13) gives rise to the realization that they are also stressful and not-self: neither "me" nor "mine. Finally. has completed its tasks). dispassion. the first two tetrads constitute the stage of familiarizing oneself with the potentials of concentration that can be attained by focusing on the breath. which not only perceives the chosen frame of reference in terms of dhammas. The mastery of concentration developed in steps 9-12 provides an excellent chance to develop discernment into the pattern of cause and effect in the process of concentrating the mind. and the fourth tetrad constitutes the stage of bringing the mind to a point of relinquishing all activity. In this interpretation of the sixteen steps. although the breath feels different on the different levels of jhana.html 6/71 . arising and passing away as part of a chain of causes and effects that also arise and pass away. focusing not so much on the breath as on the mind as it relates to the breath. releasing it from directed thought and evaluation by taking it from the first jhana to the second. which each tetrad is said to fulfill. In the process of mastering these skills. the mind in and of itself.05.

thus making it easier for the inand-out breathing to grow still. calm. this step-by-step process of calming can lead through the jhanas and into the formless states. The third tetrad charts the development of breath concentration in terms of the mind. If the mind needs gladdening (step 10). then in stronger ways. which — as right effort — abandons the unskillful qualities and develops the skillful ones. this sensitivity allows one to see the impact that these feelings have in fabricating the mind. In step 7. is temporary. one simply becomes sensitive to the state of the mind's awareness as it focuses on the breath in the present moment. According to §38. as the oxygen needs of the body decrease when the mind reaches a firm stillness. as they relate to the corresponding frame of reference. In steps 1 and 2. In step 9. one has the choice of viewing the events of the developing concentration in terms of any one of the four frames of reference: the body (corresponding to the first tetrad). (If this can't be accomplished with the breath. feelings (corresponding to the second). but if it leads to the release of Unbinding. §16 suggests using any of the recollections that will produce the desired effect. one becomes sensitive to feelings of rapture and pleasure as they begin to manifest in the course of developing concentration: first in a gentle way. Thus each tetrad provides a particular perspective on these events. According to §38.) If the mind needs steadying (step 11). and equanimity. In steps 5 and 6. one becomes sensitive to the breath as a whole-body process (this corresponds to the full-body awareness described in the similes for the jhanas). this full-body awareness enables one to see the breath as a process fabricating the experience of the body. The first tetrad shows how the development of breath concentration registers in terms of the body. In step 4. As long as one's practice is skillful. and from the "afflictions" of the lower jhanas (§§3839) by bringing it to the higher jhanas. full-body awareness. In step 3. To be sensitive to mental qualities. (2) seeing it as dhammas. equanimity.13 A Meditators Tools: A Study Guide on the Ten Recollections (§35). one first has to be sensitive to their arising and passing away. An example of calming feeling would be abandoning rapture for equanimity. concentration. Thus the general pattern consists of (1) focusing on a particular frame of reference. An example of calming perception would be to perceive the body as a full energy field. Thus the first step is to look for their inconstancy (step 13). This process of release.accesstoinsight. together with the perceptions (mental labels) that allow for one to maximize this sensitivity and its impact in the first place. and (3) dealing with those dhammas in a skillful way so as to bring about calming and peace. one becomes sensitized to the breath in terms of its length. to www. This in turn inclines one to allow that fabrication to grow calm (step 4).05. The fourth tetrad describes the development of breath concentration in terms of mental qualities (dhammas). events will develop in line with the above pattern regardless of the chosen frame. this can lead — in the fourth jhana — to the absolute stilling of the in-and-out breath. and ultimately. leading to the factors of rapture. one can breathe in ways that induce rapture and pleasure. culminating in the attainment of the cessation of perception and feeling. and by allowing both bodily fabrication and mental fabrication to grow calm.org/lib/study/recollections. rather than as a solid mass. if it involves only the jhanas. and mental qualities (corresponding to the fourth).html 7/71 . one can bring it to strong states of jhana by developing a strong. pleasure. it is total and permanent. As concentration develops. creating feelings of rapture. This in turn inclines one to allow these feelings and perceptions to grow calm (step 8). This is precisely the pattern followed in each of the four tetrads. Then follows persistence.15. one can use the breath to induce desired states in the mind. the mind (corresponding to the third). As one stays focused on the breath as one's basic theme to the point of giving rise to jhana. In response to that sensitivity. The second tetrad shows how the development of breath concentration registers in terms of feelings. one can release the mind (step 12) from the affliction of sensuality by bringing it into jhana.

too (step 14). As the passages collected here show. Because one feels dispassionate toward them. and persistence. the practice of dealing with the hindrances in this way strengthens the first three factors for Awakening: mindfulness.15. however. and allowing those fabrications to grow calm. as the practice develops. when they pass away. and taught it more frequently and in more detail than any other. This tactic can be applied to higher and higher levels of jhana as one's powers of concentration and insight advance. the cessation is temporary. Calm is thus attained through insight. and on feelings of rapture and pleasure as means of inducing gladness. all four frames can simultaneously be brought into line with the basic pattern of the seven factors for Awakening. In the course of one's practice.html 8/71 . regardless of the chosen frame. how they arise. As §37 shows. allows one's concentration to grow stronger and more solid. individual meditators will tend to focus on one frame more than the others. Here again. one has to watch both for the inconstancy of the unskillful qualities that block concentration — the hindrances — and for the skillful qualities that nurture it: the factors for Awakening (§34). They all touch on the same process — with the same three-step dynamic of (1) sensitizing. one is likely to shift among all four of these frames of reference. tranquility is a matter of allowing the mind to settle and become unified. and develop dispassion for them (step 14). one can pull away from them. Section Five. there come stages of realization in which various hindrances and fetters are totally relinquished once and for all (step 16). On this preliminary level. Thus in this interpretation. and lasts only as long as concentration can be maintained.13 A Meditators Tools: A Study Guide on the Ten Recollections see when they arise. the Buddha taught this topic not to induce a feeling of depression or hopelessness. or www. one is in a position to change tactics. and then (3) calming — showing how this process appears simultaneously from different frames of reference. for they are all interrelated. how they pass away.accesstoinsight. As one is developing concentration based on the breath. the mind is brought to stillness and unity through watching the breath — and its attendant feelings and mind-states — in terms of fabrication. each of the four tetrads of mindfulness of in-and-out breathing charts the way in which meditation progresses as seen from a particular point of view. One can now view the lower jhanas in terms of their inconstancy so as to induce dispassion for them. a matter of regarding experience in terms of fabrications. in gladdening the mind. Thus they cease (step 15). As one attains the higher jhanas. insight. Perhaps it was because this method progresses in such a balanced way that the Buddha used it as his preferred theme of meditation. one focuses on their inconstancy with a different agenda in mind: instead of trying to develop dispassion for them immediately. one tries to understand the causal factors behind their arising and passing away so that the factors for Awakening can be brought into being more often and maintained for longer periods of time (§34). yielding the ultimate in calm and release. (2) viewing as dhammas. one naturally notices mental qualities that interfere with whole-body awareness. insight through calm. But as this process continues.org/lib/study/recollections.05. one focuses on the breath to calm bodily fabrication. analysis of qualities. the sense of dispassion at first leads only to temporary cessation (step 15). However. and mental qualities that nurture it. weigh their allure and drawbacks. However. combined with the continued absence of the hindrances. In becoming sensitive to the entire body. one no longer participates in fabricating them. In seeing the hindrances simply as events. This process. In the Buddha's practice of mindfulness of in-and-out breathing. Regardless of which of these two interpretations one follows — and it is possible in practice to follow both — mindfulness of in-and-out breathing is obviously a method in which tranquility and insight develop in tandem. The four tetrads show how. This section covers mindfulness of death. In watching these factors as events. For example.

15. when "all this" — the experience of the senses — "grows cold right here. and fear of death (§46). and which unskillful ones most need abandoning. It also contains the most complete discussion of the methods of this practice. and that not much time remains to do it. today may be one's last day in this life. and that mindfulness is intended to lead to jhana. this recollection helps to turn the mind in the direction of what lies beyond tranquility and insight: total Unbinding. and §§47-48. However. Thus the two themes of breathing and unattractiveness are best practiced together. In addition to the benefits listed in this sutta. but leads to the deathless. in that it helps cure the mind of its blind infatuations. as complementary tools in one's meditative repertoire. and the transition will be easy or difficult depending on the qualities one has built into one's mind. Section Six. As this passage points out. But when Unbinding is fully experienced not as an object." (Iti 44) www. This is why the Buddha taught that all dhammas — not just fabricated ones — are to be seen as not-self. As §§42-45 point out. but incline to the unfabricated. As mentioned above. however. in discussing how the body is a theme for both mindfulness practice and jhana practice. one's mindfulness of death can actually lead to the deathless. a sense that a great deal needs to be done in training the mind. which point out the mental traits that lead one to fear death. insight and tranquility are no longer needed for the purpose of liberation. to be mastered and honed so that they will be ready for use whenever needed. Because there is no way of knowing when death will come. one should focus each day on which skillful qualities of mind most need developing. and not-self. the recollection of stilling — the topic of the final section — guarantees that mindfulness of death does not stop at the topic of death. Mindfulness of death is thus an excellent practice for ordering one's priorities.org/lib/study/recollections. This sort of negative image is thus healthy. so as to overcome this passion.05. It also provides a solid basis for restraint of the senses (§§42-43). Section Seven. along with its rewards. but the skillful mental qualities that can be developed. if — after utilizing this recollection — one still regards Unbinding as an object of passion.13 A Meditators Tools: A Study Guide on the Ten Recollections a sense of sentimental nostalgia for the beauties of the world. Death is not the end.html 9/71 . illustrates a consistent theme in the suttas: that there is no sharp divide between mindfulness and concentration practices. What is valuable about life is not the pleasures that can be experienced. Instead of fostering an unhealthy negative image of the body — in which other people's bodies are attractive while one's own is not — it fosters an accurate perception of aspects of the body that are often ignored. Thus mindfulness of death fosters an appreciation of what human life offers the opportunity to do. Passage §57 shows the ideal stage in the practice for this recollection: when one has mastered jhana and begun to see even its refined pleasures as inconstant. Passage §33 points out that one of the practices listed under this heading — contemplation of the unattractiveness of the body — can lead to unskillful mental states that are best cleared away by turning to mindfulness of in-and-out breathing. He taught it to encourage heedfulness. And there is nothing inherently unhealthy about focusing on the unattractiveness of the body. other passages list other benefits as well: mindfulness immersed in the body helps in overcoming lust (§51). and yet which are unattractive in everybody. It also ensures that tranquility and insight do not stay focused on fabricated experiences. and can be used instead simply as pleasant means of abiding until the end of one's life (see §40). People who resist the theme of unattractiveness tend to focus on this passage. This section covers mindfulness immersed in the body. stressful. but a transition. pride based one's appearance or race (§50).accesstoinsight. one's Awakening will not be complete. which point out the traits by which death leads to rebirth. citing it as proof that the perception of unattractiveness is a dangerous and unhealthy meditation theme. but as the end of objects. If one focuses on lessening and eradicating these traits. Passage §47. What remains to be done? Some ideas are offered by §46. §54 points out that some strong defilements will respond only to this theme.

to direct knowledge. to dispassion. to stilling. to dispassion.. to dispassion. Which one thing? Recollection of virtue. Which one thing? Recollection of generosity. §5. to self-awakening. One thing — when developed & pursued — leads solely to disenchantment. to stilling. to self-awakening. to cessation. One thing — when developed & pursued — leads solely to disenchantment.accesstoinsight. to self-awakening. One thing — when developed & pursued — leads solely to disenchantment. to dispassion. Which one thing? Mindfulness immersed in the body. to dispassion. to self-awakening. to cessation. to direct knowledge. to Unbinding. One thing — when developed & pursued — leads solely to disenchantment. One thing — when developed & pursued — leads solely to disenchantment.. to direct knowledge. to Unbinding. to self-awakening. to dispassion. to direct knowledge. to direct knowledge.. to cessation. to stilling. Which one thing? Mindfulness of death. to stilling. This is one thing that — when developed & pursued — leads solely to disenchantment. to Unbinding. to Unbinding.15. One thing — when developed & pursued — leads solely to disenchantment. to Unbinding.13 A Meditators Tools: A Study Guide on the Ten Recollections 1. One thing — when developed & pursued — leads solely to disenchantment. One thing — when developed & pursued — leads solely to disenchantment. The Ten Recollections §1.. to Unbinding.. §8.. Which one thing? Recollection of the Buddha.. to self-awakening. to dispassion. §10. to cessation. §7. to direct knowledge... to Unbinding. to Unbinding. to self-awakening. §2. to cessation. to Unbinding.. — AN 1. to stilling. to dispassion. to dispassion. to self-awakening. to dispassion. to cessation. to stilling. to dispassion. to stilling... to stilling. §4. to cessation. This is one thing that — when developed & pursued — leads solely to disenchantment. to cessation. to Unbinding.05. One thing — when developed & pursued — leads solely to disenchantment. to stilling. Which one thing? Mindfulness of in-and-out breathing. to cessation. Which one thing? Recollection of stilling. to cessation. Which one thing? Recollection of the Dhamma. to cessation. Which one thing? Recollection of the Sangha. §3. to self-awakening. to dispassion. §6.. to self-awakening. §9. Which one thing? Recollection of the devas. to stilling. to cessation. to direct knowledge.287-296 www. to direct knowledge. One thing — when developed & pursued — leads solely to disenchantment. to direct knowledge. to Unbinding.. to stilling. to stilling. to direct knowledge. to self-awakening.. to Unbinding. to direct knowledge.html 10/71 . to self-awakening. to direct knowledge.org/lib/study/recollections..

the body grows calm. consummate in knowledge & conduct. His mind heads straight. & mindful — putting aside greed & distress with reference to the world.org/lib/study/recollections. the mind becomes concentrated. gains a sense of the Dhamma. rapture arises. not overcome with delusion.. while you are resting in your home crowded with children. the disciple of the noble ones gains a sense of the goal.13 A Meditators Tools: A Study Guide on the Ten Recollections §11. not without conviction. a disciple of the noble ones. www. the Teacher of divine & human beings....html 11/71 .) 'When the robes are finished. not lazy. not overcome with aversion. blessed. not undiscerning.. by means of which dwelling place should we live?' "One who is aroused to practice is one of conviction.05. the Blessed One is pure and rightly self-awakened. is one with persistence aroused. his mind is not overcome with passion. you should develop this recollection of the Buddha while you are walking. In one who is joyful. The First Six Recollections §12. I have heard that on one occasion the Blessed One was staying among the Sakyans at Kapilavatthu in the Banyan Park. Now at that time Mahanama. while you are sitting. & mindful — putting aside greed & distress with reference to the world. at the end of the three months. is centered in concentration. not uncentered.. remembering & able to call to mind even things that were done & said long ago.' For those of us living by means of various dwelling places [for the mind]. sat to one side. Mahanama. the mind in & of itself. "Established in these five qualities. is one of established mindfulness. the Blessed One will set out wandering. He remains focused on the body in & of itself — ardent. highly meticulous. mental qualities in & of themselves — ardent. In one sensing pleasure. based on the Tathagata. gains joy connected with the Dhamma.accesstoinsight. This is called the faculty of mindfulness. As he was sitting there he said to the Blessed One: "I have heard that many monks are at work making robes for the Blessed One.. (thinking..15." — SN 48. And when the mind is headed straight. on arrival. One aroused to practice is discerning. well-gone. while you are standing. an expert with regard to the world. alert. unexcelled as a trainer for those people fit to be tamed. "Mahanama... alert.10 2. you should further develop six qualities: [1] "There is the case where you recollect the Tathagata: 'Indeed.' At any time when a disciple of the noble ones is recollecting the Tathagata.. having bowed down.. while you are busy at work. by means of which dwelling place should we live?" "Excellent. is mindful. awakened. went to the Blessed One and. while you are lying down. He remains focused on feelings in & of themselves. In one who is rapturous. excellent! It is fitting for clansmen like you to approach the Tathagata and ask. 'For those of us living by means of various dwelling places [for the mind]. One whose body is calmed senses pleasure. not muddled mindfulness. "And what is the faculty of mindfulness? There is the case where a monk.

rapture arises. his mind is not overcome with passion. while you are resting in your home crowded with children. you should develop this recollection of virtue while you are walking. unsplattered.' At any time when a disciple of the noble ones is recollecting the Sangha... my awareness cleansed of the stain of possessiveness. gains joy connected with the Dhamma. while you are standing. not overcome with delusion. while you are sitting. [4] "Furthermore. who have practiced masterfully — in other words.. delighting in the distribution of alms.' At any time when a www. the eight when taken as individual types — they are the Sangha of the Blessed One's disciples: worthy of gifts. while you are lying down. not overcome with aversion. "Mahanama.' At any time when a disciple of the noble ones is recollecting the Dhamma. freely generous. the incomparable field of merit for the world. In one who is rapturous. gains joy connected with the Dhamma. while you are busy at work. worthy of hospitality. [5] "Furthermore. based on the Dhamma. there is the case where you recollect the Dhamma: 'The Dhamma is well-expounded by the Blessed One. not overcome with delusion. to be seen here & now. not overcome with aversion.accesstoinsight. while you are standing. his mind is not overcome with passion. In one sensing pleasure. praised by the wise. In one who is joyful. And when the mind is headed straight. while you are busy at work. there is the case where you recollect the Sangha: 'The Sangha of the Blessed One's disciples who have practiced well. In one who is rapturous. who have practiced straightforwardly. his mind is not overcome with passion. In one sensing pleasure. while you are standing. not overcome with delusion. gains a sense of the Dhamma. "Mahanama. In one who is rapturous. His mind heads straight. the mind becomes concentrated. there is the case where you recollect your own generosity: 'It is a gain. In one who is joyful. [3] "Furthermore. pertinent. gains joy connected with the Dhamma. while you are sitting.' At any time when a disciple of the noble ones is recollecting virtue. rapture arises. the body grows calm. the body grows calm. One whose body is calmed senses pleasure. untarnished. liberating. worthy of offerings. openhanded. rapture arises.13 A Meditators Tools: A Study Guide on the Ten Recollections [2] "Furthermore. unspotted. you should develop this recollection of the Sangha while you are walking.html 12/71 . while you are lying down. conducive to concentration. His mind heads straight. a great gain for me. there is the case where you recollect your own virtues: '(They are) untorn. to be realized by the wise for themselves. In one who is joyful.org/lib/study/recollections. And when the mind is headed straight. while you are resting in your home crowded with children. responsive to requests. worthy of respect. delighting in being magnanimous. One whose body is calmed senses pleasure. the disciple of the noble ones gains a sense of the goal. "Mahanama. who have practiced methodically. not overcome with aversion. while you are lying down. while you are sitting. unbroken. gains a sense of the Dhamma. the mind becomes concentrated. that — among people overcome with the stain of possessiveness — I live at home. timeless. the disciple of the noble ones gains a sense of the goal. you should develop this recollection of the Dhamma while you are walking.. the body grows calm. the four types of noble disciples when taken as pairs. the disciple of the noble ones gains a sense of the goal. And when the mind is headed straight. based on the Sangha.05.. His mind heads straight. One whose body is calmed senses pleasure. while you are resting in your home crowded with children. gains a sense of the Dhamma. based on virtue. the mind becomes concentrated. In one sensing pleasure.. inviting verification. while you are busy at work.15.

the body grows calm. the devas who delight in creation.html 13/71 . not overcome with aversion. gains a sense of the Dhamma. As she was sitting there the Blessed One said to her. In one who is joyful. you should develop this recollection of the devas while you are walking. the disciple of the noble ones gains a sense of the goal. while you are lying down. while you are busy at work. learning. gains joy connected with the Dhamma. the same sort of conviction is present in me as well.org/lib/study/recollections. on arrival." — AN 11. Whatever generosity they were endowed with that — when falling away from this life — they re-arose there. Whatever discernment they were endowed with that — when falling away from this life — they re-arose there. In one sensing pleasure. In one sensing pleasure. not overcome with delusion. "And what is the uposatha of a cowherd? Just as when a cowherd returns the cattle www. rapture arises. the disciple of the noble ones gains a sense of the goal. Whatever conviction they were endowed with that — when falling away from this life — they re-arose there. the same sort of generosity is present in me as well." "Visakha. the same sort of discernment is present in me as well. based on the (qualities of the) devas. the devas of Brahma's retinue.13 §13. One whose body is calmed senses pleasure. why are you coming in the middle of the day?" "Today I'm observing the uposatha. went to the Blessed One in the middle of the day and.05. while you are standing. and discernment found both in himself and the devas. His mind heads straight. while you are busy at work. his mind is not overcome with passion. there are these three uposathas. the same sort of learning is present in me as well.' At any time when a disciple of the noble ones is recollecting the conviction. based on generosity. you should recollect the devas: 'There are the devas of the Four Great Kings. sat to one side. Migara's mother. and the uposatha of the Noble Ones. "Well now. Whatever learning they were endowed with that — when falling away from this life — they rearose there. the Contented Devas. virtue. his mind is not overcome with passion. while you are sitting. the uposatha of the Jains. [6] "Furthermore. the mind becomes concentrated. while you are resting in your home crowded with children. while you are sitting. "Mahanama. In one who is rapturous. while you are lying down.15. His mind heads straight. while you are standing. rapture arises. Which three? The uposatha of a cowherd. the palace of Migara's mother. I have heard that on one occasion the Blessed One was staying in Savatthi at the Eastern Monastery.13 A Meditators Tools: A Study Guide on the Ten Recollections disciple of the noble ones is recollecting generosity. not overcome with aversion. while you are resting in your home crowded with children. And when the mind is headed straight. In one who is rapturous. having bowed down to him. One whose body is calmed senses pleasure. "Mahanama. Whatever virtue they were endowed with that — when falling away from this life — they re-arose there. generosity. the devas of the Thirty-three. Now at that time — it being the uposatha day — Visakha. the mind becomes concentrated. Visakha. the devas beyond them. the devas who have power over the creations of others. you should develop this recollection of generosity while you are walking. the same sort of virtue is present in me as well.accesstoinsight. not overcome with delusion. the devas of the Hours. In one who is joyful. gains joy connected with the Dhamma. And when the mind is headed straight. lord. the body grows calm. gains a sense of the Dhamma.

and that whatever defilements there are in his mind are abandoned. Lay down the rod with regard to beings who live more than 100 leagues to the east. it is not of great fruit or great benefit. unexcelled as a trainer for those people fit to be tamed. "[Again. And how is the defiled mind cleansed through the proper technique? "There is the case where the disciple of the noble ones recollects the Tathagata. the defilements of his mind are abandoned.. This is how the head is cleansed through the proper technique. As he is recollecting the Tathagata. Such is the uposatha of the Jains. an expert with regard to the world.. They get their disciple to undertake the following practice: 'Here. Such is the uposatha of a cowherd. his mind is brightened. but not to others. At the end of the night. thus: 'Indeed.. my good man. tomorrow they will wander to that spot and this. This is how the mind is cleansed through the proper technique. He is thus called a disciple of the noble ones undertaking the Brahmauposatha.' And he knows of them that 'These are my wives & children. more than 100 leagues to the north. he resumes the consumption of his belongings. say this: "I am nothing by anything or of anything. blessed. it is not of great fruit or great benefit. his parents know of him that 'This is our child. Visakha."' Yet in spite of that. When this uposatha of the Jains is undertaken.' Thus at a time when he should be persuaded to undertake truthfulness. He lives with Brahma [= the Buddha].' He spends the day with an awareness imbued with that covetousness.' As he is recollecting the Tathagata. It is owing to Brahma that his mind is brightened. just as when the head is cleansed through the proper technique.13 A Meditators Tools: A Study Guide on the Ten Recollections to their owners in the evening.accesstoinsight. more than 100 leagues to the south.. "And what is the uposatha of the Noble Ones? It is the cleansing of the defiled mind through the proper technique. "And what is the uposatha of the Jains? There are the contemplatives called the Niganthas [Jains]. When this uposatha of a cowherd is undertaken. my good man.' And he knows of them that 'These are my parents. they drank at this spot and that.05.org/lib/study/recollections. Having stripped off all your clothing. there is the case where a certain person observing the uposatha reflects. he reflects: 'Today the cattle wandered to that spot and this. they will drink at this spot and that'. the defiled mind is cleansed through the proper technique... he is persuaded to undertake falsehood.' Thus they get the disciple to undertake kindness & sympathy to some beings.15.html 14/71 . In the same way. the Blessed One is pure and rightly self-awakened.. Tomorrow I will eat that sort of nonstaple food and this sort of staple food. And how is the head cleansed through the proper technique? Through the use of cosmetic paste & clay & the appropriate human effort. not of great glory or radiance. with that greed. they get their disciple to undertake the following practice: 'Here.' His wives & children know of him that 'This is our husband & father. "On the uposatha day. that joy arises. the uposatha of the Noble Ones] is the cleansing of the mind through the www. And how is the defiled mind cleansed through the proper technique? There is the case where a disciple of the noble ones recollects the Tathagata. even though they aren't given back to him. more than 100 leagues to the west. consummate in knowledge & conduct. awakened. the defilements of his mind are abandoned. his mind is cleansed. well-gone.. Thus there is nothing by anything or of anything that is mine. the Teacher of divine & human beings. Visakha. 'Today I ate this sort of non-staple food and that sort of staple food. in the same way.' And he knows of them that 'These are my workers & slaves. not of great glory or radiance. and joy arises. This counts as stealing. and joy arises. I tell you.' His workers & slaves know of him that 'This is our master.

He lives with the Sangha. He is thus called a disciple of the noble ones undertaking the Dhamma-uposatha. his mind is brightened. worthy of hospitality. As he is recollecting the Dhamma.org/lib/study/recollections. liberating. thus: 'The Dhamma is well-expounded by the Blessed One. And how is the defiled mind cleansed through the proper technique? There is the case where a disciple of the noble ones recollects the Sangha. "[Again. This is how the mind is cleansed through the proper technique..13 A Meditators Tools: A Study Guide on the Ten Recollections proper technique. thus: '(They are) untorn. and joy arises.. conducive to concentration.. the eight when taken as individual types — they are the Sangha of the Blessed One's disciples: worthy of gifts. who have practiced straight-forwardly. This is how the body is cleansed through the proper technique. And how is a mirror www.accesstoinsight. the uposatha of the Noble Ones] is the cleansing of the mind through the proper technique. It is owing to the Sangha that his mind is brightened.. And how is clothing cleansed through the proper technique? Through the use of salt earth & lye & cow dung & the appropriate human effort. that joy arises. the defilements of his mind are abandoned. unsplattered.. pertinent. his mind is cleansed. who have practiced masterfully — in other words. And how is the defiled mind cleansed through the proper technique? There is the case where a disciple of the noble ones recollects the Dhamma. praised by the wise. the incomparable field of merit for the world. And how is the defiled mind cleansed through the proper technique? "There is the case where a disciple of the noble ones recollects the Sangha. inviting verification. his mind is cleansed. and that whatever defilements there are in his mind are abandoned. the defilements of his mind are abandoned.' As he is recollecting the Sangha. who have practiced methodically..' As he is recollecting the Dhamma. to be realized by the wise for themselves. the four types of noble disciples when taken as pairs. timeless. just as when clothing is cleansed through the proper technique. unbroken. As he is recollecting the Sangha. untarnished. that joy arises. to be seen here & now. and joy arises. This is how clothing is cleansed through the proper technique.' As he is recollecting virtue. just as when the body is cleansed through the proper technique. And how is the defiled mind cleansed through the proper technique? "There is the case where a disciple of the noble ones recollects the Dhamma. and joy arises. And how is the defiled mind cleansed through the proper technique? "There is the case where a disciple of the noble ones recollects his own virtues. In the same way. the defilements of his mind are abandoned. worthy of respect. "[Again.. the defilements of his mind are abandoned. his mind is brightened.05. unspotted.15. the defiled mind is cleansed through the proper technique. and that whatever defilements there are in his mind are abandoned. And how is the body cleansed through the proper technique? Through the use of scouring balls & bath powder & the appropriate human effort....html 15/71 . He lives with Dhamma. and joy arises. He is thus called a disciple of the noble ones undertaking the Sangha-uposatha. the defiled mind is cleansed through the proper technique. worthy of offerings. In the same way. the uposatha of the Noble Ones] is the cleansing of the mind through the proper technique. It is owing to Dhamma that his mind is brightened. the defilements of his mind are abandoned. thus: 'The Sangha of the Blessed One's disciples who have practiced well. and joy arises. his mind is brightened. just as when a mirror is cleansed through the proper technique. This is how the mind is cleansed through the proper technique.

the arahants — abandoning the taking of life — abstain from the taking of life. This is how a mirror is cleansed through the proper technique. the uposatha of the Noble Ones] is the cleansing of the mind through the proper technique. the devas of the Hours. Whatever discernment they were endowed with that — when falling away from this life — they re-arose there. the devas beyond them. Whatever conviction they were endowed with that — when falling away from this life — they re-arose there. the devas who have power over the creations of others.05. And how is gold cleansed through the proper technique? Through the use of a furnace. They dwell with their rod laid down. the disciple of the noble ones reflects thus: 'As long as they live. & the appropriate human effort. and my uposatha will be observed. red chalk. and joy arises.org/lib/study/recollections. As he is recollecting the devas. and joy arises. It is owing to virtue that his mind is brightened. and joy arises. accept only www. the defilements of his mind are abandoned. and that whatever defilements there are in his mind are abandoned. He lives with virtue. the defilements of his mind are abandoned.. And how is the defiled mind cleansed through the proper technique? There is the case where a disciple of the noble ones recollects the devas.15. for this day & night — abandoning the taking of life — abstain from the taking of life. the defilements of his mind are abandoned. Whatever generosity they were endowed with that — when falling away from this life — they re-arose there. "'As long as they live. "Furthermore.. my knife laid down. tongs. the same sort of learning is present in me as well. the same sort of conviction is present in me as well. This is how gold is cleansed through the proper technique. a blow-pipe. merciful. In the same way. his mind is cleansed. their knife laid down.html 16/71 . the arahants — abandoning the taking of what is not given — abstains from taking what is not given. In the same way. salt earth. the devas who delight in creation.. compassionate for the welfare of all living beings. merciful. that joy arises.13 A Meditators Tools: A Study Guide on the Ten Recollections cleansed through the proper technique? Through the use of oil & ashes & chamois & the appropriate human effort. Whatever virtue they were endowed with that — when falling away from this life — they re-arose there. the defiled mind is cleansed through the proper technique. "[Again. He is thus called a disciple of the noble ones undertaking the virtue-uposatha. scrupulous. By means of this factor I emulate the arahants. thus: 'There are the devas of the Four Great Kings. It is owing to the devas that his mind is brightened. This is how the mind is cleansed through the proper technique.. They take only what is given. the same sort of virtue is present in me as well. the devas of Brahma's retinue. He lives with the devas. the devas of the Thirty-three. and that whatever defilements there are in his mind are abandoned. I dwell with my rod laid down. the defiled mind is cleansed through the proper technique.' As he is recollecting the devas. And how is the defiled mind cleansed through the proper technique? There is the case where a disciple of the noble ones recollects his own virtues. Whatever learning they were endowed with that — when falling away from this life — they re-arose there. the same sort of generosity is present in me as well. scrupulous. He is thus called a disciple of the noble ones undertaking the deva-uposatha. And how is the defiled mind cleansed through the proper technique? "There is the case where a disciple of the noble ones recollects the devas. just as when a gold is cleansed through the proper technique.accesstoinsight. Today I too. his mind is brightened. compassionate for the welfare of all living beings. As he is recollecting virtue. the same sort of discernment is present in me as well. his mind is cleansed. that joy arises. the Contented Devas. This is how the mind is cleansed through the proper technique.

. and my uposatha will be observed. aloof. Today I too. refraining from the sexual act that is the villager's way. the arahants live on one meal a day. "'As long as they live. on a pallet or a spread of straw. Visakha. By means of this factor I emulate the arahants. am firm. for this day & night. By means of this factor I emulate the arahants. for this day & night — abandoning the taking of what is not given — abstain from taking what is not given.org/lib/study/recollections. and sovereignty over these sixteen great lands replete with the seven treasures. are firm. Today I too. it is of great fruit & great benefit. singing. and my uposatha will be observed. "'As long as they live. refraining from food at the wrong time of day [from noon until dawn]. Macchas. for this day & night — abandoning false speech — abstain from false speech. They make low beds. Mallas. I make a low bed. Vamsas.accesstoinsight. the arahants — abandoning high & imposing seats & beds — abstain from high & imposing seats & beds. refraining from the sexual act that is the villager's way. live not by stealth but by means of a self that has become pure. Surasenas. Maghadans. rule. reliable. beautifying themselves with perfumes & cosmetics. singing. for this day & night. wearing garlands. Pañcalas. for this day & night — abandoning uncelibacy — live a celibate life. i. the arahants — abandoning false speech — abstain from false speech. "'As long as they live. Assakas. the arahants abstain from dancing. watching shows. accept only what is given. hold to the truth. the arahants — abandoning uncelibacy — live a celibate life. Today I too. "'As long as they live. abstaining from food at night. music. Cetis. abstaining from food at night. no deceivers of the world. over the Angas. refraining from food at the wrong time of day. of great glory & radiance? "Suppose that one were to exercise kingship. and my uposatha will be observed. By means of this factor I emulate the arahants. "'As long as they live. and my uposatha will be observed. Vajjians. I speak the truth. & Kambojans: It would not be worth one-sixteenth of this uposatha endowed with eight factors. Today I too.15.05. www. for this day & night — abandoning high & imposing seats & beds — abstain from high & imposing seats & beds. aloof. live on one meal.13 A Meditators Tools: A Study Guide on the Ten Recollections what is given. Gandharans. And how is it of great fruit & great benefit. abstain from dancing. Today I too. By means of this factor I emulate the arahants. They speak the truth. Why is that? Kingship over human beings is a meager thing when compared with heavenly bliss. and my uposatha will be observed. watching shows. beautifying myself with perfumes & cosmetics. Today I too. Kurus. reliable.' "Such is the uposatha of the Noble Ones. Kasis.e. for this day & night — abandoning fermented & distilled liquors that cause heedlessness — abstain from fermented & distilled liquors that cause heedlessness. When this uposatha of the Noble Ones is undertaken. hold to the truth. I take only what is given. By means of this factor I emulate the arahants. live not by stealth but by means of a self that has become pure. Today I too. Avantis. and my uposatha will be observed. wearing garlands. Kosalans. of great glory & radiance. By means of this factor I emulate the arahants.html 17/71 . the arahants — abandoning fermented & distilled liquors that cause heedlessness — abstain from fermented & distilled liquors that cause heedlessness. "'As long as they live. on a pallet or a spread of straw. no deceiver of the world. music.

Five hundred such heavenly years is the life-span among the Devas of the Four Great Kings. it is possible that a certain man or woman — from having observed this uposatha endowed with eight factors — on the break-up of the body. Then Sakka.. "'If you can't catch sight of the top of the deva-king Pajapati's standard. then on that occasion you should catch sight of the top of my standard. after death. after death. It was in reference to this that it was said.. after death.' "Two human centuries is equal to one day & night among the Yama Devas... 'Kingship over human beings is a meager thing when compared with heavenly bliss. it is possible that a certain man or woman — from having observed this uposatha endowed with eight factors — on the break-up of the body.. 'Kingship over human beings is a meager thing when compared with heavenly bliss. might be reborn among the Devas that Rule over the Creations of Others.' "A human century is equal to one day & night among the Devas of the Thirty-Three.70 §14. terror. Thirty such days & nights make a month.13 A Meditators Tools: A Study Guide on the Ten Recollections "Fifty human years are equal to one day & night among the Devas of the Four Great Kings. It was in reference to this that it was said.. Now.html 18/71 .... For when you have caught sight of the top of the deva-king Isana's standard. Eight thousand such heavenly years is the life-span among the Devas that Delight in Creation.. "'If you can't catch sight of the top of the deva-king Varuna's standard. "Sixteen human centuries is equal to one day & night among the Devas that Rule over the Creations of Others. "Four human centuries is equal to one day & night among the Contented Devas. once the devas & asuras were arrayed for battle. might be reborn among the Devas of the Four Great Kings. One thousand such heavenly years is the life-span among the Devas of the Thirty-three.... Now. terror. 'Kingship over human beings is a meager thing when compared with heavenly bliss. For when you have caught sight of the top of my standard. there should arise fear. Thirty such days & nights make a month.org/lib/study/recollections.. whatever fear. Twelve such months make a year. addressed the devas of the Thirty-three: 'If. Thirty such days & nights make a month. terror. or horripilation.. it is possible that a certain man or woman — from having observed this uposatha endowed with eight factors — on the break-up of the body. the chief of the devas. or horripilation there is will be abandoned. Two thousand such heavenly years is the life-span among the Yama Devas. Twelve such months make a year. when the devas have gone into battle. then you should catch sight of the top of the deva-king Varuna's standard.05. whatever fear. "Monks. then you should catch sight of the top of the deva-king Isana's standard. The Blessed One said.. then you should catch sight of the top of the deva-king Pajapati's standard. Now. It was in reference to this that it was said.accesstoinsight. Four thousand such heavenly years is the life-span among the Contented Devas.. might be reborn among the Devas of the Thirty-three. "Eight human centuries is equal to one day & night among the Devas that Delight in Creation. or www.'" — AN 3. "'If you can't catch sight of the top of my standard. Sixteen thousand such heavenly years is the life-span among the Devas that Rule over the Creations of Others.. dear sirs.15.

unexcelled as a trainer for those people fit to be tamed. to be seen here & now. If you can't recall the Buddha — best in the world. or to an empty building — there should arise fear.' For when you have recollected the Sangha. in the shade of a tree. feels dread.org/lib/study/recollections..' "But. terror. whatever fear. then you should recollect the Sangha: 'The Sangha of the Blessed One's disciples who have practiced well. pertinent.' For when you have recollected me. who have practiced methodically. the unexcelled field of merit for the world. devoid of delusion. Your fear won't exist. the bull of men — then you should recall the Dhamma: leading outward. whatever fear. recollect the Buddha. to be realized by the wise for themselves... blessed.05. not devoid of delusion.accesstoinsight. to the shade of a tree. terror... then you should recollect the Dhamma: 'The Dhamma is well-expounded by the Blessed One. the Teacher of divine & human beings. timeless.13 A Meditators Tools: A Study Guide on the Ten Recollections horripilation there is will be abandoned. well-gone. the One-well-gone. or when the top of the deva-king Pajapati's standard. devoid of aversion. terror. Why is that? Because Sakka the chief of the devas is not devoid of passion. inviting verification. Having said that. whatever fear. or the top of the deva-king Isana's standard is caught sight of. He feels fear.15. or horripilation where is will be abandoned. He runs away. then on that occasion you should recollect me: 'Indeed. or horripilation there is may be abandoned or may not be abandoned. monks. www. or horripilation there is will be abandoned. or horripilation. the four types of noble disciples when taken as pairs. the Blessed One is worthy & rightly self-awakened. well-taught.. feels no dread. Why is that? Because the Tathagata — worthy & rightly self-awakened — is devoid of passion. whatever fear. further said this: In the wilderness. who have practiced straight-forwardly. consummate in knowledge & conduct. who have practiced masterfully — in other words. the top of the deva-king Varuna's standard. the eight when taken as individual types — they are the Sangha of the Blessed One's disciples: worthy of gifts. when the top of the deva-chief Sakka's standard is caught sight of. in an empty building. not devoid of aversion. He feels no fear.. terror. monks. worthy of hospitality. "But I tell you this: If — when you have gone into the wilderness. the Teacher. worthy of offerings. or horripilation there is will be abandoned. "If you can't recollect me.. If you can't recall the Dhamma — leading outward. worthy of respect.' For when you have recollected the Dhamma.. "If you can't recollect the Dhamma. awakened. an expert with regard to the world." That is what the Blessed One said. terror.. feels terror.html 19/71 . feels no terror. He doesn't run away.

thoughts of ill will. In one whose mind is enraptured. you will arrive at joy.13 A Meditators Tools: A Study Guide on the Ten Recollections well-taught — then you should recall the Sangha: the field of merit unexcelled.. thoughts of sensuality. he feels pleasure.05.html 20/71 . He should then direct his mind to any inspiring theme [Comm: such as recollection of the Buddha].11 §16. terror.e. As he remains thus focused on the body in & of itself. came to his senses. & mindful — putting aside greed & distress with reference to the world. thoughts of doing harm. desiring his benefit. feeling sympathy for the monk. or there is sluggishness in his awareness. a fever based on the body arises within his body. there'll be no horripilation. his mind grows concentrated. the Dhamma. delight arises within him. desiring to bring him to his senses. approached him and addressed him with this verse: "From inappropriate attention you're being chewed by your thoughts. Dhamma. His body serene. As his mind is directed to any inspiring theme. & Sangha. When thus recalling the Buddha. or fear. or his mind becomes scattered externally. you will put an end to suffering & stress. 'I have www. contemplate appropriately. Keeping your mind on the Teacher.3 §15. Now at that time. saturated with joy. Then the devata inhabiting the forest thicket. rapture arises.accesstoinsight. "There is the case of a monk who remains focused on the body in & of itself — ardent. chastened by the devata. Relinquishing what's inappropriate.org/lib/study/recollections." The monk. In one who feels delight. As he feels pleasure. unskillful thoughts: i.15. the body grows serene. — SN 11. alert. — SN 9. rapture. Then. He reflects. the Sangha. I have heard that on one occasion a certain monk was dwelling among the Kosalans in a forest thicket. monks. your virtues. he spent the day's abiding thinking evil. pleasure without doubt.

When that painful feeling had arisen in him.accesstoinsight.' "Furthermore. he becomes impassioned with pleasure. becomes distraught. On being touched with the painful feeling.10 3. I am inwardly mindful & at ease. He discerns. it invaded his mind and remained because of his lack of development of the body. it didn't invade his mind and remain because of his development of the body. he remains focused on feelings.. and is reduced to being impassioned with pleasure. "And how is one undeveloped in body and undeveloped in mind? There is the case where a pleasant feeling arises in an uneducated run-of-the-mill person. mental qualities in & of themselves — ardent.org/lib/study/recollections. Let me withdraw. grieves.'" — SN 47. When that pleasant feeling had arisen in him. When that painful feeling had arisen in him. In one whose mind is enraptured. he doesn't sorrow. In one who feels delight. 'I am not thinking or evaluating. 'I have attained the aim to which my mind was directed. or lament.. He discerns. As his mind is directed to any inspiring theme.html 21/71 ." www. he doesn't become impassioned with pleasure. "And how is one developed in body and developed in mind? There is the case where a pleasant feeling arises in a well-educated disciple of the noble ones. On being touched by the pleasant feeling. mind. alert. Let me withdraw [my mind from the inspiring theme]. the body grows serene. This is how one is undeveloped in body and undeveloped in mind. On being touched with the painful feeling. His pleasant feeling ceases.15. & laments. and is not reduced to being impassioned with pleasure. grieve. or there is sluggishness in his awareness. The Blessed One [speaking to Saccaka Aggivessana] said. When that pleasant feeling had arisen in him.05. As he feels pleasure. a fever based on mental qualities arises within his body.. & mindful — putting aside greed & distress with reference to the world. More on Recollection of the Triple Gem The Buddha §17. beats his breast. He should then direct his mind to any inspiring theme. He reflects.. This is how one is developed in body and developed in mind. he is sensitive to pleasure.' He withdraws & engages neither in directed thought nor in evaluation. his mind grows concentrated. With the cessation of the pleasant feeling there arises a painful feeling. As he remains thus focused on mental qualities in & of themselves. 'I am not thinking or evaluating. or his mind becomes scattered externally. he sorrows. it didn't invade his mind and remain because of his development of the mind. rapture arises. I am inwardly mindful & at ease. On being touched by the pleasant feeling.' He withdraws & engages neither in directed thought nor in evaluation. His pleasant feeling ceases. beat his breast or becomes distraught.13 A Meditators Tools: A Study Guide on the Ten Recollections attained the aim to which my mind was directed. delight arises within him. With the cessation of the pleasant feeling there arises a painful feeling. it invaded his mind and remained because of his lack of development of the mind. His body serene.

Ever since I shaved my hair & beard. & discernment. black-haired. 'Friend Kalama. and went forth from the home life into homelessness." ""Well. having shaved off my hair & beard — though my parents wished otherwise and were grieving with tears on their faces — I put on the ochre robe and went forth from the home life into homelessness. "I thought: 'Not only does Alara Kalama have conviction. have conviction. seeking the unexcelled state of sublime peace. persistence." "Why wouldn't it have. endowed with the blessings of youth in the first stage of life. having realized it for myself through direct knowledge.' "It was not long before I quickly learned the doctrine. said to him: 'Friend Kalama. This doctrine is such that a wise person can soon enter & dwell in his own teacher's knowledge. having realized it for himself through direct knowledge. a dusty path.' www. Perhaps there has never arisen in Master Gotama the sort of painful feeling that. having arisen. it has not been possible for a pleasant feeling that has arisen to invade my mind and remain. the thought occurred to me: 'Household life is confining. but nevertheless I will respond to you. mindfulness. living in a home. 'To what extent do you declare that you have entered & dwell in this Dhamma?' When this was said. I went to Alara Kalama and. Aggivessana.. were to go forth from the household life into homelessness?' "So at a later time. "I thought: 'It isn't through mere conviction alone that Alara Kalama declares. he declared the dimension of nothingness. having realized it for myself through direct knowledge. mindfulness. having realized it for himself through direct knowledge.html 22/71 . persistence. my friend. As far as mere lip-reciting & repetition.' "When this was said.15. he replied to me. when I was still an unawakened bodhisatta. too. would invade the mind and remain. my friend. concentration. along with others. you are certainly being rude and presumptuously speaking your words.05. & discernment. on arrival. concentration. 'You may stay here. or for a painful feeling that has arisen to invade my mind and remain. is this the extent to which you have entered & dwell in this Dhamma. when I was still young. to practice the holy life totally perfect.' So it was not long before I quickly entered & dwelled in that Dhamma. "I have entered & dwell in this Dhamma.' So I went to him and said." Certainly he dwells knowing & seeing this Dhamma.accesstoinsight. totally pure. I could speak the words of knowledge. "Having gone forth in search of what might be skillful. would invade the mind and remain. having arisen. the words of the elders. having shaved off my hair & beard and putting on the ochre robe. put on the ochre robe. and I could affirm that I knew & saw — I. What if I. What if I were to endeavor to realize for myself the Dhamma that Alara Kalama declares he has entered & dwells in. Aggivessana? Before my Awakening." "But perhaps there has never arisen in Master Gotama the sort of pleasant feeling that. I want to practice in this doctrine & discipline.. I went to him and said. a polished shell. It isn't easy.13 A Meditators Tools: A Study Guide on the Ten Recollections "I have confidence in Master Gotama that Master Gotama is developed in body and developed in mind. I. Life gone forth is the open air. having realized it for yourself through direct knowledge?' "'Yes.org/lib/study/recollections.

' So it was not long before I quickly entered & dwelled in that Dhamma. What if I were to endeavor to realize for myself the Dhamma that Rama declared he entered & dwelled in.' So I went to Uddaka and said.html 23/71 .accesstoinsight. to cessation. along with others. Uddaka declared the dimension of neither perception nor non-perception. so are you. let us now lead this community together. is the extent to which I.' "'This. I went to Uddaka and said. that we have such a companion in the holy life. concentration. having realized it for himself through direct knowledge. I went to Uddaka Ramaputta and. persistence.org/lib/study/recollections. 'This Dhamma leads not to disenchantment. is the Dhamma I declare I have entered & dwell in. said to him: 'Friend Uddaka.' "In this way did Alara Kalama. friend. have conviction. Come friend. mindfulness. having realized it for myself through direct knowledge. As far as mere lip-reciting & repetition. The Dhamma I know is the Dhamma you know. I want to practice in this doctrine & discipline.' So. is the Dhamma you declare you have entered & dwell in. a great gain for us. as you are.' "'It is a gain for us. the Dhamma you know is the Dhamma I know. having realized it for myself through direct knowledge. 'Friend Uddaka. I.' "'It is a gain for us.15. nor to Unbinding. too.05. but only to reappearance in the dimension of nothingness. to stilling. too. having realized it for myself through direct knowledge.. concentration. so am I." Certainly he dwelled knowing & seeing this Dhamma. my friend. have entered & dwell in this Dhamma. have entered & dwell in this Dhamma.' "It was not long before I quickly learned the doctrine. "I thought: 'It wasn't through mere conviction alone that Rama declared. to Awakening. dissatisfied with that Dhamma. my friend. to direct knowledge. he replied to me. 'You may stay here. 'To what extent did Rama declare that he had entered & dwelled in this Dhamma?' When this was said. is this the extent to which Rama entered & dwelled in this Dhamma. having realized www. place me. mindfulness. "In search of what might be skillful. & discernment. my teacher. is the extent to which I. and I could affirm that I knew & saw — I. on the same level with himself and pay me great honor. having realized it for yourself through direct knowledge. the words of the elders. And the Dhamma you declare you have entered & dwell in. to dispassion. that we have such a companion in the holy life.' "When this was said. having realized it for himself through direct knowledge. on arrival. having realized it for myself through direct knowledge. too. I left. a great gain for us. my friend. having realized it for yourself through direct knowledge. This doctrine is such that a wise person can soon enter & dwell in his own teacher's knowledge. "I have entered & dwell in this Dhamma. having realized it for myself through direct knowledge. As I am. friend.. & discernment. having realized it for himself through direct knowledge?' "'Yes. my friend. I could speak the words of knowledge. So the Dhamma Rama declared he entered & dwelled in. his pupil.13 A Meditators Tools: A Study Guide on the Ten Recollections "'This. But the thought occurred to me. having realized it for myself through direct knowledge. seeking the unexcelled state of sublime peace. persistence. "I thought: 'Not only did Rama have conviction. So the Dhamma I declare I have entered & dwell in.

even though it is lying on land far from water.15. sappy timber lying on land far from water?" "No. & unexcelled self-awakening. thinking. as you are." "So it is with any brahman or contemplative who lives withdrawn from sensuality in body only. nor to Unbinding. Why is that? Because the timber is wet & sappy. never before heard — appeared to me. Master Gotama. Suppose there were a wet. dissatisfied with that Dhamma.org/lib/study/recollections. place me in the position of teacher and pay me great honor. he is incapable of knowledge. to direct knowledge." "So it is with any brahman or contemplative who does not live withdrawn from sensuality in body & mind.' "In this way did Uddaka Ramaputta. & fever for sensuality is not relinquished & stilled within him: Whether or not he feels painful. racking. my companion in the holy life. "Then a second simile — spontaneous. thinking. There I saw some delightful countryside. Eventually the man would reap only his share of weariness & disappointment. piercing www.' So I sat down right there. Suppose there were a wet. so are you. infatuation. thirst. delightful banks. having realized it for yourself through direct knowledge. 'I'll light a fire.13 A Meditators Tools: A Study Guide on the Ten Recollections it for himself through direct knowledge. is the Dhamma Rama declared he entered & dwelled in. with its inspiring forest grove. is the Dhamma you declare you have entered & dwell in. As he was. This is just right for the striving of a clansman intent on striving. I wandered by stages in the Magadhan country and came to the military town of Uruvela. vision. & fever for sensuality is not relinquished & stilled within him: Whether or not he feels painful. to Awakening. to dispassion. This was the first simile — spontaneous. thirst. Why is that? Because the timber is wet & sappy.' So. to stilling. Eventually the man would reap only his share of weariness & disappointment. urge. and whose desire. seeking the unexcelled state of sublime peace. The Dhamma he knew is the Dhamma you know. the Dhamma you know is the Dhamma he knew.html 24/71 . 'I'll light a fire. lead this community. infatuation. 'This is just right for striving. piercing feelings due to his striving [for Awakening]. and villages for alms-going on all sides. having realized it for himself through direct knowledge.' "Then these three similes — spontaneous. delightful banks.05. clear-flowing river with fine. never before heard — that appeared to me. having realized it for yourself through direct knowledge. "In search of what might be skillful. But the thought occurred to me. urge. sappy piece of timber lying on land far from water.accesstoinsight. And the Dhamma you declare you have entered & dwell in.' Now what do you think? Would he be able to light a fire and produce heat by rubbing the upper fire-stick in the wet. thinking. never before heard — appeared to me. I left. but whose desire. Master Gotama. and a man were to come along with an upper fire-stick. with an inspiring forest grove. sappy timber lying in the water?" "No. but only to reappearance in the dimension of neither perception nor non-perception. and besides it is lying in the water. sappy piece of timber lying in the water. and villages for almsgoing on all sides. racking. 'This Dhamma leads not to disenchantment. so was he.' Now what do you think? Would he be able to light a fire and produce heat by rubbing the upper fire-stick in the wet. I'll produce heat. a clear-flowing river with fine. The thought occurred to me: 'How delightful is this countryside. Come friend. I'll produce heat. to cessation. and a man were to come along with an upper fire-stick.

please don't practice going altogether without food. & crushed my mind with my awareness... & crushed my mind with my awareness. I'll produce heat. grabbing a weaker man by the arms. and whose desire. never before heard — appeared to me.15. extreme forces sliced through my head. on seeing me.' So. & crush my mind with my awareness.' So I stopped the in-breaths & out-breaths in my nose & mouth. "I thought: 'Suppose that I. constrain. Just as a strong man. This was the second simile — spontaneous. Extreme pains arose in my head. thirst.html 25/71 . Suppose there were a dry. just as if a butcher or his apprentice were to carve up the stomach cavity of an ox. infatuation..' Then devas came to me and said. and you will survive on that." "So it is with any brahman or contemplative who lives withdrawn from sensuality in body & mind. So I stopped the in-breaths & out-breaths in my nose & mouth & ears. 'Dear sir. he is incapable of knowledge. my body was aroused & uncalm because of the painful exertion. And although tireless persistence was aroused in me. just as if two strong men. he's an arahant. clenching my teeth and pressing my tongue against the roof of my mouth.' Other devas said. As I did so. seizing a weaker man by the head or the throat or the shoulders. we'll infuse divine nourishment in through your pores. There was an extreme burning in my body. and besides it is lying on land far from water. and unmuddled mindfulness established. he is capable of knowledge.. And although tireless persistence was aroused in me. just as if a strong man were slicing my head open with a sharp sword. This was the third simile — spontaneous.. constrained. just like the loud roar of winds coming out of a smith's bellows. constrained. piercing feelings due to his striving. never before heard — that appeared to me. never before heard — that appeared to me. 'He's neither dead nor dying. in the same way I beat down. urge.accesstoinsight. would beat him down. for this is the way arahants live. sapless piece of timber lying on land far from water.. 'If I were to claim to be completely www. & unexcelled selfawakening. thinking. said.' Others said. 'Gotama the contemplative is dead. vision. As I did so. As I did so. and a man were to come along with an upper fire-stick. he's dying.13 A Meditators Tools: A Study Guide on the Ten Recollections feelings due to his striving. & fever for sensuality is relinquished & stilled within him: Whether or not he feels painful. "I thought: 'Suppose I were to become absorbed in the trance of non-breathing. I beat down. "Devas.05. sweat poured from my armpits. were to beat down.org/lib/study/recollections. But the painful feeling that arose in this way did not invade my mind or remain. Extreme forces carved up my stomach cavity. But the painful feeling that arose in this way did not invade my mind or remain.. Master Gotama. "Then a third simile — spontaneous. my body was aroused & uncalm because of the painful exertion. racking. 'I'll light a fire. If you go altogether without food. Why is that? Because the timber is dry & sapless. 'He isn't dead. & crush him. there was a loud roaring of winds coming out my ear holes. were to roast & broil him over a pit of hot embers. clenching my teeth and pressing my tongue against the roof of my mouth. vision. just as if a strong man were tightening a turban made of tough leather straps around my head. sapless timber lying on land?" "Yes..' I thought. & unexcelled selfawakening. and unmuddled mindfulness established. constrain.' "I thought: 'Suppose I were to practice going altogether without food.' Now what do you think? Would he be able to light a fire and produce heat by rubbing the upper fire-stick in the dry.

piercing feelings due to their striving. secluded from unskillful mental qualities. this is the utmost. I grabbed hold of my spine as well.. The gleam of my eyes appeared to be sunk deep in my eye sockets like the gleam of water deep in a well. None is greater than this. I entered & remained in the first jhana: rapture & pleasure born from seclusion. Whatever brahmans or contemplatives in the future will feel painful. my limbs became like the jointed segments of vine stems or bamboo stems.' So I dismissed them. any distinction in knowledge or vision worthy of the noble ones.' I thought: 'So why am I afraid of that pleasure that has nothing to do with sensuality.. My spine stood out like a string of beads. vetch soup.. achieves some higher state.. bright color of my skin deteriorated.. and when I thought of touching my spine. vetch soup. If I urinated or defecated. Suppose I were to take some solid food: some rice & porridge. racking. the hair — rotted at its roots — fell from my body as I rubbed. "People on seeing me would say. thinking. lentil soup. he will tell us. if I tried to ease my body by rubbing my limbs with my hands. this is the utmost.15. Simply from my eating so little. piercing feelings due to their striving.. lentil soup.. he's brown. Simply from my eating so little... nothing to do with unskillful mental qualities?' I thought: 'I am no longer afraid of that pleasure that has nothing to do with sensuality. Whatever brahmans or contemplatives in the present are feeling painful. 'Gotama the contemplative isn't black. 'Gotama the contemplative is black.. secluded from unskillful mental qualities — I entered & remained in the first jhana: rapture & pleasure born from seclusion. Could that be the path to Awakening?' Then following on that memory came the realization: 'That is the path to Awakening.' Other people would say.accesstoinsight. But with this racking practice of austerities I haven't attained any superior human state. 'Gotama the contemplative is living luxuriously. 'Enough.' So I took some solid food: some rice & porridge. None have been greater than this. accompanied by directed thought & www. My ribs jutted out like the jutting rafters of an old. thinking. he's golden-skinned. My backside became like a camel's hoof. piercing feelings due to their striving.. shriveled & withered in the heat & the wind. or pea soup. I grabbed hold of the skin of my belly as well.' Others would say.' But when they saw me taking some solid food — some rice & porridge — they were disgusted and left me..' "I thought: 'Suppose I were to take only a little food at a time.. only a handful at a time of bean soup. I fell over on my face right there. when my father the Sakyan was working.13 A Meditators Tools: A Study Guide on the Ten Recollections fasting while these devas are infusing divine nourishment in through my pores. 'If Gotama. My scalp shriveled & withered like a green bitter gourd. or pea soup. simply from eating so little. racking. Could there be another path to Awakening?' "I thought: 'I recall once.. nothing to do with unskillful mental qualities.. Now five monks had been attending on me. then — quite secluded from sensuality. run-down barn. and I was sitting in the cool shade of a rose-apple tree.org/lib/study/recollections. "I thought: 'Whatever brahmans or contemplatives in the past have felt painful. our contemplative.' So I took only a little food at a time.' So much had the clear.05. simply from eating so little. He has abandoned his exertion and is backsliding into abundance.' "So when I had taken solid food and regained strength. 'Gotama the contemplative is neither black nor brown. My body became extremely emaciated.. accompanied by directed thought & evaluation. None will be greater than this.html 26/71 . The skin of my belly became so stuck to my spine that when I thought of touching my belly. this is the utmost. but that pleasure is not easy to achieve with a body so extremely emaciated. saying. I would be lying. then — quite secluded from sensuality. only a handful at a time of bean soup. racking.

' Thus I remembered my manifold past lives in their modes & details.org/lib/study/recollections. But these beings — who were endowed with good conduct of body. & resolute. of which the noble ones declare. pliant.. darkness was destroyed. in hell. I directed it to the knowledge of the passing away & reappearance of beings..13 A Meditators Tools: A Study Guide on the Ten Recollections evaluation. belonged to such a clan. "When the mind was thus concentrated. Passing away from that state. one birth. But the pleasant feeling that arose in this way did not invade my mind or remain. beautiful & ugly.. www. unblemished. steady. knowledge arose. unblemished. such the end of my life. bright. a hundred thousand. a thousand. mindful & alert. malleable.accesstoinsight. ardent. Such was my food. & resolute. I recollected my manifold past lives.. knowledge arose. and I discerned how they are inferior & superior.15. have re-appeared in the good destinations. light arose — as happens in one who is heedful. ardent. purified. I entered & remained in the third jhana. I saw — by means of the divine eye. steady. fortunate & unfortunate in accordance with their kamma. pliant. neither pleasure nor pain. and I discerned how they are inferior & superior. But the pleasant feeling that arose in this way did not invade my mind or remain. "This was the second knowledge I attained in the second watch of the night. speech. & mind. had such an appearance. held wrong views and undertook actions under the influence of wrong views — with the break-up of the body. belonged to such a clan. beautiful & ugly. who reviled the noble ones. speech & mind.05. many eons of cosmic contraction & expansion: 'There I had such a name. ten. who held right views and undertook actions under the influence of right views — with the break-up of the body. fifty. the bad destination. With the abandoning of pleasure & pain — as with the earlier disappearance of joys & distresses — I entered & remained in the fourth jhana: purity of equanimity & mindfulness. and sensed pleasure with the body. rid of defilement. Passing away from that state. Ignorance was destroyed. he has a pleasant abiding. Such was my food..html 27/71 . such my experience of pleasure & pain. after death. unification of awareness free from directed thought & evaluation — internal assurance. "This was the first knowledge I attained in the first watch of the night. in the heavenly world. fortunate & unfortunate in accordance with their kamma: 'These beings — who were endowed with bad conduct of body. I re-arose there. I directed it to the knowledge of recollecting my past lives. bright. 'Equanimous & mindful. With the fading of rapture I remained in equanimity. rid of defilement. light arose — as happens in one who is heedful. had such an appearance. & attained to imperturbability. I entered & remained in the second jhana: rapture & pleasure born of concentration. darkness was destroyed. such the end of my life. the lower realms. I re-arose here. purified & surpassing the human — I saw beings passing away & re-appearing. after death. have re-appeared in the plane of deprivation. two.' But the pleasant feeling that arose in this way did not invade my mind or remain. i. five. There too I had such a name.e. such my experience of pleasure & pain. who did not revile the noble ones. purified & surpassing the human — beings passing away & reappearing. many eons of cosmic expansion. "When the mind was thus concentrated. With the stilling of directed thoughts & evaluations. a hundred.' Thus — by means of the divine eye. Ignorance was destroyed. malleable. many eons of cosmic contraction. But the pleasant feeling that arose in this way did not invade my mind or remain. purified. & attained to imperturbability. But the pleasant feeling that arose in this way did not invade my mind or remain. But the pleasant feeling that arose in this way did not invade my mind or remain.

' but it shouldn't be seen in that way. concentrate it. settle it. that ripen in stress. that 'This is stress. deprived of the conditions of existence. I will speak. was released from the fermentation of sensuality. rid of defilement. that ripen in stress.. not destined for future arising. light arose — as happens in one who is heedful. This is the origination of fermentations. This is the cessation of stress." "It's not to that extent that one is deluded or undeluded. made like a palmyra stump.13 A Meditators Tools: A Study Guide on the Ten Recollections "When the mind was thus concentrated. Aggivessana. But does the Master Gotama recall sleeping during the day?" "I recall. that give trouble. deprived of the conditions of existence. and lead to future birth. Ignorance was destroyed.15. 'Released. that lead to renewed becoming. that ripen in stress. pliant. and lead to future birth. For it is from not abandoning the fermentations that one is deluded.. 'Gotama the contemplative is teaching the Dhamma attacking just me. & attained to imperturbability. These are fermentations. aging.' My heart.. The Blessed One said: "In whomever the fermentations that defile.. in which I almost constantly dwell. As to how one is deluded or undeluded. that lead to renewed becoming. as would be the case for one who is worthy & rightly self-awakened. The Tathagata rightly teaches them the Dhamma simply for the purpose of giving knowledge." "There are some brahmans & contemplatives. the holy life fulfilled. With release. that give trouble. & death are not abandoned: Him I call deluded. ardent. steady. that lead to renewed becoming. This is the way leading to the cessation of stress. This is the origination of stress. and lead to future birth. and lead to future birth.." "As you say. In whomever the fermentations that defile." "That is credible for the Master Gotama.." Saccaka responded. that give trouble. as it had come to be. there was the knowledge. knowledge arose. Master Gotama. made like a palmyra stump. darkness was destroyed. in the same way in the Tathagata the fermentations that defile. thus knowing. & death are abandoned: Him I call undeluded. aging. There is nothing further for this world.org/lib/study/recollections. the fermentations that defile. I directed it to the knowledge of the ending of the fermentations. returning from my almsround. unblemished. This is the cessation of fermentations. "I recall having taught the Dhamma to an assembly of many hundreds. bright. I discerned. setting out my outer robe folded in four.. who would call that dwelling in delusion.html 28/71 .. But the pleasant feeling that arose in this way did not invade my mind or remain. and unify it in the same theme of concentration as before.' "This was the third knowledge I attained in the third watch of the night. www. purified. Master Gotama. and falling asleep while mindful & alert.. malleable. and yet each one of them assumes of me. the task done. listen and pay close attention. released from the fermentation of becoming. In the Tathagata. & death have been abandoned. in the last month of the hot season. released from the fermentation of ignorance.accesstoinsight. lying down on my right side.05. that ripen in stress. & death have been abandoned.. after the meal. thus seeing. aging.' I discerned that 'Birth is ended. & resolute. Just as a palmyra cut off at the crown is incapable of further growth. their root destroyed.. This is the way leading to the cessation of fermentations. aging.. For it is from abandoning the fermentations that one is undeluded. Aggivessana. their root destroyed. At the end of that very talk I steady the mind inwardly. that give trouble... that lead to renewed becoming. Aggivessana.

because I teach the Dhamma with a cause and not without a cause. 'This is the Dhamma.1 Because I teach the Dhamma through direct knowledge and not without direct knowledge. "It's through direct knowledge that I teach the Dhamma. to aroused persistence. to seclusion." "Gotami. not to discontent. having bowed down to him. to entanglement. heedful. to modesty. this is not the Vinaya. not to entanglement. & resolute. not to being fettered. to being unburdensome. Now at that time a baby boy was lying face-up on Prince Abhaya's lap. to being burdensome. not to passion. stood to one side. Why is that? Because I have sympathy for the young boy." — MN 36 The Dhamma §18. this is not the Teacher's instruction. "What do you think. to being unfettered.accesstoinsight. this is the Vinaya. Gratified. to being fettered. to self-aggrandizement. not to shedding. to accumulating. on arrival. not to being unfettered.126 §20. It's with a cause that I teach the Dhamma. good reason for my admonition. not to seclusion.13 A Meditators Tools: A Study Guide on the Ten Recollections not destined for future arising. this is the Teacher's instruction." www. enough for you to be gratified. the qualities of which you may know. enough for you to take joy. not to self-aggrandizement. there is good reason for my instruction.html 29/71 . not to being unburdensome': You may definitely hold.05. not without a cause. through your own negligence or that of the nurse. The Blessed One said. 'This is not the Dhamma. the Dhamma is well-taught by the Blessed One. As she was standing there she said to him: "It would be good. not to accumulating. then holding its head in my left hand and crooking a finger of my right. to discontent. that the Blessed One is rightly self-awakened." — AN 3. not to laziness. not to contentment. were to take a stick or a piece of gravel into its mouth. I would take it out. not to dispassion. even if it meant drawing blood. to shedding. venerable sir. what would you do?" "I would take it out.53 §19. Then Mahapajapati Gotami went to the Blessed One and.org/lib/study/recollections. So the Blessed One said to the prince. And it is enough for you to be content. If I couldn't get it out right away. venerable sir.15. prince: If this young boy. It's with marvels that I teach the Dhamma. — AN 8.' "As for the qualities of which you may know. not to being burdensome': You may definitely hold. having heard the Dhamma from the Blessed One. and the community has practiced rightly. not without direct knowledge. not to aroused persistence.'" That is what the Blessed One said. to laziness. I might dwell alone. to contentment. 'These qualities lead to dispassion. Mahapajapati Gotami delighted in his words. 'These qualities lead to passion. secluded. not without marvels. not to modesty. ardent. because I teach the Dhamma with marvels and not without marvels. if the Blessed One would teach me the Dhamma in brief such that.

" — SN 56. he does not say them. unbeneficial. Those overhead in the forest are far more numerous. unbeneficial. he does not say them. to direct knowledge.. And why have I taught these things? Because they are connected with the goal. and endearing & agreeable to others. to cessation.accesstoinsight. he asked the monks. to direct knowledge. beneficial. both prosperous and populous. Why is that? Because the Tathagata has sympathy for living beings..05. This is the path of practice leading to the cessation of stress': This is what I have taught. monks: Which are more numerous. those things that I have known with direct knowledge but have not taught are far more numerous [than what I have taught]. to dispassion. It would be good if the Blessed One www. having bowed down. the few simsapa leaves in my hand or those overhead in the simsapa forest?" 'The leaves in the hand of the Blessed One are few in number.html 30/71 . true. to selfawakening. unendearing & disagreeable to others. relate to the rudiments of the holy life. "How do you construe this. true. [4] In the case of words that the Tathagata knows to be unfactual. Then Kevatta the householder approached the Blessed One and.13 A Meditators Tools: A Study Guide on the Ten Recollections "In the same way.31 §22. unbeneficial. but unendearing & disagreeable to others. This is the cessation of stress. on arrival." — MN 58 §21. filled with people who have faith in the Blessed One. true. sat to one side. true. "And what have I taught? 'This is stress. to cessation. Once the Blessed One was staying at Kosambi in the Simsapa forest. this Nalanda is powerful. do not relate to the rudiments of the holy life. to calm. unendearing & disagreeable to others. he has a sense of the proper time for saying them." "In the same way. monks. he has a sense of the proper time for saying them. beneficial.org/lib/study/recollections. And why haven't I taught them? Because they are not connected with the goal. to Unbinding. [6] In the case of words that the Tathagata knows to be factual. This is why I have taught them. unbeneficial [or: not connected with the goal]. to dispassion. lord. This is the origination of stress. As he was sitting there he said to the Blessed One: "Venerable sir. untrue. and do not lead to disenchantment... untrue. [5] In the case of words that the Tathagata knows to be factual. [2] In the case of words that the Tathagata knows to be factual. but endearing & agreeable to others.15. he does not say them. prince: [1] In the case of words that the Tathagata knows to be unfactual. and lead to disenchantment.. That is why I have not taught them. [3] In the case of words that the Tathagata knows to be factual. to Unbinding. to calm. Then. to self-awakening. he does not say them.. picking up a few simsapa leaves with his hand. but endearing & agreeable to others.

" When this was said. and mountains as if through space.. I don't teach the monks in this way: 'Come. ramparts. He appears. so mighty and powerful. He vanishes. here is where your thinking is. "Kevatta. telling him. Sitting crosslegged he flies through the air like a winged bird. exercising influence with his body even as far as the Brahma worlds. "And what is the marvel of telepathy? There is the case where a monk reads the minds.accesstoinsight. He walks on water without sinking as if it were dry land.' "Then the person without faith.15. 'Isn't it awesome. & disgusted with the marvel of psychic power. monks. exercising influence with his body even as far as the Brahma worlds.org/lib/study/recollections. this Nalanda is powerful. ashamed. He reports this to someone who has no faith and no conviction. other individuals.13 A Meditators Tools: A Study Guide on the Ten Recollections were to direct a monk to display a marvel of psychic power from his superior human state so that Nalanda would to an even greater extent have faith in the Blessed One. how great the prowess of this contemplative. both prosperous and populous. I feel repelled. He dives in and out of the earth as if it were water. and the marvel of instruction. display a marvel of psychic power to the lay people clad in white. thus is www.. would say to the person with faith and with conviction: 'Sir. venerable sir.. Just now I saw him wielding manifold psychic powers.' What do you think. (saying. I don't teach the monks in this way: 'Come.. there is a charm called the Gandhari charm by which the monk wielded manifold psychic powers.. the mental events. having directly known and realized them for myself. monks.'" A second time.. filled with people who have faith in the Blessed One. the marvel of telepathy. Kevatta. display a marvel of psychic power to the lay people clad in white. "And what is the marvel of psychic power? There is the case where a monk wields manifold psychic powers. the Blessed One said to Kevatta the householder. without conviction. Kevatta — isn't that what the man without faith.) 'Such is your thinking. how great the power. "Then someone who has faith and conviction in him sees him wielding manifold psychic powers." A third time.html 31/71 ... With his hand he touches and strokes even the sun and moon. Having been one he becomes many. Kevatta the householder said to the Blessed One: "I won't argue with the Blessed One. there are these three marvels that I have declared. but I tell you: Venerable sir. without conviction.05. "Kevatta. the Blessed One said to Kevatta the householder. Which three? The marvel of psychic power. He goes unimpeded through walls. He exercises influence with his body even as far as the Brahma worlds. would say to the man with faith and with conviction?" "That's what he would say." "Seeing this drawback to the marvel of psychic power. having been many he becomes one. the ponderings of other beings. A third time.' "Kevatta. It would be good if the Blessed One were to direct a monk to display a marvel of psychic power from his superior human state so that Nalanda would to an even greater extent have faith in the Blessed One. Isn't it astounding. the thoughts. exercising influence with his body even as far as the Brahma worlds.

With release. ashamed. he directs and inclines it to knowledge & vision... It is not easy living at home to practice the holy life totally perfect. to knowledge of the passing away & re-appearance of beings. He reports this to someone who has no faith and no conviction. He proclaims the holy life both in its particulars and in its essence.. there is the www. purified.. This is the way leading to the cessation of stress... to the knowledge of the ending of the fermentations. "And what is the marvel of instruction? There is the case where a monk gives instruction in this way: 'Direct your thought in this way..' This. leaves his circle of relatives. He teaches the Dhamma admirable in its beginning. would say to the person with faith and with conviction: 'Sir.. would say to the man with faith and with conviction?" "That's what he would say. after attaining the fourth jhana:] With his mind thus concentrated. don't direct it in that.... admirable in its middle. surpassingly pure. This is the cessation of fermentations. without conviction.. This is the cessation of stress.. This is the origination of stress. a dusty path. Just now I saw him reading the minds.. without conviction. to knowledge of the recollection of past lives...accesstoinsight. he [follows the Buddha's instructions until. of other beings. Let go of this. venerable sir. to the divine ear-element.. "Then there is the case where a Tathagata appears in the world.. the fermentation of becoming. telling him.. & attained to imperturbability. is released from the fermentation of sensuality. how great the prowess of this contemplative. & bright. "A householder or householder's son. to knowledge of the awareness of other beings. Kevatta — isn't that what the man without faith.13 A Meditators Tools: A Study Guide on the Ten Recollections your mind.. These are fermentations.05. Kevatta. to creating a mindmade body.. and go forth from the household life into homelessness?' "So after some time he abandons his mass of wealth.. the fermentation of ignorance.' "Then someone who has faith and conviction in him sees him reading the minds. steady.. of other beings. large or small. This is the way leading to the cessation of fermentations. puts on the ochre robes. that 'This is stress. shaves off his hair and beard. there is a charm called the Manika charm by which the monk read the minds.html 32/71 .. free from defects.15.. enter and remain in that.. thus knowing. "When he has thus gone forth. 'Isn't it awesome.. hearing the Dhamma. This is the origination of fermentations. of other beings. unblemished. thus seeing. admirable in its end. pliant.org/lib/study/recollections. Attend to things in this way. put on the ochre robes. worthy and rightly self-awakened..... The life gone forth is like the open air... as it has come to be.. to the modes of supranormal powers. entirely perfect. how great the power." "Seeing this drawback to the marvel of telepathy.. and goes forth from the household life into homelessness. What if I were to shave off my hair and beard.. I feel repelled. gains conviction in the Tathagata and reflects: 'Household life is confining. large or small. Kevatta. Isn't it astounding.' His heart. He discerns.' What do you think. like a polished shell. don't attend to them in that. is called the marvel of instruction. malleable.' Then the person without faith.. & disgusted with the marvel of telepathy... totally pure..

. limpid.. This is the cessation of fermentations. 'Released. gravel..05. too. too late in the evening — people who say this.. These are fermentations.org/lib/study/recollections. and unsullied. This is the origination of stress.5 www. there is the knowledge. Here are these shells. With release.' His heart.' Just as if there were a pool of water in a mountain glen — clear.. 'This pool of water is clear. This is the way leading to the cessation of stress. malleable. and pebbles. This is the origination of fermentations. thus seeing. steady. limpid. "These are the three marvels that I declare. ribbon-grass. Matangaputta: It's too cold. and it would occur to him.. is released from the fermentation of sensuality.. 'Released. and also shoals of fish swimming about and resting. and pebbles. Whoever regards cold & heat as no more than grass. having directly known and realized them for myself. the holy life fulfilled. won't fall away from ease. and attained to imperturbability — the monk directs and inclines it to the knowledge of the ending of the fermentations. thus knowing.' "This. — Thag 3.13 A Meditators Tools: A Study Guide on the Ten Recollections knowledge. unblemished.' He discerns that 'Birth is ended. the holy life fulfilled. and bright... There is nothing further for this world. purified. He discerns. the task done.' In the same way — with his mind thus concentrated.accesstoinsight. shirking their work: the moment passes them by.." — DN 11 The Sangha §23. and also these shoals of fish swimming about and resting. and unsullied — where a man with good eyesight standing on the bank could see shells.. too hot. With my chest I push through wild grasses — spear-grass.. gravel. the fermentation of ignorance. that 'This is stress.. free from defects..html 33/71 . rushes — cultivating a heart bent on seclusion.15. is called the marvel of instruction. This is the cessation of stress. doing his manly duties. pliant. the task done. as it has come to be.' He discerns that 'Birth is ended. This is the way leading to the cessation of fermentations. There is nothing further for this world. Kevatta. the fermentation of becoming.

I'll stay in the grove. Developing the frames of reference. Tekicchakani: The grain: harvested. untiring both day & night. you'll be at the height of continual joy. Your body pervaded with rapture.13 A Meditators Tools: A Study Guide on the Ten Recollections §24. Confident. recollect the immeasurable Dhamma. what will you do? Suffusing my body with abundant rapture & joy. I'll stay in the grove. Confident.8 §25. — Thag 5.15. their persistence aroused. Vakkali: Stricken by sharp. Recollecting the One Self-awakened. you'll be at the height of continual joy. united in concord. & enduring what's harsh. you'll be at the height www. Reflecting on those who are resolute. faculties. wind-like pains. I'll stay in the grove. the factors for Awakening. you. How will I get by? Confident. Your body pervaded with rapture. But I don't get any alms. recollect the immeasurable Buddha. with limited range for alms — what. constantly firm in their effort. living in the forest grove — harsh. strengths.05. I'll stay in the grove. Your body pervaded with rapture. The rice: gone to be threshed. self-tamed & centered. recollect the immeasurable Sangha.html 34/71 . monk.accesstoinsight.org/lib/study/recollections.

I'll dwell in comfort. what sort of death would I have?" So.. disenchantment stood at an even keel: With that. and no peace of awareness — not a finger-snap's worth — attained. Go into your hut. I was wracked with lust. And there was the razor. A bandit chief: www.or shall I take the knife? What's the use of life to me? If I were to renounce the training. With them. with my arms upheld. — Thag 6. See the Dhamma's true rightness! The three knowledges have been attained. I sat down on a bed.. the Awakened One's bidding. dwelling unperturbed. Cold are these wintry nights. I ran amok from my dwelling — "Or.org/lib/study/recollections. — Thag 6. I won't suffer from the cold. taking a razor. with its fastened bolt. placed ready to cut my own vein.05. You live in the open air.13 A Meditators Tools: A Study Guide on the Ten Recollections of continual joy. I'll fasten the four immeasurables. Having gained no oneness of mind. overcome with the cold. Don't suffer. when apt attention arose in me.15. Sappadasa: Twenty five years since my going forth. my heart was released.2 §26. the drawbacks appeared. Wailing.accesstoinsight.6 §27.html 35/71 . done.

With the ending of (craving) the guide to becoming.html 36/71 . Death holds no fear for me. seen states of becoming as devoid of allure. I've lived well the holy life. there's no fear in death. In one whose fetters are ended. Whoever discerns this. against their will have trembled & babbled from fear.05. your complexion brightens. all fears are overcome. One gone to the far shore without clinging. well-developed the path. welcomes the ending of life. all that has no one in charge: so says the Great Seer. I've lived well the holy life. Whatever's compounded. he doesn't sorrow at death. like poison spit out after it's drunk. It's like the end of a disease. Having attained the supreme Rightness. when phenomena are seen for what they are. chieftain. as if released from a burning house. unconcerned with all the world. www. as taught by the Awakened One.13 A Meditators Tools: A Study Guide on the Ten Recollections "Those who for the sake of sacrifice for the sake of wealth we have killed in the past. then as in the laying down of a burden. as if freed from a place of execution.accesstoinsight. without fermentation his task completed. Adhimutta: "There are no painful mind-states. well-developed the path. But you — you show no fear. wherever a state of becoming's obtained.org/lib/study/recollections.15. Why don't you lament in the face of what's greatly to be feared?" Ven. in one without longing.

13 A Meditators Tools: A Study Guide on the Ten Recollections would no more grasp hold of any state of becoming than he would a hot iron ball.' he feels no sorrow. Having gone forth in the teachings of the one well-gone. Some relinquished their life of crime. When seeing the world. From that I will feel neither hatred nor love. www.05. the young men threw down their weapons & said: "What have you done.html 37/71 .accesstoinsight. Adhimutta: "The all-knowing. the pure arising of phenomena. Because of his teachings is this lack of sorrow acquired. hearing the good words of the seer." Hearing these awesome. this doctrine is his. as it has come to be. I'm unconcerned with becoming.' thinking. some chose the Going Forth.' no 'I will be. This body will break up and there will not be another. What's to lament there in that? For one who sees. or who have you taken as mentor? Because of whose teachings is this lack of sorrow acquired?" Ven. I have no 'I was. sir. the pure seriality of fabrications." The bandits.' Fabrications will simply go out of existence. as on a par with grass & twigs. hair-raising words. with discernment.org/lib/study/recollections. all the world's healer. threw down their swords & their weapons.15. 'There's nothing of mine. finding no 'mine-ness. unexcelled. Greatly compassionate teacher. Do as you like with this carcass. all-seeing conqueror: He is my mentor. leading to ending. there's no fear. developing the powers & factors for Awakening. Dissatisfied with this carcass.

— Thag 16. Then Ven.accesstoinsight. It seems that you are one who practices for the happiness of many.5 4. Mindfulness of In-&-Out Breathing www. were modest and extolled being modest. and live close by me.05. go for alms. Kassapa. out of compassion for the world. for the welfare."'" "Good. wore only one set of the triple robe and extolled wearing only one set of the triple robe. sat to one side. exultant in mind. were unentangled and extolled being unentangled." — SN 16. and live in the wilderness. I have worn cast off rags and have extolled wearing cast off rags.. and feeling sympathy for later generations: 'Perhaps later generations will take it as an example: "It seems that the disciples of the Awakened One and those who awakened after him lived for a long time in the wilderness and extolled living in the wilderness.org/lib/study/recollections. I have worn only one set of the triple robe and have extolled wearing only one set of the triple robe.. I have heard that on one occasion the Blessed One was staying near Rajagaha in the Bamboo Grove. I see two compelling reasons that for a long time I have lived in the wilderness and have extolled living in the wilderness. on arrival. I have been unentangled and have extolled being unentangled. I have been modest and have extolled being modest. "You are now old. the Squirrels' Sanctuary. eat invitational meals. having bowed down to him.15. kept their persistence aroused and extolled having persistence aroused. Kassapa.1 §28.. they touched uncompounded Unbinding. that you have kept your persistence aroused and have extolled having persistence aroused?" "Lord. Kassapa. what compelling reason do you see that you for a long time have lived in the wilderness and have extolled living in the wilderness. for a long time I have lived in the wilderness and have extolled living in the wilderness. were content and extolled being content. Very good. were almsgoers and extolled being almsgoers. were reclusive and extolled being reclusive.13 A Meditators Tools: A Study Guide on the Ten Recollections wise. Your robes made of cast-off hemp rags are heavy for you.html 38/71 . As he was sitting there the Blessed One said to him." "But." "Lord. & happiness of beings human & divine. Maha Kassapa went to the Blessed One and. So wear robes donated by householders. I have been reclusive and have extolled being reclusive. their faculties ripened. I have kept my persistence aroused and have extolled having persistence aroused. wore cast off rags and extolled wearing cast off rags. benefit. I have been content and have extolled being content. I have been an almsgoer and have extolled being an almsgoer.. So continue wearing your robes of cast off hemp cloth. that I have kept my persistence aroused and have extolled having persistence aroused: seeing a pleasant abiding for myself in the here & now. happy.

'I am breathing in short'. Mindfulness of In-&-out Breathing "Now how is mindfulness of in-&-out breathing developed & pursued so as to be of great fruit. arousing persistence.. to the shade of a tree.' www. seclusion. when developed & pursued. talk that is truly sobering & conducive to the opening of awareness: talk on modesty.96-98 §30. "He is a person of only a little sloth. a monk pursuing mindfulness of in-&-out breathing will in no long time penetrate the Unprovoked. He lives in the wilderness. committed to not indulging his stomach..org/lib/study/recollections. contentment.' [3] He trains himself. "Endowed with these five qualities.' He trains himself. brings the four frames of reference to their culmination. Always mindful. bring clear knowing & release to their culmination. bring the seven factors for Awakening to their culmination. easily & without difficulty. concentration. The seven factors for Awakening. discernment.' He trains himself. and setting mindfulness to the fore. that — in their meaning & expression — proclaim the holy life that is entirely complete & pure: those he has listened to often.05. examined with his mind. 'I will breathe in sensitive to the entire body. 'I am breathing out long. admirable in the middle. discussed. he discerns. retained. or breathing out short. 'I will breathe out calming bodily fabrication. 'I am breathing in long'. he breathes in. easy to support. is of great fruit. Whatever teachings are admirable in the beginning. a monk pursuing mindfulness of in-&-out breathing will in no long time penetrate the Unprovoked (release). "[1] Breathing in long. "He is a person of much learning. holding his body erect. and well-penetrated in terms of his views. "He reflects on the mind as it is released [see step 12 in the sixteen steps described in §30].' [4] He trains himself. release. "He is a person who eats only a little food. when developed & pursued. of great benefit. committed to wakefulness. he discerns. He gets to hear at will. he discerns.. who has retained what he heard. when developed & pursued. The four frames of reference. easily contented with the requisites of life. accumulated. of great benefit? "There is the case where a monk. 'I am breathing out short. or breathing out long. Mindfulness of in-&-out breathing. admirable in the end.. virtue. or to an empty building.' [2] Or breathing in short. he discerns." — AN 5. 'I will breathe in calming bodily fabrication [in-&-out breathing]. sits down folding his legs crosswise. has stored what he has heard. mindful he breathes out. and the knowledge & vision of release. in an isolated dwelling place. Which five? "He is a person who imposes only a little (on others): one of few duties & projects.html 39/71 .accesstoinsight. when developed & pursued. non-entanglement.15. having gone to the wilderness. "Endowed with five qualities.13 A Meditators Tools: A Study Guide on the Ten Recollections §29. 'I will breathe out sensitive to the entire body. "Mindfulness of in-&-out breathing.

'I will breathe out sensitive to pleasure.' He trains himself. 'I will breathe in focusing on cessation..' "[13] He trains himself. out sensitive to the mind'.' He trains himself. &..' He trains himself. discerns.. &. out sensitive to the entire body'. &.. 'I will breathe in. 'I will breathe out calming mental fabrication. trains himself. 'I will breathe in. or breathing in short.' [7] He trains himself. 'I will breathe in. 'I will breathe in sensitive to rapture. out calming mental fabrication': On that occasion the monk remains focused on feelings in & of themselves — ardent. 'I am breathing in long'. alert.. 'I will breathe in sensitive to pleasure. 'I will breathe in. & mindful — putting aside greed & distress with reference to the world. I tell you. out calming bodily fabrication': On that occasion the monk remains focused on the body in & of itself — ardent.accesstoinsight.. which is why the monk on that occasion remains focused on the body in & of itself — ardent. monks..' He trains himself.' [14] He trains himself. 'I will breathe in sensitive to mental fabrication [feeling & perception]. 'I will breathe in calming mental fabrication.. T he Four Frames of Reference "And how is mindfulness of in-&-out breathing developed & pursued so as to bring the four frames of reference to their culmination? "[1] On whatever occasion a monk breathing in long discerns. 'I will breathe in.. & mindful — putting aside greed & distress with reference to the world..' [10] He trains himself. or breathing out long. 'I will breathe in sensitive to the mind.. alert.. out gladdening the mind'... alert.' He trains himself.. 'I will breathe in focusing on inconstancy. 'I will breathe out sensitive to rapture. out sensitive to mental fabrication'.. 'I will breathe in steadying the mind..15.org/lib/study/recollections.' He trains himself.' [6] He trains himself. "[3] On whatever occasion a monk trains himself. &. trains himself. 'I will breathe in. discerns. 'I will breathe out focusing on relinquishment..' [8] He trains himself. out sensitive to pleasure'.' [15] He trains himself. or breathing out short. 'I will breathe out steadying the mind.. 'I will breathe out focusing on cessation.. 'I will breathe out sensitive to the mind..13 A Meditators Tools: A Study Guide on the Ten Recollections "[5] He trains himself.' [11] He trains himself. & mindful — putting aside greed & distress with reference to the world..html 40/71 .' He trains himself.' [16] He trains himself. trains himself. out sensitive to rapture'. 'I am breathing in short'. that this — the in-&-out breath — is classed as a body among bodies.' [12] He trains himself. fading].' He trains himself. 'I am breathing out long'. trains himself. which is why the monk on that occasion remains focused on feelings in & of themselves — ardent. 'I will breathe out gladdening the mind. "[2] On whatever occasion a monk trains himself.' "This is how mindfulness of in-&-out breathing is developed & pursued so as to be of great fruit. monks. 'I will breathe in releasing the mind. 'I will breathe out releasing the mind. 'I will breathe out sensitive to mental fabrication. discerns.. 'I will breathe in focusing on dispassion [literally.' "[9] He trains himself. 'I will breathe in gladdening the mind. 'I will breathe in... 'I will breathe in...' He trains himself. of great benefit..' He trains himself. 'I am breathing out short'.05. trains himself. trains www. that this — careful attention to in-&-out breaths — is classed as a feeling among feelings. 'I will breathe out focusing on inconstancy.' He trains himself. &.. &. &. 'I will breathe out focusing on dispassion.' He trains himself. alert. I tell you. 'I will breathe in focusing on relinquishment. trains himself. & mindful — putting aside greed & distress with reference to the world... &..

trains himself. He develops it. then persistence as a factor for Awakening becomes aroused.. alert.. www. He develops it. [4] "In one whose persistence is aroused... out focusing on dispassion'. alert.. and for him it goes to the culmination of its development.. which is why the monk on that occasion remains focused on mental qualities in & of themselves — ardent.. 'I will breathe in. and for him it goes to the culmination of its development..05.. & comes to a comprehension of that quality with discernment. & comes to a comprehension of that quality with discernment. he examines. He develops it. then rapture as a factor for Awakening becomes aroused. & coming to a comprehension of that quality with discernment..15. He develops it.. 'I will breathe in. [3] "In one who examines. out steadying the mind'. out releasing the mind': On that occasion the monk remains focused on the mind in & of itself — ardent. unflagging persistence is aroused. When unflagging persistence is aroused in one who examines. 'I will breathe in. trains himself. the body grows calm and the mind grows calm.. out focusing on cessation'.. analyzes. &. & comes to a comprehension of that quality with discernment. and for him it goes to the culmination of its development...13 A Meditators Tools: A Study Guide on the Ten Recollections himself.. When his mindfulness is steady & without lapse. then mindfulness as a factor for Awakening becomes aroused. He develops it. analyzes. When he remains mindful in this way. trains himself. 'I will breathe in. and for him it goes to the culmination of its development.. "This is how mindfulness of in-&-out breathing is developed & pursued so as to bring the four frames of reference to their culmination. &. I don't say that there is mindfulness of in-&-out breathing in one of lapsed mindfulness and no alertness. examining. on that occasion his mindfulness is steady & without lapse.. 'I will breathe in.org/lib/study/recollections.. When a rapture not-of-the-flesh arises in one whose persistence is aroused. then calm as a factor for Awakening becomes aroused. & mindful — putting aside greed & distress with reference to the world.. a rapture not-of-the-flesh arises. &. [2] "Remaining mindful in this way. analyzing. & mindful — putting aside greed & distress with reference to the world. alert.accesstoinsight. which is why the monk on that occasion remains focused on the mind in & of itself — ardent. "[4] On whatever occasion a monk trains himself. and for him it goes to the culmination of its development. &. trains himself. & mindful — putting aside greed & distress with reference to the world. alert. then analysis of qualities as a factor for Awakening becomes aroused. &. out focusing on relinquishment': On that occasion the monk remains focused on mental qualities in & of themselves — ardent. out focusing on inconstancy'. & mindful — putting aside greed & distress with reference to the world.html 41/71 . T he Seven Factors for Awakening "And how are the four frames of reference developed & pursued so as to bring the seven factors for Awakening to their culmination? [1] "On whatever occasion the monk remains focused on the body in & of itself — ardent.... [5] "For one who is enraptured. alert. When the body & mind of an enraptured monk grow calm.. He who sees with discernment the abandoning of greed & distress is one who watches carefully with equanimity. analyzes. & mindful — putting aside greed & distress with reference to the world. &. 'I will breathe in.

." That is what the Blessed One said... and for him it goes to the culmination of its development. equanimity as a factor for Awakening becomes aroused.13 A Meditators Tools: A Study Guide on the Ten Recollections [6] "For one who is at ease — his body calmed — the mind becomes concentrated. C lear Knowing & Release "And how are the seven factors for Awakening developed & pursued so as to bring clear knowing & release to their culmination? There is the case where a monk develops mindfulness as a factor for Awakening dependent on seclusion. and having thoroughly subdued perceptions of irritation with regard to internal & external events.05.accesstoinsight. Arittha responded to the Blessed One. "This is how the seven factors for Awakening are developed & pursued so as to bring clear knowing & release to their culmination. There the Blessed One said..org/lib/study/recollections. the monks delighted in the Blessed One's words. [Similarly with the other three frames of reference: feelings.html 42/71 . Arittha. listen and pay close attention. Gratified.] "This is how the four frames of reference are developed & pursued so as to bring the seven factors for Awakening to their culmination. Ven..... At Savatthi. — MN 118 §31. Arittha replied to the Blessed One. When the mind of one who is at ease — his body calmed — becomes concentrated. equanimity as a factor for Awakening dependent on seclusion. I breathe in mindfully and breathe out mindfully. having done away with sensual desire for future sensual pleasures. He develops it. www. mind. calm as a factor for Awakening. He develops analysis of qualities as a factor for Awakening....15. & mental qualities. rapture as a factor for Awakening. lord. He develops it.." "There is that mindfulness of in-&-out breathing." "But how do you develop mindfulness of in-&-out breathing. concentration as a factor for Awakening. and for him it goes to the culmination of its development. persistence as a factor for Awakening." "As you say. "I develop mindfulness of in-&-out breathing. Arittha?" "Having abandoned sensual desire for past sensual pleasures. cessation. But as to how mindfulness of in-&-out breathing is brought in detail to its culmination.. resulting in relinquishment." Ven.. cessation. lord. lord. do you develop mindfulness of in-&-out breathing?" When this was said. dispassion. I will speak... I don't say that there isn't. dispassion. resulting in relinquishment. "Monks.. [7] "He oversees the mind thus concentrated with equanimity. then concentration as a factor for Awakening becomes aroused.. When he oversees the mind thus concentrated with equanimity.

[16] He trains himself.'. of great benefit. and may my mind. mindful he breathes out." — SN 54. having gone to the wilderness. to the shade of a tree. concentration through mindfulness of in-&-out breathing. when I was an unawakened bodhisatta. holding his body erect. [16] He trains himself. he breathes in. 'I am breathing out long.' He trains himself. "If a monk should wish: 'May I remain percipient of unloathsomeness in the presence of what is loathsome. "If a monk should wish: 'May my memories & resolves related to the household life be abandoned. And how is concentration through mindfulness of in-&-out breathing developed & pursued so as to be of great fruit... Always mindful. Arittha.' then he should attend carefully to this same concentration through mindfulness of in-&-out breathing. "I. 'I will breathe out focusing on relinquishment. 'I will breathe in focusing on relinquishment. monks. 'I am breathing in long'. of great benefit? "There is the case where a monk. before my Awakening. and setting mindfulness to the fore. was released from fermentations. sits down folding his legs crosswise. he discerns.'. to the shade of a tree. through lack of clinging/sustenance. Arittha. "Monks. holding his body erect. he breathes in. 'I will breathe in focusing on relinquishment. "So if a monk should wish: 'May neither my body be fatigued nor my eyes. or to an empty building.15. and setting mindfulness to the fore. through lack of clinging/sustenance. 'I am breathing out long.' then he should attend carefully to this same concentration through mindfulness of in-&out breathing. 'I will breathe out focusing on relinquishment.accesstoinsight. "If a monk should wish: 'May I remain percipient of loathsomeness in the presence of what is not loathsome. he discerns. 'I am breathing in long'. or to an empty building. he discerns. "And how. he discerns. or breathing out long..' "This is how concentration through mindfulness of in-&-out breathing is developed & pursued so as to be of great fruit.' "This.. when developed & pursued. be released from fermentations. frequently remained with this abiding. Always mindful. having gone to the wilderness. is how mindfulness of in-&-out breathing is brought in detail to its culmination. percipient of loathsomeness in the presence of what is not www. is of great fruit. "[1] Breathing in long.org/lib/study/recollections..' then he should attend carefully to this same concentration through mindfulness of in-&-out breathing. mindful he breathes out.6 §32. too. is mindfulness of in-&-out breathing brought in detail to its culmination? There is the case where a monk. of great benefit. neither my body was fatigued nor were my eyes. and my mind. When I frequently remained with this abiding. "[1] Breathing in long.html 43/71 .05.' He trains himself.13 A Meditators Tools: A Study Guide on the Ten Recollections The Blessed One said.. or breathing out long. sits down folding his legs crosswise.

' then he should attend carefully to this same concentration through mindfulness of in-&-out breathing.' then he should attend carefully to this same concentration through mindfulness of in-&-out breathing. (perceiving.' then he should attend carefully to this same concentration through mindfulness of in-&-out breathing.org/lib/study/recollections. "If a monk should wish: 'May I — quite secluded from sensuality. with the complete transcending of the dimension of the infinitude of consciousness. "If a monk should wish: 'May I.' enter & remain in the dimension of the infinitude of consciousness. accompanied by directed thought & evaluation. enter & remain in the second jhana: rapture & pleasure born of concentration. percipient of unloathsomeness in the presence of what is loathsome & what is not.' then he should attend carefully to this same concentration through mindfulness of in-&-out breathing.html 44/71 .' then he should attend carefully to this same concentration through mindfulness of in-&-out breathing.. (perceiving. "If a monk should wish: 'May I. "If a monk should wish: 'May I — in the presence of what is loathsome & what is not — cutting myself off from both — remain equanimous. "Equanimous & mindful. and not heeding perceptions of diversity..' then he should attend carefully to this same concentration through mindfulness of in-&-out breathing. & alert. secluded from unskillful qualities — enter & remain in the first jhana: rapture & pleasure born from seclusion. "If a monk should wish: 'May I. with the abandoning of pleasure & stress — as with the earlier disappearance of joys & distresses — enter & remain in the fourth jhana: purity of equanimity & mindfulness.) 'Infinite consciousness. with the complete transcending of the dimension of www. "If a monk should wish: 'May I.' enter & remain in the dimension of nothingness.) 'There is nothing. remain equnimous. with the fading of rapture. sense pleasure with the body.accesstoinsight. with the complete transcending of the dimension of nothingness. with the stilling of directed thoughts & evaluations.' enter & remain in the dimension of the infinitude of space. enter & remain in the dimension of neither perception nor nonperception. he has a pleasant abiding. "If a monk should wish: 'May I.' then he should attend carefully to this same concentration through mindfulness of in-&-out breathing. neither-pleasure-nor-pain. "If a monk should wish: 'May I. with the complete transcending of perceptions of (physical) form. of which the noble ones declare. and enter & remain in the third jhana. "If a monk should wish: 'May I.15. & alert.' then he should attend carefully to this same concentration through mindfulness of in-&-out breathing. mindful. unification of awareness free from directed thought & evaluation — internal assurance. mindful.) 'Infinite space. with the disappearance of perceptions of resistance. with the complete transcending of the dimension of the infinitude of space. "If a monk should wish: 'May I."' then he should attend carefully to this same concentration through mindfulness of in-&-out breathing.13 A Meditators Tools: A Study Guide on the Ten Recollections loathsome & what is. (perceiving.05.' then he should attend carefully to this same concentration through mindfulness of in-&-out breathing.

In one day. spoke in praise of (the perception of) unattractiveness. & disgusted with this body — sought for an assassin. was speaking in praise of (the perception of) unattractiveness. If he senses a feeling of neitherpleasure-nor-pain. not grasped at. And no one approached the Blessed One except for the one who brought almsfood. after the termination of life. Now on that occasion the Blessed One. will grow cold right here. emerging from his seclusion after half a month's time.org/lib/study/recollections. he senses it disjoined from it.8 §33. "Ananda. lord. If he senses a feeling of pleasure. Then the Blessed One. Ananda. In one day. not relished.' When sensing a feeling limited to life. repelled.05. was speaking in praise of the development of (the perception of) unattractiveness. he discerns that 'I am sensing a feeling limited to life. I wish to go into seclusion for half a month.15. he discerns that it is inconstant. with many lines of reasoning.) "The Blessed One. he discerns that 'I am sensing a feeling limited to the body. not grasped at. I have heard that on one occasion the Blessed One was staying near Vesali in the Great Wood. the Blessed One. not relished.'" — SN 54." "As you say. everything that is experienced. Then the Blessed One addressed the monks: "Monks. in the same way. thus pursued. spoke in praise of the development of (the perception of) www. I am not to be approached by anyone at all except for the one who brings almsfood. When sensing a feeling limited to the body. They — ashamed. thirty monks took the knife. ten monks took the knife. not being relished. gave the monks a talk on the unattractiveness (of the body).' When sensing a feeling limited to life. If he senses a feeling of neither-pleasure-norpain. not relished. he discerns that 'I am sensing a feeling limited to the body. he senses it disjoined from it.' "Just as an oil lamp burns in dependence on oil & wick." the monks responded to him. twenty monks took the knife. has given a talk on the unattractiveness (of the body). everything that is sensed.accesstoinsight. In one day. he discerns that it is inconstant.' then he should attend carefully to this same concentration through mindfulness of in-&-out breathing.html 45/71 . will grow cold right here. If he senses a feeling of pain. he discerns that 'I am sensing a feeling limited to life. Then the monks — (thinking. why does the community of monks seem so depleted?" "Because. lord. If he senses a feeling of pain. has spoken in praise of the development of (the perception of) unattractiveness" — remained committed to the development of (the perception of) unattractiveness in many modes & manners.' He discerns that 'With the break-up of the body. was giving the monks a talk on the unattractiveness (of the body). with many lines of reasoning. has spoken in praise of (the perception of) unattractiveness. at the Gabled Hall. when sensing a feeling limited to the body. after the termination of life.' He discerns that 'With the break-up of the body. said to Ven. enter & remain in the cessation of perception & feeling. not being relished. he senses it disjoined from it. "When concentration through mindfulness of in-&-out breathing is thus developed. he discerns that it is inconstant. and from the termination of the oil & wick — and from not being provided any other sustenance — it goes out unnourished. with many lines of reasoning. not grasped at.13 A Meditators Tools: A Study Guide on the Ten Recollections neither perception nor non-perception. then if he senses a feeling of pleasure.

" "As you say... or breathing out long. this concentration through mindfulness of in-&-out breathing. gather in the assembly hall all the monks who live in dependence on Vesali. in the same way this concentration through mindfulness of in-&-out breathing. unskillful (mental) qualities that have arisen. Now is the time to do as the Blessed One sees fit. he discerns.accesstoinsight. "And how is concentration through mindfulness of in-&-out breathing developed & pursued so as to be both peaceful & exquisite.15. And how does a monk remain focused on mental qualities in & of themselves with reference to the five hindrances? There is the case where. Just as when. 'I am breathing in long'.org/lib/study/recollections. in the last month of the hot season. remained committed to the development of (the perception of) unattractiveness in many modes & manners. having gone to the wilderness.. unskillful (mental) qualities that have arisen. unskillful (mental) qualities that have arisen. a refreshing & pleasant abiding that immediately disperses & allays any evil. [16] He trains himself. lord. In one day. 'I am breathing out long. is both peaceful & exquisite. to the shade of a tree. twenty monks. And he discerns how www.. 'I will breathe out focusing on relinquishment. he breathes in." Then the Blessed One went to the assembly hall and sat down on a seat made ready. if the Blessed One would explain another method so that this community of monks might be established in gnosis. he went to the Blessed One and said.' He discerns how there is the arising of unarisen sensual desire. lord. a refreshing & pleasant abiding that immediately disperses & allays any evil." Ven.05. The monks. or to an empty building.13 A Meditators Tools: A Study Guide on the Ten Recollections unattractiveness. ten monks. when developed & pursued. holding his body erect. 'I will breathe in focusing on relinquishment. mindful he breathes out. there being no sensual desire present within. sits down folding his legs crosswise." "In that case. is both peaceful & exquisite.. he discerns that 'There is no sensual desire present within me. When he had gathered in the assembly hall all the monks who lived in dependence on Vesali.'. It would be good. Always mindful." — SN 54. Ananda responded. a great rain-cloud out of season immediately disperses & allays the dust & dirt that have stirred up.' He trains himself.. thirty monks took the knife. unskillful (mental) qualities that have arisen? "There is the case where a monk.html 46/71 . And he discerns how there is the abandoning of sensual desire once it has arisen... and setting mindfulness to the fore. he addressed the monks: "Monks.' Or. he discerns. there being sensual desire present within.9 §34. a refreshing & pleasant abiding that immediately disperses & allays any evil. As he was sitting there. "The community of monks is gathered. a refreshing & pleasant abiding that immediately disperses & allays any evil. & disgusted with this body — sought for an assassin. a monk discerns that 'There is sensual desire present within me. Ananda. repelled.' "This is how concentration through mindfulness of in-&-out breathing is developed & pursued so as to be both peaceful & exquisite. They — ashamed. "[1] Breathing in long. "There is the case where a monk remains focused on mental qualities in & of themselves with reference to the five hindrances. lord. when developed & pursued.

who is endowed with insight.' then he should be one who brings the precepts to perfection. the monk remains focused on mental qualities in & of themselves with reference to the seven factors for Awakening. without difficulty — the four jhanas that are heightened mental states. 'May I — with the ending of fermentations — remain in the fermentation-free awareness-release & discernment-release.' Or. there being mindfulness as a factor for Awakening present within..' He discerns how there is the arising of unarisen mindfulness as a factor for Awakening.. "If a monk would wish. and who frequents empty dwellings. blameworthy & blameless.] . who is committed to inner tranquility of awareness. concentration.51 §36. there being no mindfulness as a factor for Awakening present within. he discerns that 'Mindfulness as a factor for Awakening is not present within me. To foster appropriate attention to them: This is the food for the arising of unarisen analysis of qualities as a factor for Awakening.org/lib/study/recollections. And he discerns how there is the culmination of the development of mindfulness as a factor for Awakening once it has arisen. www." [The same formula is repeated for the remaining factors for Awakening: analysis of qualities. and who frequents empty dwellings. persistence. he discerns that 'Mindfulness as a factor for Awakening is present within me. or for the growth & increase of analysis of qualities as a factor for Awakening once it has arisen? There are mental qualities that are skillful & unskillful.] — DN 22 §35. sloth & drowsiness.15.13 A Meditators Tools: A Study Guide on the Ten Recollections there is no further appearance in the future of sensual desire that has been abandoned. And how does he remain focused on mental qualities in & of themselves with reference to the seven factors for Awakening? There is the case where. rapture. but not insight into phenomena through heightened discernment. who is endowed with insight.' then he should be one who brings the precepts to perfection.05. who does not neglect jhana. who does not neglect jhana.html 47/71 . or for the growth & increase of analysis of qualities as a factor for Awakening once it has arisen. Fabrications should be seen in this way with insight.71 §37. gross & refined." — AN 10. "And what is the food for the arising of unarisen analysis of qualities as a factor for Awakening. restlessness & anxiety. calm. [The same formula is repeated for the remaining hindrances: ill will. siding with darkness & with light. should approach an individual who has attained insight into phenomena through heightened discernment and ask him: 'How should fabrications be regarded? How should they be investigated? How should they be seen with insight?' The other will answer in line with what he has seen & experienced: 'Fabrications should be regarded in this way. who is committed to inner tranquility of awareness. pleasant abidings in the here-&-now. "If a monk would wish. 'May I attain — whenever I want.' Then eventually he [the first] will become one who has attained both internal tranquility of awareness & insight into phenomena through heightened discernment. and uncertainty. having directly known & realized them for myself right in the here-&-now. & equanimity." — SN 46. "Furthermore. "The individual who has attained internal tranquility of awareness.accesstoinsight. Fabrications should be investigated in this way. without strain.

' Then eventually he [the first] will become one who has attained both internal tranquility of awareness & insight into phenomena through heightened discernment. The mind should be unified in this way. When one has attained the dimension of neitherperception nor non-perception. passion has been stilled. I have heard that on one occasion Ven. perception & feeling have been calmed. Sariputta was staying near Rajagaha in the Bamboo Grove. directed thought & evaluation have been calmed. perception & feeling have been stilled. 'How should the mind be steadied? How should it be made to settle down? How should it be unified? How should it be concentrated?' The other will answer in line with what he has seen & experienced: 'The mind should be steadied in this way. When one has attained the first jhana. in-and-out breaths [bodily fabrications] have ceased. the perception of the dimension of the infinitude of space has been stilled. When one has attained the dimension of the infinitude of consciousness. When one has attained the cessation of perception & feeling. When one has attained the cessation of perception & feeling. speech has been calmed. When one has attained the second jhana. in-and-out breathing has been calmed. aversion has been stilled. When one has attained the dimension of nothingness. he should approach an individual who has attained internal tranquility of awareness. When one has attained the dimension of the infinitude of consciousness." — AN 4." — SN 36. in-and-out breathing has been stilled. the perception of the dimension of the infinitude of space has ceased. the perception of the dimension of nothingness has ceased. speech has ceased.. When one has attained the cessation of perception & feeling. www. rapture has been stilled. the perception of the dimension of the infinitude of consciousness has been stilled. speech has been stilled. There he said to the monks.. "I have also taught the step-by-step cessation of fabrications.org/lib/study/recollections. When one has attained the fourth jhana. When one has attained the first jhana. When one has attained the dimension of neitherperception nor non-perception. passion has been calmed.html 48/71 . the Squirrels' Feeding Sanctuary.15. When a monk's fermentations have ended.accesstoinsight. When a monk's fermentations have ended. The mind should be made to settle down in this way. rapture has been calmed. When one has attained the second jhana. When one has attained the dimension of the infinitude of space.05. When one has attained the third jhana. When one has attained the fourth jhana. the perception of forms has ceased. When one has attained the third jhana. and ask him. The mind should be concentrated in this way. monk. When one has attained the third jhana. the perception of the dimension of nothingness has been stilled. "There are these six calmings. When one has attained the dimension of nothingness. delusion has been calmed. directed thoughts & evaluations [verbal fabrications] have ceased. When one has attained the first jhana.94 §38. When one has attained the fourth jhana. the perception of the dimension of the infinitude of consciousness has ceased. rapture has ceased. directed thought & evaluation have been stilled.13 A Meditators Tools: A Study Guide on the Ten Recollections "As for the individual who has attained insight into phenomena through heightened discernment. When one has attained the second jhana. aversion has been calmed. the perception of forms has been stilled. "Then. delusion has been stilled. When one has attained the dimension of the infinitude of space. perceptions & feelings [mental fabrications] have ceased. but not internal tranquility of awareness.11 §39. I have also taught the step-by-step stilling of fabrications.

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"This Unbinding is pleasant, friends. This Unbinding is pleasant." When this was said, Ven. Udayin said to Ven. Sariputta, "But what is the pleasure here, my friend, where there is nothing felt?" "Just that is the pleasure here, my friend: where there is nothing felt. There are these five strands of sensuality. Which five? Forms cognizable via the eye — agreeable, pleasing, charming, endearing, fostering desire, enticing; sounds cognizable via the ear... aromas cognizable via the nose... flavors cognizable via the tongue... tactile sensations cognizable via the body — agreeable, pleasing, charming, endearing, fostering desire, enticing. Whatever pleasure or joy arises in dependence on these five strands of sensuality, that is sensual pleasure. "Now there is the case where a monk — quite secluded from sensuality, secluded from unskillful qualities — enters & remains in the first jhana: rapture & pleasure born from seclusion, accompanied by directed thought & evaluation. If, as he remains there, he is beset with attention to perceptions dealing with sensuality, that is an affliction for him. Just as pain arises as an affliction in a healthy person for his affliction, even so the attention to perceptions dealing with sensuality that beset the monk is an affliction for him. Now, the Blessed One has said that whatever is an affliction is stress. So by this line of reasoning it may be known how Unbinding is pleasant. "Then there is the case where a monk, with the stilling of directed thoughts & evaluations, enters & remains in the second jhana: rapture & pleasure born of concentration, unification of awareness free from directed thought & evaluation — internal assurance. If, as he remains there, he is beset with attention to perceptions dealing with directed thought, that is an affliction for him... "Then there is the case where a monk, with the fading of rapture, remains in equanimity, mindful & alert, senses pleasure with the body, and enters & remains in the third jhana, of which the noble ones declare, 'Equanimous & mindful, he has a pleasant abiding.' If, as he remains there, he is beset with attention to perceptions dealing with rapture, that is an affliction for him... "Then there is the case where a monk, with the abandoning of pleasure & stress — as with the earlier disappearance of joys & distresses — enters & remains in the fourth jhana: purity of equanimity & mindfulness, neither-pleasure-nor-pain. If, as he remains there, he is beset with attention to perceptions dealing with equanimity, that is an affliction for him... "Then there is the case where a monk, with the complete transcending of perceptions of (physical) form, with the disappearance of perceptions of resistance, and not heeding perceptions of diversity, (perceiving,) 'Infinite space,' enters & remains in the dimension of the infinitude of space. If, as he remains there, he is beset with attention to perceptions dealing with form, that is an affliction for him... "Then there is the case where a monk, with the complete transcending of the dimension of the infinitude of space, (perceiving,) 'Infinite consciousness,' enters & remains in the dimension of the infinitude of consciousness. If, as he remains there, he is beset with attention to perceptions dealing with the dimension of the infinitude of space, that is an affliction for him... "Then there is the case where a monk, with the complete transcending of the
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dimension of the infinitude of consciousness, (perceiving,) 'There is nothing,' enters & remains in the dimension of nothingness. If, as he remains there, he is beset with attention to perceptions dealing with the dimension of the infinitude of consciousness, that is an affliction for him... "Then there is the case where a monk, with the complete transcending of the dimension of nothingness, enters & remains in the dimension of neither perception nor non-perception. If, as he remains there, he is beset with attention to perceptions dealing with the dimension of nothingness, that is an affliction for him. Now, the Blessed One has said that whatever is an affliction is stress. So by this line of reasoning it may be known how Unbinding is pleasant. "Then there is the case where a monk, with the complete transcending of the dimension of neither perception nor non-perception, enters & remains in the cessation of perception & feeling. And, having seen (that) with discernment, his fermentations are completely ended. So by this line of reasoning it may be known how Unbinding is pleasant."
— AN 9.34

§40. Then the Blessed One, emerging from his seclusion after three months' time, addressed the monks: "Monks, if wanderers of other sects should ask you, 'With what abiding did Master Gotama often remain during the Rains retreat?' — thus asked, you should answer them: 'The Blessed One often remained with concentration through in-&-out breathing during the Rains retreat'... "Monks, if anyone speaking rightly were to described something as 'a noble dwelling,' 'a brahma-dwelling,' 'the Tathagata's dwelling,' he would, speaking rightly, describe concentration through mindfulness of in-&-out breathing as 'a noble dwelling,' 'a brahma-dwelling,' 'the Tathagata's dwelling.' "Those monks who are trainees, yearning for the unexcelled relief from bondage, their aspirations as yet unfulfilled: for them concentration through mindfulness of in&-out breathing, when developed & pursued, leads to the ending of the fermentations. "As for those monks who are worthy ones, devoid of fermentations — who have attained completion, finished the task, laid down the burden, attained the true goal, destroyed the fetters of becoming, and are released through right knowledge: for them concentration through mindfulness of in-&-out breathing, when developed & pursued, leads to a pleasant dwelling here & now, and to mindfulness & alertness. "If anyone speaking rightly were to described something as 'a noble dwelling,' 'a brahma-dwelling,' 'the Tathagata's dwelling,' he would, speaking rightly, describe concentration through mindfulness of in-&-out breathing as 'a noble dwelling,' 'a brahma-dwelling,' 'the Tathagata's dwelling.'"
— SN 54.11

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5. Mindfulness of Death
§41. "Now, based on what line of reasoning should one often reflect... that 'I am subject to death, have not gone beyond death'? There are beings who are intoxicated with a (typical) living person's intoxication with life. Because of that intoxication with life, they conduct themselves in a bad way in body... in speech... and in mind. But when they often reflect on that fact, that living person's intoxication with life will either be entirely abandoned or grow weaker... "Now, a disciple of the noble ones considers this: 'I am not the only one subject to death, who has not gone beyond death. To the extent that there are beings — past and future, passing away and re-arising — all beings are subject to death, have not gone beyond death.' When he/she often reflects on this, the (factors of the) path take birth. He/she sticks with that path, develops it, cultivates it. As he/she sticks with that path, develops it and cultivates it, the fetters are abandoned, the latent tendencies destroyed."
— AN 5.57

§42. I have heard that at one time the Blessed One was staying at Nadika, in the Brick Hall. There he addressed the monks, "Monks!" "Yes, lord," the monks replied. The Blessed One said, 'Mindfulness of death, when developed & pursued, is of great fruit & great benefit. It gains a footing in the Deathless, has the Deathless as its final end. Therefore you should develop mindfulness of death.' When this was said, a certain monk addressed the Blessed One, "I already develop mindfulness of death." "And how do you develop mindfulness of death?" "I think, 'O, that I might live for a day & night, that I might attend to the Blessed One's instructions. I would have accomplished a great deal.' This is how I develop mindfulness of death." Then another monk addressed the Blessed One, "I, too, already develop mindfulness of death." "And how do you develop mindfulness of death?" "I think, 'O, that I might live for a day, that I might attend to the Blessed One's instructions. I would have accomplished a great deal.' This is how I develop mindfulness of death." Then another monk addressed the Blessed One, "'I, too, develop mindfulness of death... "I think, 'O, that I might live for the interval that it takes to eat a meal, that I might attend to the Blessed One's instructions. I would have accomplished a great deal'"... Then another monk addressed the Blessed One, "'I, too, develop mindfulness of death... "I think, 'O, that I might live for the interval that it takes to swallow having
www.accesstoinsight.org/lib/study/recollections.html 51/71

That would be how my death would come about.. might trouble me. has the Deathless as its final end. my bile might be provoked. for a day.. that I might attend to the Blessed One's instructions. develop mindfulness of death. that I might live for the interval that it takes to breathe out after breathing in..05.. develop mindfulness of death. as day departs and night returns. I would have accomplished a great deal' — they are said to dwell heedfully. in the Brick Hall.accesstoinsight.13 A Meditators Tools: A Study Guide on the Ten Recollections chewed up four morsels of food.. that I might live for the interval that it takes to swallow having chewed up one morsel of food.' This is how I develop mindfulness of death. That would be an obstruction for me. the monks delighted in the Blessed One's words. that I might attend to the Blessed One's instructions. for the interval that it takes to breathe out after breathing in. Gratified.. "I think. That would be how my death would come about. "'I.. unskillful mental qualities unabandoned by me that would be an obstruction for me were I to die in the night?' If. I would have accomplished a great deal. for the interval that it takes to swallow having chewed up four morsels of food." When this was said.15.. on reflecting. I have heard that at one time the Blessed One was staying at Nadika. "But whoever develops mindfulness of death. that I might attend to the Blessed One's instructions. Then another monk addressed the Blessed One. They develop mindfulness of death acutely for the sake of ending the fermentations. my food... That would be an obstruction for me.org/lib/study/recollections.. I would have accomplished a great deal'".. And how is mindfulness of death developed & pursued so that it is of great fruit & great benefit. "I think. I would have accomplished a great deal' — they are said to dwell heedlessly.' Then the monk should investigate: 'Are there any evil.. 'O.html 52/71 . gains a footing in the Deathless. a centipede might bite me. reflects: 'Many are the (possible) causes of my death. that I might attend to the Blessed One's instructions. the Blessed One addressed the monks.. that I might attend to the Blessed One's instructions. or to breathe in after breathing out. my phlegm. thinking.19 §43. 'O. There he addressed the monks. that I might live for a day & night. "Therefore you should train yourselves: 'We will dwell heedfully. We will develop mindfulness of death acutely for the sake of ending the fermentations. for the interval that it takes to eat a meal. 'O. "Monks. digested. "'I. or to breathe in after breathing out. too. I would have accomplished a great deal'".' That is how you should train yourselves. Then another monk addressed the Blessed One. I might fall. mindfulness of death — when developed & pursued — is of great fruit & great benefit. that I might live for the interval that it takes to swallow having chewed up one morsel of food.. piercing wind forces [in the body] might be provoked. They develop mindfulness of death slowly for the sake of ending the fermentations.. — AN 6. 'O. and has the Deathless as its final end? "There is the case where a monk. "Whoever develops mindfulness of death. too. Stumbling. A snake might bite me. It gains a footing in the Deathless.. thinking. he realizes that there www." That is what the Blessed One said. a scorpion might sting me..

where are you coming from in the middle of the day?" "Just now. But if. That would be how my death would come about. effort. and who rule having conquered a great sphere of territory on earth. then for that very reason he should dwell in joy & rapture. unskillful mental qualities unabandoned by him that would be an obstruction for him were he to die during the day. endeavor. obsessed by greed for sensual pleasures. undivided mindfulness. diligence. undivided mindfulness. unskillful qualities. — AN 6. Then King Pasenadi of Kosala approached the Blessed One in the middle of the day and. & alertness for the abandoning of those very same evil. diligence. monks. effort.html 53/71 . your majesty. gains a footing in the deathless. and has the deathless as its final end. That would be an obstruction for me.20 §44. & alertness for the abandoning of those very same evil. unskillful qualities. digested. a centipede might bite me. undivided mindfulness. might trouble me. reflects: 'Many are the (possible) causes of my death. undivided mindfulness." That is what the Blessed One said. unskillful mental qualities unabandoned by him that would be an obstruction for him were he to die during the day. Just as when a person whose turban or head was on fire would put forth extra desire. diligence. As he was sitting there. who have attained stable control in their country. he realizes that there are no evil. "Further. a scorpion might sting me. sat down to one side. & alertness for the abandoning of those very same evil. unskillful mental qualities unabandoned by him that would be an obstruction for him were he to die in the night.' Then the monk should investigate: 'Are there any evil.05. is how mindfulness of death is developed & pursued so that it is of great fruit & great benefit.13 A Meditators Tools: A Study Guide on the Ten Recollections are evil.org/lib/study/recollections. in the same way the monk should put forth extra desire. endeavor. & alertness to put out the fire on his turban or head. then for that very reason he should dwell in joy & rapture. undivided mindfulness. & alertness to put out the fire on his turban or head. But if. in the same way the monk should put forth extra desire. training himself day & night in skillful qualities. & alertness for the abandoning of those very same evil.accesstoinsight. he realizes that there are no evil. endeavor. undivided mindfulness. on reflecting. endeavor.15. my bile might be provoked. That would be an obstruction for me. That would be how my death would come about. endeavor. there is the case where a monk. he realizes that there are evil. on reflecting. Gratified. my phlegm.. effort. diligence. unskillful mental qualities unabandoned by me that would be an obstruction for me were I to die during the day?' If. the Blessed One said to him: "Well now. endeavor. effort. I was engaged in the sort of royal affairs typical of head-anointed noble-warrior kings intoxicated with the intoxication of sovereignty. diligence. on reflecting. diligence.. I might fall. Just as when a person whose turban or head was on fire would put forth extra desire. A snake might bite me. then he should put forth extra desire. lord. "This. my food. piercing wind forces [in the body] might be provoked. training himself day & night in skillful qualities. Stumbling." www. unskillful mental qualities unabandoned by him that would be an obstruction for him were he to die in the night. as night departs and day returns. unskillful qualities. having bowed down. effort. on arrival. effort. unskillful qualities. then he should put forth extra desire. the monks delighted in the Blessed One's words.

your majesty: aging and death are rolling in on you. merchants.. when aging and death are rolling in. crushing all living beings [in its path].13 A Meditators Tools: A Study Guide on the Ten Recollections "What do you think. skillful deeds. are capable of dividing them by their wits. when aging and death are rolling in. infantry battles. meritorious deeds?" That is what the Blessed One said. but there is no use for those elephant battles. coming this way. the Teacher.. no scope for them.. no scope for them. chariot battles. Then a third man were to come to you from the north. were to come to you from the east and on arrival would say: 'If it please your majesty. As aging and death are rolling in on me. moving in from all sides. right conduct. skillful deeds. right conduct. and who rule having conquered a great sphere of territory on earth. you should know that I come from the east. as high as the clouds. such a great peril should arise. the One Well-Gone.accesstoinsight. what should be done?" "As aging and death are rolling in on me.org/lib/study/recollections. but there is no use for those infantry battles. right conduct. There I saw a great mountain.05. your majesty. when aging and death are rolling in. coming this way. Do whatever you think should be done.html 54/71 . such a terrible destruction of human life — the human state being so hard to obtain — what else should be done but Dhammaconduct. When aging and death are rolling in on you. skillful deeds. meritorious deeds?" "So it is. There I saw a great mountain. your majesty! As aging and death are rolling in on you. your majesty! So it is. trustworthy and reliable. crushing all living beings. as high as the clouds. right conduct. In this royal court there is abundant bullion and gold stored in vaults and depositories. meritorious deeds?" "I inform you.. Having said that. obsessed by greed for sensual pleasures. lord. what else should be done but Dhamma-conduct. www. but there is no use for those battles of wealth. meritorious deeds? "There are. lord. you should know that I come from the south. when aging and death are rolling in. so aging and death come rolling over living beings: noble warriors. Do whatever you think should be done. such a great peril should arise. your majesty. when the enemies arrive. crushing the four directions. In this royal court there are counselors who. brahmans. but there is no use for those battles of wits. skillful deeds. There are cavalry battles.' If. and with such wealth we are capable of buying off enemies when they come.. such a terrible destruction of human life — the human state being so hard to obtain — what should be done?" "If.. no scope for them. great king. Then a fourth man were to come to you from the south and on arrival would say: 'If it please your majesty. elephant battles (fought by) head-anointed noble-warrior kings intoxicated with the intoxication of sovereignty. no scope for them... mountains pressing against the sky. your majesty? Suppose a man. lord.. further said this: "Like massive boulders.. who have attained stable control in their country. I announce to you. venerable sir.' Then a second man were to come to you from the west.15. what else should be done but Dhamma-conduct. what else should be done but Dhamma-conduct.

So a wise person. is not afraid or in terror of death? There is the case of the person who has abandoned passion. nor can chariots or infantry. They trample everything. outcastes. "And who is the person who. They spare nothing. The future is as yet unreached. and craving for the body. Whatever quality is present he clearly sees right there. — MN 131 §46. thirst. Whoever lives thus ardently..org/lib/study/recollections.05. & deed. fondness. receives praise here on earth and after death rejoices in heaven. that's how he develops the mind. who has done what is www. & scavengers. He would not chase after the past. seeing his own good. Unvanquished. has truly had an auspicious day: So says the Peaceful Sage. thirst. desire. Here elephant troops can hold no ground. secures confidence in the Buddha. desire. relentlessly both day & night. nor place expectations on the future. There is no bargaining with Death & his mighty horde. & Sangha.html 55/71 ." — SN 3. right there. subject to death. fondness.25 §45. fever..15. who has abandoned passion.. What is past is left behind. unshaken. and craving for sensuality. for — who knows? — tomorrow death may come. Dhamma. Ardently doing his duty today. One who practices the Dhamma in thought.. steadfast. nor can a battle of wits or wealth win out. word. fever.accesstoinsight.13 A Meditators Tools: A Study Guide on the Ten Recollections workers.

— Sn 5." "And at the moment when a being sets this body aside and has not yet attained another body. and has not done what is evil. as empty — always mindful to have removed any view about self. is not afraid or in terror of death.html 56/71 ." "But..13 A Meditators Tools: A Study Guide on the Ten Recollections good. what is skillful. and not of one without sustenance. who has no doubt or perplexity.org/lib/study/recollections. does not weep or beat his breast or grow delirious. This is how one views the world so as not to be seen by Death's king.15 www. what do you say is its sustenance then?' "Vaccha. Craving.. Vaccha.accesstoinsight. and not without sustenance." — SN 44. subject to death. even so I declare the rebirth of one who has sustenance. or cruel..15. he does not grieve. This is another person who. This way one is above & beyond death. when a flame is being swept on by the wind and goes a far distance. has given protection to those in fear. burns with sustenance. is not tormented. when a being sets this body aside and has not yet attained another body." — AN 4. is its sustenance at that time.184 §47. I say that it is craving-sustained. Vaccha. at the moment a flame is being swept on by the wind and goes a far distance. I say that it is wind-sustained. "Just as a fire. Mogharaja: How does one view the world so as not to be seen by Death's king? The Buddha: View the world. who has arrived at certainty with regard to the True Dhamma. Vaccha. what do you say is its sustenance then?" "Actually. Mogharaja. savage.05. The wind. Venerable Gotama..9 §48. is its sustenance at that time. Vaccha. When he comes down with a serious disease.

skin-oil... skin. when urinating & defecating... or breathing out short. he discerns. three days dead — bloated. "Furthermore.html 57/71 . 'This is wheat. These are sesame seeds. from the crown of the head on down. just as if a sack with openings at both ends were full of various kinds of grain — wheat.. his upper robe & his bowl. just as a skilled butcher or his apprentice. or to an empty building — sits down folding his legs crosswise. "Furthermore. ardent. he discerns. tendons.. he makes himself fully alert. This is rice. or breathing out long. & remaining silent. drinking. when carrying his outer cloak. rice. husked rice — and a man with good eyesight.. 'I will breathe in calming bodily fabrication.13 A Meditators Tools: A Study Guide on the Ten Recollections 6. waking up. and with their abandoning his mind gathers & settles inwardly. falling asleep. flesh. the fire property. 'I am sitting. "Breathing in long. standing. as if he were to see a corpse cast away in a charnel ground — one day. in the same way. sesame seeds.org/lib/study/recollections. "Furthermore. Mindfulness Immersed in the Body §49. & resolute. pus.. however it is disposed — in terms of properties: 'In this body there is the earth property. pouring it out. feces. These are kidney beans. 'I will breathe in sensitive to the entire body. when walking. saliva. he discerns. two days. holding his body erect and setting mindfulness to the fore.' He trains himself. 'I will breathe out calming bodily fabrication. 'I will breathe out sensitive to the entire body.. he makes himself fully alert. he discerns. Always mindful. he discerns. he applies it to this very www.' And as he remains thus heedful.. sweat. urine'. "Now. fat. how is it pursued. kidney beans. when going forward & returning. he breathes in. nails.. gorge. "Furthermore.. phlegm.' Or breathing in short. small intestines. heart. the monk discerns. liver. any memories & resolves related to the household life are abandoned. talking. bones. This is husked rice'. mucus. livid. when eating.. kidneys. when bending & extending his limbs. mindful he breathes out. grows unified & centered.. that is how he discerns it. This is how a monk develops mindfulness immersed in the body. were to reflect.. fluid in the joints. 'I am breathing out short. & savoring. sitting.. would sit at a crossroads cutting it up into pieces.. 'I am breathing out long.. he discerns. 'I am standing. This is how a monk develops mindfulness immersed in the body.' When lying down.' When sitting. chewing. so as to be of great fruit & great benefit? "There is the case where a monk — having gone to the wilderness.' Or however his body is disposed. surrounded by skin and full of various kinds of unclean things: 'In this body there are head hairs. the liquid property. how is mindfulness immersed in the body developed. This is how a monk develops mindfulness immersed in the body. lungs. he discerns. 'I am walking. These are mung beans. "Furthermore.accesstoinsight. 'I am breathing in short'. to the shade of a tree.' He trains himself.' When standing. pleura. large intestines. This is how a monk develops mindfulness immersed in the body. teeth. body hairs.. 'I am lying down.' He trains himself.. bone marrow. the monk reflects on this very body from the soles of the feet on up. when looking toward & looking away.. spleen. This is how a monk develops mindfulness immersed in the body. blood.15. mung beans. the monk contemplates this very body — however it stands. 'I am breathing in long'.' He trains himself. & the wind property'..05. having killed a cow. when walking. & festering. tears. bile.

. with the fading of rapture. connected with tendons. ardent. This is how a monk develops mindfulness immersed in the body. T he Four Jhanas "Furthermore.. by dogs. scattered in all directions — here a hand bone.html 58/71 .. a skeleton smeared with flesh & blood.15. there a chest bone. he enters & remains in the second jhana: rapture & pleasure born of concentration. the monk permeates.. a skeleton without flesh or blood. & hawks... accompanied by directed thought & evaluation.org/lib/study/recollections. This is how a monk develops mindfulness immersed in the body. here a shin bone. such is its future. there a foot bone. there being no part of the lake unpervaded by the cool waters. and with their abandoning his mind gathers & settles inwardly. & www. 'This body. ardent. so that his ball of bath powder — saturated. moisture-laden. suffuses & fills this very body with the rapture & pleasure born of concentration. too: Such is its nature. suffuse & fill it with cool waters. 'This body. Just as if a skilled bathman or bathman's apprentice would pour bath powder into a brass basin and knead it together.. sprinkling it again & again with water. here a skull.. somewhat like the color of shells. as if he were to see a corpse cast away in a charnel ground. He permeates & pervades. more than a year old. this very body with the rapture and pleasure born of seclusion. too: Such is its nature. with the stilling of directed thoughts & evaluations. quite secluded from sensuality. picked at by crows. secluded from unskillful mental qualities. and with the skies supplying abundant showers time & again. or south. piled up. the bones whitened. "And furthermore. & resolute. grows unified & centered. such its unavoidable fate'. there a tooth. "Or again. mindful. Just like a lake with spring-water welling up from within. even so.. There is nothing of his entire body unpervaded by rapture & pleasure born from seclusion.' "And as he remains thus heedful. there a back bone. grows unified & centered. here a rib. "And furthermore. suffuses & fills this very body with the rapture & pleasure born from seclusion.. any memories & resolves related to the household life are abandoned. And as he remains thus heedful. a fleshless skeleton smeared with blood. grows unified & centered.. unification of awareness free from directed thought & evaluation — internal assurance.. such is its future.05. any memories & resolves related to the household life are abandoned. here a shoulder bone.. connected with tendons. he remains equanimous. He permeates & pervades. north. west. this very body with the rapture & pleasure born of concentration. decomposed into a powder: He applies it to this very body.. there a thigh bone... there a neck bone.. any memories & resolves related to the household life are abandoned.. vultures. even so. connected with tendons. & resolute. he enters and remains in the first jhana: rapture & pleasure born from seclusion. hyenas.. And as he remains thus heedful. having no inflow from the east. & resolute.accesstoinsight. and with their abandoning his mind gathers & settles inwardly.13 A Meditators Tools: A Study Guide on the Ten Recollections body. here a hip bone. This is how a monk develops mindfulness immersed in the body. bones detached from their tendons. ardent. so that the cool fount of water welling up from within the lake would permeate & pervade. here a jaw bone. permeated within & without — would nevertheless not drip. There is nothing of his entire body unpervaded by rapture & pleasure born of concentration. such its unavoidable fate. & various other creatures. and with their abandoning his mind gathers & settles inwardly. the monk permeates..

"In whomever mindfulness immersed in the body is not developed.html 59/71 . so that they are permeated & pervaded. sapless piece of timber. "Now. not pursued. "Suppose that a man were to throw a heavy stone ball into a pile of wet clay. some of the lotuses. Mara gains entry. permeating the body with a pure. Fullness of Mind "Monks. There is nothing of his entire body unpervaded by pure.05. & resolute. I'll produce heat. thinking.. This is how a monk develops mindfulness immersed in the body. whoever develops & pursues mindfulness immersed in the body encompasses whatever skillful qualities are on the side of clear knowing.13 A Meditators Tools: A Study Guide on the Ten Recollections alert. born & growing in the water. venerable sir. Just as if a man were sitting covered from head to foot with a white cloth so that there would be no part of his body to which the white cloth did not extend.." "In the same way. Mara gains a foothold. suppose that there were a dry. suffuses & fills this very body with the pleasure divested of rapture.' What do you think — would he be able to light a fire and produce heat by rubbing the upper fire-stick in the dry. grows unified & centered. even so. and with their abandoning his mind gathers & settles inwardly.org/lib/study/recollections. ardent. There is nothing of his entire body unpervaded with pleasure divested of rapture. sapless piece of timber?" "Yes. in whomever mindfulness immersed in the body is not developed. He enters & remains in the third jhana. Mara gains entry. And as he remains thus heedful. 'I'll light a fire." www. stay immersed in the water and flourish without standing up out of the water. this very body with the pleasure divested of rapture.' He permeates & pervades. ardent. grows unified & centered. not pursued. This is how a monk develops mindfulness immersed in the body. and with their abandoning his mind gathers & settles inwardly. whoever develops & pursues mindfulness immersed in the body encompasses whatever skillful qualities are on the side of clear knowing. venerable sir. monks — would that heavy stone ball gain entry into the pile of wet clay?" "Yes. any memories & resolves related to the household life are abandoned. He sits. And as he remains thus heedful. & resolute. Mara gains a foothold. neither-pleasure-nor-pain. bright awareness. "And furthermore. even so. 'Equanimous & mindful. the monk sits. he has a pleasant abiding. bright awareness. Just as in a lotus pond. the monk permeates. any memories & resolves related to the household life are abandoned. suffused & filled with cool water from their roots to their tips. of which the noble ones declare. and a man were to come along with an upper fire-stick.15. and senses pleasure with the body. with the abandoning of pleasure & pain — as with the earlier disappearance of joys & distresses — he enters & remains in the fourth jhana: purity of equanimity & mindfulness. Just as whoever pervades the great ocean with his awareness encompasses whatever rivulets flow down into the ocean.accesstoinsight. permeating the body with a pure. and nothing of those lotuses would be unpervaded with cool water. bright awareness. in the same way. What do you think.

lord. set on a stand. "Suppose that there were a water jar. and a man were to come along carrying a load of water. is pursued. venerable sir. "Now. What do you think — would that light ball of string gain entry into the door panel made entirely of heartwood?" "No. What do you think — would he get a place to pour out his water?" "Yes. Mara gains entry. "Now. An Opening to the Higher Knowledges "When anyone has developed & pursued mindfulness immersed in the body. not pursued. Mara gains a foothold. is pursued.org/lib/study/recollections. sappy piece of timber." "In the same way." "In the same way." "In the same way. I'll produce heat.' What do you think — would he be able to light a fire and produce heat by rubbing the upper fire-stick in the wet.accesstoinsight. and a man were to come along with an upper fire-stick. in whomever mindfulness immersed in the body is developed. Mara gains no entry. 'I'll light a fire. Mara gains entry.html 60/71 .15. would water spill out?" "Yes. Mara gains no entry. and a man were to come along carrying a load of water. venerable sir. brimful of water so that a crow could drink from it. sappy piece of timber?" "No. then whichever of the six higher knowledges he turns his mind to know and realize. "Now. Suppose that a man were to throw a ball of string against a door panel made entirely of heartwood. Mara gains no foothold. full of water up to the brim so that crows could drink out of it. Mara gains no entry. he can witness them for himself whenever there is an opening. not pursued. suppose that there were a wet.05. thinking. in whomever mindfulness immersed in the body is developed. in whomever mindfulness immersed in the body is developed." "In the same way. Mara gains no foothold.13 A Meditators Tools: A Study Guide on the Ten Recollections "In the same way. Mara gains no foothold. is pursued. in whomever mindfulness immersed in the body is not developed. If a strong man were to tip it in any way at all. when anyone has developed & pursued mindfulness immersed in www." "In the same way. in whomever mindfulness immersed in the body is not developed. Mara gains no foothold. lord. suppose that there were an water-pot set on a stand. hollow water-pot set on a stand. is pursued. Mara gains no entry. venerable sir. in whomever mindfulness immersed in the body is developed. What do you think — would he get a place to pour out his water?" "No. "Now. Mara gains a foothold. suppose that there were an empty.

He appears. [3] "He is resistant to cold. might mount and — taking the reins with his left hand and the whip with his right — drive out and back. fierce. hurtful language. He remains victorious over any displeasure that has arisen. in the same way. If a strong man were to loosen the dikes anywhere at all. would water spill out?" "Yes. are painful. then whichever of the six higher knowledges he turns his mind to know and realize. [4] "He can attain at will. pursued. [6] "He hears — by means of the divine ear-element. ten benefits can be expected. T en Benefits "Monks. "Suppose there were a chariot on level ground at four crossroads. waiting with whips lying ready. steadied. lord. wind & sun & creeping things. to abusive. given a grounding. whether near or far. he can witness them for himself whenever there is an opening. having encompassed it with his own awareness. so mighty and powerful. a trainer of tamable horses.org/lib/study/recollections. he can witness them for himself whenever there is an opening. and mountains as if through space. Having been one he becomes many. without trouble or difficulty. to whatever place and by whichever road he liked. He exercises influence with his body even as far as the Brahma worlds.html 61/71 . He walks on water without sinking as if it were dry land. distasteful. bounded by dikes — brimful of water so that a crow could drink from it. He discerns a mind with passion as a mind with passion. he can witness them for himself whenever there is an opening. consolidated. "Suppose there were a rectangular water tank — set on level ground. With his hand he touches and strokes even the sun and moon. then whichever of the six higher knowledges he turns his mind to know and realize." "In the same way. He dives in and out of the earth as if it were water. Sitting cross-legged he flies through the air like a winged bird. he is the sort that can endure bodily feelings that. deadly. disagreeable. for one in whom mindfulness immersed in the body is cultivated. and fear & dread to not conquer him. when they arise. [7] "He knows the awareness of other beings. given a means of transport.15. the four jhanas — heightened mental states providing a pleasant abiding in the here & now. having been many he becomes one. thirst. ramparts. stabbing. [2] "He conquers fear & dread. harnessed to thoroughbreds.05. Which ten? [1] "He conquers displeasure & delight. so that a skilled driver. heat. the touch of gadflies & mosquitoes. He vanishes. purified and surpassing the human — both kinds of sounds: divine and human.13 A Meditators Tools: A Study Guide on the Ten Recollections the body. www. anyone has developed & pursued mindfulness immersed in the body. sharp. and displeasure does not conquer him. other individuals. & well-undertaken. [5] "He wields manifold supranormal powers. when anyone has developed & pursued mindfulness immersed in the body. developed.accesstoinsight. He remains victorious over any fear & dread that have arisen. hunger. then whichever of the six higher knowledges he turns his mind to know and realize. He goes unimpeded through walls.

and mind. have re-appeared in the good destinations. these ten benefits can be expected. such the end of my life. He discerns a mind with aversion as a mind with aversion. for one in whom mindfulness immersed in the body is cultivated. he remains in the fermentation-free release of awareness and release of discernment. www. the bad destination. the monks delighted in the Blessed One's words. i. thirty. such the end of my life. and a mind without aversion as a mind without aversion. Such was my food. had such an appearance. "Monks. developed. who did not revile the noble ones. ten. There too I had such a name. in the heavenly world. and he discerns how they are inferior and superior. speech. He discerns a centered mind as a centered mind.' Thus he remembers his manifold past lives in their modes and details. many aeons of cosmic contraction and expansion.05.) 'There I had such a name. But these beings — who were endowed with good conduct of body. and he discerns how they are inferior and superior. purified and surpassing the human — beings passing away and re-appearing. & well-undertaken. Such was my food.org/lib/study/recollections. steadied. had such an appearance. the lower realms. two births. who reviled the noble ones. and a scattered mind as a scattered mind. belonged to such a clan. He discerns a mind with delusion as a mind with delusion. [10] "Through the ending of the fermentations. Passing away from that state." That is what the Blessed One said. one thousand. He discerns a released mind as a released mind.e. He discerns an excelled mind [one that is not an the most excellent level] as an excelled mind. have reappeared in the plane of deprivation. fortunate and unfortunate in accordance with their kamma. I re-arose there.' Thus — by means of the divine eye. [8] "He recollects his manifold past lives [literally. previous homes]. fifty. given a means of transport.15. one hundred thousand. Passing away from that state. purified and surpassing the human — he sees beings passing away and re-appearing. — MN 119 §50. beautiful and ugly. one birth. and an uncentered mind as an uncentered mind. (recollecting. five. held wrong views and undertook actions under the influence of wrong views — with the break-up of the body. He discerns an enlarged mind as an enlarged mind. after death. who held right views and undertook actions under the influence of right views — with the break-up of the body. given a grounding. after death. belonged to such a clan. in hell. speech. and an unexcelled mind as an unexcelled mind. four. He discerns a restricted mind as a restricted mind. three births.13 A Meditators Tools: A Study Guide on the Ten Recollections and a mind without passion as a mind without passion. fortunate and unfortunate in accordance with their kamma: 'These beings — who were endowed with bad conduct of body. twenty.html 62/71 . Gratified. one hundred. beautiful and ugly. and a mind without delusion as a mind without delusion. and mind. pursued. having known and made them manifest for himself right in the here and now.accesstoinsight. and an unreleased mind as an unreleased mind. consolidated. many aeons of cosmic expansion. such my experience of pleasure and pain. forty.. many aeons of cosmic contraction. and an unenlarged mind as an unenlarged mind. I re-arose here. such my experience of pleasure and pain. [9] "He sees — by means of the divine eye.

from the nose : mucus. the body isn't seen for what it is: filled with intestines. fat. so is that. And on top of that. the discerning monk arrives here: at the deathless. now phlegm. synovial fluid. Crows & vultures feed on it. along with any other animals there. with the lump of the liver.accesstoinsight. lungs. filled with stomach. it flexes & stretches: this is the body's movement. livid. or lying down. standing. for he sees it for what it is: "As this is. thinks it beautiful.html 63/71 . the calm. spleen. from the body : beads of sweat. sweat. blood. but when it lies dead. & worms. now bile. With desire & passion faded away. in nine streams. beset by ignorance. & oil." Within & without. so this. kidneys. cast away in a charnel ground. sitting.05. from the ears : ear secretions.13 A Meditators Tools: A Study Guide on the Ten Recollections Whether walking. from the mouth : now vomit. heart. Dogs feed on it. the discerning monk comprehends. filth is always flowing from it: from the eyes : eye secretions. plastered over with muscle & skin. he should let desire for the body fade away. jackals. even relatives don't care for it. the undying state of Unbinding. mucus. bladder. wolves. swollen. hidden by complexion. The fool. On top of that.15. Joined together with tendons & bones. saliva. www.org/lib/study/recollections. As that. bile. Having heard the Awakened One's words. its hollow head is filled with brains.

a woman does not go into bondage with reference to men.11 §51. feminine charms. I will speak.. feminine gestures.. feminine desires. on the basis of a body like this. This is how a woman does not transcend her femininity. not delighted by that. delighted by that.. not delighted by that. filled-with-various-carcasses. a woman goes into bondage with reference to men." "Yes. feminine poise.accesstoinsight.org/lib/study/recollections. She is excited by that. caught up in his masculinity. masculine gestures. feminine desires.. This is how a woman transcends her femininity. Not delighting. Delighting.. masculine desires. masculine manners. masculine charms. And this is the Dhamma discourse on bondage www. does not want to be bonded to what is outside her. not caught up in his masculinity. He is not excited by that. "This is how there is lack of bondage. her feminine manners. feminine voices. does not want whatever pleasure & happiness that arise based on that bond. does not attend outwardly to masculine faculties.15. "A man attends inwardly to his masculine faculties. she attends outwardly to masculine faculties.. He is excited by that. does not want whatever pleasure & happiness that arise based on that bond. He is excited by that. feminine manners. Being excited & delighted by that.. not delighted by that. "I will teach you a Dhamma discourse on bondage & lack of bondage. She is excited by that. her feminine gestures.. masculine desires. Listen & pay close attention. not caught up in her femininity.05. a man goes into bondage with reference to women.html 64/71 . "A man does not attend inwardly to his masculine faculties. This is how a man transcends his masculinity. masculine manners. she wants to be bonded to what is outside her. She is not excited by that. Being excited & delighted by that.. does not want to be bonded to what is outside him. He is not excited by that. masculine poise. masculine charms. feminine charms.." the monks responded. he attends outwardly to feminine faculties. he wants to be bonded to what is outside him. feminine charms. does not attend outwardly to feminine faculties. masculine voice. Being excited & delighted by that. caught up in her femininity. masculine voices. to exalt himself or disparage another: What is that if not blindness? — Sn 1. filthy. evil-smelling. This is how a man does not transcend his masculinity. Being excited & delighted by that. a man does not go into bondage with reference to women. masculine poise. lord. oozing-out-here-&-there body: Whoever would think. Not delighting. masculine charms. feminine voice. feminine poise.... delighted by that. delighted by that. wants whatever pleasure & happiness that arise based on that bond. feminine charms.13 A Meditators Tools: A Study Guide on the Ten Recollections This two-footed. masculine charms. She is not excited by that. "And how is there lack of bondage? A woman does not attend inwardly to her feminine faculties. not delighted by that.. wants whatever pleasure & happiness that arise based on that bond.. delighted by that. The Blessed One said: "A woman attends inwardly to her feminine faculties.. masculine gestures. Delighting.

and remains with body-mindfulness unestablished.05. You must take this bowl filled to the brim with oil and carry it on your head in between the great crowd & the beauty queen. monks: Will that man.. is set on pleasing forms. is repelled by unpleasing ideas.. A man with a raised sword will follow right behind you. saying. and tying a knot in the middle. of different habitats... Catching a crocodile.. monks.. 'The beauty queen is singing! The beauty queen is dancing!' Then a man comes along. not paying attention to the bowl of oil. with limited awareness.48 §52. They say to him. "Tasting a flavor with the tongue. he would bind it with a strong rope.20 §53. "Then those six animals." — AN 7. desiring life & shrinking from death. of different ranges. he would bind it with a strong rope. He does not discern. saying. a bird. The snake would pull. give it a grounding. 'I'll go into the www. mister.... where any evil. The meaning is this: The bowl filled to the brim with oil stands for mindfulness immersed in the body. is repelled by unpleasing forms.. Thus you should train yourselves: 'We will develop mindfulness immersed in the body. desiring pleasure & abhorring pain. "Cognizing an idea with the intellect. a dog. Binding them all with a strong rope. unskillful mental qualities that have arisen utterly cease without remainder. "Smelling an aroma with the nose.' That is how you should train yourselves. give it a means of transport. a hyena. 'Now look here. lord. the awareness-release. of different habitats. with limited awareness.. We will pursue it. "Suppose." — SN 47. he is set on pleasing ideas." "I have given you this parable to convey a meaning. he would set chase to them.. "Just as if a person. would each pull toward its own range & habitat. a monkey. unskillful mental qualities that have arisen utterly cease without remainder. Catching a snake.org/lib/study/recollections. let himself get distracted outside?" "No.15. the awareness-release. were to bind them with a strong rope. and wherever you spill even a drop of oil. steady it. the discernment-release.html 65/71 . seeing a form with the eye.. as it has come to be.accesstoinsight. that a large crowd of people comes thronging together.' Now what do you think. the discernment-release. as it has come to be. right there will he cut off your head. "And what is lack of restraint? There is the case where a monk. and remains with body-mindfulness unestablished. "Touching a tactile sensation with the body. catching six animals of different ranges. 'The beauty queen! The beauty queen!' And suppose that the beauty queen is highly accomplished at singing & dancing. The Blessed One said. He does not discern. so that an even greater crowd comes thronging. "Hearing a sound with the ear.. where any evil. and undertake it well.. thinking. consolidate it..13 A Meditators Tools: A Study Guide on the Ten Recollections & lack of bondage.

' The bird would pull. thinking. seeing a form with the eye. The tongue pulls toward pleasing flavors. is not repelled by unpleasing ideas. The tongue does not pull toward pleasing flavors. as it has come to be. a bird. "Tasting a flavor with the tongue. while unpleasing ideas are repellent. www. he would bind it with a strong rope. when a monk whose mindfulness immersed in the body is undeveloped & unpursued. they would come under the sway of whichever among them was the strongest. 'I'll go into the charnel ground. thinking. monks. is restraint. would each pull toward its own range & habitat.' The dog would pull.. while unpleasing forms are repellent. and unpleasing forms are not repellent.. "Touching a tactile sensation with the body. the discernment-release... and unpleasing ideas are not repellent. He discerns. This. In the same way.. thinking. thinking. catching six animals of different ranges..html 66/71 .' The dog would pull. He discerns. is lack of restraint.. In the same way.. where all evil. they would surrender. and remains with body-mindfulness established. 'I'll go into the forest... "Then those six animals. thinking..' The monkey would pull. "Smelling an aroma with the nose. he would bind it with a strong rope. a monkey. Catching a crocodile. "Just as if a person. a hyena. the awareness-release. thinking. of different ranges. The intellect pulls toward pleasing ideas. sit. thinking. with immeasurable awareness. unskillful mental qualities that have arisen utterly cease without remainder. is not set on pleasing forms.' And when these six animals became internally exhausted. where all evil. The ear does not pull toward pleasing sounds.accesstoinsight. the eye pulls toward pleasing forms.. the awareness-release. 'I'll fly up into the air. 'I'll go into the charnel ground. 'I'll go into the village..org/lib/study/recollections. 'I'll go into the anthill. 'I'll go into the village. he would tether them to a strong post or stake....' And when these six animals became internally exhausted. thinking.' The monkey would pull... he is not set on pleasing ideas. "Hearing a sound with the ear. Catching a snake. thinking. were to bind them with a strong rope. is not repelled by unpleasing forms. of different habitats.' The crocodile would pull..13 A Meditators Tools: A Study Guide on the Ten Recollections anthill. thinking. The body pulls toward pleasing tactile sensations.. and remains with body-mindfulness established. of different habitats.. unskillful mental qualities that have arisen utterly cease without remainder. "Cognizing an idea with the intellect. or lie down right there next to the post or stake.05.. a dog. The snake would pull. as it has come to be. The body does not pull toward pleasing tactile sensations.. the eye does not pull toward pleasing forms.. with immeasurable awareness.15. The nose does not pull toward pleasing aromas. This. the discernment-release.' The hyena would pull.. The intellect does not pull toward pleasing ideas...' The bird would pull.. "And what is restraint? There is the case where a monk. 'I'll go into the forest. they would stand. thinking.' The hyena would pull.. The nose pulls toward pleasing aromas..' The crocodile would pull... they would submit. The ear pulls toward pleasing sounds. 'I'll go into the water. 'I'll fly up into the air. Binding them all with a strong rope. 'I'll go into the water. when a monk whose mindfulness immersed in the body is developed & pursued. monks.

Percipient of loathsomeness with regard to food & non-delight with regard to the entire world." — SN 35...' That is how you should train yourselves....accesstoinsight. We will pursue it..13 A Meditators Tools: A Study Guide on the Ten Recollections "The 'strong post or stake' is a term for mindfulness immersed in the body." www. are present in an acute form. he attains quickly the immediacy that leads to the ending of the fermentations. are present in an acute form.html 67/71 .. This is called pleasant practice with slow intuition. In the same way. and his five faculties. He dwells in dependence on the five strengths of a learner.. he attains quickly the immediacy that leads to the ending of the fermentations.. strength of persistence. and his five faculties... He dwells in dependence on the five strengths of a learner.. "Whoever pervades the great ocean with his awareness encompasses whatever rivulets flow down into the ocean. but his five faculties.. are present in a weak form.. whoever develops & pursues mindfulness immersed in the body encompasses whatever skillful qualities are on the side of clear knowing.org/lib/study/recollections. Because of their weakness. strength of conscience.focused on impermanence with regard to all fabrications. he attains only slowly the immediacy that leads to the ending of the fermentations... We will steady it. & strength of discernment — but his five faculties.05. "And which is pleasant practice with quick intuition? There is the case where a monk. enters & remains in the first jhana.... "And which is painful practice with slow intuition? There is the case where a monk remains focused on unattractiveness with regard to the body.206 §54. Because of their acuity.. He dwells in dependence on the five strengths of a learner — strength of conviction. & pleasant practice with quick intuition. he remains focused on impermanence with regard to all fabrications. "Thus you should train yourselves: 'We will develop mindfulness immersed in the body. Which four? Painful practice with slow intuition. he attains only slowly the immediacy that leads to the ending of the fermentations." — AN 4... are present in a weak form. "These are the four modes of practice.. second jhana. This is called pleasant practice with quick intuition. and set about it properly... fourth jhana.15. second jhana.. give it a grounding. pleasant practice with slow intuition. fourth jhana. third jhana. He dwells in dependence on the five strengths of a learner.. Because of their acuity. Because of their weakness. enters & remains in the first jhana. third jhana. "And which is painful practice with quick intuition? There is the case where a monk remains focused on unattractiveness with regard to the body. "These are the four modes of practice..163 §55. consolidate it.. "And which is pleasant practice with slow intuition? There is the case where a monk. give it a means of transport. strength of concern. This is called painful practice with quick intuition. The perception of death is well established within him. This is called painful practice with slow intuition.... The perception of death is well established within him. painful practice with quick intuition.

not-self. clear knowing arises. secluded from unskillful qualities. the relinquishment of all acquisitions. 245 7. Recollection of Stilling §56... 239." "Those who comprehend mindfulness of the body comprehend the deathless. the conceit 'I am' is abandoned..html 68/71 .. thinking & evaluating are stilled. fetters are abandoned." — AN 1. deprived of the conditions of development. Which one thing? Mindfulness immersed in the body.org/lib/study/recollections.. enters & remains in the first jhana: rapture & pleasure born from seclusion. inclines his mind to the property of deathlessness: 'This is peace. fabrications...13 A Meditators Tools: A Study Guide on the Ten Recollections "When one thing is practiced & pursued. the second jhana. the dimension of nothingness. an arrow.. 230. not destined for future arising." "Those who do not taste mindfulness of the body do not taste the deathless. for this — the stilling of passions. feeling. "'I tell you. the fourth. an affliction. In reference to what was it said? There is the case where a monk. the mind is calmed. the dimension of the infinitude of consciousness. the dimension of the infinitude of space. Those who taste mindfulness of the body taste the deathless. a disease. He regards whatever phenomena there that are connected with form." "When one thing is practiced & pursued.. the ending of the fermentations depends on the dimension of neither perception nor non-perception. and having done so. "Whereas formerly he foolishly had greed — as well as desire & infatuation — he has now abandoned them.05.. & consciousness. deprived of the conditions of development." "Those who are heedless of mindfulness of the body are heedless of the deathless. the third. aversions.' Thus it has been said. Thus a monk so endowed is endowed with the highest determination for stilling. not destined for future arising. painful. www. the ending of the fermentations depends on the first jhana. this is exquisite — the resolution of all fabrications. their root destroyed like an uprooted palm tree.. Which one thing? Mindfulness immersed in the body. the body is calmed. "I tell you. and all qualities on the side of clear knowing go to the culmination of their development. Whereas formerly he foolishly had malice — as well as ill-will & hatred — he has now abandoned them.accesstoinsight.." — MN 140 §57. secluded from sensuality. & delusions — is the highest noble stilling.. the ending of the fermentations depends on the first jhana. Whereas formerly he foolishly had ignorance — as well as delusion & confusion — he has now abandoned them. alien. their root destroyed like an uprooted palm tree.. as inconstant. 235. accompanied by directed thought & evaluation. perception. He turns his mind away from those phenomena. I tell you. ignorance is abandoned. stressful. 227.15. latent tendencies are uprooted. a cancer.225. an emptiness. a disintegration.

an emptiness. this is exquisite — the resolution of all fabrications. He turns his mind away from those phenomena. not-self. and to pierce great masses. a disease.) 'Infinite space' — enters & remains in the dimension of the infinitude of space. then — through this very Dhamma-passion. as inconstant. (perceiving. grasping at habits & practices. an emptiness. a cancer. he reaches the ending of the fermentations. so that after a while he would become able to shoot long distances.] "'I tell you. this very Dhamma-delight.accesstoinsight. to fire accurate shots in rapid succession..' "Staying right there. fabrications. to fire accurate shots in rapid succession. as inconstant. an arrow. dispassion. a disintegration. if not. and having done so. painful. an affliction. this is exquisite — the resolution of all fabrications. this Dhamma-delight.org/lib/study/recollections. & consciousness. a disease. dispassion. enters & remains in the first jhana: rapture & pleasure born of seclusion. a disintegration.15. an arrow. feeling. this is exquisite — the resolution of all fabrications. inclines his mind to the property of deathlessness: 'This is peace. He turns his mind away from those phenomena. and from the total wasting away of the first five Fetters [self-identity views. inclines his mind to the property of deathlessness: 'This is peace. and to pierce great masses. dispassion.html 69/71 . painful. cessation.05. cessation. [Similarly with the second. there is the case where a monk. a cancer.. the ending of the fermentations depends on the first jhana. an emptiness. perception. inclines his mind to the property of deathlessness: 'This is peace. the ending of craving. the relinquishment of all acquisitions. Unbinding. accompanied by directed thought & evaluation.13 A Meditators Tools: A Study Guide on the Ten Recollections the ending of craving. dispassion. Unbinding. third. not-self. perception. & consciousness. there to be totally unbound. an affliction. the relinquishment of all acquisitions.' Thus it was said.' "Staying right there. the ending of craving. Unbinding. and having done so. an affliction. there is the case where a monk. In the same way. Unbinding. fabrications. In the same way. He regards whatever phenomena there that are connected with form. cessation. he reaches the ending of the fermentations. Or. He turns his mind away from those phenomena. stressful. and irritation] — he is due to be reborn (in the Pure Abodes). a disintegration.' "Suppose that an archer or archer's apprentice were to practice on a straw man or mound of clay. with the disappearance of perceptions of resistance. fabrications. In reference to what was it said? There is the case where a monk — with the complete transcending of perceptions of (physical) form. perception. the ending of the fermentations depends on the dimension of the infinitude of space. alien.. a cancer. and from the total www. enters & remains in the dimension of the infinitude of space. not-self. Or. "'I tell you. so that after a while he would become able to shoot long distances. alien. the ending of craving. stressful. and fourth jhana. and having done so. & consciousness. painful. the relinquishment of all acquisitions. uncertainty. stressful. a disease.' "Suppose that an archer or archer's apprentice were to practice on a straw man or mound of clay. sensual passion.. alien. He regards whatever phenomena there that are connected with feeling. never again to return from that world. then — through this very Dhamma-passion.' Thus it has been said. and in reference to this was it said. if not. cessation. an arrow. and not heeding perceptions of diversity. as inconstant. He regards whatever phenomena there that are connected with feeling.

Those who have confidence in the quality of dispassion have confidence in what is supreme. supreme is the result. the realization of Unbinding — is considered supreme. who have attained & emerged in dependence on them. the uprooting of attachment. the quality of dispassion — the subduing of intoxication. the ending of the fermentations depends on the dimension of the infinitude of space.] "Thus. no loss like anger. and for those with confidence in the supreme. the breaking of the round. As for these two dimensions — the attainment of the dimension of neither perception nor non-perception & the attainment of the cessation of feeling & perception — I tell you that they are to be rightly explained by those monks who are meditators. Hunger: the foremost illness.' Thus it was said. fabricated or unfabricated. cessation. there to be totally unbound. Their total stilling is bliss.html 70/71 . Unbinding is the foremost bliss. "Among whatever qualities [dhammas] there may be. There's no fire like passion. no bliss other than peace.13 A Meditators Tools: A Study Guide on the Ten Recollections wasting away of the first five of the fetters — he is due to be reborn (in the Pure Abodes). For one knowing this truth as it has come to be. [Similarly with the dimension of the infinitude of consciousness and the dimension of nothingness. that is as far as gnosis-penetration goes. the destruction of craving. as far as the perception-attainments go.36 §58.05.accesstoinsight.org/lib/study/recollections. the elimination of thirst." — Iti 90 §59. skilled in attaining & emerging. and in reference to this was it said. "'I tell you. How inconstant are compounded things! Their nature: to arise & pass away. — Dhp 202-203 §60. dispassion. They disband as they are arising. — DN 16 www.15. no pain like the aggregates. never again to return from that world. skilled in attaining." — AN 9. Fabrications: the foremost pain.

Terms of use: You may copy.15. see the FAQ. Otherwise. How to cite this document (one suggested style): "A Meditators Tools: A Study Guide on the Ten Recollections". etc.accesstoinsight. and redistribute this work in any medium whatsoever.html . This Access to Insight edition is ©1999–2013. Access to Insight.org/lib/study/recollections. For additional information about this license. reprint.13 A Meditators Tools: A Study Guide on the Ten Recollections Provenance: ©1999 Metta Forest Monastery. reformat. (2) you clearly indicate that any derivatives of this work (including translations) are derived from this source document.org/lib/study/recollections. 12 February 2012.html 71/71 . http://www. Help | Site map | About | Contact | Terms of use www. available free of charge .05. Transcribed from a file provided by the author. provided that: (1) you only make such copies.accesstoinsight. by Thanissaro Bhikkhu. and (3) you include the full text of this license in any copies or derivatives of this work. republish. Retrieved on 15 May 2013. all rights reserved.

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