"In that case, young man, I will question you in return. Answer as you see fit. Now, what do you think: Suppose a householder or householder's son has a house with a gabled roof, plastered inside & out, draft-free, with close-fitting door & windows shut against the wind. Inside he has a horse-hair couch spread with a long-fleeced coverlet, a white wool coverlet, an embroidered coverlet, a rug of kadali-deer hide, with a canopy above, & red cushions on either side. And there a lamp would be burning, and his four wives, with their many charms, would be attending to him. Would he sleep in ease, or not? Or how does this strike you?"

"Yes, lord, he would sleep in ease. Of those in the world who sleep in ease, he would be one."

"But what do you think, young man. Might there arise in that householder or householder's son any bodily fevers or fevers of mind born of passion so that -- burned with those passion-born fevers -- he would sleep miserably?"

"Yes, lord."

"As for those passion-born fevers -- burned with which the householder or householder's son would sleep miserably -- that passion has been abandoned by the Tathagata, its root destroyed, like an uprooted palm tree, deprived of the conditions of existence, not destined for future arising. Therefore he sleeps in ease.

"Now, what do you think, young man. Might there arise in that householder or householder's son any bodily fevers or fevers of mind born of aversion so that -- burned with those aversion-born fevers -- he would sleep miserably?"

"Yes, lord."

"As for those aversion-born fevers -- burned with which the householder or householder's son would sleep miserably -- that aversion has been abandoned by the Tathagata, its root destroyed, like an uprooted palm tree, deprived of the conditions of existence, not destined for future arising. Therefore he sleeps in ease.

"Now, what do you think, young man. Might there arise in that householder or householder's son any bodily fevers or fevers of mind born of delusion so that -- burned with those delusion-born fevers -- he would sleep miserably?"

"Yes, lord."

"As for those delusion-born fevers -- burned with which the householder or householder's son would sleep miserably -- that delusion has been abandoned by the Tathagata, its root destroyed, like an uprooted palm tree, deprived of the conditions of existence, not destined for future arising. Therefore he sleeps in ease.


"Always, always,
he sleeps in ease:
the brahman totally unbound,
who doesn't adhere
to sensual pleasures,
who's without acquisitions
& cooled.
Having cut all ties
& subdued fear in the heart,
calmed,
he sleeps in ease,
having reached peace
of awareness."


[AN III.35]

§ 5.6.
I have heard that on one occasion the Blessed One was staying at Anupiya in the Mango Orchard. Now at that time, Ven. Bhaddiya Kaligodha, on going to a forest, to the foot of a tree, or to an empty dwelling, would repeatedly exclaim, "What bliss! What bliss!" A large number of monks heard Ven. Bhaddiya Kaligodha, on going to a forest, to the foot of a tree, or to an empty dwelling, repeatedly exclaim, "What bliss! What bliss!" and on hearing him, the thought occurred to them, "There's no doubt but that Ven. Bhaddiya Kaligodha doesn't enjoy leading the holy life, for when he was a householder he knew the bliss of kingship, so that now, on recollecting that, he is repeatedly exclaiming, 'What bliss! What bliss!'" They went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As they were sitting there, they told him: "Ven. Bhaddiya Kaligodha, lord, on going to a forest, to the foot of a tree, or to an empty dwelling, repeatedly exclaims, 'What bliss! What bliss!' There's no doubt but that Ven. Bhaddiya Kaligodha doesn't enjoy leading the holy life, for when he was a householder he knew the bliss of kingship, so that now, on recollecting that, he is repeatedly exclaiming, 'What bliss! What bliss!'"

Then the Blessed One told a certain monk, "Come, monk. In my name, call Bhaddiya, saying, 'The Teacher calls you, my friend.'"

"As you say, lord," the monk answered and, having gone to Ven. Bhaddiya, on arrival he said, "The Teacher calls you, my friend."

"As you say, my friend," Ven. Bhaddiya replied. Then he went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there, the Blessed One said to him, "Is it true, Bhaddiya that, on going to a forest, to the foot of a tree, or to an empty dwelling, you repeatedly exclaim, 'What bliss! What bliss!'?"

"Yes, lord."

"What meaning do you have in mind that you repeatedly exclaim, 'What bliss! What bliss!'?"

"Before, when I has a householder, maintaining the bliss of kingship, I had guards posted within and without the royal apartments, within and without the city, within and without the countryside. But even though I was thus guarded, thus protected, I dwelled in fear -- agitated, distrustful, and afraid. But now, on going alone to a forest, to the foot of a tree, or to an empty dwelling, I dwell without fear, unagitated, confident, and unafraid -- unconcerned, unruffled, my wants satisfied, with my mind like a wild deer. This is the meaning I have in mind that I repeatedly exclaim, 'What bliss! What bliss!'"

Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:


In whom there exists
no provocation,
for whom becoming & non-becoming
are overcome,
he is one -- beyond fear,
blissful,
without grief,
whom the devas can't see.

[Ud II.10]

6. Seclusion

§ 6.1.
I have heard that on one occasion the Blessed One was staying near Savatthi in Jeta's Grove, Anathapindika's monastery. Now at that time a certain lay follower from Icchanangalaka had arrived in Savatthi on some business affairs. Having settled his affairs in Savatthi, he went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there, the Blessed One said to him, "At long last you have managed to come here."
"For a long time I have wanted to come see the Blessed One, lord, but being involved in one business affair after another, I have not been able to do so."

Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:


How blissful it is, for one who has nothing
who has mastered the Dhamma,
is learned.
See how they suffer, those who have something,
people bound in body
with people.

[Ud II.5]


§ 6.2.
"'This Dhamma is for one who is reclusive, not for one who is entangled.' Thus was it said. With reference to what was it said? There is the case where a monk, when living in seclusion, is visited by monks, nuns, lay men, lay women, kings, royal ministers, sectarians & their disciples. With his mind bent on seclusion, tending toward seclusion, inclined toward seclusion, aiming at seclusion, relishing renunciation, he converses with them only as much is necessary for them to take their leave. 'This Dhamma is for one who is reclusive, not for one in entanglement.' Thus was it said. And with reference to this was it said.

[AN VIII.30]


§ 6.3.
Now at that time a large number of monks, after the meal, on returning from their alms round, had gathered at the meeting hall and were engaged in many kinds of bestial topics of conversation: conversation about kings, robbers, & ministers of state; armies, alarms, & battles; food & drink; clothing, furniture, garlands, & scents; relatives; vehicles; villages, towns, cities, the countryside; women & heroes; the gossip of the street & the well; talks of the dead; tales of diversity, the creation of the world & of the sea; talk of whether things exist or not.
Then the Blessed One, emerging from his seclusion in the late afternoon, went to the meeting hall and, on arrival, sat down on a seat made ready. As he sat down there, he addressed the monks: "For what topic of conversation are you gathered together here? In the midst of what topic of conversation have you been interrupted?"

"Just now, lord, after the meal, on returning from our alms round, we gathered at the meeting hall and got engaged in many kinds of bestial topics of conversation: conversation about kings, robbers, & ministers of state ... tales of diversity, the creation of the world & of the sea; talk of whether things exist or not."

"It isn't right, monks, that sons of good families, on having gone forth out of faith from home to the homeless life, should get engaged in such topics of conversation, i.e., conversation about kings, robbers, & ministers of state ... talk of whether things exist or not.

"There are these ten topics of [proper] conversation. Which ten? Talk on having few wants, on contentment, on seclusion, on non-entanglement, on arousing persistence, on virtue, on concentration, on discernment, on release, and on the knowledge & vision of release. These are the ten topics of conversation. If you were to engage repeatedly in these ten topics of conversation, you would outshine even the sun & moon, so mighty, so powerful -- to say nothing of the wanderers of other sects."


[AN X.69]


§ 6.4.
MahaKassapa:
One shouldn't go about
surrounded, revered
by a company:
one gets distracted;
concentration
is hard to gain.
Fellowship with many people
is painful.
Seeing this,
one shouldn't approve
of a company.

A sage shouldn't visit families:
one gets distracted;
concentration
is hard to gain.
He's eager & greedy for flavors,
whoever misses the goal
that brings bliss.

They know it's a bog --
the reverence & veneration
of families --
a subtle arrow, hard to extract.
Offerings are hard for a worthless man
to let go.


[Thag XVIII]

§ 6.5.
Renouncing violence
for all living beings,
harming not even a one,
you would not wish for offspring,
so how a companion?
Wander alone, a rhinoceros horn.
For a sociable person
there are allurements;
on the heels of allurement, this pain.
Seeing allurement's drawback,
wander alone, a rhinoceros horn.

One whose mind
is enmeshed in sympathy
for friends & companions,
neglects the true goal.
Seeing this danger in intimacy,
wander alone, a rhinoceros horn....

If you gain a mature companion,
a fellow traveler, right-living & wise,
overcoming all dangers
go with him, gratified,
mindful.

If you don't gain a mature companion,
a fellow traveler, right-living & wise,
go alone
like a king renouncing his kingdom,
like the elephant in the Matanga wilds,
his herd.

We praise companionship
-- yes!
Those on a par, or better,
should be chosen as friends.
If they're not to be found,
living faultlessly,
wander alone, a rhinoceros horn.

Seeing radiant bracelets of gold,
well-made by a smith,
clinking, clashing,
two on an arm,
wander alone, a rhinoceros horn,

[Thinking:]
"In the same way,
if I were to live with another,
there would be careless talk or abusive."
Seeing this future danger,
wander alone, a rhinoceros horn.

Because sensual pleasures,
elegant, honeyed, & charming,
bewitch the mind with their manifold forms --
seeing this drawback in sensual strands --
wander alone, a rhinoceros horn.

"Calamity, tumor, misfortune,
disease, an arrow, a danger for me."
Seeing this danger in sensual strands,
wander alone, a rhinoceros horn....

Avoid the evil companion
disregarding the goal,
intent on the out-of-tune way.
Don't take as a friend
someone heedless & hankering.
Wander alone, a rhinoceros horn.

Consort with one who is learned,
who maintains the Dhamma,
a great & quick-witted friend.
Knowing the meanings,
subdue your perplexity,
[then] wander alone, a rhinoceros horn....

Unstartled, like a lion at sounds.
Unsnared, like the wind in a net.
Unsmeared, like a lotus in water:
wander alone, a rhinoceros horn....

At the right time consorting
with the release through good will,
compassion,
appreciation,
equanimity,
unobstructed by all the world,
any world,
wander alone, a rhinoceros horn.

Having let go of passion,
aversion,
delusion;
having shattered the fetters;
undisturbed at the ending of life,
wander alone, a rhinoceros horn.

People follow & associate
for a motive.
Friends without a motive these days
are rare.
They're shrewd for their own ends, & impure.
Wander alone, a rhinoceros horn.


[Sn I.3]


§ 6.6.
Then a large number of monks went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As they were sitting there, they informed him: "Lord, there is a certain monk by the name of Elder who lives alone and extols the virtues of living alone."
Then the Blessed One told a certain monk, "Come, monk. In my name, call the monk named Elder, saying, 'The Teacher calls you, my friend.'"

"As you say, lord," the monk answered and, having gone to Ven. Elder, on arrival he said, "The Teacher calls you, my friend."

"As you say, my friend," Ven. Elder replied. Then he went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there, the Blessed One said to him, "Is it true, Elder, that you live alone and extol the virtues of living alone?"

"Yes, lord."

"But how do you live alone and extol the virtues of living alone?"

"Lord, alone I enter the village for alms, alone I return, alone I sit withdrawn [in meditation], alone I do walking meditation. That is how I live alone and extol the virtues of living alone."

"There is that way of living alone, Elder. I don't say that there isn't. Still, listen well to you how your living alone is perfected in its details, and pay close attention. I will speak."

"As you say, lord," Ven. Elder responded.

The Blessed One said: "And how is living alone perfected in its details? There is the case where whatever is past is abandoned, whatever is future is relinquished, and any passion & desire with regard to states of being attained in the present is well subdued. That is how living alone is perfected in its details."

That is what the Blessed One said. Having said it, the One Well-gone further said this:


"All-conquering,
all-knowing, intelligent;
with regard to all things,
unadhering;
all-abandoning,
released in the ending of craving:
him I call
a man who lives
alone."

[SN XXI.10]

7. Persistence


§ 7.1.
"'This Dhamma is for one whose persistence is aroused, not for one who is lazy.' Thus was it said. With reference to what was it said? There is the case where a monk keeps his persistence aroused for abandoning unskillful mental qualities and taking on skillful mental qualities. He is steadfast, solid in his effort, not shirking his duties with regard to skillful mental qualities. 'This Dhamma is for one whose persistence is aroused, not for one who is lazy.' Thus was it said. And with reference to this was it said.

[AN VIII.30]


§ 7.2.
As if struck by a sword,
as if his head were on fire,
a monk should live the wandering life
-- mindful --
for the abandoning of sensual passion.

[Thag I.39]


§ 7.3.
"Furthermore, the monk finds pleasure & delight in developing [skillful mental qualities], finds pleasure & delight in abandoning [unskillful mental qualities]. He does not, on account of his pleasure & delight in developing & abandoning, exalt himself or disparage others. In this he is diligent, deft, alert, & mindful. This is said to be a monk standing firm in the ancient, original traditions of the noble ones."

[AN IV.28]


§ 7.4.
"And how is a monk devoted to wakefulness? There is the case where a monk during the day, sitting & pacing back & forth, cleanses his mind of any qualities that would hold the mind in check. During the first watch of the night [dusk to 10 p.m.], sitting & pacing back & forth, he cleanses his mind of any qualities that would hold the mind in check. During the second watch of the night [10 p.m. to 2 a.m.], reclining on his right side, he takes up the lion's posture, one foot placed on top of the other, mindful, alert, with his mind set on getting up [either as soon as he awakens or at a particular time]. During the last watch of the night [2 a.m. to dawn], sitting & pacing back & forth, he cleanses his mind of any qualities that would hold the mind in check. This is how a monk is devoted to wakefulness."

[AN IV.37]


§ 7.5.
The Buddha:

To me --
resolute in exertion
near the river Nerañjara,
making a great effort,
doing jhana
to attain security from bondage --
Namuci[1] came,
speaking words of compassion:
"You are ashen, thin.
Death is in
your presence.

Death
has 1,000 parts of you.
Only one part
is your life.
Live, good sir!
Life is better.
Alive,
you can do
acts of merit.
Your living the holy life,
performing the fire sacrifice,
will heap up much merit.
What use is exertion to you?
Hard to follow
-- the path of exertion --
hard to do, hard
to sustain."

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

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

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

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

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

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

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

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

Mara:


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

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

[Sn III.2]