Passages from the Pali Canon
§ 179. 'The thirty-six emotions should be known by experience.' Thus it
was said. And in reference to what was it said? Six kinds of household joy &
six kinds of renunciation joy; six kinds of household distress & six kinds
of renunciation distress; six kinds of household equanimity & six kinds
of renunciation equanimity.
And what are the six kinds of household joy? The joy that arises when one regards
as an acquisition the acquisition of forms cognizable by the eye -- agreeable,
pleasing, charming, endearing, connected with worldly baits -- or when one recalls
the previous acquisition of such forms after they have passed, ceased &
changed: That is called household joy. (Similarly with sounds, smells, tastes,
tactile sensations, & ideas.)
And what are the six kinds of renunciation joy? The joy that arises when --
experiencing the inconstancy of those very forms, their change, fading, &
cessation -- one sees with right discernment as it actually is that all forms,
past or present, are inconstant, stressful, subject to change: That is called
renunciation joy. (Similarly with sounds, smells, tastes, tactile sensations,
& ideas.)
And what are the six kinds of household distress? The distress that arises when
one regards as a non-acquisition the non-acquisition of forms cognizable by
the eye -- agreeable, pleasing, charming, endearing, connected with worldly
baits -- or when one recalls the previous non-acquisition of such forms after
they have passed, ceased & changed: That is called household distress. (Similarly
with sounds, smells, tastes, tactile sensations, & ideas.)
And what are the six kinds of renunciation distress? The distress coming from
the longing that arises in one who is filled with longing for the unexcelled
liberations when -- experiencing the inconstancy of those very forms, their
change, fading, & cessation -- he sees with right discernment as it actually
is that all forms, past or present, are inconstant, stressful, subject to change
and he is filled with this longing: 'O when will I enter & remain in the
dimension that the noble ones now enter & remain in?' This is called renunciation
distress. (Similarly with sounds, smells, tastes, tactile sensations, &
ideas.)
And what are the six kinds of household equanimity? The equanimity that arises
when a foolish, deluded person -- a run-of-the-mill, untaught person who has
not conquered his limitation or the results of action & who is blind to
danger -- sees a form with the eye. Such equanimity does not go beyond the form,
which is why it is called household equanimity. (Similarly with sounds, smells,
tastes, tactile sensations, & ideas.)
And what are the six kinds of renunciation equanimity? The equanimity that arises
when -- experiencing the inconstancy of those very forms, their change, fading,
& cessation -- one sees with right discernment as it actually is that all
forms, past or present, are inconstant, stressful, subject to change: This equanimity
goes beyond form, which is why it is called renunciation equanimity. (Similarly
with sounds, smells, tastes, tactile sensations, & ideas.)
'Thirty-six emotions should be known by experience.' Thus it was said. And in
reference to this was it said.
'With regard to them, depending on this, abandon that.' Thus it was said. And
in reference to what was it said?
Here, by depending & relying on the six kinds of renunciation joy, abandon
& transcend the six kinds of household joy. Such is their abandoning, such
is their transcending. By depending & relying on the six kinds of renunciation
distress, abandon & transcend the six kinds of household distress. Such
is their abandoning, such is their transcending. By depending & relying
on the six kinds of renunciation equanimity, abandon & transcend the six
kinds of household equanimity. Such is their abandoning, such their transcending.
By depending & relying on the six kinds of renunciation joy, abandon &
transcend the six kinds of renunciation distress. Such is their abandoning,
such is their transcending. By depending & relying on the six kinds of renunciation
equanimity, abandon & transcend the six kinds of renunciation joy. Such
is their abandoning, such their transcending.
There is equanimity coming from multiplicity, dependent on multiplicity; and
there is equanimity coming from singleness, dependent on singleness.
And what is equanimity coming from multiplicity, dependent on multiplicity?
There is equanimity with regard to forms, equanimity with regard to sounds...
smells... tastes... tactile sensations [& ideas: this word appears in one
of the recensions]. This is equanimity coming from multiplicity, dependent on
multiplicity.
And what is equanimity coming from singleness, dependent on singleness? There
is equanimity dependent on the dimension of the infinitude of space, equanimity
dependent on the dimension of the infinitude of consciousness... dependent on
the dimension of nothingness... dependent on the dimension of neither perception
nor non-perception. This is equanimity coming from singleness, dependent on
singleness.
By depending & relying on equanimity coming from singleness, dependent on
singleness, abandon & transcend equanimity coming from multiplicity, dependent
on multiplicity. Such is its abandoning, such its transcending.
By depending & relying on non-fashioning, abandon & transcend the equanimity
coming from singleness, dependent on singleness. Such is its abandoning, such
its transcending.
'Depending on this, abandon that.' Thus it was said. And in reference to this
was it said.
'There are three frames of reference that a noble one cultivates, cultivating
which he is a teacher fit to instruct a group.' Thus it was said. And in reference
to what was it said?
There is the case where the Teacher -- out of sympathy, seeking their well-being
-- teaches the Dhamma to his disciples: 'This is for your well-being, this is
for your happiness.' His disciples do not listen or lend ear or apply their
minds to gnosis. Turning aside, they stray from the Teacher's message. In this
case the Tathagata is not satisfied nor is he sensitive to satisfaction, yet
he remains untroubled, mindful, & alert. This is the first frame of reference...
Furthermore, there is the case where the Teacher -- out of sympathy, seeking
their well-being -- teaches the Dhamma to his disciples: 'This is for your well-being,
this is for your happiness.' Some of his disciples do not listen or lend ear
or apply their minds to gnosis. Turning aside, they stray from the Teacher's
message. But some of his disciples listen, lend ear, & apply their minds
to gnosis. They do not turn aside or stray from the Teacher's message. In this
case the Tathagata is not satisfied nor is he sensitive to satisfaction; at
the same time he is not dissatisfied nor is he sensitive to dissatisfaction.
Free from both satisfaction & dissatisfaction, he remains equanimous, mindful,
& alert. This is the second frame of reference...
Furthermore, there is the case where the Teacher -- out of sympathy, seeking
their well-being -- teaches the Dhamma to his disciples: 'This is for your well-being,
this is for your happiness.' His disciples listen, lend ear, & apply their
minds to gnosis. They do not turn aside or stray from the Teacher's message.
In this case the Tathagata is satisfied and is sensitive to satisfaction, yet
he remains untroubled, mindful, & alert. This is the third frame of reference...
'There are three frames of reference that a noble one cultivates, cultivating
which he is a teacher fit to instruct a group.' Thus it was said. And in reference
to this was it said.
-- M.137
§ 180. Rahula, develop meditation in tune with earth. For when you are
developing meditation in tune with earth, agreeable & disagreeable sensory
impressions that have arisen will not stay in charge of your mind. Just as when
people throw what is clean or unclean on the earth -- feces, urine, saliva,
pus, or blood -- the earth is not horrified, humiliated, or disgusted by it;
in the same way, when you are developing meditation in tune with earth, agreeable
& disagreeable sensory impressions that have arisen will not stay in charge
of your mind.
Develop meditation in tune with water. For when you are developing meditation
in tune with water, agreeable & disagreeable sensory impressions that have
arisen will not stay in charge of your mind. Just as when people wash what is
clean or unclean in water -- feces, urine, saliva, pus, or blood -- the water
is not horrified, humiliated, or disgusted by it; in the same way, when you
are developing meditation in tune with water, agreeable & disagreeable sensory
impressions that have arisen will not stay in charge of your mind.
Develop meditation in tune with fire. For when you are developing meditation
in tune with fire, agreeable & disagreeable sensory impressions that have
arisen will not stay in charge of your mind. Just as when fire burns what is
clean or unclean -- feces, urine, saliva, pus, or blood -- it is not horrified,
humiliated, or disgusted by it; in the same way, when you are developing meditation
in tune with fire, agreeable & disagreeable sensory impressions that have
arisen will not stay in charge of your mind.
Develop meditation in tune with wind. For when you are developing meditation
in tune with wind, agreeable & disagreeable sensory impressions that have
arisen will not stay in charge of your mind. Just as when wind blows what is
clean or unclean -- feces, urine, saliva, pus, or blood -- it is not horrified,
humiliated, or disgusted by it; in the same way, when you are developing meditation
in tune with wind, agreeable & disagreeable sensory impressions that have
arisen will not stay in charge of your mind.
Develop meditation in tune with space. For when you are developing meditation
in tune with space, agreeable & disagreeable sensory impressions that have
arisen will not stay in charge of your mind. Just as space is not established
anywhere, in the same way, when you are developing meditation in tune with space,
agreeable & disagreeable sensory impressions that have arisen will not stay
in charge of your mind.
-- M.62
§ 181. And how, Ananda, in the discipline of a noble one is there the unexcelled
development of the faculties? There is the case where, when seeing a form with
the eye, there arises in a monk what is agreeable, what is disagreeable, what
is agreeable & disagreeable. He discerns that 'This agreeable thing has
arisen in me, this disagreeable thing... this agreeable & disagreeable thing
has arisen in me. And that is compounded, gross, dependently co-arisen. But
this is peaceful, this is exquisite, i.e., equanimity.' With that, the arisen
agreeable thing... disagreeable thing... agreeable & disagreeable thing
ceases, and equanimity takes its stance. Just as a man with good eyes, having
closed them, might open them; or having opened them, might close them, that
is how quickly, how rapidly, how easily, no matter what it refers to, the arisen
agreeable thing... disagreeable thing... agreeable & disagreeable thing
ceases, and equanimity takes its stance. In the discipline of a noble one, this
is called the unexcelled development of the faculties with regard to forms cognizable
by the eye.
Furthermore, when hearing a sound with the ear, there arises in a monk what
is agreeable, what is disagreeable, what is agreeable & disagreeable. He
discerns that... and equanimity takes its stance. Just as a strong man might
easily snap his fingers, that is how quickly... equanimity takes its stance.
In the discipline of the noble ones, this is called the unexcelled development
of the faculties with regard to sounds cognizable by the ear.
Furthermore, when smelling an aroma with the nose, there arises in a monk what
is agreeable, what is disagreeable, what is agreeable & disagreeable. He
discerns that... and equanimity takes its stance. Just as drops of water roll
off a gently sloping lotus leaf & do not remain there, that is how quickly...
equanimity takes its stance. In the discipline of the noble ones, this is called
the unexcelled development of the faculties with regard to aromas cognizable
by the nose.
Furthermore, when tasting a flavor with the tongue, there arises in a monk what
is agreeable, what is disagreeable, what is agreeable & disagreeable. He
discerns that... and equanimity takes its stance. Just as a strong man might
easily spit out a ball of saliva gathered on the tip of his tongue, that is
how quickly... equanimity takes its stance. In the discipline of the noble ones,
this is called the unexcelled development of the faculties with regard to flavors
cognizable by the tongue.
Furthermore, when touching a tactile sensation with the body, there arises in
a monk what is agreeable, what is disagreeable, what is agreeable & disagreeable.
He discerns that... and equanimity takes its stance. Just as a strong man might
easily extend his flexed arm or flex his extended arm, that is how quickly...
equanimity takes its stance. In the discipline of the noble ones, this is called
the unexcelled development of the faculties with regard to tactile sensations
cognizable by the body.
Furthermore, when cognizing an idea with the intellect, there arises in a monk
what is agreeable, what is disagreeable, what is agreeable & disagreeable.
He discerns that 'This agreeable thing has arisen in me, this disagreeable thing...
this agreeable & disagreeable thing has arisen in me. And that is compounded,
gross, dependently co-arisen. But this is peaceful, this is exquisite, i.e.,
equanimity. With that, the arisen agreeable thing... disagreeable thing... agreeable
& disagreeable thing ceases, and equanimity takes its stance. Just as a
strong man might let two or three drops of water fall onto an iron pan heated
all day: Slow would be the falling of the drops of water, but they quickly would
vanish & disappear. That is how quickly, how rapidly, how easily, no matter
what it refers to, the arisen agreeable thing... disagreeable thing... agreeable
& disagreeable thing ceases, and equanimity takes its stance. In the discipline
of the noble ones, this is called the unexcelled development of the faculties
with regard to ideas cognizable by the intellect. [§60]
And how is one a person in training, someone following the way? There is the
case where, when seeing a form with the eye, there arises in a monk what is
agreeable, what is disagreeable, what is agreeable & disagreeable. He feels
horrified, humiliated, & disgusted with the arisen agreeable thing... disagreeable
thing... agreeable & disagreeable thing. (Similarly with the other senses.)...
And how is one a noble one with developed faculties? There is the case where,
when seeing a form with the eye, there arises in a monk what is agreeable, what
is disagreeable, what is agreeable & disagreeable. If he wants, he remains
percipient of loathsomeness in the presence of what is not loathsome. If he
wants, he remains percipient of unloathsomeness in the presence of what is loathsome.
If he wants, he remains percipient of loathsomeness in the presence of what
is not loathsome & what is. If he wants, he remains percipient of unloathsomeness
in the presence of what is loathsome & what is not. If he wants -- in the
presence of what is loathsome & what is not -- cutting himself off from
both, he remains equanimous, alert, & mindful. (Similarly with the other
senses.) [§§45-46; 98]
This is how one is a noble one with developed faculties.
-- M.152
§ 182. [On attaining the fourth level of jhana] there remains only equanimity:
pure & bright, pliant, malleable & luminous. Just as if a skilled goldsmith
or goldsmith's apprentice were to prepare a furnace, heat up a crucible, and,
taking gold with a pair of tongs, place it in the crucible. He would blow on
it periodically, sprinkle water on it periodically, examine it periodically,
so that the gold would become refined, well-refined, thoroughly refined, flawless,
free from dross, pliant, malleable & luminous. Then whatever sort of ornament
he had in mind -- whether a belt, an earring, a necklace, or a gold chain --
it would serve his purpose. In the same way, there remains only equanimity:
pure & bright, pliant, malleable, & luminous. He [the meditator] discerns
that 'If I were to direct equanimity as pure & bright as this toward the
dimension of the infinitude of space, I would develop the mind along those lines,
and thus this equanimity of mine -- thus supported, thus sustained -- would
last for a long time. (Similarly with the spheres of the infinitude of consciousness,
nothingness, & neither perception nor non-perception.)'
He discerns that 'If I were to direct equanimity as pure & bright as this
toward the dimension of the infinitude of space and to develop the mind along
those lines, that would be fabricated. (Similarly with the spheres of the infinitude
of consciousness, nothingness, & neither perception nor non-perception.)'
He neither fabricates nor wills for the sake of becoming or un-becoming. This
being the case, he is not sustained by anything in the world (does not cling
to anything in the world). Unsustained, he is not agitated. Unagitated, he is
totally unbound right within. He discerns that 'Birth is ended, the holy life
fulfilled, the task done. There is nothing further for this world.'
-- M.140
§ 183. A person who is not truly good... enters & remains in the first
jhana. He notices, 'I have gained the attainment of the first jhana, but these
other monks have not gained the attainment of the first jhana.' He exalts himself
for the attainment of the first jhana and disparages others. This is the quality
of a person who is not truly good.
The truly good person notices, 'The Blessed One has spoken of non-fashioning
even with regard to the attainment of the first jhana, for however they construe
it, it becomes otherwise.' So, making non-fashioning his focal point, he neither
exalts himself for the attainment of the first jhana nor disparages others.
This is the quality of a person who is truly good.
(Similarly with the other levels of jhana up through the dimension of nothingness.)
A person who is not truly good... enters & remains in the dimension of neither
perception nor non-perception. He notices, 'I have gained the attainment of
the dimension of neither perception nor non-perception, but these other monks
have not gained the attainment of the dimension of neither perception nor non-perception.'
He exalts himself for the attainment of the dimension of neither perception
nor non-perception and disparages others. This is the quality of a person who
is not truly good.
The truly good person notices, 'The Blessed One has spoken of non-fashioning
even with regard to the attainment of the dimension of neither perception nor
non-perception, for however they construe it, it becomes otherwise.' So, making
non-fashioning his focal point, he neither exalts himself for the attainment
of the dimension of neither perception nor non-perception nor disparages others.
This is the quality of a person who is truly good.
The truly good person, completely transcending the dimension of neither perception
nor non-perception, enters & remains in the cessation of feeling & perception.
When he sees with discernment, his effluents are ended. This is a monk who does
not construe anything, does not construe anywhere, does not construe in any
way.
-- M.113