One devoid of wrong-doing
in thought, word, or deed,
is called a person of admirable virtue:
the conscientious monk.

One well-developed in the qualities
that go to the attainment of self-awakening,
is called a person of admirable qualities:
the unassuming monk.

One discerning right here for himself
the ending of stress
is called a person of admirable discernment:
the monk without effluent.

One consummate in these things,
untroubled, with doubt cut away,
unattached in all the world,
is called one who has abandoned the All.

ITI.97

The effect of a good deed is never lost, since each good deed will bring its fruit accordingly. In the 'Samyutta Nikaya' (Sagatha-vagga, Chapter I, part 8, par. 5) we read that a deva asks the Buddha how a man should live so that he does not have to fear life in another world. The Buddha answers:

Let him but rightly set both speech and mind,
And by the body work no evil things.
If in a house well stored with goods he dwell,
Let him have faith, be gentle, share his goods
With the others, and be affable of speech.
In these four qualities if he persist,
He need not fear life in another world.

A good deed can cause a happy rebirth such as birth the human plane of existence, or in a heavenly plane, and thus one need not fear life in another world. However, even a heavenly plane is not a permanent refuge. Life in a heavenly plane may last very long, but it is not permanent. There may be rebirth in 'woeful planes' after one's lifespan in a heavenly plane is terminated, depending on one's accumulated good and bad deeds. Each deed will bring its own result : a wholesome deed will bring a pleasant result and an unwholesome deed will bring an unpleasant result. Some deeds may produce a result in this life, other deeds may produce a result in a later life. The accumulated unwholesome and wholesome deeds may cause births in different planes of existence at different times. In the 'Samyutta Nikaya' ( Sagatha-vagga, Chapter III, part 2, Childless) we read about someone who gave alms to a Pacceka Buddha. Because of this good deed he was reborn in heaven seven times and after that in the human plane, which is also kusala vipaka. However, he killed his nephew because he wanted his brother's fortune. This ill deed caused him to be reborn in hell. Thus he received the results of wholesome deeds and of unwholesome deeds at different times.

[Excerpted from "Buddhist Outlook on Daily Life" written by Nina van Gorkom]

At Savatthi... "Monks, the Tathagata — the worthy one, the rightly self-awakened one, who from disenchantment with form, from dispassion, from cessation, from lack of clinging (for form) is released — is termed 'rightly self-awakened.' And a discernment-released monk — who from disenchantment with form, from dispassion, from cessation, from lack of clinging (for form) is released — is termed 'discernment-released.'

"The Tathagata — the worthy one, the rightly self-awakened one, who from disenchantment with feeling ... perception ... fabrication, from dispassion, from cessation, from lack of clinging (for feeling ... perception ... fabrication) is released — is termed 'rightly self-awakened.' And a discernment-released monk — who from disenchantment with feeling ... perception ... fabrication, from dispassion, from cessation, from lack of clinging (for feeling ... perception ... fabrication) is released — is termed 'discernment-released.'

"The Tathagata — the worthy one, the rightly self-awakened one, who from disenchantment with consciousness, from dispassion, from cessation, from lack of clinging (for consciousness) is released — is termed 'rightly self-awakened.' And a discernment-released monk — who from disenchantment with consciousness, from dispassion, from cessation, from lack of clinging (for consciousness) is released — is termed 'discernment-released.'

"So what difference, what distinction, what distinguishing factor is there between one rightly self-awakened and a monk discernment-released?"

"For us, lord, the teachings have the Blessed One as their root, their guide, & their arbitrator. It would be good if the Blessed One himself would explicate the meaning of this statement. Having heard it from the Blessed One, the monks will remember it."

"In that case, monks, listen & pay close attention. I will speak."

"As you say, lord," the monks responded.

The Blessed One said, "The Tathagata — the worthy one, the rightly self-awakened one — is the one who gives rise to the path (previously) unarisen, who engenders the path (previously) unengendered, who points out the path (previously) not pointed out. He knows the path, is expert in the path, is adept at the path. And his disciples now keep following the path and afterwards become endowed with the path.

"This is the difference, this the distinction, this the distinguishing between one rightly self-awakened and a monk discernment-released."

In this sutta, the Buddha instructs rich householders how to preserve and increase their prosperity and how to avoid loss of wealth. Wealth alone, however, does not make a complete man nor a harmonious society. Possession of wealth all too often multiplies man's desires, and he is ever in the pursuit of amassing more wealth and power. This unrestrained craving, however, leaves him dissatisfied and stifles his inner growth. It creates conflict and disharmony in society through the resentment of the underprivileged who feel themselves exploited by the effects of unrestrained craving.

Therefore the Buddha follows up on his advice on material welfare with four essential conditions for spiritual welfare: confidence (in the Master's enlightenment), virtue, liberality and wisdom. These four will instill in man a sense of higher values. He will then not only pursue his own material concern, but also be aware of his duty towards society. To mention only one of the implications: a wisely and generously employed liberality will reduce tensions and conflicts in society. Thus the observing of these conditions of material and spiritual welfare will make for an ideal citizen in an ideal society.

Thus have I heard. Once the Exalted One was dwelling amongst the Koliyans,[1] in their market town named Kakkarapatta. Then Dighajanu,[2] a Koliyan, approached the Exalted One, respectfully saluted Him and sat on one side. Thus seated, he addressed the Exalted One as follows:

"We, Lord, are laymen who enjoy worldly pleasure. We lead a life encumbered by wife and children. We use sandalwood of Kasi. We deck ourselves with garlands, perfume and unguents. We use gold and silver. To those like us, O Lord, let the Exalted One preach the Dhamma, teach those things that lead to weal and happiness in this life and to weal and happiness in future life."

Conditions of Worldly Progress

Four conditions, Vyagghapajja,[3] conduce to a householder's weal and happiness in this very life. Which four?

The accomplishment of persistent effort (utthana-sampada), the accomplishment of watchfulness (arakkha-sampada), good friendship (kalyanamittata) and balanced livelihood (sama-jivikata).

What is the accomplishment of persistent effort?

Herein, Vyagghapajja, by whatsoever activity a householder earns his living, whether by farming, by trading, by rearing cattle, by archery, by service under the king, or by any other kind of craft — at that he becomes skillful and is not lazy. He is endowed with the power of discernment as to the proper ways and means; he is able to carry out and allocate (duties). This is called the accomplishment of persistent effort.

What is the accomplishment of watchfulness?

Herein, Vyagghapajja, whatsoever wealth a householder is in possession of, obtained by dint of effort, collected by strength of arm, by the sweat of his brow, justly acquired by right means — such he husbands well by guarding and watching so that kings would not seize it, thieves would not steal it, fire would not burn it, water would not carry it away, nor ill-disposed heirs remove it. This is the accomplishment of watchfulness.

What is good friendship?

Herein, Vyagghapajja, in whatsoever village or market town a householder dwells, he associates, converses, engages in discussions with householders or householders' sons, whether young and highly cultured or old and highly cultured, full of faith (saddha),[4] full of virtue (sila), full of charity (caga), full of wisdom (panna). He acts in accordance with the faith of the faithful, with the virtue of the virtuous, with the charity of the charitable, with the wisdom of the wise. This is called good friendship.

What is balanced livelihood?

Herein, Vyagghapajja, a householder knowing his income and expenses leads a balanced life, neither extravagant nor miserly, knowing that thus his income will stand in excess of his expenses, but not his expenses in excess of his income.

Just as the goldsmith,[5] or an apprentice of his, knows, on holding up a balance, that by so much it has dipped down, by so much it has tilted up; even so a householder, knowing his income and expenses leads a balanced life, neither extravagant nor miserly, knowing that thus his income will stand in excess of his expenses, but not his expenses in excess of his income.

If, Vyagghapajja, a householder with little income were to lead an extravagant life, there would be those who say — This person enjoys his property like one who eats wood-apple'.[6] If, Vyagghapajja, a householder with a large income were to lead a wretched life, there would be those who say — 'This person will die like a starveling.'

The wealth thus amassed, Vyagghapajja, has four sources of destruction:

(i) Debauchery, (ii) drunkenness, (iii) gambling, (iv) friendship, companionship and intimacy with evil-doers.

Just as in the case of a great tank with four inlets and outlets, if a man should close the inlets and open the outlets and there should be no adequate rainfall, decrease of water is to be expected in that tank, and not an increase; even so there are four sources for the destruction of amassed wealth — debauchery, drunkenness, gambling, and friendship, companionship and intimacy with evil-doers.

There are four sources for the increase of amassed wealth: (i) abstinence from debauchery, (ii) abstinence from drunkenness, (iii) non- indulgence in gambling, (iv) friendship, companionship and intimacy with the good.

Just as in the case of a great tank with four inlets and four outlets, if a person were to open the inlets and close the outlets, and there should also be adequate rainfall, an increase in water is certainly to be expected in that tank and not a decrease, even so these four conditions are the sources of increase of amassed wealth.

These four conditions, Vyagghapajja, are conducive to a householder's weal and happiness in this very life.

Conditions of Spiritual Progress

Four conditions, Vyagghapajja, conduce to a householder's weal and happiness in his future life. Which four?

The accomplishment of faith (saddha-sampada), the accomplishment of virtue (sila-sampada), the accomplishment of charity (caga-sampada) and the accomplishment of wisdom (panna-sampada).

What is the accomplishment of faith?

Herein a householder is possessed of faith, he believes in the Enlightenment of the Perfect One (Tathagata): Thus, indeed, is that Blessed One: he is the pure one, fully enlightened, endowed with knowledge and conduct, well-gone, the knower of worlds, the incomparable leader of men to be tamed, the teacher of gods and men, all-knowing and blessed. This is called the accomplishment of faith.

What is the accomplishment of virtue?

Herein a householder abstains from killing, staling, sexual misconduct, lying, and from intoxicants that cause infatuation and heedlessness. This is called the accomplishment of virtue.

What is the accomplishment of charity?

Herein a householder dwells at home with heart free from the stain of avarice, devoted to charity, open-handed, delighting in generosity, attending to the needy, delighting in the distribution of alms. This is called the accomplishment of charity.

What is the accomplishment of wisdom?

Herein a householder is wise: he is endowed with wisdom that understands the arising and cessation (of the five aggregates of existence); he is possessed of the noble penetrating insight that leads to the destruction of suffering. This is called the accomplishment of wisdom.

These four conditions, Vyagghapajja, conduce to a householder's weal and happiness in his future life.

"Energetic and heedful in his tasks, Wisely administering his wealth, He lives a balanced life, Protecting what he has amassed.

"Endowed with faith and virtue too, Generous he is and free from avarice; He ever works to clear the path that leads to weal in future life.

"Thus to the layman full of faith, By him, so truly named 'Enlightened,'These eight conditions have been told Which now and after lead to bliss.


NOTES

[1] The Koliyans were the rivals of the Sakyans. Queen Maha Maya belonged to the Koliyan clan and King Suddhodana to the Sakyan clan.

[2] Literally, 'long-kneed'

[3] 'Tiger's Path'; he was so called because his ancestors were born on a forest path infested with tigers. Vyagghapajja was Dighajanu's family name.

[4] Saddha is not blind faith. It is confidence based on knowledge.

[5] Tuladharo, lit., 'carrier of the scales.'

[6] Udambarakhadaka. The Commentary explains that one who wishes to eat wood-apple shakes the tree, with the result that many fruits fall but only a few are eaten, while a large number are wasted.
 __________________
Four Discourses of the Buddha
(Anguttara Nikaya, Atthaka-nipata, No. 54
Source: buddhanet.net

Once Buddha was walking from one town to another town with a few of his followers.. This was in the initial days. While they were traveling, they happened to pass a lake. They stopped there and Buddha told one of his disciples (Ananda) , “I am thirsty. Do get me some water from that lake there.”

 

The disciple walked up to the lake. When he reached it, he noticed that right at that moment, a bullock cart started crossing through the lake. As a result, the water became very muddy, very turbid. The disciple thought, “How can I give this muddy water to Buddha to drink!”

 

So he came back and told Buddha, “The water in there is very muddy. I don’t think it is fit to drink.” After about half an hour, again Buddha asked the same disciple to go back to the lake and get him some water to drink. The disciple obediently went back to the lake.

 

This time too he found that the lake was muddy. He returned and informed Buddha about the same. After sometime, again Buddha asked the same disciple to go back. The disciple reached the lake to find the lake absolutely clean and clear with pure water in it. The mud had settled down and the water above it looked fit to be had. So he collected some water in a pot and brought it to Buddha.

 

Buddha looked at the water, and then he looked up at the disciple and said,” See what you did to make the water clean. You let it be…. and the mud settled down on its own – and you got clear water. Your mind is also like that! When it is disturbed, just let it be. Give it a little time. It will settle down on its own. You don’t have to put in any effort to calm it down. It will happen. It is effortless

"Suppose that a man were to drop a salt crystal into a small amount of water in a cup. What do you think? Would the water in the cup become salty because of the salt crystal, and unfit to drink?"

"Yes, Lord…"

"Now suppose a man were to drop a salt crystal into the river Ganges. What do you think? Would the water in the river Ganges become salty because of the salt crystal, and unfit to drink?"

"No, Lord …

"In the same way, there is the case where a trifling evil act done by one individual (the first) takes him to hell; and there is the case … where the very same sort of trifling deed done by the other individual is experienced in the here and now, and for the most part barely appears for a moment."

 

Anguttara Nikaya III.99

 

"Conceit is tolerated in the successful," this saying is applicable to worldly matters but not acceptable in spiritual light. Even then it still has its limits. To what point then, is it too much? Flaunting constitutional laws may be one, overstepping human rights may be another. Results could be disastrous, especially if it involves someone powerful and at the top. In the Buddha's time the massacre of the Sakyans by Virudhaka and his army is a classic example. But this does not occur only with conceit, it may be likewise with other mental defilements when they become strong.

 

Therefore we may trace all sufferings back to the mind, hence the saying from the Dhammapada, "The mind is the forerunner of all states." Conceit is an unwholesome, unskillful mental state, and as such it inflicts suffering whilst it arises and brings worse after that. It is described as "puffed up" or "swollen headed" as if to say, "I am the greatest and no one (or almost no one) knows better than me."

 

As a result one exalts oneself and depreciates others. One loses prudence, conscience, mindfulness and hence let the defilements a freehand to shamelessly and carelessly displaying ones property and person. Step on his toes at this point and you're going to get the worst of it.

 

One may be pround of ones:

 

   1. Birth - that is, to be proud that one is born of such a noble family, race, etc.

   2. Possesssions - that is, to be proud of being rich, having mansions, cars, jewelry, responsible posts in society, etc.

   3. Virtues and other meritorious qualities - that is, to be proud of having moral precepts, having attained concentration, insights, etc.

 

In meditation, our aim is to eradicate all defilements and so conceit in any of these categories will have to be watched out for, tackled with and destroyed. In this article however, we will look into the last category.

 

I have personally been asked more than once, "Why is so and so who gives good dhamma talks, being acclaimed as a good yogi, and even gives meditation instructions act in such a conceited manner?"

 

Meditation is the process and way to purify the mind of defilements with the selfishness at the focal point and it is amazing that how such a thing could happen. Well, for one, ones own defilements are not easy to see, though it is not true in the case of seeing other's. And when they arise they can very effectively mask reality. Try telling someone deeply infatuated how filthy and smelly his lover's body is and he'll think you're nuts. How on earth did Devadatta commit such an atrocious crime towards the Buddha, and Price Ajjatasattu to his father? They were intelligent men who could have won the path with Buddha's help. We certainly should never underestimate the power of the defilements and be conceited to overestimate our abilities.

 

So I answer, "Well, obviously more meditation needs to be done and could you imagine how worse it can be without all those Dhamma?" Things usually happen this way: One first undertakes meditation sincerely and seriously. With practice there will be some progress. One would out of compassion try to do ones part for others. As a result, along comes praises, gains, honour, etc. All this may just be too much to take and as the saying goes, it went right up to the head. Here we must be remember that conceit begins with its subtle forms that occur only at the mental level. When it shows up in the face, voice or actions such as praising oneself and running down others thoughtlessly it is certainly very gross. At that point it is not too difficult to spot the sore thumb. Therefore the commentary describes conceit as holding up the banner so that others can see. A Thai saying: "When the buffalo wants to shit, it will know how to raise up its tail" says it more effectively and with humour.

 

So the next thing that happens will be one thinking highly of oneself and looking down on those who do not meditate.

 

I know of one layperson who has even gone to the extent of running down ones earlier meditation teachers, giving rude remarks to monks who does not meet with ones standard and turns friends who try to correct one into enemies. The eventual fate of such a person will be isolation from other's worthy company after causing considerable harm to oneself, the Dhamma and the spiritual community. Such a one has been described as the flowering of the bamboo before it dies.

 

So we see how important it is that a Buddhist needs to meditate to eradicate their defilements with conceit included. Emphasis can be made on conceit when it involves the leaders.

 

Another thing about conceit when it occurs concerning meditation is that is may even be more difficult to rectify than normal circumstances. This is becuase the conceited is supposed to have experienced some extraordinary and lofty experiences which is considered profound or even holy. It's something that makes him a saint or half-saint. And you simply are not in the position to argue because you still haven't got it. So it needs somebody higher or highest to tell him one or two things. It is unfortunate that such somebody is not easy to come by. It also depends on how high on the clouds he has gone.

 

Such experiences can come under tranquility or insight meditation experiences.

 

In tranquility meditation experiences, one may feel proud of having attained certain states of concentration. If there's a big name such as 1st jhana, 2nd jhana, etc to go along with it, it's even better. Included in this category are all the accompanying experiences such as joy, lights, seeing visions etc. One may even believe one has developed clairvoyance, ability to recollect past lives, telepathy, etc.

 

If one has really attained to such deep states where ones mind is totally detached and removed from the normal range of senses, into states more deep and blissful than deep sleep, it is commendable but nevertheless halts the path of progress should any attachment and conceit develop no matter how slight. Thinking that those deep absorptions are the absolute Nibbana would be worse as it falls under clinging to wrong view. Thinking one has supernormal powers when in fact they are mostly hallucinations can be worse, because one will eventually end up with madness if not corrected in time. For such sad cases the woeful states will surely be waiting for them at their deathbed.

 

At this point we can see how important it is to note mindfully when such states or thoughts regarding such states arise.

 

In insight meditation experiences one may also come across the elevating effects of concentration such as light and joy besides the insight knowledge peculiar to insight meditation. In the Vissudhimagga, ten extraordinary experieces or phenomena may be met with due to progress in the practice. It further adds that one may cling to it with attachment, conceit or wrong views. These ten imperfections of insight (vipassanupakilesa) are:

 

   1. Light or illuminations

   2. Knowledge

   3. Joy

   4. Quietude or tranquility

   5. Rapturous happiness

   6. Resolve or faith

   7. Exertion or energy

   8. Mindfulness

   9. Equanimity or balance

  10. Desire or attachment

 

Take for example joy (piti): When one experiences joy, it may be so overwhelming that one begins to want more of it and finally indulge in it, such is clinging with attachment. At times one may think highly of oneself that few are those that enjoy such happiness as myself, then there is conceit. However, there may be times when the joy can be so blissful that one is completely oblivious to everything around one, making one think that one has experienced the blissful cessation of Nibbana, then there is wrong view. From here we can see that these three attachment, conceit and wrong views are closely connected. One eventually leads to another.

 

Although one may have read or being told about the dangers of attachment to such states, very often, yogis still fall into the trap and have to be reminded again and again. Although it occurs strongly at the third insight knowledge of comprehension, it can arise at any stage of the practice. So we have to be on guard at all times, because attachment here may not mean only halting of ones progress but also mental imbalance and rebirth in the woeful states. This is especially so if one thinks that one has reached stages of sanctification when one has in fact not.

 

Besides these ten imperfections of insight, one may also get attached, become conceited or develop wrong views after one has emerged from the experiences of insight knowledges, except of course the Path and Fruition knowledges. Even a stream winner who has abandoned wrong views, attachment to wrong practice and skeptical doubts is still not free from conceit. Of course it will be considerably lesser than an ordinary person because with the destruction of wrong views, conceit is also destroyed to some degree, especially the grosser forms.

 

In the Maha Rahulovada Sutta, the Buddha advises Rahula to develop the meditation that is the perception of impermanence to get rid of the 'I am' conceit. This is none other than the practice of insight meditation. When one develops thorough and penetrating mindfulness to note each and every mind and body process moment to moment without fail, the seven factors of enlightment will arise and these will uproot the defilements including conceit.

 

Firstly when there is mindfulness, defilements have no way to arise. If it has arisen through some negligence, mindfulness will quickly take notice of it and replace it with mindfulness. When it develops into penetrative experiential knowldge (investigation of the Dhamma) it will see clearly the three characteristics of impermanence, unsatisfactoriness and non-self. Then one will come to some realization that: "Since all is so transient, what is there for me to be proud of? Since there is so much suffering, what is there for me to be conceited about? Since there is No-self, who is there to be conceited?" Further development of such insights will bring joy and tranquility in the realization of non-self. These will further encourage one to go one abandoning any attachments to clinging to the Self and the 'I am' conceit. With increased energy and concentration of such awareness and insight, the mind will become very equanimous to any formations or phenomena that arises. The balance of mind will further help in the development of mindfulness and the eradication of pride, just as one is not easily shaken by praise or blame.

 

Yes, one can, if negligence manages to creep in, attachment and conceit regarding these wholesome states may still arise. So again may we be reminded to be every vigilant against negligence. And may we all be diligent in our practice to abandon forever all our conceit to realize what the Exalted One has said:

 

    Abolishing the conceit 'I am'

    That is truly the supreme bliss. (Udana)

 

 

[By Venerable Sujiva]



 

អនេកជាតិសំសារំ សទ្ធាវិស្សំ អនិព្វិស្សំ គហការំ គវេសន្តោ ទុក្ខា ជាតិ បុនប្បុនំ

គហការក ទិដ្ឋោសិ បុនគេហំ ន កាហសិ សព្វា តេ ផាសុកា ភគ្គា គហកូដំ វិសង្ខតំ

វិសង្ខារកតំ ចិត្តំ តណ្ហានំ ខយមជ្ឈគា ។

 

អាត្មាអញ កាលមិនទាន់បានជួបប្រទះ (ពោធិញ្ញាណ) នៅឡើយ រវល់តែស្វែងរកនូវជាងផ្ទះគឺ តណ្ហា អ្នកធ្វើផ្ទះគឺអត្តភាព ហើយអន្ទោលទៅកាន់សង្សារមានជាតិមិនតែមួយ, ជាតិគឺការកើតរឿយៗ រមែងនាំមកនូវសេចក្តីទុក្ខ, នែជាងផ្ទះគឺតណ្ហា (ឥឡូវនេះ) យើងបានឃើញអ្នកច្បាស់ហើយ, អ្នកឯង នឹងធ្វើនូវផ្ទះគឺអត្តភាព(នេះ) អោយយើងទៀតពុំបានឡើយ, ឆ្អឹងជំនីគឺកិលេសទាំងអស់របស់អ្នកឯង យើងបានបំបាក់ចោលហើយ ទាំងកំពូលនៃផ្ទះ គឺអវិជ្ជារបស់អ្នកឯងសោតទៀត យើងក៏បានបំបាក់ ចោលហើយដែរ, ចិត្តរបស់យើងបានដល់ នូវព្រះនិព្វានដែលមានសង្ខារទៅប្រាសហើយ, យើងបាន ដល់នូវព្រះអរហត្ត គឺការអស់ទៅនៃតណ្ហាទាំងឡាយហើយ ។

Buddhism is sometimes naïvely criticized as a "negative" or "pessimistic" religion and philosophy. Surely life is not all misery and disappointment: it offers many kinds of happiness and sublime joy. Why then this dreary Buddhist obsession with unsatisfactoriness and suffering?

The Buddha based his teachings on a frank assessment of our plight as humans: there is unsatisfactoriness and suffering in the world. No one can argue this fact. Dukkha lurks behind even the highest forms of worldly pleasure and joy, for, sooner or later, as surely as night follows day, that happiness must come to an end. Were the Buddha's teachings to stop there, we might indeed regard them as pessimistic and life as utterly hopeless. But, like a doctor who prescribes a remedy for an illness, the Buddha offers both a hope (the third Noble Truth) and a cure (the fourth). The Buddha's teachings thus give cause for unparalleled optimism and joy. The teachings offer as their reward the noblest, truest kind of happiness, and give profound value and meaning to an otherwise grim existence. One modern teacher summed it up well: "Buddhism is the serious pursuit of happiness."

[accesstoinsight.org]