"That which is not yours - put it away. Putting it away will be to your welfare and happiness. And what is not yours? Body, feeling, perception, mental constructs and consciousness are not yours. So, put them away. Putting them away will be to your profit and welfare. It is just as if a man should gather up, burn, or do whatever he wanted with all the grass, sticks and branches here in Jeta Grove - would you say: ’ This man is gathering us, he is burning us, he is doing what he wants with us?’"
"And why not?"
"Because this is not ourselves, it is not us."
"Even so, body, feeling, perception, mental constructs and consciousness are not yours."
Now, Venerable Bhaddiya, son of the Kaligodhas, used to go to the forest, to the roots of trees and to lonely spots, and while there, would often utter the cry: “Oh joy! Oh joy!”
Now, a great number of monks heard him do this and they thought: “Doubtless, Venerable Bhaddiya is discontented with the holy life, seeing as he enjoyed the happiness of royalty when he was a householder.”
So those monks went to the Lord and told him of this, and he asked that Bhaddiya come to see him. When he came, the Lord said: “Bhaddiya, is it true as they say that you go to the forest, to the roots of the trees and to lonely spots, and that while there you often utter the cry: “Oh joy! Oh joy!”
“It is true, sir.”
“And why do you do this?”
“Formerly, when I enjoyed the happiness of royalty, guards were set inside the palace and outside in the area and beyond. Yet, although I was well guarded, I lived in fear - anxious, trembling and afraid. But now that I lived in the forest, alone, I am without fear, I am assured, confident, unafraid. That is why I utter the cry: “Oh joy! Oh joy!”
"Lord, there are three scents whose fragrance spreads with the wind but not against it. They are the root scent, the heartwood scent and the scent of flowers. Is there any sort of scent that spreads with the wind and against it also?"
"There is such a scent, Ananda. In whatever village or district there is a man or woman who has taken refuge in the Buddha, the Dhamma and the Sangha and who practises the five precepts, who has a lovely nature, who lives at home with the heart free from stinginess, who is open-handed, delights in giving, being one to ask a favour of, one who delights in sharing, then recluses and Brahmins sing the praise of one like this in all the four quarters. Even the gods sing his praise. This is the sort of scent whose fragrance goes with the wind and against it also."
There is that condition where there is not earth, water, fire or air; where there are not the spheres of infinite space, infinite consciousness, nothingness, or the sphere of neither-consciousness-nor-unconsciousness; where there is not this world, the world beyond or both together, no sun and no moon; where there is no coming to birth, no going to death, no duration and hence no falling or arising. It is not something fixed, it does not move, it is based on nothing. This indeed is the end of suffering.
Then Ananda came to the Lord and said: “Half of the holy life is friendship, association and intimacy with the beautiful.”
“Say not so, Ananda, say not so! It is the whole of the holy life, not half, this friendship, this association, this intimacy with the beautiful.”
The fool who listens to the Conqueror’s teachings
With a hostile mind
Does not grow in the good Dhamma
Any more than a rotten seed grows in the field.
But one who listens to the Conqueror's teachings
With a joyful mind,
Having destroyed the defilements,
Realized the unshakable state,
And attained the highest peace -
He is cooled and without defilements.
The Tathagata does not live in abundance, he does not revert to the life of abundance, nor does he waver in his striving. The Tathagata is a perfected one, a fully enlightened Buddha. So give ear, for the Immortal has been discovered and I instruct, I teach the Dhamma.
I will teach you the burden, the taking hold of the burden, the lifting it up and the putting it down. And what is the burden? The answer is the five clinging aggregates. What five? Body, feeling, perception, mental constructs and consciousness. This is the burden. And what is the taking hold of the burden? The answer should be: it is the person of such-and-such a name, of such-and-such a village. This is the taking hold of the burden. And what is the lifting up of the burden? It is that craving for sense pleasures, craving for becoming and craving for unbecoming - that is called lifting up the burden. And what is the putting down of the burden? It is the withering and fading of craving, the giving up of craving, the renouncing of it, freedom from it, the absence of it. That is the putting down of the burden.
The five aggregates are the burden.
The seizer of the burden is man.
Taking it up is sorrow indeed,
And happiness is laying it down.
If one lays this heavy burden down
And takes up no new one,
Then he has pulled out craving, roots and all.
He is fulfilled, he is free.
When in the forest amongst the roots of the trees
Or in the empty places,
Just call to mind the Buddha
And no fear of trembling will arise.
If you cannot think of the Buddha,
This best, this highest, this finest of men,
Then call to mind the Dhamma,
The well taught guide.
If you cannot think of the Dhamma,
The well taught guide,
Then think of the Sangha,
That incomparable source of good in the world.
Happily indeed we live,
Loving amidst the hating.
Amidst those who hate
We live full of love.
Happily indeed we live,
Healthy amidst the ailing.
Amidst those who are ill
We live in perfect health.
Happily indeed we live,
Content amidst the greedy.
Amidst those who are greedy
We live in contentment.
Giving up happiness and suffering and with the disappearance of former gladness and sorrow, one enters and abides in the fourth jhana which is beyond pleasure and pain and is purified by equanimity and mindfulness. One sits and suffuses, drenches, fills and permeates the whole body with that purity and clarity so that there is no spot in the entire body that is untouched by it.
Just as if a man were to sit wrapped from head to foot in a pure white garment so that no part of his body was untouched by it - in the same way, one suffuses, drenches, fills and permeates the whole body so that there is no spot untouched.
Wisdom is purified by virtue, and virtue is purified by wisdom. Where one is, so is the other. The virtuous person has wisdom, and the wise person has virtue. The combination of virtue and wisdom is called the highest thing in the world.
How can someone who has gone down
To a swift-flowing river,
And who gets carried away by the current
Help others to cross?
In the same way, how can one who has not learned the Dhamma,
Not listened to the explanations of the wise,
And who is himself ignorant and filled with doubt
Help others to realize it?
Just as one who has embarked on a sturdy boat
Well-equipped with oars and rudder
Could help many others to cross
Because of his skill, thoughtfulness and experience,
In the same way, one who is wise
And who has developed himself,
Who is learned and stable, understanding Dhamma himself,
Could make others realize it, if they listen carefully.
Therefore, one should consort with the good men
Who are wise and learned,
Understanding the meaning,
Following the path and knowing the Dhamma,
And then one will attain happiness.