Unit MB 103/10

Essential Early Buddhist Doctrines Unit MBI 103

LESSON 10

Indra

Lesson 10

The Five Controlling Faculties (Indriya)

Confidence, Energy, Mindfulness, Concentration, and Wisdom

The Five Spiritual Faculties (Bala)

Conviction, Persistence, Mindfulness (Radiant),

Concentration (Firm), and Discernment

We have been speaking of the effort and the motivation required in order to make changes. Here we speak about the transformation from a doubtful, lethargic, heedless, distracted, and ignorant mode of being to an enlightened mode of being.

The qualities that exercise the function of faculties are natural components of the human system, appearing in the healthy-minded person initially in the course of our everyday lives. With them, there is a trust in the higher values of attentive awareness, natural concentration, and a natural, intelligent, non transcendental appreciation of unity that arise naturally from sensitivity, subtle discrimination and effort directed at the common good.

But the human creature is sadly flawed. Buddha does not need, therefore, to implant new dispositions into the mind, but to harnesses those pre-existent capacities of our nature towards a supramundane goal, --first developing a noble mundane realization and then transcendental realization,-- that restores all that is natural, not just these five faculties that have been shrouded in Mara’s darkness.

As one would expect, it is not simply a matter of applying confidence to destroy doubt, energy to control lethargy, attention to control heedlessness, concentration to dissolve distraction and wisdom to eliminate ignorance. If it were that easy, the world would be illuminated. Here we will look more closely at the parameters necessary for these changes to take place.

Part I The Five Controlling Faculties (Indriya)

1. Saddhindriya Confidence

2. Viriyindriya Energy

3. Satindriya Attention

4. Samadhiindriya Concentration

5. Paññindriya Wisdom

We speak, in the first instant, of “controlling” faculties, so it is clear that the stained mind must be used to gain control over these faculties. However, that is not the case with the “spiritual” factors, which do have the same base. In order to enter into the set known as the “spiritual factors”, a different state of mind must be present.

The controlling factors, termed INDRIYA, bear reference to the Vedic god, Indra, who maintained kind, wise and just control over his domain, naturally ruling for the benefit of his subjects and not to satisfy his own interests. Thus it is with the gradual developing of the five faculties. Control of the stained mind is eventually dissolved, and subtle, well-balanced energy is developed with a final germ of dominion that is aware of the truth, even though it has not yet been attained. When the final transition is made, control of the stained mind is released and dominion of the pure mind is engendered.

Why have these faculties been divided as if they were merely stages in a process? Because the spiritual faculties require initial basic control of the mind. It is essential, therefore, to emphasize this point so that those filled with folly do not believe that the spiritual faculties will simply develop like magic. This division reinforces the importance of the initial mind control, without which the spiritual aspects will not satisfactorily develop.

The difference then between the spiritual and the mundane rests upon the degree of attainment and the subtlety of application. With the spiritual faculties,-- which begin with the virgin dominion by the five qualities,-- there is a fearless firmness against all impediments that Identity cannot oppose. Thus the group of spiritual faculties, which have the same components as that of INDRIYA, are termed BALA (suppression of opposition).

It is true, clearly, that each of the negative qualities is only a mind construct and does not really exist as such. They are, as Buddha was fond of saying, just words. But these words have their counterparts, and these counterparts are good identifiers. Therefore, we can talk about the five controlling faculties,-- Confidence, Energy, Mindfulness, Concentration and Wisdom,-- as being part of the thirty seven factors of Awakening and in that way, everyone can understand the path.

Najjhima Nikaya 103

So this is what you think of me: "The Blessed One, sympathetic, seeking our well-being, teaches the Dhamma out of sympathy." Then you should train yourselves -- harmoniously, cordially, and without dispute -- in the qualities I have pointed out, having known them directly: the four frames of reference, the four right exertions, the four bases of power, the five faculties (controlling), the five strengths (spiritual faculties), the seven factors for Awakening, the noble eightfold path.

The positive qualities of the five Faculties cannot simply control their opposites; they only arise when the symptoms of their opposites disappear.

Within each member of a pair of opposites, you can see derivations of the dual mind. Whenever we speak of Duality, we speak always in terms of opposites: Patience and Impatience, Peace and War, and the like. Normally, we are only aware of these when a disagreeable aspect arises and prevents the satiation of an Identity demand. Thus we note that state and create a term.

We cannot gain what we desire, so we call our anxiety, which is an irritating factor, Impatience. In doing so, without option, we invent Patience. The Identities may either gain or lose in armed conflict, but there is always fear present in conflict, so we invent Peace, and in doing so, without option, we invent War. We then seek vainly to establish Patience or Peace. This is an error.

We cannot establish Patience; we cannot establish Peace, because then we are simply playing with duality. Even if Patience is evident, Impatience is lurking behind the corner, waiting to appear. We cannot eliminate War. Once again, we are playing the duality game. When there is Peace, then War, sword in hand, is waiting behind that curtain.

We must do two things. First we must focus on the conditions that permitted the concept of impatience, war or any other negative condition to arise, and then we must dissolve them both. That is why we declare, in Buddhism, that there is neither patience nor no-patience, neither war nor no-war.

We must be aware too of our reasons for wanting to eliminate our negative qualities. In the case of patience, we may ask if we are really concerned about our patience in meditation or are we really more concerned about our patience in waiting for an advance in position, a better love life or more personal fame. To reduce impatience with incorrect intention is certainly no virtue. It is the same with the Five Controlling Faculties.

First indeed, we must look at the roots of our apparent negative symptoms, which in this case are doubt, lethargy, heedlessness, distraction and ignorance. We are not, in Buddhism, eliminating them so that we can install positive qualities in order to be respected. We are dissolving them because they are impediments upon the Dharma path. Do you see here the subtle difference in attitude?

Buddha considered the five controlling factors important for the path and for Awakening: that is why they are listed. Among them we see Energy, Mindfulness, and Concentration, which are the three Concentration factors of the Eightfold Path. Confidence and Wisdom However, do not understand this to mean that these are the principal components and that Confidence and Wisdom are just essential support for them.

Note that in many texts, the word Faith is used in place of Confidence, but that is an inadequate translation today, for we know that faith is blind and the last thing we need in Buddhism is a closed and inflexible mind, even if we must begin the path with the stained mind.

How can the five controlling faculties be developed?

The Five Controlling Faculties must be intensified and strengthened by the Five Factors of Absorption.

The Five Controlling Faculties (Indriya)

1. Saddhindriya Confidence

2. Viriyindriya Energy

3. Satindriya Attention

4. Samadhiindriya Concentration

5. Paññindriya Wisdom

The Five Factors of Absorption

1. Interest

2. Happiness

3. One-pointedness

4. Initial application

5. Sustained application.

The controlling faculties can only really control their opposites when they are intensified and strengthened by the presence of the first three factors of absorption: interest, happiness, and one-pointedness. Wisdom requires, in addition, the strengthening of initial application and sustained application.

These five factors of absorption, in various combinations, then strengthen and intensify the five controlling faculties so that they can function effectively to lead towards the spiritual states.

But, as in all things regarding physiological and psychological processes, there is reciprocal action, so that the five controlling faculties also strengthen and intensity the five factors of absorption.

Concentration, for example, strengthens interest and happiness. Confidence strengthens initial and sustained application.

There must be a Balance

Now although the five controlling faculties are indispensable in bringing about a transformation, they must be cultivated in a balanced way. Without this balance there is no progress. Buddha, in his teaching of the Truths, stressed the even balancing of the five faculties.

While mindfulness can never be overdone, the other faculties, if one-sidedly overdeveloped or repressed, may distort attitudes, intentions and resulting spiritual health.

Confidence in the weak-minded turns to faith and is a folly-filled counterweight against Identity disillusion and disappointment.

Too much energy agitates and distracts. Too little energy generates sleep and boredom.

Over-concentration tends to blind stillness, while wisdom (understanding) unsupported by the other four faculties, degenerates into craftiness and cunning.

When all faculties are being properly managed, confidence becomes conviction in one’s ability to resist opposition and to reach eventual liberation from suffering.

Confidence and Wisdom

Confidence and wisdom are a reciprocal pair.

If confidence is allowed to overcome wisdom, this results in a weakening of one's critical faculties, and one's intellectual powers of analysis and investigation.

If wisdom is allowed to dominate confidence, this diminishes confidence to the point of uncertainty and a lack of initial commitment to practice.

Energy and Concentration

Similarly, if energy is allowed to overrule concentration, this leads to agitation; if concentration is allowed to dominate energy, this leads to sloth and torpor. The balance, as we saw in the lesson on energy, must be correct.

Mindfulness

Thus confidence, energy, concentration, and wisdom must be developed and maintained in a balanced manner, and the faculty that enables one to do this is mindfulness. Mindfulness is the foreman that ensures the proper reciprocal, balanced relationship between confidence and wisdom, and between energy and concentration.

Part II The Five Spiritual Faculties (Bala or Balani)

1. Saddha-balam Conviction

2. Viriya-balam Persistence

3. Sati-balam Mindfulness (Radiant)

4. Samadhi-balam Concentration (Firm)

5. Pañña-balam) Discernment

The difference between the controlling faculties and the spiritual faculties is the attainment and stability that come from the beginning of real discernment,-- noble knowledge.

This is not really different from the normal growth and development of a child. You can observe all the changes daily, but in one moment, as if by magic, he or she has become an adult, not by chronological criteria, but because of some subtle change in attitude and comportment.

This is the same sort of change that takes place between the controlling faculties and the spiritual faculties. In a flash, accompanied by a different and subtle awakened understanding, the spiritual faculties emerge.

Samyutta Nikaya.XLVIII.52

Just as, in a house with a ridged roof, the rafters are not stable or firm as long as the ridge beam is not in place, but are stable and firm when it is; in the same way, four faculties are not stable or firm as long as noble knowledge has not arisen in a noble disciple, but are stable and firm when it has. Which four? The faculty of conviction, the faculty of persistence, the faculty of mindfulness, and the faculty of concentration.

When a noble disciple is discerning, the conviction that follows from that stands solid. The persistence that follows from that stands solid. The mindfulness that follows from that stands solid. The concentration that follows from that stands solid.

The Five Controlling Faculties (Indriya)

1. Saddhindriya Confidence

2. Viriyindriya Energy

3. Satindriya Attention

4. Samadhiindriya Concentration

5. Paññindriya Wisdom

The Five Spiritual Faculties (Bala or Balani)

1. Saddha-balam Conviction

2. Viriya-balam Persistence

3. Sati-balam Mindfulness (Radiant)

4. Samadhi-balam Concentration

5. Pañña-balam) Discernment

As you can see, we now have a change in terminology: Confidence has become Conviction, Energy has become Persistence, and Wisdom has become Discernment, while Mindfulness and Concentration remain the same.

These changes should not be surprising.

Confidence, as we have said, is generated as a way of acting based upon an internal state of trust. Once practice has completely developed, the trust is no longer necessary. Then there exists a certainty in what has been stated by the masters, practiced and achieved. Confidence no longer holds those small grains of doubt and becomes Conviction.

Persistence emerges, no longer requiring the constant application of Energy with rapt attention. Behind the energy, there is now a subtle undirected force, engendered by the greater stability of all five faculties.

Discernment,-- clear comprehension,-- is the special faculty of Wisdom that sees with a clearer light.

From where do these new faculties arise?

Samyutta Nikaya XLVIII.8

Monks, there are these five (spiritual) faculties. Which five? The faculty of conviction, the faculty of persistence, the faculty of mindfulness, the faculty of concentration, and the faculty of discernment.

Now where is the faculty of conviction to be seen? In the four factors of stream-entry....

And where is the faculty of persistence to be seen? In the four right exertions (energy)....

And where is the faculty of mindfulness to be seen? In the four frames of reference (mindfulness)....

And where is the faculty of concentration to be seen? In the four jhanas....

And where is the faculty of discernment to be seen? In the four noble truths....

The path of the arising of each spiritual faulty is given in five series of fours: in the four factors of stream-entry...in the four right exertions (energy)...in the four frames of reference (attention)...in the four jhanas...and in the knowing of the four noble truths.

Stream Entry

All these we know about except the four factors of stream entry. What are they?

In the Vera Sutra, Anathapindika, the householder, went to Buddha and asked about the matter of canker elimination. Buddha then explained that the five forms of fear and animosity rise when a person takes life… steals... engages in illicit sex... tells lies...or drinks distilled and fermented drinks. Clearly there are many other factors, all of which are eliminated by the four factors of stream entry.

The Vera Sutra

Anathapindika: "And which are the four factors of stream entry with which the stream enterer is endowed?”

Confidence in the Awakened One

Buddha: "There is the case where the disciple of the noble ones is endowed with unwavering confidence in the Awakened One: 'Indeed, the Blessed One is worthy and rightly self-awakened, consummate in knowledge and conduct, well-gone, an expert with regard to the world, unexcelled as a trainer for those people fit to be tamed, the Teacher of divine and human beings, awakened, blessed.'

Confidence in the Dharma

"He is endowed with unwavering confidence in the Dharma: 'The Dharma is well-expounded by the Blessed One, to be seen here and now, timeless, inviting verification, pertinent, to be realized by the wise for themselves.'

Confidence in the Sangha

"He is endowed with unwavering confidence in the Sangha: 'The Sangha of the Blessed One's disciples who have practiced well... who have practiced straight-forwardly... who have practiced methodically... who have practiced masterfully -- …-- they are the Sangha of the Blessed One's disciples: worthy of gifts, worthy of hospitality, worthy of offerings, worthy of respect, the incomparable field of merit for the world.'

Endowed with Virtue

"He is endowed with virtues that are appealing to the noble ones: untorn, unbroken, unspotted, unsplattered, liberating, praised by the wise, untarnished, leading to concentration.

"These are the four factors of stream entry with which he is endowed.”

Anathapindika: "And which is the noble method that he has rightly seen and rightly ferreted out through discernment?”

Buddha: "There is the case where a disciple of the noble ones notices: When this is, that is. From the arising of this comes the arising of that. When this isn't, that isn't. From the cessation of this comes the cessation of that (which is the discrimination of Dependent Origination).”

The Four Factors of Stream Entry then are: Confidence in the Awakened One, Confidence in the Dharma, Confidence in the Sangha, and being endowed with Virtue. Thus we see, in these Sutras, that not only are the four stream entry factors essential for the faculty of consciousness, they are also the method of discernment that supports them.

Conviction and Discernment are bedfellows in the same way as are the controlling faculties of Confidence and Wisdom.

Energy, the first member of the spiritual set, it is easy to deduct, leads naturally to Persistence, the second. But once more we see that none of these faculties are independent and disconnected from the others.

Persistence, in turn develops Mindfulness as the most essential skilful quality of the mind. But similarly, we know that the correct development of mindfulness leads to correct concentration, which provides the foundation for the arising of discernment.

When discernment is strengthened to the point of transcendence leading to the attainment of stream-entry, it then confirms the truths that were previously accepted with confidence in Buddha, Dharma and Sangha, bringing firm conviction. These five form a cycle. Let one fail and the whole is debilitated.

This causal loop, strengthens conviction even further. This provides the perfect foundation for developing the spiritual faculties further, until a spiritual maturity is attained. At that point, conviction is not necessary, for the release by the direct experience will have made conviction redundant.

Heedfulness

The underlying element throughout the development of this causal loop is the mental quality of heedfulness which is the special combination of correct energy and attention, but as a quality of mind it is also a motivator, for the attention to the path of Dependent origination brings full awareness of the dangers of constant Identity rebirth

Samyutta Nikaya XLVIII.56

When one quality is established in a monk, the five faculties are developed and developed well.

Which one quality? Heedfulness.

And what is heedfulness? There is the case where a monk guards his mind in the midst of mental effluents and their concomitants. When his mind is guarded in the midst of mental effluents and their concomitants, the faculty of conviction goes to the culmination of its development. The faculty of persistence...mindfulness...concentration...discernment goes to the culmination of its development.

This is how when one quality is established in a monk, the five faculties are developed and developed well.

Agutarra Yikaya X.15

Just as the footprints of all legged animals are encompassed by the footprint of the elephant, and the elephant's footprint is reckoned their chief in terms of size; in the same way, all skillful qualities are rooted in heedfulness, lie gathered in heedfulness, and heedfulness is reckoned their chief....

Just as all the light of the constellations does not equal one sixteenth of the light of the moon, and the light of the moon is reckoned their chief; in the same way, all skillful qualities are rooted in heedfulness, lie gathered in heedfulness, and heedfulness is reckoned their chief.

How is Heedfulness different from attention? It is the awareness of one’s incautious attitude. Buddha’s last words were said to be, “Strive on with diligence.” He may well have declared, “Strive on with Heedfulness.”

In the Christian New Testament, there is an incident where the crowds are about to stone a woman to death. Jesus the Nazarene declares, “Let he who is without blame throw the first stone.” Jesus was not saying, “Think about the correctness of what you are doing.” He was saying, “Look deeply into yourself and be heedful of the errors you are committing…. Look at your folly …not with your mind but with your heart.” That was Buddha’s advice too.

Heedfulness provides urgency. Just as one who feels the pain of an infected molar rushes to the dentist, so he who is heedful develops first the five controlling faculties which give rise to the spiritual factors.

It is this urgency that provides the impetus for the full and thorough development of the faculties as one seriously pursues the possibility of release through the skilful development of the mind.

In the case of the Eightfold Path, we saw two apparently distinct levels of operation. There is one level for the learner and another level when one reaches the point of transformation.

Here, you can see that we have also been talking about two different levels of operation. Buddha, in the Samyutta Nikaya XLVIII 10, talks about those advancing with the spiritual faculties fitting a monk, a Noble Disciple.

The Path of the Noble Disciple

Samyutta Nikaya.XLVIII.10

Indriya-vibhanga Sutra

Analysis of the Mental Faculties

Now what, monks, is the faculty of conviction? There is the case where a monk, a noble disciple, has conviction, is convinced of the Tathagata's Awakening: 'Indeed, the Blessed One is worthy and rightly self-awakened, consummate in knowledge and conduct, well-gone, an expert with regard to the world, unexcelled as a trainer for those people fit to be tamed, the Teacher of divine and human beings, awakened, blessed.' This, monks, is called the faculty of conviction.

Here we see that we are not talking about mundane behavior that requires controlling confidence. We are talking of someone who is convinced and spiritually advanced.

And what is the faculty of persistence?

There is the case where a monk, a noble disciple, 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.

He generates desire, endeavors, arouses persistence, upholds and exerts his intent for the sake of the non-arising of evil, unskillful qualities that have not yet arisen...for the sake of the abandoning of evil, unskillful qualities that have arisen...for the sake of the arising of skillful qualities that have not yet arisen...(and) for the maintenance, non-confusion, increase, plenitude, development, and culmination of skillful qualities that have arisen.

This is called the faculty of persistence.

Persistence is clearly here a matter of degree relative to the use of previous controlled energy and effort.

And what is the faculty of mindfulness?

There is the case where a monk, a noble disciple, is mindful, highly meticulous, remembering and able to call to mind even things that were done and said long ago. He remains focused on the body in and of itself-ardent, alert, and mindful-putting aside greed and distress with reference to the world. He remains focused on emotions in and of themselves...the mind in and of itself...mental qualities in and of themselves-ardent, alert, and mindful-putting aside greed and distress with reference to the world.

This is called the faculty of mindfulness.

Once more, spiritual mindfulness differs in degree. Rather than the clear application to Concentration, Mindfulness here, as a spiritual quality, is required to be focused continually on every factor of the world, with attention to the adept’s sensations, emotions, consciousness and all the contents of his stream of thoughts and impressions...

And what is the faculty of concentration?

There is the case where a monk, a noble disciple, making it his object to let go, attains concentration, attains singleness of mind.

Quite withdrawn from sensuality, withdrawn from unskillful mental qualities, he enters and remains in the first jhana: rapture and pleasure born from withdrawal, accompanied by directed thought and evaluation.

With the stilling of directed thought and evaluation, he enters and remains in the second jhana: rapture and pleasure born of composure, unification of awareness free from directed thought and evaluation-internal assurance.

With the fading of rapture he remains in equanimity, mindful and alert, and physically sensitive of pleasure. He enters and remains in the third jhana, of which the Noble Ones declare, 'Equanimous and mindful, he has a pleasurable abiding.'

With the abandoning of pleasure and pain-as with the earlier disappearance of elation and distress-he enters and remains in the fourth jhana: purity of equanimity and mindfulness, neither pleasure nor pain. This is called the faculty of concentration.

At this point, Concentration is identical; the four Jhanas are attained. However, they go further, for when we see the description of wisdom, we see that Buddha is speaking about an even higher state of consciousness. This higher state has the clear direct perception of the arising and passing of each successive mind moment.

And what is the faculty of discernment?

There is the case where a monk, a noble disciple, is discerning, endowed with discernment of arising and passing away-noble, penetrating, leading to the right ending of stress. He discerns, as it is actually present: 'This is stress...This is the origination of stress...This is the cessation of stress...This is the path of practice leading to the cessation of stress.'

This is called the faculty of discernment.

We clearly see this combination of Concentration and the insight Discernment described in Samyutta Nikaya.XLVIII.46. It is shown as the important focus of all practice. Note that it is spiritual discernment that permits the crossing of the river of Mara and that it is concentration that permits the growth into that discernment. We will discuss later whether that Concentration is essential, or whether this Discernment can be realized without the practice of concentration.

Samyutta Nikaya.XLVIII.46

It is through the development and pursuit of two faculties that a monk whose effluents are ended declares gnosis: 'Birth is ended, the holy life fulfilled, the task done. There is nothing further for the sake of this world.' Through which two?

Through noble discernment and noble release. Whatever is his noble discernment is his faculty of discernment. Whatever is his noble release is his faculty of concentration.

Intensity in Practice

Now to give you an idea of the intensity required, it is useful to see this simile of Buddha’s with regard to a fortress. It is quite elegant and expressive, but more than that, if one really understands, one can see that this description is not in any way an exaggeration of the quality required of an adept who goes beyond the mere mundane stage of controlling and touches the spiritual.

Aguttara Nikaya VII. 63

Just as a royal frontier fortress has a foundation post -deeply rooted, well embedded, immovable, and unshakable- for the protection of those within and to ward off those without; in the same way a noble disciple has conviction, is convinced of the Tathagata's Awakening: 'Indeed, the Blessed One is pure and rightly self-awakened, consummate in knowledge and conduct, well-gone, an expert with regard to the world, unexcelled as a trainer for those people fit to be tamed, the Teacher of divine and human beings, awakened, blessed.' With conviction as his foundation post, the noble disciple abandons what is unskillful and develops what is skillful, abandons what is blameworthy and develops what is blameless, and looks after himself with purity....

Just as a royal frontier fortress has a large army stationed within-elephant soldiers, cavalry, charioteers, bowmen, standard-bearers, billeting officers, soldiers of the supply corps, noted princes, commando heroes, infantry, and slaves-for the protection of those within and to ward off those without; in the same way a noble disciple keeps his persistence aroused for abandoning unskillful mental qualities and taking on skillful mental qualities, is steadfast, solid in his effort, not shirking his duties with regard to skillful mental qualities. With persistence as his army, the noble disciple abandons what is unskillful and develops what is skillful, abandons what is blameworthy and develops what is unblameworthy, and looks after himself with purity....

Just as a royal frontier fortress has a wise, experienced, intelligent gate-keeper to keep out those he doesn't know and to let in those he does, for the protection of those within and to ward off those without; in the same way a noble disciple is mindful, highly meticulous, remembering and able to call to mind even things that were done and said long ago. With mindfulness as his gate-keeper, the noble disciple abandons what is unskillful and develops what is skillful, abandons what is blameworthy and develops what is unblameworthy, and looks after himself with purity....

Just as a royal frontier fortress has ramparts that are high and thick and completely covered with plaster, for the protection of those within and to ward off those without; in the same way a noble disciple is discerning, endowed with discernment leading to the arising of the goal-noble, penetrating, leading to the right ending of stress. With discernment as his covering of plaster, the noble disciple abandons what is unskillful and develops what is skillful, abandons what is blameworthy and develops what is unblameworthy, and looks after himself with purity.... Just as a royal frontier fortress has large stores of grass, timber and water for the delight, convenience, and comfort of those within, and to ward off those without; in the same way the noble disciple...enters and remains in the first jhana...for his own delight, convenience, and comfort, and to alight on Unbinding....

Just as a royal frontier fortress has large stores of rice and barley for the delight, convenience, and comfort of those within, and to ward off those without; in the same way the noble disciple...enters and remains in the second jhana...for his own delight, convenience, and comfort, and to alight on Unbinding....

Just as a royal frontier fortress has large stores of sesame, green gram, and other beans for the delight, convenience, and comfort of those within, and to ward off those without; in the same way the noble disciple...enters and remains in the third jhana...for his own delight, convenience, and comfort, and to alight on Unbinding....

Just as a royal frontier fortress has large stores of tonics-ghee, fresh butter, oil, honey, molasses, and salt-for the delight, convenience, and comfort of those within, and to ward off those without; in the same way the noble disciple...enters and remains in the fourth jhana...for his own delight, convenience, and comfort, and to alight on Unbinding....

As a conclusion to this lesson, let us ask the question, “Why bother to pass beyond the controlling faculties?” Surely we can obtain the fruit of the Dharma path without going further. What this question really means is, “Can’t we live with one foot in this world and one foot in the other?”

There is a wonderful song by the great singer, Freddie Mercury, in which he expresses fully this idea. In the key lines, he shouts to the skies the heartfelt cry, “I want it ALL…….and I want it NOW.”

We too want both the transcendental and the worldly happiness, but we want no worldly suffering…and we too want it NOW.

But who is the dharma for? For those who want it ALL? Or for those who want ALL THAT IS NATURAL AND CORRECT?

Anguttara Nikaya VIII.30

Anuruddha Sutta

To Anuruddha

Once the Blessed One was staying among the Bhaggas in the Deer Park at Bhesakala Grove, near Crocodile Haunt. And at that time Ven. Anuruddha was living among the Cetis in the Eastern Bamboo Park. One day, a line of unspoken thought arose in Anurudda while he was alone and in seclusion.

Buddha, with his awareness, understood the thought and its presence.

Then the Blessed One, realizing with his awareness the line of thinking in Ven. Anuruddha's awareness -- just as a strong man might extend his flexed arm or flex his extended arm -- disappeared from among the Bhaggas in the Deer Park at Bhesakala Grove, near Crocodile Haunt, and re-appeared among the Cetis in the Eastern Bamboo Park, right in front of Ven. Anuruddha. There he sat down on a prepared seat. As for Ven. Anuruddha, having bowed down to the Blessed One, he sat to one side.

As he was sitting there the Blessed One said to him, "Good, Anuruddha, very good. It's good that you think these thoughts of a great person: 'This Dhamma is for one who is modest, not for one who is self-aggrandizing. This Dhamma is for one who is content, not for one who is discontent. This Dhamma is for one who is reclusive, not for one who is entangled. This Dhamma is for one whose persistence is aroused, not for one who is lazy. This Dhamma is for one whose mindfulness is established, not for one whose mindfulness is confused. This Dhamma is for one whose mind is centered, not for one whose mind is uncentered. This Dhamma is for one endowed with discernment, not for one whose discernment is weak.

Note here who the Dharma is for:

It is for one who is modest, not self aggrandizing.

It is for one who is content.

It is for one who is apart from the world of the senses, not entangled.

It is for one with spiritual persistence, not one who is lazy.

It is for one of established spiritual mindfulness.

It is for one of a centered mind.

It is for one with spiritual discernment.

But there is yet another thought of the great person.

' Now then, Anuruddha, think the eighth thought of a great person: 'This Dhamma is for one who enjoys non-complication, who delights in non-complication, not for one who enjoys and delights in complication.'

THAT’S IT! NON COMPLICATION.

Is non-complication consistent with having it ALL, NOW?

"Anuruddha, when you think these eight thoughts of a great person, then -- whenever you want -- quite withdrawn from sensuality, withdrawn from unskillful qualities, you will enter and remain in the first jhana: rapture and pleasure born from withdrawal, accompanied by directed thought and evaluation.

When you think these eight thoughts of a great person, then -- whenever you want -- with the stilling of directed thought and evaluation, you will enter and remain in the second jhana: rapture and pleasure born of composure, unification of awareness free from directed thought and evaluation -- internal assurance...

With the fading of rapture, you will remain in equanimity, mindful and alert, physically sensitive to pleasure. You will enter and remain in the third jhana, of which the Noble Ones declare, 'Equanimous and mindful, he has a pleasurable abiding.'

When you think these eight thoughts of a great person, then -- whenever you want -- with the abandoning of pleasure and pain, as with the earlier disappearance of elation and distress, you will enter and remain in the fourth jhana: purity of equanimity and mindfulness, neither-pleasure-nor-pain.

Now, when you think these eight thoughts of a great person and become a person who can attain at will, without trouble or difficulty, these four jhanas -- heightened mental states providing a pleasant abiding in the here and now -- then your robe of cast-off rags will seem to you to be just like the clothes chest of a householder or householder's son, full of clothes of many colors. As you live contented, it will serve for your delight, for a comfortable abiding, for non-agitation, and for alighting on Unbinding.

And what is the fruit of having the natural ALL of the human creature with natural sensitivity, discrimination, intelligence and equanimity free from confusion, greed and aversion? The fruit is the Pure Land, which is a complete change of vision and understanding.

"When you think these eight thoughts of a great person and become a person who can attain at will, without trouble or difficulty, these four jhanas -- heightened mental states providing a pleasant abiding in the here and now -- then your meal of alms-food will seem to you to be just like the rice and wheat of a householder or householder's son, cleaned of black grains, and served with a variety of sauces and seasonings... your dwelling at the foot of a tree will seem to you to be just like the gabled mansion of a householder or householder's son, plastered inside and out, draft-free, bolted, and with its shutters closed... your bed on a spread of grass will seem to you like the couch of a householder or householder's son, spread with long-haired coverlets, white woollen coverlets, embroidered coverlets, antelope-hide and deer-skin rugs, covered with a canopy, and with red cushions for the head and feet...

"Now, then, Anuruddha, you are to stay right here among the Cetis for the coming Rains Retreat."

"As you say, lord," Ven. Anuruddha replied.

Then, having given this exhortation to Ven. Anuruddha, the Blessed One -- as a strong man might extend his flexed arm or flex his extended arm -- disappeared from the Eastern Bamboo Park of the Cetis and reappeared among the Bhaggas in the Deer Park at Bhesakala Grove, near Crocodile Haunt.

He sat down on a prepared seat and, as he was sitting there, he addressed the monks: "Monks, I will teach you the eight thoughts of a great person. Listen and pay close attention. I will speak."

"Yes, lord," the monks responded.

The Blessed One said, "Now, what are the eight thoughts of a great person?

This Dhamma is for one who is modest, not for one who is self-aggrandizing.

This Dhamma is for one who is content, not for one who is discontent.

This Dhamma is for one who is reclusive, not for one who is entangled.

This Dhamma is for one whose persistence is aroused, not for one who is lazy. This Dhamma is for one whose mindfulness is established, not for one whose mindfulness is confused.

This Dhamma is for one whose mind is centered, not for one whose mind is uncentered.

This Dhamma is for one endowed with discernment, not for one whose discernment is weak.

This Dhamma is for one who enjoys non-complication, who delights in non-complication, not for one who enjoys and delights in complication.

"'This Dhamma is for one who is modest, not for one who is self-aggrandizing.' Thus was it said. With reference to what was it said? There is the case where a monk, being modest, does not want it to be known that 'He is modest.' Being content, he does not want it to be known that 'He is content.' Being reclusive, he does not want it to be known that 'He is reclusive.' His persistence being aroused, he does not want it to be known that 'His persistence is aroused.' His mindfulness being established, he does not want it to be known that 'His mindfulness is established.' His mind being centered, he does not want it to be known that 'His mind is centered.' Being endowed with discernment, he does not want it to be known that 'He is endowed with discernment.' Enjoying non-complication, he does not want it to be known that 'He is enjoying non-complication.' 'This Dhamma is for one who is modest, not for one who is self-aggrandizing.' Thus was it said. And with reference to this was it said.

"'This Dhamma is for one who is content, not for one who is discontent.' Thus was it said. With reference to what was it said? There is the case where a monk is content with any old robe cloth at all, any old almsfood, any old lodging, any old medicinal requisites for curing sickness at all. 'This Dhamma is for one who is content, not for one who is discontent.' Thus was it said. And with reference to this was it said.

The Dharma is not for one who wants it ALL, NOW.

"'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 and 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 who is entangled.' Thus was it said. And with reference to this was it said.

The Dharma is not for one who wants it ALL, NOW.

"'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.

The Dharma is not for one who wants it ALL, NOW.

"'This Dhamma is for one whose mindfulness is established, not for one whose mindfulness is confused.' Thus was it said. With reference to what was it said? There is the case where a monk is mindful, highly meticulous, remembering and able to call to mind even things that were done and said long ago. 'This Dhamma is for one whose mindfulness is established, not for one whose mindfulness is confused.' Thus was it said. And with reference to this was it said.

The Dharma is not for one who wants it ALL, NOW.

"'This Dhamma is for one whose mind is centered, not for one whose mind is uncentered.' Thus was it said. With reference to what was it said?

There is the case where a monk, quite withdrawn from sensuality, withdrawn from unskillful mental qualities, enters and remains in the first jhana: rapture and pleasure born from withdrawal, accompanied by directed thought and evaluation.

With the abandoning of pleasure and pain -- as with the earlier disappearance of elation and distress -- he enters and remains in the fourth jhana: purity of equanimity and mindfulness, neither pleasure nor pain. 'This Dhamma is for one whose mind is centered, not for one whose mind is uncentered.' Thus was it said. And with reference to this was it said.

"'This Dhamma is for one endowed with discernment, not for one whose discernment is weak.' Thus was it said. With reference to what was it said?

There is the case where a monk is discerning, endowed with discernment of arising and passing away -- noble, penetrating, leading to the right ending of stress. 'This Dhamma is for one endowed with discernment, not for one whose discernment is weak.' Thus was it said. And with reference to this was it said.

"'This Dhamma is for one who enjoys non-complication, who delights in non-complication, not for one who enjoys and delights in complication.' Thus was it said. With reference to what was it said?

There is the case where a monk's mind leaps up, grows confident, steadfast, and is firm in the cessation of complication. 'This Dhamma is for one who enjoys non-complication, who delights in non-complication, not for one who enjoys and delights in complication.' Thus was it said. And with reference to this was it said."

The Dharma is clearly not for one who wants it ALL, NOW.

It requires practice. It requires restraint. It requires meditation and, most of all, it requires constant attention to what one is doing in one’s daily life, namely to the 37 factors of Awakening.

Exercise

What is the ALL that you want? What are elements of the ALL that you are actually prepared to “let go”.

Do you want it NOW? If not, how long are you prepared to wait?