Connected Discourses 

Part III 

The Book of Aggregates

 Chap 22 – Lesson 101

The Adze Handle or The Ship

translated from the Pali by Bodhi Bhikkhu

(Mar. 3rd, 2021)

At Savatthi. “Bhikkhus, I say that the destruction of the taints is for one who knows and sees, not for one who does not know and does not see. For one who knows what, who sees what, does the destruction of the taints come about? ‘Such is form, such its origin, such its passing away; such is feeling … such is perception … such are volitional formations … such is consciousness, such its origin, such its passing away’: it is for one who knows thus, for one who sees thus, that the destruction of the taints comes about.

“Bhikkhus, when a bhikkhu does not dwell devoted to development, even though such a wish as this might arise in him: ‘Oh, that my mind might be liberated from the taints by nonclinging!’ yet his mind is not liberated from the taints by nonclinging. For what reason? It should be said: because of nondevelopment. Because of not developing what? Because of not developing the four establishments of mindfulness … the four right strivings … the four bases for spiritual power … the five spiritual faculties … the five powers … the seven factors of enlightenment … the Noble Eightfold Path.

“Suppose, bhikkhus there was a hen with eight, ten, or twelve eggs that she had not covered, incubated, and nurtured properly. Even though such a wish as this might arise in her: ‘Oh, that my chicks might pierce their shells with the points of their claws and beaks and hatch safely!’ yet the chicks are incapable of piercing their shells with the points of their claws and beaks and hatching safely. For what reason? Because that hen with eight, ten, or twelve eggs had not covered, incubated, and nurtured them properly.

“So too, bhikkhus, when a bhikkhu does not dwell devoted to development, even though such a wish as this might arise in him: ‘Oh, that my mind might be liberated from the taints by nonclinging! ’ yet his mind is not liberated from the taints by nonclinging. For what reason? It should be said: because of nondevelopment. Because of not developing what? Because of not developing … the Noble Eightfold Path.

“Bhikkhus, when a bhikkhu dwells devoted to development, even though no such wish as this might arise in him: ‘Oh, that my mind might be liberated from the taints by nonclinging!’ yet his mind is liberated from the taints by nonclinging. For what reason? It should be said: because of development. Because of developing what? Because of developing the four establishments of mindfulness … the four right strivings … the four bases for spiritual power … the five spiritual faculties … the five powers … the seven factors of enlightenment … the Noble Eightfold Path.

“Suppose, bhikkhus, there was a hen with eight, ten, or twelve eggs that she had covered, incubated, and nurtured properly. Even though no such wish as this might arise in her: ‘Oh, that my chicks might pierce their shells with the points of their claws and beaks and hatch safely!’ yet the chicks are capable of piercing their shells with the points of their claws and beaks and of hatching safely. For what reason? Because that hen with eight, ten, or twelve eggs had covered, incubated, and nurtured them properly.

“So too, bhikkhus, when a bhikkhu dwells devoted to development, even though no such wish as this might arise in him: ‘Oh, that my mind might be liberated from the taints by nonclinging! ’ yet his mind is liberated from the taints by nonclinging. For what reason? It should be said: because of development. Because of developing what? Because of developing … the Noble Eightfold Path.

“When, bhikkhus, a carpenter or a carpenter’s apprentice looks at the handle of his adze, he sees the impressions of his fingers and his thumb, but he does not know: ‘So much of the adze handle has been worn away today, so much yesterday, so much earlier.’ But when it has worn away, the knowledge occurs to him that it has worn away.

“So too, bhikkhus, when a bhikkhu dwells devoted to development, even though no such knowledge occurs to him: ‘So much of my taints has been worn away today, so much yesterday, so much earlier,’ yet when they are worn away, the knowledge occurs to him that they have been worn away.

“Suppose, bhikkhus, there was a seafaring ship bound with rigging that had been worn away in the water for six months. It would be hauled up on dry land during the cold season and its rigging would be further attacked by wind and sun. Inundated by rain from a rain cloud, the rigging would easily collapse and rot away. So too, bhikkhus, when a bhikkhu dwells devoted to development, his fetters easily collapse and rot away.”

Exlanatory Notes:

A. Connection with other Suttas

The opening section of the Vāsijāta Sutta are also found in the Upanisā Sutta, but with a different sequel. The Vāsijata’s sub-thesis is found paraphrased as: “Spiritual liberation cannot be attained through wishing (or prayer).” The main thesis can be paraphrased thus: “Spiritual liberation can only be attained by a cultivated mind, even if one makes no wish of it.” Bikkhu Bodhi notes here:

The theme of this sutta might be compared with the Bhūmija Sutta, which deals with the question whether, in living the holy life, it is necessary to make a wish in order to achieve the fruit…

The cultivated mind is said to have understood what constitutes the 37 “limbs of awakening”, that also serves as a summary of the Buddha’s teaching.

B. The Sutta parables

1. THE INCUBATION PARABLE. In referring to meditation, the Sutta first applies the well known parable of the hen’s incubating her eggs. The wrong way of meditation is illustrated by the hen, not properly sitting on her eggs, merely wishes for them to hatch. The proper method of meditation is illustrated by the hen that single-mindedly sits on her eggs.

2. THE PARABLE OF THE CARPENTER’S ADZE.

The second parable of the Vāsija carpenter’s adze handle, which is defined as “a sharp knife, axe, hatchet, adze handle”. The parable centres on how, by constantly and carefully noticing the wear-marks on the adze-handle, the user would be able to know to what extent the handle has worn away. Like the other two parables, this one, too, connotes persistent and focussed effort that brings its own result in good time.

3. THE SHIP PARABLE is the most complicated of the three parables of the Sutta:

Suppose, bhikshus, an ocean-going ship rigged with masts and stays, having been worn out by the water for six months, would be hauled up onto dry land for the cold season. The ropes that have been worn out by the wind and sun, thoroughly soaked by the rains, would easily weaken and waste [rot] away.

The Discourse Commentary explains this parable in more elaborate details than the incubation parable, thus:

*the ocean = the teaching or dispensation (sāsana);

*the ship = the meditator or “yogi”

*the wearing out of the ship by the ocean = the monk’s activities of less than 5 rains in the presence of his preceptor and teacher;

*the wasting away and lessening of the ship’s rigging by the ocean waters = the lessening of the renunciant’s mental fetters by his going forth, study and questioning;

*the time the ship is hauled up onto dry land = the time when the practitioner, having been discharged from (that is, completed) his tutelage, dwells in the forest for meditation;

*the drying up of the rigging by wind and sun during the day = the drying up of craving and lust by insight knowledge;

*the wetting by snow at night = the “wetting” (that is, extinguishing of craving) of the mind by zest and gladness arisen from meditation;

*the weakening of the rigging being dried by the wind and sun during the day, and being wetted by wet snow in the night = greatly weakening of the mental fetters through zest, gladness and insight knowledge gained through merely a day’s of good weather, etc;

*the rain pouring down = knowledge of the path of arhathood;

*the rotting of the ship’s rigging by rain-water = the attainment of the fruit of arhathood;

*the persistence of the rigging in a worn-out state = the fetter-free arhat’s remaining behind (for the benefit of the masses;

*the breaking-up of the worn-out rigging = the arhat’s attainment of the nirvana element without residue.

C. General theme of the Discourse: How To Meditate

*What does meditation do to your brain?

During meditation, activity in the parietal lobe slows down. The gatekeeper for the senses, this organ focuses your attention by funneling some sensory data deeper into the brain and stopping other signals in their tracks. Meditation reduces the flow of incoming information to a trickle

*Why learn to meditate?

While meditation isn’t a cure-all, it can certainly provide some much-needed space in your life. Sometimes, that’s all we need to make better choices for ourselves, our families, and our communities. And the most important tools you can bring with you to your meditation practice are a little patience, some kindness for yourself, and a comfortable place to sit.

When we meditate, we inject far-reaching and long-lasting benefits into our lives. And bonus: you don’t need any extra gear or an expensive membership.

Here are five reasons to meditate:

1. Understanding your pain

2. Lower your stress

3. Connect better

4. Improve focus

5. Reduce brain chatter

*How to meditate?

Meditation is simpler (and harder) than most people think. Read these steps, make sure you’re somewhere where you can relax into this process, set a timer, and give it a shot:

1) Take a seat: Find place to sit that feels calm and quiet to you.

2) Set a time limit: If you’re just beginning, it can help to choose a short time, such as five or 10 minutes.

3) Notice your body: You can sit in a chair with your feet on the floor, you can sit loosely cross-legged, you can kneel—all are fine. Just make sure you are stable and in a position you can stay in for a while.

4) Feel your breath: Follow the sensation of your breath as it goes in and as it goes out.

5) Notice when your mind has wandered: Inevitably, your attention will leave the breath and wander to other places. When you get around to noticing that your mind has wandered—in a few seconds, a minute, five minutes—simply return your attention to the breath.

6) Be kind to your wandering mind: Don’t judge yourself or obsess over the content of the thoughts you find yourself lost in. Just come back.

7) Close with kindness: When you’re ready, gently lift your gaze (if your eyes are closed, open them). Take a moment and notice any sounds in the environment. Notice how your body feels right now. Notice your thoughts and emotions.

That’s it! That’s the practice. You go away, you come back, and you try to do it as kindly as possible.

 

Connected Discourses Chap 20 – Lesson 9

A Bull Elephant

translated from the Pali by Sujato Bhikkh

A Bull Elephant
So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapindika’s monastery. Now at that time a certain junior mendicant went to visit families too often.
The mendicants said to him, “Venerable, don’t go to visit families too often.” But that mendicant, when spoken to by the mendicants, said this, “But these senior mendicants think they can go to visit families, so why can’t I?” And then several mendicants went up to the Buddha, bowed, sat down to one side, and told him what had happened. The Buddha said:
“Once upon a time, mendicants, there was a great lake in the jungle, with bull elephants living nearby. They’d plunge into the lake and pull up lotus bulbs with their trunks. They’d wash them thoroughly until they were free of mud before chewing and swallowing them. That was good for their appearance and health, and wouldn’t result in death or deadly pain.
The young cubs, following the example of the great bull elephants, plunged into the lake and pulled up lotus bulbs with their trunks. But they didn’t wash them thoroughly, and while they were still muddy they chewed and swallowed them. That was not good for their appearance and health, and resulted in death or deadly pain.
In the same way, there are senior mendicants who robe up in the morning and, taking their bowl and robe, enter the town or village for alms. There they speak on the teachings, and lay people demonstrate their confidence in them. And when they get things, they use them untied, uninfatuated, unattached, seeing the drawbacks, and understanding the escape. That’s good for their appearance and health, and doesn’t result in death or deadly pain.
Junior mendicants, following the example of the senior mendicants, robe up in the morning and, taking their bowl and robe, enter the town or village for alms. There they speak on the teachings, and lay people demonstrate their confidence in them. But when they get things, they use them tied, infatuated, attached, blind to the drawbacks, not understanding the escape. That’s not good for their appearance and health, and results in death or deadly pain.
So you should train like this: ‘When we get things, we will use them untied, uninfatuated, unattached, seeing the drawbacks, and understanding the escape.’ That’s how you should train.”
Note:
Regarding the concept of detachment, or non- attachment, Buddhist texts in Pali mention nekkhamma, a word generally translated as "renunciation". This word also conveys more specifically the meaning of "giving up the world and leading a holy life" or "freedom from lust, craving and desires."
The writings of Milarepa are canonical Mahayana Buddhist texts that emphasize the temporary nature of the physical body and the need for non-attachment.
Detachment is a central concept in Zen Buddhist philosophy. One of the most important technical Chinese terms for detachment is "wú niàn" (無念), which literally means "no thought." This does not signify the literal absence of thought, but rather the state of being "unstained" (bù rán 不染) by thought. Therefore, "detachment" is being detached from one's thoughts. It is to separate oneself from one's own thoughts and opinions in detail as to not be harmed mentally and emotionally by them.
How do Buddhists love without attachment?
To achieve non attachment, one must detach from the idea of a perfect person and holding one's partner to an impossible standard. Instead, one must accept a partner for who they are unconditionally. In Buddhism, this is the key to a happy romantic relationship
 
How do you practice non attachment?
Practicing non-attachment, or the idea of not allowing our emotions to rule our lives and decisions, helps us to think clearly and make good choices. You can do this by focusing on yourself, accepting change, and forming healthy relationships.
When we have something, we tend to fear losing it. Some of our attachments can be good for us, like love and appreciation for our families, and can motivate us to be our best. But, if we are not careful, some of our attachments can control our lives, altering the way we think and act. Practicing non-attachment, or the idea of not allowing our emotions to rule our lives and decisions, helps us to think clearly and make good choices. You can do this by focusing on yourself, accepting change, and forming healthy relationships.
 

• Understand what non-attachment means: 

Those who practice non-attachment accept that jobs, relationships, and material possessions as ultimately fleeting. They fully enjoy these gifts of life in the moment instead of wishing they would last forever. When it becomes clear that something has to end, they let it go without regret. When you accept that everything must pass, you’ll allow yourself to fully experience your life, riding the movement of your emotions without being held back by them.
2. Meditate daily: 
Meditation asks you to focus solely on the present moment, letting go of worries about the past or future. These thoughts are attachments that are drawing you away from your center. To work at releasing them, find some time each day to be alone in a quiet space. Try to meditate for at least ten minutes initially, but extend this time daily. Focus on your breathing and your body and avoid outside thoughts.
3. Let go of expectations: A fundamental aspect of non-attachment is freedom from expectations. It is often our expectations that cause us to be disappointed in others. When someone breaks plans or trust with you, don’t focus on it. Focus only on what you can do. Let go of the control they had on your happiness.
4. Stay calm no matter the situation: Another principle of non-attachment is emotional and mental control. When circumstances start to upset you, this is a sign that you’re clinging too tightly to an expectation, idea, person, or thing. Take a moment to focus on your breathing. Step away from the situation to calm down so that you don’t react out of anger or sadness. Return when you feel at peace and accepting of the situation.