Fear is born from arming oneself.
Just see how many people fight!
I’ll tell you about the dreadful fear
that caused me to shake all over:

Seeing creatures flopping around,
Like fish in water too shallow,
So hostile to one another!
— Seeing this, I became afraid.

This world completely lacks essence;
It trembles in all directions.
I longed to find myself a place
Unscathed — but I could not see it.

Seeing people locked in conflict,
I became completely distraught.
But then I discerned here a thorn
— Hard to see — lodged deep in the heart.

It’s only when pierced by this thorn
That one runs in all directions.
So if that thorn is taken out —
one does not run, and settles down.

…

Who here has crossed over desires,
the world’s bond, so hard to get past,
he does not grieve, she does not mourn.
His stream is cut, she’s all unbound.

What went before — let go of that!
All that’s to come — have none of it!
Don’t hold on to what’s in between,
And you’ll wander fully at peace.

For whom there is no “I-making”
All throughout the body and mind,
And who grieves not for what is not
Is undefeated in the world.

For whom there is no “this is mine”
Nor anything like “that is theirs”
Not even finding “self-ness,” he
Does not grieve at “I have nothing.”

He does not conceive
an [object] heard when hearing what is to be heard. He does not conceive
an unheard. He does not conceive a to-be-heard. He does not conceive a
hearer.

He does not conceive an [object] sensed when sensing what
is to be sensed. He does not conceive an unsensed. He does not conceive
a to-be-sensed. He does not conceive a senser.

He does not
conceive an [object] known when knowing what is to be known. He does not
conceive an unknown. He does not conceive a to-be-known. He does not
conceive a knower.

Thus, monks, the Tathagata — being the same
with regard to all phenomena that can be seen, heard, sensed, &
cognized — is ‘Such.’ And I tell you: There’s no other ‘Such’ higher or
more sublime.

- The Buddha, Kāḷakārāma Sutta (AN 4.24)

On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park.

Then
the Venerable Sāriputta approached the Blessed One and said to him:
“Bhante, I have completed the rains residence at Sāvatthī. I want to
make a tour of the countryside.”

“You may go, Sāriputta, at your own convenience.”

Then
the Venerable Sāriputta rose from his seat, paid homage to the Blessed
One, circumambulated him keeping the right side toward him, and
departed.
Then, not long after the Venerable Sāriputta had left, a certain monk said to the Blessed One:
“Bhante, the Venerable Sāriputta struck me and then set out on tour without apologizing.”

Then
the Blessed One addressed a certain monk: “Go, monk, call Sāriputta.’’’
“Yes, Bhante,” that monk replied. Then he approached the Venerable
Sāriputta and said:
“The Teacher is calling you, friend Sāriputta.’’
“Yes, friend,” the Venerable Sāriputta replied.

Now
on that occasion the Venerable Mahāmoggallāna and the Venerable Ānanda
took a key and wandered from dwelling to dwelling, calling out:
*“Come forth, venerables!*
*Come forth, venerables!*
*Now Sāriputta will roar his Lion’s roar*
*in the presence of the Blessed One!”*

Then the Venerable Sāriputta approached the Blessed One, paid homage to him, and sat down to one side.
The
Blessed One said to him: “Sāriputta, one of your fellow monks has
complained that you struck him and then set out on tour without
apologizing.”

(1) “Bhante, one who has not established
mindfulness of the body might strike a fellow monk and then set out on
tour without apologizing. Just as they throw pure and impure things on
the earth — feces, urine, spittle, pus, and blood — yet the earth is not
repelled, humiliated, or disgusted because of this; so too, Bhante, I
dwell with a mind like the earth, vast, exalted, and measureless,
without enmity and ill will.

(2) “Bhante, one who has not
established mindfulness of the body might strike a fellow monk and then
set out on tour without apologizing. Just as they wash pure and impure
things in water — feces, urine, spittle, pus, and blood — yet the water
is not repelled, humiliated, or disgusted because of this; so too,
Bhante, I dwell with a mind like water — vast, exalted, and measureless,
without enmity and ill will.

(3) “Bhante, one…… Just as fire
burns pure and impure things — feces, urine, spittle, pus, and blood —
yet the fire is not repelled, humiliated, or disgusted because of this;
so too, Bhante, I dwell with a mind like fire — vast, exalted, and
measureless, without enmity and ill will.

(4) “Bhante, one……
Just as air blows upon pure and impure things — feces, urine, spittle,
pus, and blood — yet the air is not repelled, humiliated, or disgusted
because of this; so too, Bhante, I dwell with a mind like air — vast,
exalted, and measureless, without enmity and ill will.

(5)
“Bhante, one…… Just as a duster wipes off pure and impure things —
feces, urine, spittle, pus, and blood — yet the duster is not repelled,
humiliated, or disgusted because of this; so too, Bhante, I dwell with a
mind like a duster — vast, exalted, and measureless, without enmity and
ill will.

(6) “Bhante, one…… Just as an outcast boy or girl,
clad in rags and holding a vessel, enters a village or town with a
humble mind; so too, Bhante, I dwell with a mind like an outcast boy —
vast, exalted, and measureless, without enmity and ill will.

(7)
“Bhante, one……  Just as a bull with his horns cut, mild, well tamed
and well trained, wanders from street to street and from square to
square without hurting anyone with its feet or horns; so too, Bhante, I
dwell with a mind like that of a bull with horns cut — vast, exalted,
and measureless, without enmity and ill will.

(8) “Bhante,
one…… Just as a young woman or man would be repelled, humiliated,
and disgusted if the carcass of a snake, a dog, or a human being were
slung around their neck; so too, Bhante, I am repelled, humiliated, and
disgusted by this foul body.

(9) “Bhante, one……

Then that accusing
monk rose from his seat, arranged his upper robe over one shoulder,
prostrated himself with his head at the Blessed One’s feet, and said to
the Blessed One: “Bhante, I have committed a transgression in that I so
foolishly, stupidly, and unskillfully slandered the Venerable Sāriputta
on baseless grounds. Bhante, may the Blessed One accept my transgression
seen as a transgression for the sake of future restraint.”

“Surely,
monk, you have committed a transgression in that you so foolishly,
stupidly, and unskillfully slandered the Venerable Sāriputta on baseless
grounds.
But since you see your transgression as a transgression and
make amends for it in accordance with the Dhamma, we accept it. For it
is growth in the Noble One’s discipline that one sees one’s
transgression as a transgression, makes amends for it in accordance with
the Dhamma, and undertakes future restraint.”

The Blessed One then addressed the Venerable Sāriputta:
“Sāriputta, pardon this hollow man before his head splits into seven pieces right there.”

“I will pardon him, Bhante, if he asks me to pardon him.”

-(AN 9:11)

“One who does not
seek delight in the eye … in the mind does not seek delight in
suffering. One who does not seek delight in suffering, I say, is freed
from suffering.”

- SN 35.19

- Buddha, MN 70

Monks, when a monk’s mind
frequently remains acquainted with the recognition of selflessness in
what is unsatisfactory, his mind is rid of “I-making” and “mine-making”
with regard to this conscious body and externally with regard to all
representations, and has transcended conceit, is at peace, and is well
liberated.

If, monks, when a monk’s mind frequently remains
acquainted with the recognition of selflessness in what is
unsatisfactory, his mind is not rid of “I-making” and “mine-making” with
regard to this conscious body and externally with regard to all
representations, and has not transcended conceit, is not at peace, and
is not well liberated, then he should know, ‘I have not developed the
recognition of selflessness in what is unsatisfactory, there is no
stepwise distinction in me, I have not obtained the strength of
development.’ In that way he is fully aware there. But if, monks, when a
monk’s mind frequently remains acquainted with the recognition of
selflessness in what is unsatisfactory, his mind is rid of “I-making”
and “mine-making” with regard to this conscious body and externally with
regard to all representations, and has transcended conceit, is at
peace, and is well liberated, then he should know, ‘I have developed the
recognition of selflessness in what is unsatisfactory, there is
stepwise distinction in me, I have obtained the strength of
development.’ In that way he is fully aware there.

‘The
recognition of selflessness in what is unsatisfactory, monks, when
developed and cultivated, is of great fruit and benefit; it merges with
the death-free, has the death-free as its end.’ Thus it was said. And in
reference to this it was said.

- Buddha, AN 7.49 (Dutiyasaññā Sutta)

“Monks,
there are these five ways of removing resentment by which a monk should
entirely remove resentment when it has arisen toward anyone.

What five?

(1)
One should develop loving-kindness for the person one resents; in this
way one should remove the resentment toward that person.

(2) One should develop compassion for the person one resents; in this way one should remove the resentment toward that person.

(3)
One should develop equanimity toward the person one resents; in this
way one should remove the resentment toward that person.

(4) One
should disregard the person one resents and pay no attention to him; in
this way one should remove the resentment toward that person.

(5) One should apply the idea of the ownership of kamma to the person one resents, thus:
‘This
venerable one is the owner of his kamma, the heir of his kamma; he has
kamma as his origin, kamma as his relative, kamma as his resort; he will
be the heir of any kamma he does, good or bad.’ In this way one should
remove the resentment toward that person.

These are the five
ways of removing resentment by which a monk should entirely remove
resentment when it has arisen toward anyone.”

-(AN 5:161)

Then the courtiers asked, “What do you desire in giving your eyes?” repeating a stanza:

“Life, beauty, joy, or strength—what is the prize,
O king, which motive for your deed supplies?
Why should the king of Sivi-land supreme
For the next world’s sake thus give up his eyes?”

The king (The Bodhisatta) answered them in a stanza:

“In giving thus, not glory is my goal,
Not sons, not wealth, or kingdoms to control:
This is the good old way of holy men;
Of giving gifts enamoured is my soul.”

…

“Self-sacrifice in all men mortal living,
Of all things is most fine:
I sacrificed a mortal eye; and giving,
Received an eye divine.

-Gautama Buddha

Sivi Jataka (Jataka 499)

Monks,
among these people, the Blessed One named Metteyya will appear in the
world—liberated, a fully enlightened Buddha, accomplished in true
knowledge and pure conduct, attainer of Nibbāna, knower of the world,
supreme trainer of beings, teacher of gods and humans, the most
generous, the most fortunate—just as I have appeared at present.

He
will realize with his own insight this world—with its gods, Māras and
Brahmās, this population with its recluses, gods and humans—and make it
known to others, just as I do at present. He will teach the Dhamma
that’s excellent in the beginning, excellent in the middle, and
excellent in the end, meaningful and well-phrased. And he will reveal a
spiritual practice that’s entirely perfect and pure, just as I do at
present. He will instruct thousands of monks, just as I instruct many
hundreds of monks at present.

- Sakyamuni Buddha, Digha Nikaya 26

Do Harsh Words Win The Battle?

When
you get angry at an angry person, you just make things worse for
yourself. When you don’t get angry at an angry person, you win a battle
hard to win.

When you know that the other person is angry, if
you’re patient, mindful and calm, then you act for the good of both for
yourself and the other person.

- Buddha, SN 7.3 Asundarika Sutta

Associate with companions who are in harmony with the Dharma and who don’t promote disturbing emotions.
Keeping company with unwholesome friends, you cannot possibly avoid being influenced by their evil ways.
That is the root of going astray…

May all sentient beings be endowed with happiness!
May they all be separated from suffering and its causes!
May they be endowed with joy, free from suffering!
May they abide in equanimity, free from attachment or aversion.

- Padmasambhava Guru Rinpoche, The Tibetan Book of the Dead

— Ajaan Fuang Jotiko

https://www.accesstoinsight.org/lib/thai/fuang/itself.html#world

In
reference to Method 2 (see earlier post or link at the end of this post
for the 7 Steps), Ajaan Lee’s advice for those who have difficulties
dealing with breath sensations in the whole body (as related and
elaborated by Ajaan Thanissaro):

‘Ajaan Lee sometimes talks about
not being aware of the breath in the whole body. He sometimes
recommends focusing on one spot and just staying right there .

Some
people, he says, find it too distracting to deal with the breath
sensations in the different parts of the body. As you’re thinking about
your hand, your arm, or your leg, other thoughts related to hands, arms,
and legs might sneak in and carry you off someplace else.

He
compares this to starting an orchard. If you plant your whole orchard
all at once, using all your resources, you may find that you’ve
overextended yourself. You’re faced with a drought for several days, the
trees all die, and you end up with nothing.

In cases like that,
it’s smarter to start out with one little area and to focus on planting
just that, caring for that. Say you plant a mango tree. You care for it
for a couple years, and then when they give their first crop of
mangoes, you collect the seeds and plant them. The same with the second
crop. That way you gradually enlarge your orchard until you fill your
whole plot of land.

So if you find that focusing on the breath
here and there in the beginning of the meditation gets you distracted,
just focus down on one spot and stay right there. Tell yourself: You’re
not going anywhere else.

You may want to use the word buddho to
help keep things under control. But just use one spot in the body: It
might be right between your eyes, the middle of the forehead, wherever
you feel is closest to the center of your awareness in the body. You
stare right down, right there.

The one warning is that you not
tighten up around that spot. Think of the area as being open and free
flowing. In other words, the blood can flow in, the blood can flow out.
Energy flows in, energy flows out, but you are not moving. You’re going
to stay right here. No matter what happens, you’re going to stay right
in this one little spot. That can gather the mind together and keep it
there. You’re not trying to take care of too many things at once.’

Ajaan lee Index:
https://www.accesstoinsight.org/lib/thai/lee/index.html

From  “One Point, Two Points, Many Points” in Meditations 4, retrieved from
http://www.accesstoinsight.org/lib/authors/thanissaro/meditations4.html#points

Method 2 (7 Steps): http://www.accesstoinsight.org/lib/thai/lee/inmind.html#method2
In “Keeping the Breath in Mind: Lessons in Samadhi”
http://www.accesstoinsight.org/lib/thai/lee/inmind.html

Access to Insight ” Reading”

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  You should teach Dhamma to others thinking:
‘I will teach step by step.’ …

  ‘I will teach explaining my methods.’ …
  ‘I will teach out of kindness.’ …

  ‘I will not teach while secretly hoping to profit.’ …

  ‘I will teach without hurting myself or others.’

  It’s not easy to teach Dhamma to others. You should establish these five things in yourself before teaching Dhamma to others.”
- AN 5.159
 https://suttacentral.net/an5.159/en/sujato

Supported
by the six elements, an embryo is conceived. When it is conceived,
there are name and form. Name and form are conditions for the six sense
fields. The six sense fields are conditions for contact. Contact is a
condition for feeling. It’s for one who feels that I declare: ‘This is
suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation
of suffering’ … ‘This is the practice that leads to the cessation of
suffering’.

- AN 3.61

When you’ve gained the human state,
and the true teaching has been so well proclaimed,
if you don’t seize the moment
it’ll pass you by.

For many wrong times are spoken of,
which obstruct the path.
Only on rare occasions
do Realized Ones arise.

If you find yourself in their presence,
so hard to find in the world,
and if you’ve gained a human birth,
and the teaching of the Dhamma;
that’s enough to make an effort,
for a person who loves themselves.

How is the true teaching to be understood
so that the moment doesn’t pass you by?
For if you miss your moment
you’ll grieve when sent to hell.

If you fail to achieve
certainty regarding the true teaching
you’ll regret it for a long time,
like a trader who loses a profit.

A man shrouded by ignorance,
a failure in the true teaching,
will long undergo
transmigration through birth and death.

Those who’ve gained the human state
when the true teaching has been so well proclaimed,
and have completed what the Teacher taught—
or will do so, or are doing so now—

have realized the right time in the world
for the supreme spiritual life.
You should live guarded, ever mindful,
not soaked with defilements,

among those restrained ones
who have practiced the path
proclaimed by the Realized One, the one with vision,
and taught by the Kinsman of the Sun.

Having cut off all underlying tendencies
that follow those drifting in Māra’s dominion,
they’re the ones in this world who’ve truly crossed over,
having reached the ending of defilements.

- Akkhaṇasutta AN 8.29

https://suttacentral.net/an8.29/en/sujato

Importance
of faith (Milinda
Panha)                                                                                                                                                                          

Faith
                                                                                                                          
The king said, ‘Venerable Nāgasena, what is the characteristic mark of
faith?’

‘Tranquillisation, O king, and aspiration.’

‘And how is tranquillisation the mark of faith?’

As
faith, O king, springs up in the heart it breaks through the five
hindrances—lust, malice, mental sloth, spiritual pride, and doubt—and
the heart, free from these hindrances, becomes clear, serene,
untroubled.’

‘Give me an illustration.’

‘Just, O king, as a
suzerain king, when on the march with his fourfold army, might cross
over a small stream, and the water, disturbed by the elephants and
cavalry, the chariots and the bowmen, might become fouled, turbid, and
muddy. And when he was on the other side the monarch might give command
to his attendants, saying: “Bring some water, my good men. I would fain
drink.

Four True Friends
SN 1.1.53 Mittasuttarm

A caravan’s a friend abroad,
A Mother is a friend at home,
A companion in times of need
Is a good friend time and again.
Merits that were done by oneself
Are the true friend in the next world.

“Monks, when the liberation of
the mind by loving-kindness has
been pursued, developed, and
cultivated, made a vehicle and
basis, carried out, consolidated,
and properly undertaken, eleven
benefits are to be expected.
What eleven?
(1) One sleeps well;
(2) one awakens happily;
(3) one does not have bad
dreams
(4) one is pleasing to human
beings
(5) one is pleasing to spirits;
(6) deities protect one
(7) fire, poison, and weapons do
not injure one
(8) one’s mind quickly becomes
concentrated;
(9) one’s facial complexion is
serene
(10) one dies unconfused; and
(11) if one does not penetrate
further, one fares on to the
brahma world.
When, monks, the liberation of
the mind by loving-kindness
has been repeatedly pursued,
developed, and cultivated, made
a vehicle and basis, carried
out, consolidated, and properly
undertaken, these eleven benefits
are to be expected”
-(AN 11:15,)

- AN 5.202

Milindapañha : The Questions of King Milinda
Book 7: Similes of Arahatship
Chapter 2
7.3.10. Samuddaṅgapañha: The Sea

“These two things play a part in realization. What two? Serenity and discernment.

What
is the benefit of developing serenity? The mind is developed. What is
the benefit of developing the mind? Greed is given up.

What is
the benefit of developing discernment? Wisdom is developed. What is the
benefit of developing wisdom? Ignorance is given up.

The mind
contaminated by greed is not free; and wisdom contaminated by ignorance
does not grow. In this way, freedom of heart comes from the fading away
of greed, while freedom by wisdom comes from the fading away of
ignorance.”

-AN 2.31