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Hearing the voice, Visayha recovered conscious- enough food to go round. Verañja, as one of the ad- ness and challenged Sakka, saying,”Who do you ministrators of the province, was so busy solving think you are?” the problems of the starving people in the province that he completely forgot to look after the Buddha ”I am Sakka — king of heaven” and the community of five-hundred monks who ”Normally Sakka is one for practising generos- had accompanied him. The Ven. MoggallÅna of- ity, observing the precepts and the quarter moon fered his services to the Buddha saying, “The Brah- days and practising the seven virtues that make one min is too busy to be able to look after us. May I fly the king of heaven [vattapada] (namely: 1. cherish- away to another continent (world) to look for alms ing one’s parents; 2. respect for elders in one’s fam- there, to bring such alms back and feed our hungry ily; 3. speaking politely; 4. speaking to engender community?” harmony; 5. being generous to banish stinginess; 6. speaking the truth, and; 7. banishing anger) but The Buddha said, “There is no need to go to so Your Majesty is telling me to stop my generosity — much trouble”. which contradicts everythingthat brought your own greatness — if you are truly Sakka, Your Majesty is ”Then shall I penetrate down deep into the earth acting out of keeping with your own nature! May to find the ‘ambrosia’ that is buried there and bring no wealth ever accrue to me which makes me pos- it back to feed our community?” sessive of it! Whatever practice is virtuous or su- preme which I have done in the past, may I always The Buddha said, “No, don’t do that. Show a lit- continue — may I never stop. Even though I have tle patience.” to cut grass for a living, I will continue with my generosity until my dying day!” ”Why do we need to be patient?” Sakka could not succeed in dissuading Visayha The Buddha replied, “Even, if you were to access from his generosity — so he asked instead, the rea- the ambrosia from under the ground and the word son for Visayha’s determination to cultivate giving. spread around, before long people would stop of- Visayha said that his generosity was in no way fering almsfood to the monks in order to see which aimed to attaining the position of the king of heaven monk is an arahant able to access such ambrosia. It — but in order to accrue perfections with the view would be a disaster for the monks who are not yet to attain enlightenment as Buddha — to lead all arahants. Be patient just for three months so that beings out of suffering. the monks to come in the future will not suffer as Hearing Visayha’s answer, Sakka could not help the result.” but be happy — and he patted Visayha’s back, so Eventually the monks survived to the end of the replenishing Visayha with superhuman power. rainy season on the ‘red rice’ usually used for feed- Sakka restored all Visayha’s wealth and more, so ing horses. The happiness for the Buddha didn’t that there was always wealth in Visayha’s house come from the food he ate but from the purity of for endless giving to his dying day. . . the mind arising from enlightenment. D.2 Ex. Buddha left hungry by Brahmin Verañja D.3 Ex. LakuÁÎaka Bhaddhiya Thera (DhA.ii.148ff.) Having discussed the Dhamma witha certain Brah- min called Verañja (as related in Blessing Thirty §E.4) Bhaddiya was one of the bhikkhus staying at the the brahmin was so impressed that he invited the Jetavana monastery. Because of his short and child- Buddha and the whole monastic community to stay like stature he was known as LakuÁÎaka (the in his province for the duration of the Rainy Sea- dwarf). LakuÁÎaka Bhaddiya was very good na- son. The Buddha accepted the invitation but a short tured — even young bhikkhus would often tease him time later in that province, the harvest failed and by pulling his nose or his ears or by patting him on there was a famine in the area. There was hardly the head. Very often they would jokingly say, ‘Un- cle, how are you? Are you happy, or are you bored with your life here as a bhikkhu?’ Bhaddiya never re- taliated in anger, or abused them. In fact he was al- 400 A Manual of Peace: 38 Steps towards Enlightened Living

ways serene and pleasing to the eye. rock is not shakeable by wind so also, an arahant is When told about the patience of Bhaddiya, the unperturbed by scorn or by praise.’ Only then did the other monks come to know that Bhaddiya had Buddha said, ‘An arahant never loses his temper, long before attained arahantship and was invulner- he has no desire to speak harshly or to think ill of able to worldly vicissitudes. others. He is like a mountain of solid rock. As a solid Blessing Thirty-Five: A Mind Invulnerable to Worldly Vicissitudes 401

402 A Manual of Peace: 38 Steps towards Enlightened Living

Blessing Thirty-Six: Sorrowlessness A. INTRODUCTION cissitudes of the world: which are all features of A.1 True love and possessive love life in the world which are unavoidable — but to which you can make your mind invulnerable by Second only to wisdom, compassion [karuÁÅ] — attaining arahantship — allowing one to see the or true love — is considered one of Buddhism’s desirable and undesirable things of the world as key virtues. The further we can extend our mind, subject to the Three Universal Characteristics. the more broadly and impartially we will be able to spread our love. Compassion is not a virtue to This blessing deals with making oneself invul- make you a narrower or more egoistical person. nerable to the second category of suffering which On the contrary, it will lead to a breaking down is avoidable — those that resemble sorrow. As we of the barriers between yourself and the rest of shall see, sorrowlessness is a fruit of attaining the world. For arahants such love comes naturally. arahantship — but even though we may not have reached arahantship ourselves, it doesn’t stop us However, for those who are still unenlightened, from drawing some conclusions (see §C. below) for the love we experience, although called by the how to reduce potential sorrow in our life — even same name, is possessive in its nature. Possessive if we cannot completely eradicate it. love is subject to the three Universal Character- istics and cannot last forever. It also re-inforces A.2 Definitions: Sorrow & Sorrowlessness our egoism unlike its enlightened equivalent, The word ‘sorrow’ or ‘soka’ has already been in- ‘compassion’. However, worst of all, possessive troduced since the Four Noble Truths of Blessing love has a painful withdrawal symptom called Thirty-three. It is a term which refers to the suf- ‘sorrow’ — the nature of which we will discover fering state of a mind that is torn by dryness. A later in this blessing. mind of sorrow is a mind that feels dry and cracked like the earth in a land suffering from Because an arahant has no further possessive drought. It is like a leaf that has become so dry love he is thus free of sorrow. Thus sorrow- that it has lost its life and freshness. Sorrow arises lessness is another of the four characteristics of when someone encounters an undesirable situa- an arahant described in Group X. In fact tion which makes us feel burned out and help- ‘sorrowlessness’ is closely concerned with virtues less. The antonym for sorrow, the word discussed in the immediately preceding Bless- ‘sorrowless’ (or in the Pali ‘asoka’) refers to the ings. In Blessing Thirty-three we talked about two mind that is not vulnerable to sorrow — and is types of suffering — the inevitable and the mis- the title for this blessing. cellaneous (largely avoidable). In Blessing Thirty- Five we have already been introduced to the vi- Blessing Thirty-Six: Sorrowlessness 403

B. NATURE OF SORROW Thus if anyone wants to live sorrowlessly in the B.1 Cause of Sorrow world, they should avoid absent-mindedly falling in love and life will be that much easier. The problem of the untrained mind is that it tends to pick up indiscriminately on all the negative emotions Possessive love doesn’t just refer to people, but of perceptions coming to us through the senses. The loving anything to the point you become attached mind will not stay still but will constantly try to find — whether it be your house or your car. Anything some new perceptual food to feed the senses. How- that has anything to do with love is like a thorn ever whatever sort of thing it senses, it will not stay that one day will produce sorrow. with that thing for long, but will soon be on the move searching for something new. If you listen to some In spite of our common sense, and in full aware- pleasant music, after only a few minutes you will be- ness of the perils of falling in love — however, cir- come bored and start looking for something tasty to cumstances sometimes get in the way of our better eat instead. Before you have eaten much, you think judgement. Many women decide they could better to yourself that you would rather lie down and take a use their time devoting their time to their work or sleep. Before you have been asleep for very long, you to their spiritual development, but they cannot would rather go outside and take a walk. There is stand be labeled an ‘old maid’ by their relatives so never any satisfaction with any particular sensation. half-heartedly go looking for love. Some parents want to put an end to their responsibility for look- There is only one sort of sensation with which the ing after their children so they rush them to get mind never gets bored — and that is when one falls married. in love with someone or something. Such possessive love causes the mind to be fixated firmly with no more B.2 The Degree of Sorrow wandering. Once the mind has attached itself to pos- sessive love it can no longer get itself free. In such a With relation to possessive love, Buddha taught: state of mind, any day you don’t get a glimpse of your lover, you feel that you have no appetite. Even to hear “If you love a hundred (of them) you will have their voice on the telephone, to see a glimpse of their a hundred measures of suffering; face, or to catch sight of their house can help to satisfy If you love 90 you will have 90 measures of suffering; you. If they love you in return, the suffering remains If you love 80 you will have 80 measures of suffering; within the limits of toleration — but what if they don’t If you love 70 you will have 70 measures of suffering; love you in return? Or what if they start out by loving If you love 60 you will have 60 measures of suffering; you and later change their mind — or love someone If you love 50 you will have 50 measures of suffering; else — or die? It is at this point that the mind will If you love 40 you will have 40 measures of suffering; become so dry that it will feel like it will tear in two. If you love 30 you will have 30 measures of suffering; Now if you hear a love song, you would rather cry. If you love 20 you will have 20 measures of suffering; Now if someone invites you to go and see a romantic If you love 10 you will have 10 measures of suffering; movie, you would rather stay at home. From a mind If you love 5 you will have 5 measures of suffering; that used to be interested in absorbing many differ- If you love 4 - 3 - 2 -1 of them, you will have 4 - ent stimuli, now it has had such an overload from the 3 - 2 -1 measure(s) of suffering. If you love noth- stimulus of falling in love that it no longer wants to ing and no-one when you will not have suffer- absorb any stimuli at all. Thus, sorrow is like a with- ing about anything. Such a person will be with- drawal symptom from possessive love — in the words out suffering and without regrets as to their life. of the Buddha: In fact the existence of suffering, despair and sorrow in the world is only brought about be- Piyate jhayate soko cause of the love we have for physical things. Sorrow is caused by things that are dear to us When there is no further physical thing that we love (be it our body, people, animals or posses- J.iii.162, DhA.iii.277 sions) there will be no further suffering, despair and sorrow. Whosoever can put aside their love 404 A Manual of Peace: 38 Steps towards Enlightened Living

for such physical things will attain happiness cape the eight vicissitudes of the world — but sor- in this world. Those who wish to evade sorrow row is something we can choose to avoid. In fact in this world would be better to avoid falling we could choose to walk away at any time but, most in love with the physical things of the world.” people fail to make that choice. The thought to cul- tivate oneself towards enlightenment has not even Ud.(verse 176) occurred to most people. Some are even afraid to practice meditation in case their defilements run If you want to conclude in more colloquial lan- out. They are afraid they will have no love left for guage: anyone in the world any more — which is rather a misunderstanding of the true meaning of love. They The more your possessive love, the more the pin all their hopes on the happiness of marriage, sorrow. The less your possessive love, the less only later to be disappointed. Thus, if you want to the sorrow. If you have no possessive love, take the choice to reduce your sorrow, if you still there will be no sorrow. The more your pos- love things, you should try to reduce such attach- sessive love, the more the tears. The end of ments before you experience the resulting sorrow. possessive love is the end of tears. What can you do though, if your mind still feels the need to love things? There are several ways: C. PRACTICES FOR MINIMIZING SORROW The minds of those who have already attained Nir- 1. Distinguish between possessive love and true vana (i.e. those who have already attained the love: you should cultivate true love while avoid- DhammakÅya Arahant) will be insulated from sor- ing possessive love as much as possible. It is not row. For those who have attained the DhammakÅya that Buddhists cannot express appreciation for GotrabhË, for as long as they can maintain their things or people they like — but you should not mindfulness, they will not experience sorrow. How- allow your attraction for things to err into the ever, even with such a high attainment, such peo- possessive form of love. The surest way to know ple cannot keep their mind in Nirvana twenty-four that love has started to become possessive is that hours-a-day. There will be times when their it will tend to disembody your mind (especially mindfulness is disturbed and they will be left vul- by causing your mind to be drawn further and nerable to sorrow. It is only the arahant who is shel- further away from the centre of your body); tered from sorrow for the whole of the time. For the anÅgÅmÈ, sakidÅgÅmÈ and sotÅpana, the pro- 2. Love yourself truly: This is not an invitation to tection is not continuous. Sorrowlessness lasts for egoism — but instead of loving other people, only as long as they can maintain full mindfulness. why don’t you try loving yourself instead? If you love yourself a lot, then you have to express your Strictly speaking, on the subject of ‘sorrow- love for yourself. The best way to express love lessness’ in this Blessing, there is not much left to for yourself is to put effort into doing the maxi- say. It is a result that arises as the result of coming mum of wholesome deeds for yourself by: to an end of defilements. However, for those who Avoid the evil things you have not yet done; are not yet arahants, there is still much to be learned Give up evil things you have already done; from sorrowlessness because if we know enough Start doing the good things you have not yet we can reduce our vulnerability to sorrow for the done, and; continue doing the good things things we already love and we can avoid exposing you have already started to do; ourselves to sorrow for the things we do not yet love thereby . . . If you don’t yet have transcenden- 3. Meditate regularly: You should also meditate a tal attainment at your disposal — not to fear — there lot and in that way you will be less likely to be are still behavioural and attitudinal changes you caught in the sticky glue of passion; which you can use to reduce your liability to sor- row. 4. Cultivate self-discipline: By keeping the Five Precepts you will be able to protect yourself from As mentioned in the introduction, we cannot es- Blessing Thirty-Six: Sorrowlessness 405

antisocial behaviours coming from your posses- wood. Next it would try to pull the wood off using sive love. Moreover, if you can keep the Eight its other hand — but the other hand would get stuck Precepts you will be able to start to throw off the to the wood as well. Accordingly, it would try to ties that bind you to the stickiness of possessive kick its hands free with one foot — but its foot love at its roots. The best sort of protection from would get stuck to the wood. Of course, it would such sorrows is the life of a monk. Thus if you try to kick its hands free with the other foot — but think you want to avoid all sorrow, you should its other foot would get stuck to the wood as well. be quick to ordain! There was only one more thing it could do — to try 5. Recollect death and cultivate mindfulness of to bite itself free. It would try to bite the wood, but body: By recollecting death and cultivating its mouth would get stuck to the wood. Finally, it mindfulness of the deterioration of the body, it would roll around in a ball on the ground and wait will gradually reduce the tendency of the mind for the hunter to come and collect it. When talking to thirst for sensual stimulation. If you practice of falling in love, people are no more sensible than the recollection of death habitually it will help birds or monkeys. The expression on the face of the you in your practice of meditation because it will trapped monkey and the expression on the face of stop your mind becoming distant from your a jilted lover are exactly the same . . . body. It will allow you to escape from the trap of the senses. If you are in love, then your mind is D.2 Ex. Mallika Sutta (S.i.75) fixated on something external to the body for Queen Mallika was the favourite queen of King long periods of time. However, if you recollect Pasenadi of Kosala — and a woman renowned for death habitually, it will release your mind from her wisdom. One day the king asked his queen, the attachment to love and because you consider “Who do you love the most in the world?” In his the state of yourself, it will teach your mind to mind he wanted the queen to answer, “You of stay habitually within your body, instead of con- course!” The queen answered after a great deal of tinually being hungry for new sorts of sensual deliberation, “I have been thinking about your ques- stimuli. Thus if you ask the real reason for or- tion and I observe that all the animals in the world ganizing funerals, in fact it is not the occasion love themselves above all others — and I think that for people to get together to cry tears of sorrow I am just the same!” — but as the occasion for everyone to recollect on the implications of death for themselves. In- D.3 Ex. Death of VisÅkhÅ’s grandchild stead of being sorry for the deceased, in future (DhA.iii.278ff.) we can train ourselves to be sorry for ourselves VisÅkhÅ had been a stream-enterer [sotÅpana] since instead. the age of seven. As a stream-enterer she had at- tained the DhammakÅya and had seen the Four With the help of these practices, even though you Noble Truths in the physical body, but not yet in are not yet an arahant, your mind will be better cen- the angelic body or any of the higher ones. Her at- tred within the body and less easily enamoured by tainment, as with all stream-enterers was to be able attraction for things that must eventually lead to to uproot three of the ten fetters [saÔyojana] in her sorrow. mind, namely: D. ILLUSTRATIVE EXAMPLES 1. False view of self-view [sakkayadiÊÊhi] D.1 Metaphor: Monkey-trap 2. Doubt [vicikicchÅ]: meaning specifically In the olden days hunters had an ingenious way to catch monkeys. They would leave a piece of wood doubt concerning the action of the karma. covered in glue lying next to a fruit tree. Monkeys 3. Belief in Superstition [sÈlabbata-paramÅsa]: eating the fruit would accidentally touch the sticky wood and its hand would get stuck firmly to the belief in ritual and superstition. The other seven forms of fetters including sensual desire [kÅmarÅga] in her mind had still not been 406 A Manual of Peace: 38 Steps towards Enlightened Living

destroyed or uprooted. When VisÅkhÅ was a young to plough the field. A neighbour passed the woman, she married. She had ten sons and ten Bodhisattva on the way to the homestead and the daughters — a total of twenty children in all. Be- Bodhisattva told him to give the message to his wife cause she had so many children, before long she that she should only send one portion of food for had a lot of grandchildren. One day, her favourite the packed lunch that day instead of two. When granddaughter DattÅ died. Even as a stream-en- those at home received the message, they guessed terer, she forgot herself and went crying to the Bud- what had happened. All of them came rushing to dha. the field and saw the son lying dead. However, like the Bodhisattva, the mother, sister, wife and serv- The Buddha asked, “VisÅkhÅ, you once wished ant did not cry, but helped to cremate the son. your children and grandchildren to fill the whole of SÅvatthÈ, didn’t you?” As they were cremating the corpse, an old Brah- min with a radiant complexion appeared from no- ”That is correct,” said VisÅkhÅ. where and asked, “Whose body is this you are cre- ”Do you know how many people day each die in mating?” the town of SÅvatthÈ?” ”Some days ten people, some days nine, some ”My son’s,” replied the Bodhisattva. days eight, some days seven, some days six, some ”Normally a father must cry at the death of his days five, some days four, some days three, some son — or at least his mother or sister or wife or serv- days two, some days one — at least one person dies ant must cry.” each day in SÅvatthÈ,” said VisÅkhÅ who had a ”We have our reasons for not crying,” explained good general knowledge of her town. the Bodhisattva and he continued,” because when “When there is a death every day in SÅvatthÈ, it the life of someone’s body is expended it is like a is better that you save your tears because otherwise snake which must slough off an old skin. I see my you will have someone to cry for every day.” With son as no more than a snake shedding its skin. the help of the Buddha’s reminder, VisÅkhÅ real- Therefore I have no sorrow. My son will have an- ized that the more love you have for all your chil- other life ahead of him — if he has been good he dren, the more tears you will have to shed when will have a good birth. If he has done evil he will they die. have an unfortunate birth. Even if I were to cry, it would make no difference to my son’s afterlife des- D.4 Ex. UrÅga JÅtaka (J.354) tination.” The father was not crying because he didn’t love his son, but because he could love him When the Buddha was still pursuing Perfections but also let go. as the Bodhisattva, he was born as a Brahmin The mother did not cry either. She said, “When farmer. At that time he enjoyed a harmonious fam- my son was born, no-one invited him to come. ily life. He had a young son and a young daughter. When he left us, he didn’t say farewell. He has gone Later, his household expanded with the addition in the same manner that he came. When this is the of a son-in-law and a servant. reality, what is the point of crying over spilt milk. Even if I were to cry, my son would have no way of One day he was ploughing in a field some dis- knowing — because he has already gone else- tance from his home together with his son, who was where.” weeding and burning the weeds. The bonfire made The little sister didn’t cry. She said, “If I were to a lot of smoke — some of which went into the bur- cry it would just spoil my looks. It would just make row of a snake. The snake could not breath so it me ill so they would have to waste time looking for came out of its burrow and bit the son. By the time a doctor. It would just make me emaciated for no the father realized, his son was already dead from good reason. It would just increase the worries of the poison. the rest of the family — so why cry? No-one is go- ing to be any happier as the result of my crying.” Normally a father would cry at the death of his son, but for the Bodhisattva, he saw that there was nothing more he could help with, so he continued Blessing Thirty-Six: Sorrowlessness 407

The wife said, “There is no more use crying than When you are a child and you get a cold, just by there is use in a child crying for the moon that has taking a nap you can soon recover. However, by set on the horizon. Even though we have come to- the age of twenty it might take you all night before gether for this cremation, it doesn’t make any dif- you are able to get over your cold. By the age of ference to the feelings of the deceased because he thirty, it takes two or three days to get over your has already gone wherever he must go.” cold. By the age of forty, it takes four or five days to recover. By the age of fifty, to get over a cold might The servant said, “You cannot pick up the pieces take a week or even two weeks for some people. of a broken pot and make it what it used to be. In By the age of sixty, it might take a month to get the same way, it is no more use crying over a dead over a cold. By the age of seventy, you feel as if you body — do we think it would bring them back to have had a cold continuously. By the age of eighty, life again? He has already gone wherever he must if you get a cold, you feel as if you are going to die! go.” If you remind yourself of death often, if you fall in love it won’t be for long and it won’t be with too Even the servant had a metaphor and an expla- much attachment because you will always have the nation for her lack of sorrow — so how could they feeling that the ‘Grim Reaper’ is stalking you wher- train themselves to think like this? It turned out that ever you are going and that will help to put your wherever the brahmin farmer went, he would teach life in perspective. his wife and children and even his servant, However, it is noticeable from this particular tale “You should make the recollection of death ha- that the Bodhisattva, even though he had trained bitual. You have to think of death habitually be- himself in the recollection of death to this degree, cause death is for sure. Life is not certain. Our still was attracted to have a family of his own and aggregates are not permanent and they are of a not to remain single. However, if his wife were to nature to decay. Therefore you should never be die, he wouldn’t waste any time grieving. Thus if reckless towards the accumulation of merit both you practice the recollection of death, if you are still by day and night. Make recollection of death not in love, you will not be drawn into the poten- your habit.” tial sorrow of such a relationship. If you are already in love then at least you will be able to maintain It turned out that on that occasion, the old man who your own ‘personal space’. had come to ask them the questions was Sakka, the king of heaven in disguise. D.5 Ex. PaÊÅcÅrÅ TherÈ (DhA.ii.260ff.) In the case of the Brahmin farmer, the whole of PaÊÅcÅrÅ was the daughter of a rich man from the family looked upon death without any sorrow SÅvatthÈ. She was very beautiful and was closely because they recollected death habitually. The rec- guarded from suitors by her parents. One day, how- ollection of death will have the effect of minimiz- ever, she fell in love with a man-servant and eloped ing the number of things in life that will cause us with him to a village far away from SÅvatthÈ. In sorrow. If you do your morning and evening chant- due course she became pregnant. As the time for ing on a daily basis you will remember the words giving birth drew near, on several occasions she at the end of the evening chanting: asked permission from her husband to return to her parents in SÅvatthÈ for the birth (in accordance with ‘We are of a nature to age, we have not gone the tradition of the time). Her husband, however, beyond aging; we are of a nature to sicken, we fearing that he would be beaten up by her parents, have not gone beyond sickening; we are of a discouraged her from going. One day, however, nature of a nature to die, we have not gone be- while her husband was away, she set out alone for yond dying;’ the home of her parents. Her husband managed to catch up with her on the way and pleaded with her If you do your chanting with true recollection every day and sit for meditation too, you will soon find that you start noticing the changing state of your own body in the direction of deterioration. 408 A Manual of Peace: 38 Steps towards Enlightened Living

to return home, but she refused. Unfortunately she pletely mad. She did not even notice that her clothes went into labour there and then, she gave birth to a had fallen from her and that she was half-naked. son in the forest. After the birth of her son, she re- She went about the streets, shouting out, ‘Woe is turned home with her husband. me!’ Not long afterwards, she became pregnant again At this time the Buddha was preaching at the and she made the same request to her husband as Jetavana monastery, and he saw PaÊÅcÅrÅ at a dis- before but again was turned down. As the time for- tance; so he willed that she should come to the con- giving birth to her second child drew near again gregation. The crowd seeing her coming tried to she set out for the home of her parents in SÅvatthÈ, stop her saying, ‘Don’t let the mad woman come taking her son with her. Her husband followed her in.’ However, the Buddha told them to make way and caught up with her on the way; but as it started for her. When PaÊÅcÅrÅ was close enough to hear to rain heavily, she went into labour again.The hus- him, he told her to control her mind and to keep band went to look for a suitable place to give birth calm. As she became aware of herself, she realised but while he was clearing a little patch of land, he that she did not have her skirt on and quietly was bitten by a poisonous snake, and died on the crouched down. Someone gave her a piece of cloth spot. Meanwhile, while PaÊÅcÅrÅ waiting for his to cover herself. She then told the Buddha how she return, gave birth to her second son. In the morn- had lost her sons, her husband, her parents, and ing, she searched for her husband, but found only her only brother. his corpse. Full of grief, and blaming herself for the death of her husband, she continued on her way to The Buddha consoled her, ‘PaÊÅcÅrÅ, have no her parents. fear; you have now come to one who can protect you and can really guide you. Throughout this Because it had rained incessantly the whole night, round of existences, the amount of tears you have the river was so swollen it was not possible for her shed on account of the death of sons, husbands, to cross the river carrying both sons at once. Thus, parents and brothers is voluminous.’ Then, the Bud- she left the elder boy on the near bank of the river, dha expounded to her the Anamatagga Sutta while crossing the river with her baby, leaving him (S.ii.178ff.),which dealt with countless existences, on the far bank. She then went back for the elder and she felt relieved and calmed. The Buddha boy. While she was midstream, a hawk hovered added that one should not worry too much about over the baby thinking it was a piece of meat. She those who were gone, but that one should purify shouted to frighten away the hawk, but all was in oneself and strive to realise NibbÅna. On hearing vain; the hawk carried the baby away. Meanwhile, this discourse PaÊÅcÅrÅ realised the uncertainty and the elder boy heard his mother shouting from the futility of existence and attained stream-entry. middle of the river and thought she was calling for him. He attempted to cross the river himself but PaÊÅcÅrÅ became a bhikkhuÁi. One day, she was was carried away by the strong current. Thus, cleaning her feet with water from a water-pot. As PaÊÅcÅrÅ lost both her sons as well as her husband. she poured the water for the first time, it flowed only a short distance and disappeared; then she She wept and lamented loudly, ‘A son is carried poured for the second time and the water went a away by a hawk, another son is carried away by little farther, but the water she poured for the third the current, my husband is also dead, bitten by a time went the farthest. As she looked at the flow poisonous snake!’ Later, she met a man from and the disappearance of water poured out succes- SÅvatthÈ and fearfully asked after her parents. The sively for three times, she pondered, “even so do man replied that due to a violent storm in SÅvatthÈ mortals die, either in childhood, in middle age or the previous night, the house of her parents had in old age”. The Buddha, seeing her through his fallen down and that both her parents, together with supernormal powers from the Jetavana monastery her only brother had died, and had been cremated. sent forth his radiance and exhorted her, ‘PaÊÅcÅrÅ, On hearing this tragic news, PaÊÅcÅrÅ went com- you are now on the right path, and you now have Blessing Thirty-Six: Sorrowlessness 409

the true perception of the aggregates [khandha] monk gave the boy a warning. He warned, “There of life. One who does not perceive the imperma- is a type of animal that lives in the town that is nence, unsatisfactoriness and insubstantiality of very frightening. The animal looks just like you, the component things is useless even if he were but it has long hair, red cheeks and red lips. Such to live for a hundred years.’ Soon after, PaÊÅcÅrÅ animals have strange effeminate habits. Whatever attained Arahanthood and was later to be praised you do, don’t get close to any of these animals. by the Buddha as the foremost amongst the nuns They are worse than tigers! If you don’t follow for knowing the Vinaya. my advice, you will never get back to our temple alive. Keep your distance.” D.6 Ex. Tigers in the Town (traditional) Once upon a time, there was an old Chinese monk The two of them went into town and the town who built a temple deep in the forest at the top was full of the sort of tigers that the monk had of the mountains. The monk had stayed inside warned him of. The boy looked at the ‘tigers’ but the temple he had built without going anywhere he didn’t find them at all frightening. To him they else for almost the whole of his life. One day the looked quite attractive. Whenever the monk was monk found an orphaned boy in the forest. The not watching him, he would stare at every ‘tiger’ monk brought up the child until he was a teen- that passed. On the way back to the temple, the ager. Like the monk, the boy had spent nearly the boy was not his usual cheerful self, but hung his whole of their life in the temple. The only con- head, dragged his feet and would hardly speak tact they had with the outside world was when at all. The monk asked him, “Is anything they had monks come to visit them from other wrong?”. temples. All his life, the boy could not remember having met anyone else but monks. The boy replied, “I am thinking about tigers”. The monk thought to himself, “Here we go again One day the monk needed to go on some er- — after bringing up a boy the whole of his life in rands in the nearby town and he needed to take seclusion, he is still making the same mistake as the boy along too, to help carry things. Thus on the rest of them!” The boy’s mind was so dry, that the day before they had to make the journey, the he could hardly enjoy his life any more. This is the dryness of mind that we mean by ‘sorrow’. 410 A Manual of Peace: 38 Steps towards Enlightened Living

Blessing Thirty-Seven: Freedom from Subtle Defilements A. INTRODUCTION already come to an end of defilements — but for A.1 Place of Blessing Thirty-Seven in the order the benefit of the general reader, we take the op- of things portunity in this Blessing to examine the nature of the subtle defilements and give some possible ad- The subject matter of this blessing is in fact a result vice for uprooting them. of practising all the previous blessings from not as- sociating with fools up until the practise of the A.2 Definitions Brahmafaring. As a result of training, the mind be- Defilements are like pollutants or impurities found comes progressively more refined until one can see in the mind which stop the mind from working in the Four Noble Truths — in the same way that the its normal efficient way. They are equivalent to bac- Buddha did. Ultimately we must work on ourselves teria or viruses in the body — external carriers of until there are no remaining defilements in the disease which cause the body the suffer from vari- mind. Even for the Buddha, it was not possible to ous illnesses. The Pali word used to refer to this achieve such attainments instantly. Even in his fi- blessing is ‘virajaÔ’ which literally means ‘stain- nal lifetime it took six full years. Having become less’, ‘faultless’ or ‘freedom from defilements and enlightened, as a result of his teaching, others too passion’. In the commentaries it is used specifically were able to come to an end of defilements. to mean freedom from the subtlest of defilements. Attaining freedom even from such subtle defile- Defilements, like litter, have gross and subtle ments is beneficial because for as long as such sub- forms. Gross litter can be picked up and put in a tle defilements are still present, the mind will lose trash can — fine litter is more difficult to detect. In its lustre — the subtle defilements will penetrate, the same way, the defilements of the mind have encapsulate and infiltrate the mind making the subtle forms which can be compared to fine dust mind lose its radiance. The mind which is free of so small that that it cannot even be seen with nor- subtle defilements is indeed free of all defilements, mal eyesight. Such defilements are equivalent to the whether they be gross, medium or subtle. All have dust that clings to a mirror, making it dull — you been completely uprooted and no longer hold sway only notice such dust when you can clean away over the functioning of the mind. So definitively such dust so that you can see clearly in the mirror have the defilements been eradicated from the mind again. that they can never grow back. Thus the mind is pure and chaste and radiant as is the case for the It is the absence of these subtle defilements which mind of an arahant. is the subject matter of this blessing. Of course, such a state is the result of the practice of those who have Blessing Thirty-Seven: Freedom from Subtle Defilements 411

B. DEFILEMENTS putes by forgiveness even if the disputes are with B.1 Comparison of Different Groups those who should really be asking your forgive- In all there are three types of defilements — greed, ness. hatred and delusion — each of which has its iden- ● Ignorance has the character of being very dam- tifying characteristics: aging and also it takes a long time to remedy its action. The most frightening thing about igno- Defilement Family Seriousness of Duration of rance is that we don’t know that we don’t know. Potential Damage Potential Damage It is like a blind man who has lost his way. The Greed/Desire worldly and spiritual retributions for ignorance Hatred/Anger Slight Long-lived are both serious. If one does something without Ignorance/Delusion Grave Short-lived understanding, one will keep on making the Grave Long-lived same mistakes without end. Ignorance is also the root of desire and hatred. It is very hard even to TABLE 37.1: Damage Characteristics of know where to start dealing with ignorance if Different Defilement Groups one has not yet attained the DhammakÅya. Even when you have attained the DhammakÅya, to In a little more detail: eradicate ignorance still takes a lot of effort. Some ● Desire has the characteristic of not being very stream-enterers [sotÅpana] need to practice fur- ther for up to seven lifetimes before they can get damaging but requiring a long time to recover completely free of their ignorance. from its negative effects. Once we have made a mistake regarding desire, it will be a long time B.2 Classification of Defilements before we can remedy everything to be as it was For each of the three families of defilements — before. As a clear example, think how long it greed, hatred and delusion — there are gross, me- takes to recover from a broken heart — or the dium and subtle levels of the defilements (as illus- sorrow described in Blessing Thirty-six. The ef- trated in the table on the right): fects of desire (in the absence of aggression) are not particularly damaging either in spiritual or This blessing primarily concerns the subtle de- in worldly ways — with incest and theft being filements, however, by way of comparison, we will about the most extreme consequences. start by describing the grosser defilements — mov- ● Hatred and anger are very damaging but it ing through each family of defilements in decreas- doesn’t take long to recover from them. How- ing order of seriousness. ever, under the sway of hatred, there is no end to the violence and cruelty one can do. One can B.2.1 Greed Group [rÅga]: even go as far as to kill one’s own teacher and The group of defilements of greed and desire in- parents. The worldly retribution for violence is cludes all defilements which have positive attach- severe — you can be put in prison all your life or ments generating love, passion or desire. In ap- executed. Spiritual retribution is also severe — proximate order of decreasing seriousness, greed especially for the serious actions such as killing and desire come in the following varieties: an arahant, or one’s parents. The grasp of hatred and anger are usually short-lived, however. If 1. Desiring things in a Dishonest Way [lobha]: This one is angry, often all that is needed is for some- is the desire which if given the opportunity, one to say sorry, and the tension is gone. Some- would cause one to use dishonest means to get times anger disappears as quickly as it comes — the object of the desire. It is when one lets one’s and one cannot even remember what one was greed get out of hand to the point it starts to supposed to be angry about. Sometimes one can- erode one’s better judgement to the point one not imagine in retrospect how one could have would steal or use aggression to get someone done something one did whilst one was angry. else’s possessions. Suppose you want to obtain Thus if you have collected up spite from con- something that belongs to someone else — by flicts in your past, be quick to settle those dis- 412 A Manual of Peace: 38 Steps towards Enlightened Living

Greed Hatred Delusion Heavy Desiring things in a Dishonest Vengefulness Wrong View Medium [micchÅ diÊÊhi] Way [lobha] [byÅpÅda] Delusion Subtle [moha] Open Covetousness Directed Anger [abhijjhÅvisamalobha] [dosa] False View of Individuality [sakkayadiÊÊhi] Discrete Covetousness Undirected Anger Doubt [abhijjhÅ] [kodha] [vicikicchÅ] Adherance to Superstitions Wanting to obtain things by [sÈlabbatapÅrÅmasa] unscrupulous earnings Conceit [pÅpicchÅ] [mÅna] Absent-Mindedness Wanting in excess of your fair [uddhacca] share Ignorance [mahicchÅ] [avijjÅ] Lust [kÅmarÅga] Deviousness [mÅyÅ] Grasping for the Sensual Irritability Realms [pÅÊigha] [kÅmarÅga] Dislike Grasping for the Form [arati] Realms [rËparÅga] Grasping for the Formless Realms [arËparÅga] TABLE 37.2 Heavy, Medium & Subtle Defilements in the Three Defilement Groups Blessing Thirty-Seven: Freedom from Subtle Defilements 413

honest means you could save up to buy it (such vantage of others; a feeling is not desiring for things in a dishon- 6. Lust [kÅmarÅga]: This is being attracted obses- est way) — however, even if you have a big sal- ary, but you think to cheat someone else in or- sively to someone or something — like some- der to get the thing you want, instead of pay- one who is attracted to someone of the oppo- ing for it — such a feeling is desiring things in site sex (even if he never mentioned his love to a dishonest way; anyone). Some people might ask whether such 2. Open Covetousness [abhijjhÅvisamalobha]: love is wrong, because it doesn’t take advan- This is the desire for something so strong that tage of anyone else — in fact it may not be harm- you can no longer keep the desire to yourself. ful to anyone, but it is a defilement, a subtle You cannot stop yourself from showing an in- one. It is of no harm if the object of your love is terest, from staring at the thing you want or not already married — but as we have learned even using unscrupulous means to get what in Blessing Thirty-Six, wherever there is love, you want; tears must follow. Even if you have only ever 3. Discrete Covetousness [abhijjhÅ]: This is the loved your lawful wedded spouse and have desire for something which is strong, but not never taken an interest in anyone else, it is still so strong that you cannot conceal your inter- unwise to harbour this defilement of sensual est; pleasure in your mind, because it may cause 4. Wanting to obtain things by unscrupulous earn- you problems some time in the future; ings [pÅpicchÅ] this sort of greed doesn’t go as 7. Deviousness [mÅyÅ]: This is when you would far as stealing things, but means when people like to get something but you are too embar- use money of uncertain origin to pay for what rassed to ask for it directly — therefore you find they desire. They pay using earnings accrued an indirect way of obtaining what you want — in an unscrupulous way. It is like someone who like saying, “I guess you don’t use this any wants to get rich and he will do any sort of work more? If you leave it lying around it will prob- to achieve his end — even if it means selling ably go rusty!” in order that someone gives you drugs or stolen goods or gambling or going into something they own but which you want. You prostitution to earn their living. Besides indi- wouldn’t have the courage to ask for such a rectly bringing harm to society, of course such thing directly. It also includes all the daft things desire will detract from one’s credability; young people do in front of a mirror before they 5. Wanting in excess of your fair share [ma- go courting a boy-/girlfriend; hicchÅ]: This is when one’s greed gets out of 8. Grasping for the Sensual Realms [kÅmarÅga]: hand to the point one loses one’s consideration This is when you still have an attraction for sen- for others. It is like someone who takes more sual pleasure which will cause you to be reborn than their fair share of food on the table — or a in the sensual sphere; member of a group who shares a taxi with them 9. Grasping for the Form Realms [rËparÅga]: This but who refuses to contribute his fair share of is when you still have some attraction for the the taxi fare at the end of the journey. It is also pleasures of the form absorptions. When one illustrated by the sort of person who goes into meditates to the degree one attains the first ab- a business partnership, but who is reluctant to sorption or higher, one attains happiness that pay for anything extra if he knows that the re- money cannot buy. Of course, the happiness of turns will be shared. However, his reluctance complete liberation from defilements is supe- soon disappears if the profit ever comes to him rior to this — but some people who attain such personally! It is not stealing, or income from un- meditation think that it is the ultimate, because scrupulous livelihood, but it is still taking ad- some people who attain this level can even per- form miracles. Therefore they don’t try to make 414 A Manual of Peace: 38 Steps towards Enlightened Living

any further progress. Their spiritual progress you turn down the volume, I would like to medi- gets stuck at this point and they lose sight of tate now?” When her daughter says, “Why do their long-term goal. However, to have attained you have to meditate now?” although the mother form absorptions to become deluded by is still is not angry, she will be irritated by her daugh- far superior to attaining nothing at all!; ter’s lack of co-operation. Although irritability 10. Grasping for the Formless Realms [arËparÅga]: per se is of negligable harm, you have to over- If you attain the formless absorptions but you come it because it has the potential to develop- become elated by your attainment instead of ing into fully-fledged anger; training yourself further then you will be sub- 5. Dislike [arati]: This is the sort of feeling of awk- ject to this subtle defilement and be unable to wardness when you have a slight difference in make any further progress; taste from another person but you have to share in their activities or share the same workplace. B.2.2 Hatred Group [dosa]: Thus you would prefer not to share in the same Hatred includes all the defilements which react with activities as this person. If you still have such a aversion to unpleasant stimuli. It can mean the feeling, your mind is still under the sway of the thoughts or expressions of aggression towards oth- subtle defilements of the mind. ers, their possessions or their reputation — and in- cludes anger and illwill. In approximate order of B.2.3 Ignorance Group [moha]: decreasing seriousness, hatred comes in the follow- Delusion is ignorance or drunkenness especially ing varieties: that which causes us not to know the difference between what is good or bad for our quality of 1. Vengefulness [byÅpÅda]: This is anger, grudges, mind. It is not an ignorance of arithmetic or com- spite or the wish to destroy others that is so puters. It is an ignorance of the spiritual values in strong that if you don’t succeed in destroying life which are essential for everyone to know — and someone today, you will make sure you succeed which include the knowledge of right and wrong, on a future occasion. It is like water boiling so appropriate and inappropriate behaviours. It is a violently that it will spit out of the container and sort of blindness of the mind. It doesn’t depend on scald the people nearby; your level of education or even if you can read and write — but it depends on your attitude to the 2. Directed Anger [dosa]: This is anger itself with world. Someone who is well educated might even the thought to kill the object of your anger or be more subject to delusion than his uneducated burn down their house or kick them or insult counterpart because they think their graduation them or discredit them. This is like water at a certificate is a substitute for wisdom. In approxi- rolling boil, where you can hear the sound of the mate order of decreasing seriousness, delusion bubbles breaking; comes in the following varieties: 3. Undirected Anger [kodha]: This again is anger, 1. Wrong View [micchÅ diÊÊhi]: This is the most but not yet with the accompanying thought of coarse form of delusion. It includes the belief that how to express the anger. It is the sort of anger good is evil or that evil is good or that heaven that comes from biting your tongue when you and hell don’t exist or that we have no debt of are eating or inadvertantly stubbing your toe. gratitude to our parents. We have already cov- You have not yet put the blame on anyone — it ered the importance of discretion since the first is just a feeling. This is like the fizz of water that blessing — and as we have seen it is the sort of is starting to simmer; delusion that opposes any sort of self-develop- ment in the cycle of existence. Even the serious 4. Irritability [paÊigha]: This is not so serious as misdeeds [anantariyakamma] such as killing anger, but it is the feeling of friction in one’s mind our own parents, or arahants are not so serious when there is aversion present. When a mother wants to sit for meditation and her daughter has the radio turned up loud, she will say, “Can’t Blessing Thirty-Seven: Freedom from Subtle Defilements 415

as wrong view because some day you can es- form of bullying. If we think we are superior even cape the effects of the karma. However, there is though we are inferior, then our mistake of atti- no light at the end of the tunnel for those with tude will be even worse. Instead of comparing wrong view; ourselves with others, we should compare our- 2. Delusion [moha]: This is delusion which ob- selves today with how we were yesterday or last structs our understanding of the difference be- week and look for any improvements. tween right and wrong. 7. Absent-mindedness [uddhacca]: This is restless- 3. False View of Individuality [sakkayadiÊÊhi]: ness of mind of the sort you experience when This is the view that you are superior to others. you try to keep your mind on the object of medi- In fact our individuality is on many different lev- tation, but your mind wanders onto every other els and for as long as our view of ourselves ex- subject under the sun. tends no further than the physical body, we will 8. Ignorance [avijjÅ]: This is lack of true knowledge be caught up in false view of individuality; or possession of the wrong sort of knowledge in 4. Doubt [vicikicchÅ]: This is doubt as to whether a person. This is the lack of knowledge about the law of karma really works or not. It is doubt the important matters of ‘where we have come as to whether it is really possible to make from’, ‘why we are here’, ‘when we will die’ and progress in meditation or whether it is really ‘where we will go when we die’. For such knowl- possible to become enlightened; edge, you need to attain the DhammakÅya to 5. Adherence to superstitions [sÈlabbata- get any real answers — not just the initial parÅmÅsa]: This means being caught up in su- DhammakÅya, but the DhammakÅyas of the perstitious rites and rituals (ones without reasons). higher Buddhist saints. Some people believe that eating certain foods will allow them to gain salvation — for others ritual B.3 Conclusion as Fetters bathing in some sacred river, fortune tellers, spirit The subtle defilements can also be concluded in the worship or other forms of superstition are seen form of the Ten Fetters [saÔyojana] which are as a refuge from suffering. The only way to come sequentially uprooted by each of the stages of Bud- to a real end of such beliefs is to attain the dhist sainthood as already discussed in Blessing DhammakÅya. Until you manage to attain the Thirty-three (see §C.1, Table 4). DhammakÅya, you will find that you will always be believing the last thing you heard. B.4 Why we can’t afford to tolerate the subtle 6. Conceit [mÅna]: There are three ways in which defilements people may be conceited about themselves: Although the subtle defilements on the face of it seem harmless, we cannot afford to tolerate their 1. Assuming themselves to be of the same sta- presence of mind. It is just like a spark which can tus as others cause the whole of a city to burn down. The Bud- dha thus taught us to see danger even in the small- 2. Assuming themselves to be of lower status (in- est things [aÁumattesu vajjesu bhaya-dassavÈ]. feriority complex) Even though all these mental taints might be con- sidered minor — no more than ‘rust’ in the mind, 3. Assuming themselves to be of higher status we have to try to get rid of them because otherwise (superiority complex) they will be damaging to us in the future. For most people, the mental taints are so subtle that they feel In fact, all three are wrong. If we assume our- that it doesn’t really matter whether they are there selves to be superior to others, and by virtue of or not. They are like tiny bacteria which can cause our skills or experience or behaviour we are su- much more serious diseases. Often if we are still perior to them, we cut off our opportunity to living the household life with a husband or wife improve ourselves further. It will make us reck- and children, it is difficult to appreciate the dan- less. If we assume ourselves to be superior but in fact we are just the same as them, then it is a 416 A Manual of Peace: 38 Steps towards Enlightened Living

gers of these taints. However, when we leave the (see Blessing Twenty-Three), being wary of com- household life and dedicate ourselves to mental paring yourself with others, checking yourself training, we see that these taints cannot be ignored. for false views, associating with good friends (see Thus you have to be careful of defilements of all Blessing Two) and avoiding flatterers (see Bless- levels. You cannot afford to overlook even the small- ing One), being thorough in all that you do, not est. The best security is to uproot all — until no fur- finding fault with others, cultivating respect (see ther remain. Blessing Twenty-two)and training yourself in gratitude (see Blessing Twenty-Five) since child- B.5 Overcoming the Subtle defilements hood. Most of the ways of overcoming the subtle defile- C. ILLUSTRATIVE EXAMPLES ments have been dealt with in detail in the preced- C.1 Metaphor: Droplet of water on a lily pad ing Blessings: Just as a droplet of water skates around on a lily ● Greed can be overcome by practising content- pad without sticking — for those who have attained Nirvana, even the subtlest of defilements can no ment (see Blessing Twenty-Four) and by getting longer attach to the mind. life properly in perspective through meditation; ● Stinginess can be overcome by practising gener- C.2 Ex. Monks overestimate their attainment osity (see Blessing Fifteen): (DhA.iii.111ff.) ● Sensuality needs to be transcended by: content- In the time of the Buddha there was a group of ment with one’s own spouse, giving up frivo- monks who had been practising in isolation in lous behaviour, using funerals to your benefit, the forest, keeping their Precepts strictly and associating with good friends (see Blessing Two), practising hard. They had been practising for so loving yourself unselfishly (see Blessing Thirty- long that they became convinced that they had Six), spreading loving kindness limitlessly, stay- already overcome all the defilements in the mind. ing single, keeping the Eight Precepts and stay- They thought they had no remaining greed, ha- ing celibate (see Blessing Thirty-Two) and persist- tred or delusion. All the monks felt fulfilled and ence (see Blessing Twenty-Seven). left their practice in the forest to return to the tem- ● Anger has different ways of overcoming it de- ple. They planned to visit the Buddha. The Bud- pending on which situation you meet it in: if you dha knew through his meditation that this group are so angry that you have lost control of your of monks had overestimated their attainment and temper, it is better to withdraw amicably and in fact had still not reached an end of defilements! come back later, while recomposing your The Buddha told ⁄nanda to wait for the monks mindfulness — if you are still in control of your at the gate of the temple and tell them to go to temper, you should say or do nothing harmful stay in the cemetery instead of coming to see the while thinking clearly through the full range of Buddha immediately. In the cemetery there was options and outcomes available to you for over- the corpse of a beautiful woman who had just coming the problem causing your anger — in recently died. When the monks saw the corpse the meantime, if you are of a personality liable of the woman they would be attracted by her to anger, you should try to cultivate loving kind- (former) beauty. The monks would then know ness, train yourself in patience (see Blessing that there were still subtle defilements remain- Twenty-Seven) and try to avoid associating with ing in their minds and they would know that they angry people (see Blessing One); needed to practice further. In this case, without ● False View needs to be overcome by cultivating the right circumstances to magnify the subtle wisdom, meditating more, overcoming doubts defilements into a recognizable emotion, the while giving Buddhist teachings the benefit of small defilements in the minds of these monks the doubt. had remained hidden without them realizing it. ● Conceit needs to be overcome by being humble Blessing Thirty-Seven: Freedom from Subtle Defilements 417

C.3 Ex. The Revenge of the KÅÒÈ Ogress two had not come to me today, your enmity would (DhA.i.37ff.) have continued endlessly. Enmity cannot be ap- peased by enmity; it can only be appeased futher Once there was a householder whose wife was bar- by loving-kindness.’ Reflecting on the admonition, ren. Being unable to bear a child and afraid that both realised the futility of their hatred, admitted she would be mistreated by her husband or her their mistakes and resolved to help each other mu- mother-in-law, with the best of intentions she ar- tually from that day on instead of continuing with ranged for her husband to marry a second woman. their senseless feud. In spite of her original goodwill, on two occasions, as soon as she knew the second wife was pregnant, C.4 Ex. KÅma JÅtaka(J.467) the barren wife gave the other food mixed with miscarriage-inducing drugs. When it came to the There was once a king who had two sons. When woman’s third attempt, she wife kept the pregnancy the king passed away, the older prince did not want secret. However, when the barren wife came to to take the throne. He renounced the throne to his know about it, again she caused an abortion. Even- younger brother and went to live as a regular citi- tually the second wife died in childbirth. Before her zen in the border country. The action of the older death, the unfortunate woman was filled with ha- prince looked like renunciation, but in fact, the tred and vowed vengeance on the barren wife and prince had not yet overcome his desires. A local her future offspring. Thus the feud started. millionaire knew that the ex-prince would not be very gifted at earning a living, so he helped by sup- Next lifetime, the second wife was born as a vil- porting him in every way. The millionnaire had his lager near SÅvatthÈ. She kept a hen (the barren wife conditions. He told the ex-prince to tell his little of the previous existence) and every time it laid an brother not to collect taxes in their area, so that the egg, the woman would destroy it. The hen became millionnaire could use these funds to support the very angry and as a result, it was reborn as a cat ex-prince instead. The ex-prince did as he was ad- and the woman was reborn as a hen in the same vised and the king exempted them from taxation. house. The cat ate up the eggs of the hen. In their Everyone was happy, but the defilements in the next existence, the hen became a leopard and the mind of the prince gradually became more power- cat became a deer. The leopard ate up the deer as ful. The neighbouring provinces got jealous and well as its offspring. Thus their feud continued for asked to be exempted from paying taxes in the same several existences. way. As the special incomes of the ex-prince in- creased, his greed became insatiable. He wanted to When it came to the time of the Buddha, one of go back to being the king again. His younger brother them was born as a woman and the other as an would not agree at first, but later allowed him to ogress [yakkhiÁÈ]. On one occasion, the woman was return as king. The king had done many good deeds returning from the house of her parents to her own in the past and Indra the king of the gods wanted house near SÅvatthÈ accompanied by her husband to teach him a lesson, to put him back on the cor- and young son. While they were resting by a road- rect path of life. Indra appeared to the king in hu- side pond, her husband left her to bathe himself. man guise and told the king, “There are another During his absence, the woman was approached three domains greater than the ones you have which by the ogress in human guise. Despite, the ogress’s you have not conquered.”Before the king could ask, transmutation, the woman still recognised her — Indra disappeared. The king became dissatisfied and fled with her child straight to the monastery with what he had. He wanted to invade border ter- where the Buddha was expounding the Dhamma. ritories and conquered three neighbouring prov- She put her child at the Buddha’s feet. The ogress, inces. The king was so impassioned to acquire the in hot pursuit of the woman, was unable to enter three domains he had never seen that he became ill the monastery. Nonetheless, the Buddha sum- just thinking about them day and night. No doctor moned the ogress to his presence. He admonished both of them for their long and bitter feud, ‘If you 418 A Manual of Peace: 38 Steps towards Enlightened Living

could cure the king of his illness. esty sleep in four beds?” At that time, the Bodhisattva had just finished his “No, only one!” replied the king. “When your majesty eats does your majesty fill studies and volunteered to cure the king. He found out what the cause of the illness was and healed your stomach four times?” the king without medicine, but by using questions “No, to be full just one meal at atime is enough!” to make the king regain his mindfulness. The “Then why does your majesty want to rule four Bodhisattva knew the king had one kingdom but wanted govern another three — a total of four. He kingdoms when you already have a kingdom of asked, “When your majesty sleeps does your maj- your own?” The king was miraculously cured of his illness. Blessing Thirty-Seven: Freedom from Subtle Defilements 419

420 A Manual of Peace: 38 Steps towards Enlightened Living

Blessing Thirty-Eight: The Blissful Mind A. THE DIFFICULTY OFFINDING BLISS IN the meaning of life?” or “When we die where do LIFE we go?” Because we have no solutions to the A.1 The Darkness of Unknowing fundemental questions that give meaning to life, the assumptions on which we base our life are no Besides being the last blessing of the series, the sub- more than guesswork. Sometimes we guess cor- ject matter of this Blessing is the summum bonum of rectly, sometimes not. Tragically, the errors we make the whole of The Manual of Peace — like the sense only serve to worsen the darkness — and we con- of relief of a traveller who has reached his destina- tinue to be haunted by the dangers that lurk there. tion safely or like a mariner who has reached the far shore. It is a relief because all along our journey, It makes no difference how influentual you are we have been amidst dangers which have con- in worldly ways. Even if you are the most power- stantly threatened the chances of reaching our des- ful king, emperor or millionaire in the world, it tination. doesn’t help you to escape from the inner ignorance of the eternal questions of life, and so you cannot Especially, for as long as the night is dark, in the evade the fears that lurk in the darkness of life. absence of light, we have no idea how many dan- gers surround us. Because we don’t know, we fear. A.2 Dangers lurking inthe darkness Even a familiar place like our own bedroom can We can divide all the sorts of dangers we encoun- become a frightening place as soon as the lights go ter in life into two main categories (note the simi- out. However, if we have a little light to throw on larity here with the categories of suffering men- the situation — whether it be literal light like that tioned in Blessing Thirty-three [§B.1]): of a torch or a spotlight, or more profoundly the inner brightness that arises as the result of medita- 1. Built-in Dangers: Everyone without exception tion — the darkness of unknowing will be chased co-exists with dangers since the day they are born away. The dangers that lurk in the darkness will be — dangers which no-one can avoid sooner or vanquished at the same time. In a word, wherever later meeting — and even the fear of meeting there is darkness, there is also danger — wherever them can cripple our efforts to cultivate good there is illumination there is safety. deeds in our lives — these dangers correspond- ing to: Our mind also has a darkness inside. It is dark- ● the danger of birth [jÅti-bhaya]; ness that has been with us for innumerable lifetimes ● the danger of old-age [jarÅ-bhaya] — it is a darkness that blocks our ability to answer ● the danger of illness [byÅdhi-bhaya]; the eternal questions, such as: “Why were we were ● the danger of death [maraÁa-bhaya]. born”, “where have we come from?” or “What is Blessing Thirty-Eight: The Blissful Mind 421

2. External Dangers: Apart from the built in dan- reality — which is why we refer to them as the gers, we still have to endure the dangers around third shackle . . .; us in the world that we confront in our every- 4. the shackle of ignorance [avijjÅyoga]: This is the day lives. The dangers might come from: imprisonment in one’s own delusion — delusion ● people: e.g. fools, false friends, malevolent hus- that prevents one from realizing the Sadhamma bands, exploitative wives or bad neighbours; (truth necessary for attaining enlightenment). ● natural disasters e.g. flooding, earthquakes, One’s ignorance is the result of a deficit on inter- volcanos or forest fire; nal illumination — not being able to see the path ● evil retribution i.e. when the retribution of evil to self-liberation. Thus ignorance is counted as the deeds we have done in our past eventually fourth of the shackles. catches up with us. B. BLISS A.3 The Four Shackles ’Bliss’, the subject of this final blessing is the sense of relief and liberation in the mind which arises The reason why we find ourselves surrounded on when one has, through the acquisition of wisdom every side by suffering and why we cannot break (internal light) surrounded the influence of all dan- free of these, being born only to die, life after life, is gers and fetters previously mentioned. because we are shackled by bonds or shackles [yoga] (D.iii.230, A.ii.10) which imprison us in the three B.1 Definitions realms of existence. These bonds are not physical The quality of mind described by the Pali word but act by limiting the access to the wisdom in our ‘khemaÔ’ from which this Blessing takes its name, minds. These bonds are four in number: is translated as ‘blissful’. The meaning of this word 1. the shackle of sensual-indulgence [kÅmayoga]: goes deeper than simply happiness, however— with two characteristics which explain the arising For as long as we are still partial to hearing beau- of such bliss: tiful music, tasting delicious food, wearing well- cut clothes, seeing beautiful images, touching soft 1. invulnerability to danger: for those who have things, having an attractive spouse or filling our attained complete enlightenment, all four forms house with possessions, this shackle will tightly of shackles mentioned above have been cracked bind us, ensuring that we never stray from the open. The mind is thus free — with no further sensual sphere (check) in our future lives; limitation, encroachment or awkwardness. No 2. the shackle of attachment to the absorptions further danger can interfere with the mind — [bhavayoga]: This shackle may occur when we through the virtue of having one’s mind perma- become attached to our mental attainments at the nently immersed in the eternal bliss of Nirvana; level of the form- and formless-absorptions. As soon as a person breaks free of the shackle of sen- 2. endowment with knowledge: a second way of sual indulgence, they will usually be ensnared by understanding the bliss of the mind found in this this one instead. If one dies while still caught in blessing is that the mind has gained knowledge this shackle, instead of being able to go to Nir- so far-reaching that no further form of delusion vana at death, one will be reborn in the Brahma- can obscure one’s wisdom. This special wisdom world; coming to one as a result of enlightenment can 3. the shackle of views [diÊÊhiyoga]: This is being be summarized in several different ways. entrenched in one’s own erroneous views — such as believing that one has no debt of gratitude to B.2 Knowledge accessible to the blissful mind one’s parents, believing in the non-reality of this B.2.1 The Threefold Supraknowledge [tevijjÅ] world and the next or believing one can escape (D.iii.220, A.v.211) suffering by doing rites and rituals — such views The Threefold Supraknowledge is insightful wisdom only add to the darkness in the mind, obscuring acquired during the final stages of enlightenment and includes the following three sorts of knowledge: 422 A Manual of Peace: 38 Steps towards Enlightened Living

1. the ability to recollect one’s own previous lowing one to summarize any subject of the existences [pubbenivasanussatiñÅÁa]; Dhamma without losing the core meaning; 3. analytic insight into language [nirutti- 2. the ability to recollect the previous exist- paÊisambhidÅ]: masterful insight into lan- ences of others [cutËpapÅtañÅÁa]; guage allowing one to know the meaning of all forms of human and animal commu- 3. the knowledge of an utter end to all defile- nication; ments [ÅsavakkhayañÅÁa] 4. analytic insight into wit [paÊibhÅÁapaÊi- sambhidÅ]: the gift of quick-wittedness in B.2.2 The Sixfold Mental Powers [abhiññÅ] expounding the Dhamma allowing one to (D.iii.281, A.iii.280) ‘think on one’s feet’ and answer questions The sixfold mental powers are another way of de- ‘on the spot’; scribing the by-products of the wisdom of the en- lightened: C. BORN TO PURSUE PERFECTION All these sets of supranormal knowledge are fruits 1. magical powers [iddhividhÅ]: the ability which may accrue to a greater or lesser extent to to perform certain miracles to do with those earnest in their Dhamma practice. It is for changing the nature of objects — such as this reason that all of us should try to put all thirty- floating in the air, transmuting the body, eight blessings into practice — if we practise truly, enlarging or shrinking oneself or making before long we will avail ourselves of true knowl- oneself invisible; edge of the core of Buddhism and have a knowl- edge of the supranormal in the footsteps of the 2. supranormal audition [dibbasota]: being Buddha and all the arahants. able to hear sounds not audible to others If we practice more and more, we will start to 3. reading the minds of others [cetopariya- understand for ourselves the answers to the eter- ñÅÁa]: knowing what others are thinking; nal questions of life. We will begin to know for ourself our purpose in life and as we see how the 4. the ability to recollect one’s own previous Buddha practised virtues (which are none other existences [pubbenivasanussatiñÅÁa]; than those outlined in this series of thirty-eight blessings) we will realize too that to practice in 5. the ability to recollect the previous exist- his footsteps is our real task in life. As humans we ences of others [cutËpapÅtañÅÁa]; were not born to indulge in materialism, or even to find a place for ourselves in heaven. Like the 6. the knowledge of an utter end to all defile- Buddha, our aim in life should stop nowhere short ments [ÅsavakkhayañÅÁa] of Nirvana. Our true aim in life is encapsulated in the eternal words of the Great Abbot of Wat For the sixfold mental powers, the first five are Paknam: worldly [lokiya] accomplishments, the sixth alone being transcendental [lokuttara] — this last being Born in search of the Triple Gem — but when something that can only be achieved by one’s own you find them disperse them! Craving cheats efforts and which is impossible to replicate or know us, falsity deludes us and ensnares our roil- from listening to others’ experiences. Reaching this ing, tortured mind — put an end to craving, level in one’s practice, one will know for oneself. escape falsity, remove yourself from sensual- ity, follow the threefold aggregates without let, B.2.3 The Fourfold Analytical Insights [paÊi- complete the sixteen tasks: until invulnerable sambhidÅ] (A.ii.160) to hardship — you can call it Nirvana if you These are mental abilities concerned with the teach- like . . .” ing of Dhamma to others. They are attained by those who have reached an end of defilements: 1. analytic insight into consequences [attha- paÊisambhidÅ]: the masterful wisdom al- lowing one to enlarge upon any subject of the Dhamma; 2. analytic insight into causes [dhamma- paÊisambhidÅ]: the masterful wisdom al- Blessing Thirty-Eight: The Blissful Mind 423

D. ILLUSTRATIVE EXAMPLES Kappina and his ministers to cross to the other side. In D.1 Metaphor: Released prisoner this manner they crossed the three rivers. Whenever a prisoner is released from confinement and can escape the reach of instruments of torture, In his meditation, the Buddha perceived MahÅ- the freedom he feels will bring him happiness that Kappina’s approach and travelled through the air to fills both his body and mind. In the same way, those the banks of the CandabhÅgÅ where he seated himself who attain Nirvana who have escaped the touch of under a Banyan tree facing them and sent forth radi- all defilements and fetters, will also have a mind ance as a signal to MahÅ-Kappina. When MahÅ- suffused with bliss. Kappina and retinue met up with the Buddha and had paid respect, the Buddha taught them the Dhamma D.2 Ex. MahÅ-Kappina Thera (J.iv.180, and they eventually became arahants, joining the or- A.i.25, SN.A.ii.440, Vsm.393) der of monks. Once, during the time of the Buddha, a king called MahÅ-Kappina with his queen AnojÅ reigned in the AnojÅ and her courtiers renounced the world in a frontier kingdom of KukkhuÊavatÈ. Every morning, similar way and crossed he three rivers as their hus- MahÅ-Kappina would send out messengers from the bands had done to meet the Buddha. The Buddha made four gates of the city to seek news from passing traders the womens’ husbands invisible to them so that they as to the arising of an Enlightened One in the world. would be no distraction as he preached the Dhamma — and the women too could become stream-enterers, One day, after the Buddha had arisen in the world, a entering the order under UppalavaÁÁa BhikkhuÁÈ. group of traders from SÅvatthÈ were visiting KukkhuÊavatÈ. They told King MahÅ-Kappina of the MahÅ-Kappina Thera spent his days in the extasy arising of the Buddha. Just hearing the word ‘Buddha’ of deep meditation and was so full of happiness that King MahÅ-Kappina swooned from rapture. The trad- he constantly repeated the words ‘Oh! The Happiness. ers mentioned the word ‘Buddha’ a total of three times Oh! The Happiness’ [aho sukhaÔ aho sukhaÔ] which — the king swooning each time he heard the word — made the other monks suspect that he was longing for and the same happened when the traders mentioned the pleasures of kingship he had left behind, until the the arising of the Dhamma and the SaÌgha — he Buddha dispelled their doubts. swooned a total of nine times. C.3 Ex. SakamÅna Sutta (S.i.7) Without further ado, the king renounced the throne and after rewarding the the merchants handsomely, Once during the midday rest period, there was a large left the palace in search of the Buddha, accompanied gathering of forest animals and the sound of all their by all his ministers. The group set off in the direction of cries was a fearful racket. One angel took a dislike to SÅvatthÈ, but in their way were three rivers which they the horrendous sound finding it got on their nerves. must cross on horseback: the AravacchÅ, the However, hearing the same sound, the response of the NÈlavÅhana and the CandabhÅgÅ. Each time they Buddha was completely different. He declared, “Even reached the bank of one of the rivers, MahÅ-Kappina when all the forest animals gather together at lunch- would make an act of truth saying “if the teacher for time and make such a noise, I am still happy because whom we are seeking is truly a fully-enlightened Bud- after my almsround and having eaten, it is my time of dha, let not even the hooves of our horses be wetted meditation.” Understanding that which constitutes true when crossing the river”. Miraculously, the river be- happiness, even perceiving the same things as another came temporarily solid like land, allowing MahÅ- person, one’s better understanding of reality will al- ways allow one to respond in the most positive man- ner appropriate. 424 A Manual of Peace: 38 Steps towards Enlightened Living

INDEXES I - GENERAL A acting profession, pitfalls 253 buddhist debate 385 action, humility of 264; right 245; aim in life 92; lack of clear 92; loss 103; Aadiya Sutta 192 purified 247 prerequisites for highest 96; three abandon in hard times, friend who active learning 254 levels 93; universal 92 acts, treating monks with kindly 191 aim in spiritual development 92 doesn’t 43 addictive drugs, as intoxicant 235 alcohol, as origin of disease 74; as adherence to superstitions 416, 413 unsuitable gift 188-9; benefits of not ability, doing to fullest 115; myth of admitting failings, helps learning 254 drinking 236; damage arising next adoption, usually reluctant 144 lifetime from drinking 235, 236; latent 177; vs. knowledge 113 adultery 106; absolutely not dealing in 216; distraction to work 179; drinking 94, 107; found in roads abortion, prohibited by Buddhism 166 committing 200; as defilement of to ruin 199; knowingly drinking 125; action 199; as gross medical use permissible 235; not absent-mindedness 229, 380, 413, 416 unwholesomeness 228; committing drinking 122, 124; not knowingly 128; not committing 121,122, 123-4 drinking 121; omitted from absolving sins 198 advice, following encourages others to defilements of action 199; restraint give it 313; formative influence on from drinking 233-242; social absorptions attainment, for monks 324; discretion 333; patience is not damage from 233 ignoring 304 alms, giving daily 87 shackle of 422 affairs, taking responsibility for 42 almsgiving every morning 308 after giving, intention 190 almsround, correct monastic income abstain from evil, non-recklessness afterlife destination, dictated by 128; monks pass on 66; sole monastic habitual state of mind 359; evidence livelihood 191 reminds us to 246 for 359 alone, contented to be 271 afterlife realms, proof for existence of altruism, rare 281; required for abstaining from unwholesomeness 225- 359 progress in society 142 age, recollecting to develop conscience amenable dhamma teachings 66-67; 32, 228-30 230 definitions 70-1; household level 71; aggregates, conventional versus local level 71; national level 71; abstinence, indispensable for aggregates 381; dhamma- 386 neighbourhood level 71 aggression caused, mark of external- amenable food 66, 67; household level Buddhists 234; Christian history of based happiness 274; provoking 114; 68-9; in the household 173; local level unwholesomeness at social level 228; 68; national level 68; neighbourhood 233 vengeful 167 level 68 aggressive, thinking 114 amenable location 65, 66, 67, 96; abstract spiritual concepts, hard to aging, suffering of 373 components 68-72; creating 74; agreeing to disagree, attitude in learn 331 abused children 147-8 academic knowledge, doesn’t keep one out of prison 37 accepting what you are 271 access, amenable location 72 accidental killing 123 accommodation, overcoming attachment to luxury 350-1 accomplishments, the four 85-6 accumulatable, character of merit 78 achievement in life 27 acknowledgment, rules entailing 127 acquired wealth, progress by 21 acquisition, of discretion 28; diligent 40; scrupulous 276; without discontent 276 Blessing Thirty-Eight: The Blissful Mind 425

household level 68; inner & outer 73- apprentice, rapport with trainer 253 228 attainment, deterioration of previous 4; living in 67-76; local level 68; apprenticeship 116 133; falling away from 133; merit national level 68; neighbourhood approach to work, appropriate 179 leading to 84 attention, capturing listener’s 136 level 68; relative importance of appropriate spending 41 attentive learning 107, 108 attitude; of respect 59; to possessions factors 73 appropriate, contentment with what is 276 attitudes, changing one's 374 amenable neighbours 66, 67; 272-3 attracting favourable circumstances 78 attraction, in development of greed 275 definitions 69; household level 70; approval, merit doesn’t imply 78 attractive gift 189 attractiveness, irrelevant to successful local level 69; national level 69; arahant 356, 381; body of marriage 171 audience size, should not be motive for neighbourhood level 69-70 enlightenment 380; gift to 191; giving sermons 294 audience, not compromising by one’s amenable resting place 173 worthy of respect 55 sermon 294 aunts as extended family 206 amenable sleeping place 173 arbitration, workplace 219 austerities, categories of 349; monk must practise 323; the practice of analysis, retrospective 180 arguments, causing 136 347-56 austerity 349-352; self-mortification analytical insights [pa.tisambhidaa], armies, restraint from talk of 336 349; blessings one to thirty as groundwork to 347; defined 349; ten fourfold 423 armour, merit as protective armour 84 virtues of a ruler 201; necessary virtues for practising 351-2; thirteen anarchists, absence of 66, 69 arrogance 264-5; avoiding 115; damage forms of intense 349-51; to remove defilements 347 angelic body 356, 378, 379 to others 263; damage to self 263; author, physical skilfulness 114 average person, between extremes of angels, respect towards 173 damage to society at large 263; harm good & evil 39 avoidance, defined 228 anger, accumulation of 167; banishing of 263-4; overcoming 265; source of avoidance, levels of 128; planned 229; situational 228-9; transcendental 400; gravely damaging but short- stubbornness 316; worthy role model 229 avoiding evil, the patience to 305 lived 412; not expressing in a protects from 52 awareness 120; of responsibilities 248 awkwardness, unwholesomeness at dhamma discussion 335; overcoming artful application, six components of personality level 228 Aztec civilization, cause of fall 254 229, 417; patience in the face of 305 114; three categories 114 B angered, by decent conversation 30; not artful speech 131-8; basis of spiritual babble, purposeless 129 easily 42-3 dialogue 331; defined 133; qualities backslider's, outlook on the world 346, animal kingdom, suffering of birth in of 134; those who don’t appreciate 354 backsliding, alien to buddhism 271; 373 135 overcome by patience 303; animals, gift to 190; gratitude to 285 artfulness in application 113-8; overcoming excuses 354 bad company, associating with 107 announcing parent’s goodness, by our cultivating 114-6; definition 113-4; bad deeds; in the guise of good 95; dilution of 228; not evened out by example 147 instilling 115-6 good deeds 228 bad friends, distraction to work 179 annoyance 380; defilement of the artfulness in knowledge 102-11; formless-brahma body 356 definition 104 annoying one’s aging parents, avoiding artfulness in usage 119-29; definition 146 120-1; objectives of study 119-20 answering back 311; not 312, 313 artificial morality 226 answering questions, four ways 334 asking questions, helps learning 254 anxieties, reduced 83; assassination 217 unwholesomeness at personality assistance, not giving those who lack level 228 gratitude 284 any-bed users' practice 351 associating with good friends 40; to apologizing quickly 264 overcome sensuality 417 appearance worsened, association 44-7; with fools, worthy role unwholesomeness at personality model reduces possibilities of 52; level 228 with the wise, cultivating 48 appearance, improved personal 83 association, definition 31; principles of appearances, obsession with 106 45-6 appetite, overcoming slavery to one's assuming one is right 265 350 astrology, causing prevarication 179 application, artfulness 113-8 attachment 404; to rites and rituals application, initial 180 380; in development of greed 275; application, sustained 180 letting go by centring 189; neither in appreciating debt of gratitude, practical whole nor in part 352-3 ways 145 attainer made noble, the noble truths appreciation of others’ virtues, bowing 372 helps 53 attainment obstructed, appreciation, of debt of gratitude 141 unwholesomeness at lifestyle level 426 A Manual of Peace: 38 Steps towards Enlightened Living

bad habits, defilements as residue of birth, danger of 421; suffering of 373; others’ virtues 53; effectiveness 53- 348; dhamma talks remind us of our suffering of being cleaned up after 4; helps us appreciate others’ virtues 331 373 53; parents worthy of 148; to a monk 257, 326; bail, helping extended family who need birthday, abstaining from sex on 366 bowl-eater's practice 350 208 biting the hand that feeds 284 brahmacariya, black arts, unsuitable for monks 325 brahma-faring 125; defined 357; bank account, emotional 171 blaming others 104 discontentment with 133; in barbaric society 70 blessing eighteen, in the sequence of everyday life 363-6; practising 365- basic needs, four 207 6; practising the 357-70 battered children 147-8 the blessings 213 breadth, knowledge in 108 battle, restraint from talk of 336 blessing nine, relation to previous breaking precepts, because of lack of beasts of burden, letting retire instead wise ones 46; effort invested in 124; blessings 119 ingratitude of 124 of slaughtering 285; not working in blessing seventeen, place in the bribery 217 midday sun 285 bright side, looking on the 306-7 beauty, measure of a person's worth sequence 205 brightness; in mind 105; self-discipline 261; misuse of 287 blessing six in order of thinks 91, leads to 120 bedclothes, as a token of respect 58; as broken families 168 suitable gift 188 objectives 91 brothels, frequenting 94; running 216 beds, as suitable gift 188; restraint from blessing, importance of first 27 brothers, object of respect 258 talk of 336 blessings of life, as an ethical system brushing-off of discretion 28 before giving, intention 190 brush-off, giving others is the source of beggars, always having something to 22; definition 21; extracurricular stubbornness 315 give 208 recompense 19; historical origins of Buddha images, anointing as sign of behaving habitually in a good way 40 20; popular in Thailand 19 respect 256-7; respecting 256 behaviour, habits dictate future 348; blessings, definition 21, sixth group of Buddha, as object of respect 256-7; improved 83; wise one defined in 223 encountered vicissitudes 398; faith in terms of 39-40 bliss, defined 422; difficulty in finding existence of 93; gift to 191; inspires being a refuge to a friend 45 421-2; summum bonum of all practitioners not to backslide 283; being influenced by a fool 32 blessings 421 recollection of when bowing 54; three being open, helps learning 254 blissful mind 421-424 worthy qualities of 55; worthy of being without self, as universal blocking monks' way 257; others' way respect 54-5; more numerous than characteristic 397-8 259 grains of sand in the ocean 388 believing in what you do 114 boastfulness, avoiding 115 Buddhism; founded on correct speech belongs to doer, character of merit 78 boasting 129; of dhamma knowledge in 131; heart of 246; perpetuated by benchmarks for personal potential 270 front of a teacher 257; alien to discipline of monks 127 benefactors, available 66, 69; needed to dhamma discussion 335; not suitable Buddhist duty to support religion 191- establish new town 69 for monk 323, 325; source of 2 benefit of the doubt, giving dhamma stubbornness 316 budget, family 192 teachings 335 bodies of knowledge, die without burned out, feeling 403 benefit, brought by parents 148; for respect 254 burning money, at chinese funerals 174 present lifetime 71; latent 283 bodies, inner 378, 379 business, reinvesting in 192 recognizing in others 283 bodily organs, sacrificing 192 businessman’s view of profit in life 27 benefiting from things, requires body & mind, constitutes human being businessmen, amenable location for 67 knowing their usage 254 37 butchery 216 benefits, allocating 218; inability to body of enlightenment 380; recognize 284, in the present lifetime characteristics 378-81 C 40 body, independent of mind 247; sound betrays homeland, because of lack of 136 cabaret 114; eight precepts prohibits wise ones 47 bonds 422 watching 126 better quality, gift of 188 bonuses, paying 218 beyond control, as universal boredom; of marriage 174; of one’s calibrating discretion 27 characteristic 398 marriage partner 174 callous answering, source of bias, avoiding 202; endangers gratitude born, empty-handed 70; those 287; lack of 200-201; refraining from competing to be 286; those invited to stubbornness 315-6 200 be 286 candles, as a token of respect 58; as biased personality 167 borrowing from others 91 boss, giving as a 188; spouse like a 169 bottom pinched 367 bowing 259, 264; connects us with Blessing Thirty-Eight: The Blissful Mind 427

suitable gift 188 child, development of respect in 255; comfort zone, dhamma doesn't allow us cane sugar, consumption allowed after parental duty to instil with virtue 73 to protect 331 midday 125 child's debt of gratitude to parents 143- common sense about the world 27; capital punishment, humanest 125 5 giving way to emotions 348 capital, working 192 career setback, because of family childbirth, suffering of undergoing 373; communal, gift 186 unnatural 373 companions, associating with evil 94 problems 139 comparison of different groups 412 careful, non-recklessness more than childhood, loss of self-sufficiency 207 compassion 120, 148, 199; as true love childishness, avoiding 106 246 children sensitive to parental example 403; basis of wholesome speech 134; carefulness 247 dhamma taught on the basis of 333; casinos 217 33; abused 147-8; care for parents recollecting the Buddha's when caste system 263 with filial piety 142; have parents as bowing 54; teaching out of 294; catalyst, mindfulness as 248 role model 51; should listen to worthy quality of the Buddha 55 catalysts, the four 85-6 parents in dhamma conversation compassionate intention, giving out of catastrophe in student-teacher 338; violence in front of one’s 167 193 China, vengeance across generations compatibility, virtues of 170 relationship 107 264 competing to be born 286 Catholic way of purification 197 choicest rice, given to monks on alms competition, avoiding 274; reduced by causes, analytic insight into 423 188 contentment 270 caution when associating with fools 32 chores, helping parents with daily complacency 263, 265 celebrities, as role models 51 chores 146 complaints, tolerating parent’s 146 celibacy 357, 367; idealized in Christian charity vs. buddhist complete in themselves, everyone 165 generosity 186 complexion, radiant 84; result from Buddhism 165; practising 367; Christianity, rebirth in early 362 giving 193 preferable to remarriage for widow chronic false view, because of lack of compliments, thanking others for 265 367; vs. marriage 165-6; wise ones 46 compromising yourself, when giving a centre of body 229, 230 church, financed by state 191 sermon 294 centring mind, to let go of attachments circumstances, catalytic 86, 96 conceit 416, 413; overcome by 189 cities, restraint from talk of 336 associating with good friends 417; cessation of suffering, the noble truth civilization, depends on unifying vision overcome by avoiding flatterers 417; of 376 254 overcome by checking oneself for chambers of a millionaire’s heart, four claims to spiritual attainments, false views 417; overcome by 40 punishable by disrobing 127 humility 417; overcome by not champions, restraint from talk of 336 clarifying congregation’s under- comparing oneself to others 417 changing continuously, nature of mind standing, duty of monks 55 concentration, right 245; talk about 234 clean gift 189 135; worthy subject of dhamma chanting 81; beneficial even if meaning clean slate at birth 77 debate 336 not known 297; books 57; daily 308, cleansing the mind, function of merit concern for the object of respect 59 323; every evening 87; persuading 82 condemnation, unwholesomeness at spouse to practice 173-4; together in climate, not extreme 66, 68 lifestyle level 228 family 73 close family 206 conditional: help for extended family character deterioration 228; developing cloth, as suitable gift 188; result of 206; love, repaying debt of 286 83; strengthening one’s 197; giving 193; as a token of respect 58 conditioned versus non-conditioned weaknesses of 197 clothes, overcoming choosiness about phenomena 389 charisma, character of true monk 323 349-50; restraint from talk of 336 confession: as a way of purification 197; charnel-ground dweller's practice 351 clothing, as suitable gift 188; honouring role in Buddhism 198; rules entailing chastity 357 parents with gift of 146; result of 127 chatted up, being 367 giving 193 confidence 41, 71, 92 chatter; idle 129, 132, 200; not clouded mind, unwholesomeness at confiding friend 43 succumbing because non-drinker mind level 227 conflict: giving without 193; in 236; near pagoda 257 clumsiness, unwholesomeness at proportion to community size 305; cherishing one's spouse, damage of not personality level 228 patience in the face of 303 167-8 Cobain, unworthy role model 51 congratulation, leading to influence 85 cherishing; one's parents 141-51, 400; collective merit 85 conscience: awareness of builds rationale 141 colonization, vulnerability to 263 patience 306; inaccuracy 37; protects child and parent, reciprocal combat, suffering of wounds in 373 relationship between 147-8 428 A Manual of Peace: 38 Steps towards Enlightened Living

human dignity 199 craving 375 speech 132; repaying 286-7; should conscientiousness in responsibilities crawling animal, next-lifetime be repaid to the death 286; underestimating 143 172 consequence of alcohol 236 debt problems, incurred by working consequences, analytic insight into 423 creative thinking 114 stress 220 consideration: loss of in development of creator god, redundant 359 debts, paying off parents’ 146; criminals: absence of 66, 68; view of prevarication about paying 95 greed 275; wise 247 deceit 128 consistency 45: of a relationship 171; profit in life 27; decency, favouring 42 criticism, accepting even rude 313; decent talk, those angered by 30 to duty 209 decision making: affected by constant friend 43 always a risk to give 312; fool defilements 348; affected by Constantine the great 362 reappearing because of inability to unwholesomeness 227; improved 83 contact with someone knowledgeable take 301; hearing out 313; inviting dedicating merit to deceased 145, 146, 313, 317; openness to 311-19; 147 107 recollecting to develop conscience dedication, in learning 109 contagious misapprehension, fools as 230; seeing as revealing hidden deep thought obstructed, unwhole- treasure 316; special considerations someness at mind level 227 bearers of 29 when giving 134-5; unreliable defeat, rules entailing 127 contagiousness of habits 28 measure of values 214-5 defecating out of sight of Buddha 256 contentment 269-80: to be alone 271; crossroads, human realm as 95 deference, lowering one's head in 264 crudeness, unwholesomeness at defilement groups, different to do nothing 271; with one’s spouse personality level 228 characteristics of 412 166, 199, 366, 417; with what you get cruelty 106: as mind malfunction 227; defilements 347-8: allowing to 272; cultivating 276-7; defined 271; avoiding 303; origin of ill-health 84; precipitate reveals hidden realms for monks 324; misunderstood 271; preoccupation with 293; to animals 359; classification of 412; conflict monks displaying lack of 325; talk 128; with profound truth 301; definitions about 135; types 271-3; with what is cultivation 114 411; difficulty in removing 348-9; appropriate 272-3; with what you cultured, character of good friend 336 freedom from subtle 411; fruits of already have 271-2; worthy subject custom: compliance with 120; indicator having reached an end of 393; of dhamma debate 336 of ethical work 215; just 66, 71; gradual removal of 349; hard to see continued application of mind 356 refusal to comply with local 30 348; heavy, medium and subtle 413; contraception, not prohibited by intense removal of 349; practice for buddhism 166 D eradication of 345; removing 348; control, of distance in relationships 178; removing by austerity 347; residue resentment of 177-8 daily reflections, to cultivate of bad habits 348; restrained by conventional aggregates 381 discipline 126; subtle 381; taken for conversing on the Dhamma 326; on contentment 276 granted 348-9; transcending 105; worldly subjects, monks 325 versus defilements of action 347; way Conze, Edward 390 dancing, eight precepts prohibits 126 to remove is elusive 349; why we can’t cooling, self-discipline leads to 121 afford to tolerate the subtle 416-7 cooperation, maximized by dangers: lurking in the darkness 421- defilements of action 106, 119, 128, 201: contentment 270 avoiding 199; compromised by core virtues 92 2; built-in 421; external 422; working stress 219; expression 103; corruption 128, 197, 201, 217: at high v.s defilements 347 level, because of lack of wise ones 47; protection from potential 248 degradation, as universal characteristic because of lack of wise ones 46; in the 397 name of gratitude 287 daughters as close family 206 delegating appropriate work 218 cosmetics, eight precepts prohibits delinquent, persuading others to be 104 wearing 126 Dawkins 142 delusion 416, 413: defilement of angelic cosmology, as Buddhist metaphysical body 356; defilement of the form- teaching 386 dawn, Buddhist definition 125 brahma body 356; gravely damaging cottage garden, available 66, 69 and long-lived 412 counsellor, character of good friend 336 daydreaming, next-lifetime demonstrating, not suitable for monks courteousness, makes a family worthy 322 of help 210 consequence of alcohol 236 courting, distraction to work 179 cousins as extended family 206 dead, attempting to kill something covetousness 129: defilement of physical body 356 already 123 craftsmanship, artful use 119 deaf ear, not turning 312 dealing in the roads to ruin, because of lack of wise ones 47 death: daily recollection of 265, 406, 408; danger of 421; imminence of 291; suffering of 373 debate, agreeing to disagree in Buddhist 385; live & let live attitude in buddhist 385 debt of gratitude: in unwholesome Blessing Thirty-Eight: The Blissful Mind 429

den of thieves, amenable location 72 293-4 discretion: catalytic 86; comes from denial, patience in the face of 305 Dhamma teachings: amenable 66, 67, transactions with real people 27; dens of vice, absent 66 concerning life path 27; dictates as departed, budget for dedication to 192 70-1; giving the benefit of the doubt person’s future 51; differentiates dependency 91 335; listening regularly to 291-9; people 51; doesn’t come unpackaged depletable, character of merit 78 mocking 57; most important of 27; effect of a ‘hero’ on 51-2; formation depression 135 amenable factors 73; overview 245; 27-8; formative influences on 27, 333; depth, knowledge in 108 undervaluing 60; worthy of respect importance 27; importance of desecration of religious property 60 57 properly calibrating 27; inaccuracy design, physical skilfulness 114 Dhamma: appropriate occasions to 37; process of acquiring 28; the desire: bias because of 200; in learning listen to 292-3; as abstract concept brushing off of 28; wise one defined 331; as object of respect 257; defined in terms of 39 106; slightly damaging but long-lived 333; hard to open up mind to 331; 412 lifespan curtailed by inappropriate discussing dhamma 331-43: desiring things in a dishonest way 412, discussion 332; must be discussed beneficially 332; so as not to detract 413 beneficially 332; not detracting from from value of 332; making ourselves despair, suffering of 374 value of 332; outcomes of listening to worthy of 321 destiny, four pathways of 95 the 296-7; practising rather than destructive thinking 114 talking 338; progressively deeper disease: absence of infectious 66, 68; deterioration, as universal 205; regular discussion of the 331-43; invulnerable to 84 characteristic 397 six characteristics of 333; to be detriment to society, bringing no 119 discussed for the dhamma 337 disgust, not allowing to perturb mind developing conscience 230 Dhammakaaya: must be attained to be 307 deviousness 414, 413: difficult to uproot invulnerable 395; allows one to 53; not succumbing because non- understand the reality of life and the disharmony, from arrogance 263; drinker 236; unsuitable for monks world 345; eye of 378; not unwholesomeness at social level 228 325 maintaining causes backsliding 386 devotion, of parents in raising children Dialogue: defined 333; spiritual 331-43 dislike 415, 413 144 die in one’s place, friend who would 43 disloyalty to homeland, because of lack Dhamma books: reading 81; treating different, self-discipline leads to carefully 257 something 120 of wise ones 46 Dhamma debate 334: governing diligent acquisition 40 disposition, built up across lifetimes principles 336-7; participants 336; dilution: of bad deeds 228; of bad karma self-preparation for 334-6; subject 197 291 336; timing 336 direct answer 334 disrobing: because of insulting 133; of Dhamma discussion: aim to bring forth directed anger 415, 413 wisdom 335; family 337-8; in disability at birth 64 monks 127; everyday life 337-8; in the time of the disappointment: proportional to elation distance, psychological 31 Buddha 337; in traditional buddhist 398; suffering of 374; distant past 79 society 337; practicalities of unwholesomeness at lifestyle level distilled in mind, character of merit 78 organizing 334-7; should limit scope 228 distortion of teachings, unsuitable for 337; to be conducted in just way 337 disasters: absence of 66, 68; helping Dhamma lectures: listening attentively extended family who suffer natural monks 325 257; never missing 257 208 distraction, because of insulting 133 Dhamma listeners, marks of a good discipline 119: for discipline’s sake districts, restraint from talk of 336 294-5 127†; householders' 121-2; monastic distrust, enemy of marriage 171 Dhamma practice 197-203: in everyday 122; variety 121; vs. self-discipline divided answer 334 life 201-2; in the sequence of the 121 divine abidings 148 blessings 198; overcoming obstacles discontentment: danger of 275†; objects divisive speech 129; avoiding 40 202 of 275; patience in the face of 305; divorce 167: becoming more common Dhamma sermons, giving 81; listening social consequences of 274-6; with to 81; not wriggling during 332; brahmafaring 133 174; stone-walling predicts 170 purpose 291 discouragement, in students 103 doctors, accessible 66, 69 Dhamma talk: giving a 333-4; reminds discovered by a noble, the noble truths doing few good deeds but expecting us of our bad habits 331 372 Dhamma teachers, marks of a good discrete covetousness 414, 413 miraculous outcomes 244 doing good deeds: the patience to 305; you never did before 353-4 doing no evil you never did before 353 doing nothing but expecting results 244 domestic violence 167 donations, embezzlement of religious donations 60; should not be motive for giving sermons 294 doubt 229, 230, 380, 406, 416, 413: Buddhist metaphysics only designed 430 A Manual of Peace: 38 Steps towards Enlightened Living

to alleviate 387; eradicated by faith possessive love 406 distraction to work 179; not 291; hearing sermons when Eightfold Path 377, 391: following 366; indulging in 122, 126 succumbing to 292 enthusiasm, in learning 109 downpayment, generosity as 186 meditation most important link of environment: affects peoples’ virtue 65; drawing the line 248 257 influences ethical learning 22 dressing, appropriately 114, 265; eighth precept 126 environmental: considerations in provocatively 278 elation: not allowing to perturb mind metaphysics 65; exploitation 104 drink, restraint from talk of 336 307; proportional to disappointment equanimity 148: moderates gratitude drinking: companion 31; defined 235; 398 287 quitting 236-7 elders, object of respect 258; respect for erotic pictures, as unsuitable gift 189 drinks, as suitable gift 188 400 establishing congregation in drug: abuse 104; addiction 103; as electioneering, unsuitable for monks wholesomeness, duty of monks 55 unsuitable gift 189; smuggling, spoils 325 eternal questions 423; blocked by reputation of all Thais 207; taking 94; electricity supply 66, 68 ignorance 421 drunkenness: acceptable to judeo- embezzlement of religious donations 60 ethical learning, principles of 21 christians 233; even without alcohol emergency, budget for funds in case of ethics: disregarded 274-5; working 214- 235 192 5 during giving, intention 190 emotional bank account 171, 206, 216: every man to themselves, in society 142 Dutiya Jana sutta 194 for extended family 208-9 evil behaviour, prohibiting yourself duty, consistency to 209 emotional trauma, risk of sexual from every sort of 32 dying, empty-handed 70 relations 166 evil intention, source of stubbornness emotions: dictating actions instead of 315 E common sense 348; not allowing to evil: avoiding 94, 245; making a clean monopolize mind 247; picking up on break from past 32; mindfulness of ear, speech pleasant to 136 negative 404 abstaining from 258; protecting earnest in practising dhamma employees: duties 218-9; avoiding those oneself from past 198; relapse into without gratitude 284; tend not to 225 teachings, lacking 57 share knowledge 253 evolving things, must some day decay earning a living, easy 66, 68 employer, duties 218; worthy of respect 399 eating: after midday, not 122; 56 exaggerating 128 empty promises 31 example: of our nearest & dearest, distraction to work 179; to excess, not emulable, character of good friend 336 influences discretion 28; parents suitable for monk 323 encouragement: shortage of 207; to being an 145 economic: by-products, negligible 213; husband & in-laws 173; exclusivity: of gift 186; spiritual 20, 24 equation, Buddhist 213; equivalence encroaching on monks 257; on others excuses 31: being full of is source of 213; fairness 104, 107; hardship, for 259 stubbornness 315 family 168; non-events 213; outlook, end of the world, unfathomable by exemplifying virtue, duty of good western 213 thought 386 teacher 255 economics: Buddhist 213-4; fair 119 endangering others, not suitable for exhaustive, quality of blessings of life education: as object of respect 257; monk 323 system 20, 23 giving 41; sex 168; system 66, 68; endearing speech 171 expecting: fortunate outcomes but worldly insufficient 19 endearing things, eventually cause behaving wickedly 244; miraculous educational objects, worthy of respect sorrow 404 outcomes, but doing few good deeds 57 endearingness 40: character of good 244; results without the work 244 effort: four types of 353-4; in friend 336; of parents 148; expenditure, skilful 276 unwholesome speech 132; invested in ends, knowledge applied for experience: mark of personal potential breaking a precept 124; not being unwholesome 29 270; measure of a person's worth 262; earnest 179; required, mark of enemies minimized, benefit of not speaking from 294 external-based happiness 274; right drinking 236 explanation, duty of good teacher 255 245; willingness to expend 271 enemy, spouse like a 168 exposure to hateful things, suffering of egotism, versus loving oneself truly 405 enlightenment, body of 378, 379 374 Egyptian civilization, cause of fall 254 enmity, not appeased by further enmity expressing respect: defined 52-3; eight precepts 122, 245: components 418 purpose 52-4; to those worthy of 125; vs. five precepts 125; vs. enterprises: wrong livelihood 215; respect 51-64; v.s respect 255; with Sabbath self-discipline 122; to wrong livelihood in private 215-7 body, speech and mind 58 cultivate contentment 277; to entertainment: as unsuitable gift 189; overcome promiscuity 349; uproots Blessing Thirty-Eight: The Blissful Mind 431

extended family: appropriate times to problems 167; recollecting to develop withheld 60 help 208; budget for generosity to conscience 230; tradition, giving out finding fault, avoiding 48 192; helping is major investment 205; of 187 fire, should never underestimate a helping may err on favouritism 205; famous families' children, hard to get helping may err on nepotism 205; independent reputation 261 small 295 helping not so urgent 205; how to find fantasies, sexual 168 first absorption, prince Siddhartha's 206; importance of helping 206-8; farming, physical skilfulness 114 looking after 205-11; practicality of fashionable values 19 attainment of 358 looking after 208-10; regarding father, defined 144 first blessing, importance of 27 everyone as one’s 207 fault finding 254: abstaining from 312 first precept 123 fault, finding 48, 104, 116, 253 fishermen, amenable location for 67 external appearances: don’t betray a faults: more easily detected by fishing 128 fool 30; recognizing fools by 30 outsiders 311; not letting obscure five precepts 120, 121-2, 245: favours received from others 286 external-based happiness 273-4 faulty analysis of situations, components 122-4; protects from the eye of the DhammakÅya 378 unwholesomeness at mind level 227 unfortunate realms 360; reduces eye, speech pleasant to 136 favour, never reclaiming one owed 287 antisocial behaviours 405; vs. eight eyes closed, preaching with 295 favouring: self-discipline & orderliness precepts 125 eyesight, result from giving 193 43; the honest & decent 42; the five virtues [pañcadhamma] 120: improper 30 cultivating 199-200; indicator of F favouritism 205 ethical work 215 favours: appreciating 283; forgetting flattery 31: avoiding 265 facilitating further teaching 312 others' 284; giving to procure future flesh, dealing in 216 failure in life 77-8 187; giving to repay 187; honouring flexibility of mind, function of merit to failure, unwholesomeness at lifestyle goodness of one who has done a 283; bring 82 initiating 281; repaying 283 flowers: as a token of respect 58; as level 228 fear: bias because of 200; eradicated by suitable gift 188; restraint from talk fair economics, in buddhist economics faith 291; giving out of 187; in of 336 learning 106-7; of coming death 373; fluctuations of mind, daily 38-9 214 of the consequences of doing evil 199, followers, measure of a person's worth faith 41, 71, 92: as virtue of 230 262 feeling a liking for fools 32 food supply, good all year round 66, 68 compatibility 170; Dhamma sermons feeling slighted, suffering of 374 food: amenable 66, 67, 68-9; as suitable arouse 291; eradicates doubt 291; feet: pointing one’s 58; thinking on one's gift 188; for the body 178; for the giving out of 193; in speaker, lack of 334 mind 178; greed for 275; restraint 135; instilled by discipline of monks fellow congregation members as from talk of 336; result of giving 193; 127; in Triple Gem, encouraging extended family 206 self-sufficient 66, 69 parents towards 147; ordained in female animal to male animal, fools 29: avoiding the influence of 31-2; spite of lacking 325; turtle-head 41 unsuitable gift 189 bearers of contagious false friend: fools as 31; in positions of female prisoners, prohibited to men 123 misapprehension 29; behaviour influence 47 feng shui 65 towards others 31; caution when false view 129, 296: defilement of fetters 229-30, 356, 381, 406: associating with 32; deeper meaning physical body 356; early signs of 103; defilements concluded as 416 of not associating with 295; entrenched 59; humility ensures field of merit, parents as a child’s first feebleness of 29; identified by words freedom from 264; overcome by 148 & actions 30; in the outside world 33; wisdom 417; source of stubbornness fifth group of blessings 183 inside 33; knowing your potential 316; worsened in workplace 219 fifth precept 124 when associating with 32; knowledge false view of individuality 416, 413 fighting: not suitable for monk 322; dangerous to 105-6; misunderstand false witness 201 when insulted, not 307 profit in life 42; not associating with familiarity, endangers gratitude 287 filial piety 141: but doesn’t listen to 27-35; not worthy of respect 57; families: broken 168; internal politics parents’ advice 284; children take protecting ourselves from 29; putting 205; single parent 174; worthy of help care of parents with 142; in quarantine 31; reappearing 210 fundamental of virtues 142; helps because of lack of patience 301; family: budget 192; catalytic 96; centres meditation progress 142 recognizing 29-31; unrecognizable by around television 337; Dhamma financial: independence 104; support external appearances 30; varieties of discussion 337-8; economic hardship 33; vs. wise man 37-9; worthy role 168; even bodhisattva succumbed to model distances one from 52 408; hardship, unwholesomeness at forest-dweller's practice 350-1 social level 228; harmony in 139; looking after one’s extended 205-11; measure of a person's worth 261; 432 A Manual of Peace: 38 Steps towards Enlightened Living

forfeiture & confession, rules entailing fruits of having practised until reaching personal 186; pure 190; quality of 127 an end of defilements 393 186; quality of 188; to a saint 190 gifts: homage through 54; wives should forgery 217 fuel, as suitable gift 188 be given 172 forgetting favours received 284 fulfilment, result from giving 193; mark ginger, consumption allowed after forgetting good deeds, respect as way midday 125 of inner-based happiness 274 giver, pure 190 to avoid 53 fun of the Dhamma, not making 257 giving: a discourse on the dhamma 81; forgiveness 41-2, 80, 186: result of 193 function in society, knowing one's 270 for giving’s sake 187; more than is form realms, attachment to the 380 funds, shortage of 207 asked, friend that 43; resources 171, form sphere 356, 360: happiness of 363 funeral, helping extended family who 208, things to fools 33; to those who form-absorption 356 give to us 173; appropriate amount formation of discretion 27-8 have a 208; real purpose 406 191; importance of 185-6; nothing to form-brahma body 356, 378, 379 future, brightness depends on those who give us nothing 173; formless realms, attachment to the 380 results of 192; formless sphere 356, 360: happiness of discretion 51 giving up frivolous behaviour, to overcome sensuality 417 363 G globalization, blessings of life cope with formless-brahma body 356, 378, 379 20 formless-plane of mind 358: Prince gains, not teaching out of motivation Gnostics 362 for 294 GNP, misleading as economic indicator Siddhartha's attainment of 358 276 formless-pleasure, craving for 375-6 gambling 31, 94, 107: distraction to god, blaming 375 form-plane of mind 358: Prince work 179; monks encouraging 325 gold & silver, not handling 122 good & evil: ability to discriminate 25; Siddhartha's attainment of 358 games: frequenting 31; unsuitable for average person between the form-pleasure, craving for 375 monks 325 extremes of 39 fortune-tellers, cause prevarication 179 good actions, non-recklessness reminds fortune-telling: pseudo-science of Ganges, sacrificial bathing in 198 us to do 246 gang-fighting 103, 265 good conduct, makes a family worthy statistics 128; unsuitable for monks garden, cottage 66, 69 of help 210 128, 323, 325 gardening, physical skilfulness 114 good deeds: assisting others to 80; four bases of sympathy, as Buddhist garlands, restraint from talk of 336 continuing even when insulted 307; teaching for practice 386 gene, selfish 142 having done in one’s past 77-89; four chambers of a millionaire’s heart generosity 40, 41, 45, 79, 80,185-196, mindfulness of doing 258; performing 40 continuously 32 four foundations of success 180: as 199, 365: abstract 186; basic virtue good fortune, congratulating others on buddhist teaching for practice 386 185-6; benefit of not drinking 236; their 44 four virtues of the householder 192 categories 186; concrete 186; good friends: associating with 40; fourth group of blessings 139 cultivating 187-90; defined 186; characteristics of 336 fourth precept 124 degree of 192; encouraging parents good health, from not torturing animals fraud 197 towards 147; in ten virtues of a ruler 84 free, mark of inner-based happiness 201; leading to wealth 85; mark of good qualities, identifying in others 254 274 personal potential 270; on a daily good, self-discipline leads to 120 frequenting games & shows 31 basis 248; overcomes greed 349; goodness: comes as part of the frequently meeting up with a wise one perfection of 190; persuading spouse exemplifier 25; doesn’t come 44 to practice 173; reasons for 186-7; unpackaged 25 friend: being someone others feel respect for 186; to cultivate goodwill of critics, appreciating 313 privileged to call a 197; constant 43; contentment 276-7; vs. christian goody-goody, reluctance to be 177 giving as a 188; helpful 43; of wise charity 186 go-slows 219 counsel 43; protective 43; spouse like genetically identical twins 77 gossip: as worldly vicissitude 396; a 169; sympathetic 43; who gives gentle: speech 265; teaching 333 avoiding 200; behind back 31; more than is asked 43; who is a gentleness, in ten virtues of a ruler 201 malicious 129; not succumbing refuge 43 gesture of respect 58 because non-drinker 236; not friends as extended family 206; budget gestures, exaggerated 257 suitable for monk 323; restraint from for generosity to 192; formative getting around to doing work 179 influence on discretion 333; measure getting closer to fools 31 of a person's worth 262 ghost-stories, restraint from talk of 336 friendship, destruction by alcohol 235; gift of wellbeing, catalytic 86 result of encouraging others to make gift: appropriate 188; benefit to merit 84; wise one’s 43-4 recipient 80; communal 186; dedication of merit from 189; exclusivity of 186; nature of 188-9; Blessing Thirty-Eight: The Blissful Mind 433

talk of 336 consequence of alcohol 236 form-brahma body 356; defilements Gottman, John 170 gun-running 217 of 415; gravely damaging but short- government, just 66, 69 lived 412; in learning 106 grace: character of true monk 323; H having done good deeds in one’s past 77-89, 96 physical 83 habits: contagious 28, 38; dictate future having heard much, basis of spiritual gradual removal of defilements 349 dialogue 331 graduates, uselessness of fresh 113 behaviour 348; prevarication about health: destruction by alcohol 235; grandparents as extended family 206 drunkenness concerning good 235; of grasping: defilement of the form- improving bad 95 body & mind 73; result from giving 193; safeguarding 114; too precious brahma body 356; for existence 230; habitual evil-doers, identifying 25 for recklessness 244; undermined, for the form realms 414, 413; for the risk of sexual relations 166; formless realms 414, 413; for the habitual state of mind, may dictate ungrateful to body to destroy 285-6 sensual realms 414, 413 hearing teachings 108 gratitude 40, 281-9: abused as afterlife destination 359 heart of Buddhism 246 corruption 287; appreciating our debt heaven: as afterlife destination, helping of 142; benchmark for judging habituation to unwholesomeness, parents towards 146-7; as buddhist strangers 142; benefit of not drinking metaphysical teaching 386; attained 236; bolsters respect 282-3; debt of nature of mind 234 by receiving monk at home 326; 141; debt of in unwholesome speech generosity first step to 185; giving to 132; defined 283; degrees of 283-4; hair-dye, eight precepts prohibits reborn in 187; guiding a friend in the developing in everyday life 286-7; direction of 43; misunderstood in development in children 286-7; wearing 126 modern literature 389; seven virtues expressing facilitates receiving of the king of 400 criticism 313; for favours received hallucinations, next-lifetime heavenly birth, not true aim in life 423 281; important factor in cherishing hell: as Buddhist metaphysical parents 141; in the cultivation of consequence of alcohol 236 teaching 386; falling into because of virtue 282-3; instilling from early age insulting 133; mindfulness of 284, 286-7; makes family worthy of handicapped child, risk of sexual suffering in 258; misunderstood in help 210; necessity of 142; not modern literature 389; non- employing those who lack 284; not relations 166 recklessness reminds us about 246; helping those who lack 284; objects recollecting to develop conscience of 284-6; pitfalls 287; setting example hands, holding in a gesture of respect 230; suffering of birth in 373; to one’s children 142; vs. respect 284- themselves, those who can’t be 5 259 bothered 38 Great abbot of Wat Paknam 388, 423 help: accepting only when really Great Seth 362 handsomeness, misuse of 287 necessary 286; conditional for greed: defilement of angelic body 356; extended family 206; one-off 206; defilements of 412; overcome by hands-on knowledge 105 spiritual 209-10; unconditional for being generous 349; overcome by close family 206 contentment 417; overcoming 229; handwriting, messy 115 helpful friend 43 removing from the mind 80; slightly helpfulness 171: dhamma taught on the damaging but long-lived 412; hanging out on the street 103 basis of 333 symptomology of 275 helping & acting for their welfare 45 grim-reaper 408 hankering after impossibilities, helping hand, lending a 209 gross unwholesomeness 228-9 helping: ourselves before helping others group eight, introduction to 301 avoiding 270 205; society as a monk 368; wise ones group of blessings, first 25 in times of need 44 groupings of blessings, relationship 22 happiness 356: as worldly vicissitude helplessness 403 grudge, bearing a 374 Hemingway, unworthy role model 51 guarding required, mark of external- 396; benefit of not drinking 236; Hendrix, unworthy role model 51 based happiness 274 hereafter, profit in life for 41 guiding a friend in the direction of brought to monastic community by hereditary sin 142 heaven 44 hero, effect on one’s discretion 51-2 gullibility 92: makes it too easy to discipline 126; dependent on external accept criticism 314; next-lifetime factors 273-4; expressing facilitates receiving criticism 313; function of merit to bring 82; inner 274; of monk, spiritually derived 323; result from giving 193; self-sufficiency in 274; transcendental versus spiritual 371; two types 273-4; vs. poverty 273-4 happy monk, exemplifies virtue 301 happy society, result of merit 85 harbouring bias, because of lack of wise ones 46 hard times: friend who doesn’t abandon one in 43; helping extended family who are in 208; not abandoning a friend in 45 hard to pacify, nature of mind 234 hardship: patience in the face of 305; unwholesomeness at social level 228 harmonious society, result of merit 85 harmony: in family life 139; lacking in earning livelihood 168; speaking to engender 400 harsh speech 129: avoiding 40 hatred: bias because of 200; defilement of angelic body 356; defilement of the 434 A Manual of Peace: 38 Steps towards Enlightened Living

hesitation before giving 194 human status, recollecting to develop impermanence 397 hiding faults, source of stubbornness conscience 230 impoliteness when making an offering 316 human strengths, the four 29 64 hindrances 229, 398: freedom from, for humane culture, objective of expressing importance of discretion 27 improper, favouring the 30 monks 324; overcome by meditation respect to perpetuate 255 improvement 116 229 humble person, characteristics 264-5 impurity, as mind malfunction 227 Hindu: conduct 120, 121; purification humility 80, 186, 261-8, 264-5: inanimate, objects gratitude to 285 198; reincarnation 362; concept of humility, allows to accept criticism 312- incense: as suitable gift 188; lighting self 390 holistic, quality of blessings of life 3; basis of spiritual dialogue 331; 244 system 20, 23 characteristics 264; defined 264; incest 123, 124: gravest consequence of Holy Sites of buddhism, respecting 256 leading to high social standing 85; holy-life 357 makes family worthy of help 210; vs. desire 412 homage: risking one’s life to pay 61; respect 262-3 incompatible working hours, through gifts 54; through practice 54 Humphreys, Christmas 390 home location: choosing 72-3; hunger: of spirit 93; of the mind 19 distraction to work 179 improving amenability 73 hungry-ghosts, suffering of birth in 373 inconsiderate, disadvantages of being home visit, by a monk 326 hurt, of love 404 homosexuality, no genetic explanation husband: as close family 206; 253 142 cherishing one’s 165-176; independence: of body and mind 247; honesty: of population 66, 69; favouring contentment with 271; duties to wife 42 171-2 lost at certain times of life 206-7 honour: as worldly vicissitude 396; hypocrisy, lying as mental 124 India's colonization by Britain 263 attained by receiving monk at home Hyppolitus 362 indolent sleeping habits, avoiding 126 326; destruction by alcohol 235; merit Indonesian constitution 122 doesn’t imply 78 I inefficient study 103 honouring parents, while alive 146 inferiority complex 416 Horner, I.B. 390 ideals, underestimated 104 inflexibility of mind, unwholesomeness hospitality: as filling in gaps 258; as idle chatter 40, 129 object of respect 258; budget for 192; ignorance 230, 380, 413, 416: bias at mind level 227 material 258; spiritual 258; to monks influence of fools: avoiding 31-2; worthy 257; training one's subordinates in because of 200; darkness of 421; 258 dealing with stubbornness from 317; role model protects from 52 house interior, well planned 66, 68 defilements of 415; gravely damaging influence: attained by receiving monk household leader, responsible 66, 70 and long-lived 412; in learning 106; household: proper care of 172; violence shackle of 422; source of at home 326; on formation of 167; wife given responsibility for 172 stubbornness 314; unwholesomeness discretion 27 householder, four virtues of 192 at personality level 228; uprooting 81 ingratitude: blindness to virtue 141; house-to-house seeker's practice 350 ignoring: another's respect 256; good degrees of 284; expressed by housing, honouring parents with gift of advice, not patience 304 breaking a precept 124 146 ill, helping extended family who are 208 initial application of mind 356 how alcohol affects the mind 234-5 ill-chosen words, inappropriate from an initial body of enlightenment 356 human being, constitutes body and old person 209 injustice: patience in the face of 307-8; mind 37; made of two parts 347 illegality, indicator of non-ethical work unwholesomeness at social level 228 human body 378, 379 215 in-laws, proper care of 172, 173 human dignity: in Buddhist economics illness: danger of 421; grave because of inner bodies 378, 379 214; responsibility for 103-4 insulting 133; loss of self-sufficiency inner bodies of experience 358 human environment, influence ethical 207; recovered from slower with age inner environment, amenable 73 learning 22 408; self-induced 119 inner experience versus sphere of human life, preciousness of 95 ill-temper, not succumbing because mental experience 356 human realm, as crossroads 95 non-drinker 236 insecticide, selling 216 human relations, objective of ill-will 229: provoking 114 insight 378, 379 expressing respect to train oneself in immaterial problems, material inspiration: to perform virtue, running 255 solutions to 348 out of 167; mark of personal potential human rights, difficulties of 37 immodesty, not indulging in 122, 126 270 impatience, unwholesomeness at inspiring pictures 114 personality level 228 instability of mind, unwholesomeness at mind level 227 instilled behaviour, from a fool 32 instilling oneself with basic virtues 251 instruction, thorough 107 insult: less difficult to tolerate than Blessing Thirty-Eight: The Blissful Mind 435

praise 306; not succumbing because Joplin, unworthy role model 51 L non-drinker 236; to face vs. behind joy 356: maintaining the mind full of back 132 laity, reciprocal relation with monks insulting: speech 129; those of virtue, 304 191 retribution of 133 just society, result of merit 85 integrity, in ten virtues of a ruler 201 justice 66, 69 lamentation, suffering of 374 intellectual resources, artful use 119 land-measuring, corrupt 217 intelligence: destruction by alcohol 235; K language, analytic insight into 423 no gene for 77; result from giving 193 last word, wanting is source of intensive removal of defilements 349 Kamanita 322 intention: strength, in breaking precept karma, dilution of bad 197; faith in law stubbornness 315 124-5; to give 187-8; behind words latent benefit 283 133-4; important starting point for of 93; not superficially evident 77; late-serving refuser's practice 350 abstention 228; pure 190; right 245; transfer between lives 391; law and order, breakdown of 263 strength of, in unwholesome speech retribution, defunct 197 law of karma, as buddhist metaphysical 132 keenness in work 177, 179-80 interaction without transaction 33 keeping eight precepts 366: to overcome teaching 386 interest, lacking genuine 253 sensuality 417 law: compliance with 119; just 66, 71 interfering in others’ affairs 30 keeping five precepts 41, 79, 81, 365 laxity, concerning monastic conduct internal: environment, protecting 74; Ki.mdada sutta 193 support, for dying parents 146 Kierkegaard 121 325 interpersonal level, purification at a killing 106, 128: people 128; punishable lay-jobs, monks volunteering for 325 197 by disrobing 127; absolutely not 200; laypeople, way to overcome intoxicants 235: not consuming 122; not as defilement of action 199; as gross knowingly consuming 121; restraint unwholesomeness 228; avoiding stubbornness 316-7 from drinking 233-242 brings long life 84; not 121, 122, 123 laziness 92, 94, 107, 271: as ingratitude invited to be born 286 kind words 45 invulnerability: to worldly vicissitudes kings: object of respect 258; should 177; avoiding 115; distraction to work 395-401; requires attainment of never underestimate a young 295; 179; not tolerated by buddhism 177; dhammakaaya 395; requires restraint from talk of 336 overcoming 351 attainment of four noble truths 395; knowing: how to say something 114; leading to roads of ruin 31 requires attainment of nirvana 395; what to say 114; where you stand leaning on others 91 useful to study even before 270-1 learn Dhamma, lack of interest to 60 enlightenment 395; to danger, knowledge: accessible to the blissful learned: becoming 108-9; vs. wise 105- quality of bliss 422 mind 422-3; accurate 22; applied for 6 IQ, stunted progress in spite of high 67 own and others’ benefit 116; applied learnedness104: 93, 102-11 Irenaeus 362 for unwholesome ends 29; artfulness learning: atmosphere of 66, 71; irritability 230, 413, 415: controlling in 102-11; body of 253; dangerous to attentively 107; enthusiasm 103; 303 fool 105-6; definition of artfulness in material & spiritual complementary Islamic law 120, 121 104; different aspects 108; function 109; never tiring of 103; process 107- of merit to bring 83; gift of 186; 9; respectfully 107 J inaccurate 22; instilling in the mind leave for employees 218 103; management 253; measure of a legacy, being worthy of 145, 146 JÅtaka stories, told to children by old- person's worth 262; memorizing 109; lethargy, cured by sport 180 folks 337 nature of 104-6; of an end to all letting go, of a gift 189 defilements 423; of past and future, levels of mind versus realms of jaundice, damage from alcohol 233 benefit of not drinking 236; quality existence 357-362 jealousy, reducing 85, 271; source of of bliss 422; recollecting to develop liberation: principles of 362-3; requires conscience 230; result of giving 193; sense-restraint 353; talk about 135; stubbornness 316 sharing between employees 253; worthy subject of dhamma debate jewellery: eight precepts prohibits spiritual vs. worldly; strength of 29; 336 supra-normal eightfold 324; three lies: avoiding 40; not telling 45, 121, wearing 126; wearing expensive 278 levels 104; training, too precious for 122; not succumbing because non- job satisfaction 276: in Buddhist recklessness 244; transforming into drinker 236; telling 132 skills 114-5; vs. ability 113; vs. life: adjusting to cheerfully 272; aims economics 214 wisdom 37; and priorities 92; curtailed 373; joining in: with fools 32, 33; with wise Kohlberg, Lawrence 281 experience 77; extension, result of KumÅrakassapa Thera’s mother 175 giving 193; laying down one’s 192; ones 44 making a mess of one’s 27; setting Jones, unworthy role model 51 oneself up properly in 91-8 lifespan, drunkenness concerning long 235 436 A Manual of Peace: 38 Steps towards Enlightened Living

lifestyle: merit function at level of 83- helps learning 254 skilfulness 114 5; success at the level of 78 losing sleep, avoiding 272 manpower, shortage of 207 loss of: honour, as worldly vicissitude market gardeners’ agreement 123 light, result of giving 193 market, proximity 66, 68, 72 limitation, principle of 121 396; wealth, as worldly vicissitude marriage 170: boredom with 174; limits of knowledge, admitting one's 396 lottery 94: form of gambling 128; breakdown, analyzing 174; cannot be 335 tickets, wrong for monks to sell 128; sustained by physical attraction 364; line, knowing where to draw 120 tips, not suitable for monk 323; challenge of 171; happiest day is first liquor, unsuitable gift 54 love: hurts 404; possessive 403; 364; legal registration of 170; listeners, marks of a good dhamma 294- possessive vs. true 405; true 403 maintaining relationship 171-4; loved ones, separation from 374 misunderstood 168; not advocated by 5 loving kindness 40, 148, 365: can buddha 165; not compulsory in listening attentively 108, 313; appease enmity 418; Dhamma western culture 165; of no interest taught on the basis of 333; overcomes to those at brahma level 358; opting patiently, character of good friend sensuality 417; overcomes temper for celibacy after children left home 336; to dhamma sermons 81; to 349; perfection of 190; undermined 165; partner, boredom with 174; inappropriate things 307; to spiritual by selling alcohol 216 pinning one's hopes on 405; teachings, encouraging parents loving yourself truly 405 principles of happy 173; requires towards 147; to the dhamma, low: mind radiance 227; places 57; responsibility 166; tolerated by appropriate occasions 292; to the potential of mind 227; quality mind buddhism 166; vs. celibacy 165-6; vs. dhamma, basis of spiritual dialogue 227; -down people 284 living together 166; western 331; to the dhamma, objectives 291; loyalty: in repaying debts of gratitude attitudes to 165 to the dhamma, outcomes 296-7; to 286; to one’s boss 218; towards wise masquerading as a monk 368 others opinions 136 ones 44 mass media, values portrayed by 166 listening regularly to dhamma lucky charm 20, 21 mastery, function of merit to bring 83 teachings 291-9; defined 292 lust 413, 414 matchmaking services: as unsuitable litter, helping pick up 365-6 luxuries, avoiding fighting over 271 gift 189; unsuitable for monks 325 live & let live, attitude in buddhist lying, absolutely not 200; to yourself material: aim in life exclusively 93, 94; debate 385 three times, to lie to others once 124 motivation to accept criticism 314; livelihood: almsround as sole monastic needs, supply monastic community 191; avoiding wrong 215-8; lack of M with 191; objects, gift of 80, 186; harmony in earning 168; pure for a pauper 274; possession, sacrificing monk 324; purity of 127-8; right 245; Ma”ngala sutta 21, 150 192; profit in life, defined 40-1; selecting 201; unwholesome 104 madness: because of insulting 133; prosperity vs. amenable location 67- liver disease, damage from alcohol 233 8; solutions to immaterial problems livestock, rearing for slaughter 216 next-lifetime consequence of alcohol 348 living: in an amenable location 67-76; 236 material/spiritual aim in life 94 in someone else’s house 91; together mafia, absence of 66, 68 materialism, not true aim in life 423 vs. marriage 166 magical powers 423 mattress, laziness induced by soft 126 local law, compliance with 120 maintaining: Dhammakaya, prevents maturity, spiritual 281 location: accessible from other countries backsliding 386; good habits you meal, communal within family 73 66, 68; amenable 66, 67, 68; catalytic already possess 354; state of mind mealtime, communal 66, 71 96; Dhamma amenability 67; factors 247 meaning in life eroded, risk of sexual for amenable 67; general amenability making way for a monk 326-7 relations 166 67; making it amenable 74 making yourself known to a wise one meat-eating, acceptable for beasts who long term plan, resolution as 189 44 have died of old age 285 longevity 84 male animal to female animal, mechanics, physical skilfulness 114 long-life:from avoiding killing 84; result unsuitable gift 189 media irresponsibility, discourages lay from giving 193; too precious for malfunction, of mind 227 generosity 191 recklessness 244 malicious gossip 129: as worldly medical: ethics 253; profession, pitfalls long-sighted knowledge 108 vicissitude 396 253; professions, wrong livelihood in looking after one’s extended family, management, knowledge 253 217; use of alcohol 235 defined 206 manifesting true respect, objective of medicine, honouring parents with gift looking: at inappropriate things 307; expressing respect 255 of 146 down on others 230; down on yourself manners: in meeting with a monk 326; meditating 245: before dhamma 295; down on yourself, not 271; down, consistency in 264; physical on one’s wife 171; down, on sermon content 294-5; for good in people, Blessing Thirty-Eight: The Blissful Mind 437

discussion 335; every evening 87; 5; overcoming shyness to accrue 87- ministers, restraint from talk of 336 regularly to develop patience 307; to 8; persuading others to share 84; minor faults, blinding one as to virtues facilitate benefit from criticism 317 prevarication 91; quality of 79; meditation centre, debt of gratitude to rejoicing in 81, 186; speed of taking 48 285 effect 85-6; ten major ways to accrue mirror, inner, for personal potential 270 meditation object, mindfulness of 258; 80-2 ; three major ways to accrue 79; miscarriage, risk of sexual relations 166 non-recklessness reminds us to transfer of 80-1, 186; visible to misconduct, sexual 172 recollect 246 advanced meditators 78 misery, reducing one's 374 meditation progress, helped by filial mess, making one’s life a 27 misfortunes: not laughing at others' 44; piety 142 metaphysical: answers, only implied by meditation retreat, sometimes requires Buddha 387; teachings, Buddhist 386 unwholesomeness at lifestyle level solitude 250 metaphysics of buddhism, designed 228 meditation 79, 81, 93, 199, 377: antidote only to alleviate doubts 387 mistaken killing 123 to wandering mind 229; as object of midday sun, not letting beasts of mistreating: children 147-8; friends, respect 257-8; cultivating in earnest burden work under 285 because of lack of wise ones 46 257-8; daily 92, 277; encouraging Middle Way 376 mistresses 278 parents towards 147; every evening military, wrong livelihood in 217 misunderstanding of marriage 168 308; fear of 405; foundation of millionaires in Buddhist times 195 misuse of rank or position, because of patience 307; helped by reflection on millionaire’s heart, four chambers of 40, lack of wise ones 46 death 406; important for monks 368; 94 mockery: doesn't dissuade to do good maintaining one’s mind in 295; most mind: blissful 421-424; cleansing 82; deeds 304; of Dhamma teachings 57 important link of eightfold path 257; day-to-day fluctuations 38-9; moderation: contentment as knowing necessary for enlightenment 257; differences from one person to the 274; helping only those who know necessary for relinquishing sense- next 38; effect of quality differences 279; in eating, to cultivate attachment 363; necessary to 38; effect of quality on wisdom 38; contentment 276; not in all things practising austerity 351; on a daily food for 178; giving to improve 376 basis 248; overcomes defilements quality of 187; habitually pure, wise modest dress, necessary for Dhamma 303; overcomes hindrances 229; one 42; hard to open to the dhamma discussion 335 overcoming defilements 105; 331; humility of 265; hunger of 19; monarch, object of respect 258 progress by disinterest in results 269; independent of body 247; instilling monarchs, righteous 66, 70: worthy of regular 116, 202, 405; risking one's knowledge in 103; levels of 357-8; respect 56 life for 250; striving in 353; upgrades maintaining state of 247; monastic code of conduct: following 324; mind quality 38 malfunction 227; merit function at restraint according to 127 medium unwholesome 229 level of 82-3; nature of 347; not monastic community: discipline brings meeting of the order, rules entailing an allowing to succumb to emotions 247; peace 126; offering a meal to 88, 191; initial & subsequent 127 not allowing to wander 247; purified supplying with material needs 191; meeting up with fools 31 by generosity 185-6; qualities of mind worthy of respect 55-6 memorizing knowledge 108 without defilements 393; quality monastic discipline 367-8†: components mental: deficiency from alcohol 233, improved, character of merit 78; 127-8†; objectives 126-7 236: powers, sixfold 423; suffering, quality of 38; quality, upgraded by monastic life: protects from sorrow 406; patience in the face of 305; work in meditation 38; raising quality 82; training in contentment 277 Buddhism 214; skilfulness 114 sound 136; speech pleasant to 136; money: as a token of respect 58; mercenary 31 success at the level of 77; worshipping 104, 107, 276 merit 78-9: accruing 79-82; caution in unwholesomeness at 227; wandering, monks: budget for support to 192; studying 86-7; characteristics 78-9; as medium unwholesomeness 229 giving out of sympathy for 187; collective 85; confusion about english mindfulness 199, 247-8: as non- happiness, spiritually derived 323; term 78; dedicating merit to deceased recklessness 258; benefit of not needs, attending 257; not worthy of 145, 146, 147; deserves gratitude drinking 236; benefits 247; respect, characteristics 325; pass on 285; effects publicly visible 78; cultivating 406; for monks 324; almsround 66; receiving at one's functions 82-5; gratitude to 285; functions 247-8; metaphors for 248; home 326; receiving full benefit from implies being deserved 78; knowing properties 247; right 245; worthy role 325; recognizing teaching 321-2; how to accrue 87; knowing the model facilitates 52 reciprocal relation with laity 191; importance of 87; motivation to minding your own business 304 should meditate 368; should never accrue 87; mundane vs. ministering to congregation in underestimate a young 295; striving transcendental 79; outcomes of 84- kindness, duty of monks 55 for nirvana, worthy of respect 55; treating badly 326; treating with respect at one's home 326; way to 438 A Manual of Peace: 38 Steps towards Enlightened Living

overcome stubbornness 316 new town, establishing requires norm, self-discipline as 121 monkeys, three 304 benefactor 69 normal state, patience as maintaining Monroe, unworthy role model 51 moodiness, leading to bad complexion next life, profit for 71-2 303 nightlife 94 normal, role models dictate what we 84-5 Nirvana, accessible to all 391; as a moon, unworthy role model 51 consider 51 moral: approaches to unwholesomeness realm of existence 387-8; as a state no-self 390 of mind 387; as final destruction 388; not associating with fools 27-35 226-7; support for fools 32 characteristics 389-91; defined 387; not-self 390 morale, obstacle to Dhamma practice generosity as path to 185; location of nuns, ordaining as 367; prohibited to 388; misunderstood in modern 202 literature 389; modern men 123 morality: artificial 226; deterioration understanding pioneered by nursing, physical skilfulness 114 Phramonkolthepmuni 388; must be nurture influences of environment 65 60; natural 226; possessions attained to be invulnerable 395; nutgall, consumption allowed after appropriate to one's level of 273; practicality of attaining 391; theistic 226 terminologies concerning 387-9; the midday 125 Morrison, unworthy role model 51 attainment of 385-392 mortal blunders, because of insulting no remaining refuge for congregation O 133 60 mother, spouse like a 169 noble eightfold path 245 obedience, to teacher 107 mothers, working 172 noble in themselves, the noble truths objects of respect: secular 258-9; motivation, initial 180 372 mouth, one is ample 131 noble silence 334 spiritual 256-8 mudslinging 129: reducing 271; source noble thought obstructed, objects, not worthy of respect 57-8 of stubbornness 316 unwholesomeness at mind level 227 objects, worthy of respect 56 mugging 128 noble truths: becoming unified with obsequiousness, bowing out of 53 multi-factorial, quality of blessings of 386; defined 371-2; invisible to those observation, fosters skilfulness 115 life system 20, 23-4 who have not attained obsession with appearances 106 multi-level, quality of blessings of life dhammakaaya 381; method of seeing obstacles 398: overcoming 92 system 20, 23 378; must be attained to be obstinacy, reflecting on the harm of 316 mundane merit 79 invulnerable 395; overlooked for occasion, chosen to mention something murder, with no witnesses 120 aeons 372; seeing the four 371-84 music, eight precepts prohibits playing noise, lack of disturbing 66, 68 134 126 non-anger, in ten virtues of a ruler 201 occupational training, too precious for mutual danger, only helping in the case non-association, practising in everyday of 31 life 32-3 recklessness 244 myrobalan, consumption allowed after non-discriminatory, quality of blessings offering to a monk 326 midday 125 of life system 20, 23 off-limits, monks going to places that non-gratitude to parents, theories 142- N 3 are 325 non-greed 40 old age, spirituality in 94 naked eye, can see only two realms of non-hatred 40 old folks, tell children jaataka stories existence 358 non-recklessness 245-7: as object of respect 258; benefit of not drinking 337 namedropping 265 236; defined 245; importance of in old maid, no dishonour 367 national wellbeing, undermined by dhamma overview 245-6; more than old man, with young wife 170 being careful 246 old people, tend to talk a lot 146 wrong livelihood 215 non-recklessness in the dhamma 243- old-age: danger of 421; looking after nationality, contentment with 271 250: components 246-7; cultivating natural: disasters, danger of 422; 248; defined 246 parents in 146; loss of self-sufficiency non-returner 356, 381: body of 207 morality 226 enlightenment of 380; worthy of older generation, role in dhamma nature vs. nurture dichotomy 65, 77 respect 55 discussion 337 near death experience 359 non-violence, in ten virtues of a ruler once-returner 356, 380, 381: worthy of need vs. want, discerning 128, 192 201 respect 55 needs, budget for immediate 192; giving one-meal eater's practice 350 one-off help 206 away things surplus to 192; the four one-pointedness 229, 356 basic 207 one-upmanship, alien to dhamma neighbours, amenable 66, 67, 69-70 discussion 335 nepotism 197, 201, 205 open covetousness 413, 414 open house to monks, keeping 191 open-air dweller's practice 351 openness to criticism, as interactive Blessing Thirty-Eight: The Blissful Mind 439

virtue 301; basis of spiritual dialogue inspire schoolchildren to study 283; happiness 274 332; characteristics 312-4; fifth stage most accessible example of virtue peer-pressure 51, 53 of patience 311; ulterior motives for 141; object of respect 258; rationale people: danger of 422; rare sorts of 281; 314; defined 312 for cherishing 141; repaying opposites highlighted, quality of deceased 147; role model for young varieties of 39 blessings of life system 20, 24 children 51; should dominate peoples' worth measure of 261-2 ordain, persuading a person to 209 dhamma conversation 338; telling perfection, pursuing 423 ordained, despite lack of faith 325 lies 51; theories of non-gratitude to perfectionism, causing procrastination ordaining: for one’s parents 147; with 142-3; to the whole world 147; with an aim in mind 324 filial piety, cared for by children 142; 177 orderliness, favouring 43 worthy of respect 56 perfume: eight precepts prohibits ordinand, low-quality 59 partial perception, non attachment to ordination: benefits of temporary 277; 352 wearing 126; restraint from talk of helping extended family who have an partiality, because of lack of wise ones 336 208; taking 367 47 permanent property, result of giving origin of suffering, the noble truth of passive learning 254 193 375-6 past 79: good deeds, recollecting to persistence 366 origin of unwholesomeness 227 develop conscience 230; having done person keeping: the precepts, gift to orphans, helping extended family who good deeds in one’s 77-89; recent vs. 190; no precepts, gift to 190 are 208 distant 79 personal: gift 186; purification at a 197; outcomes of generosity, speed of 192-3 path to the cessation of suffering, the potential 270; service, to teacher 107 outlaws, absence of 66, 68 noble truth of 376-8 personality: biased 167; developing 83; outsiders, help us recognize our faults patience 303-10: as interactive virtue merit function at level of 83; success 311 301; at the fifth level, openness to at the level of 78; unwholesomeness OvÅdapÅÊimokkha 245 criticism as 311; basis of spiritual of 228 overcoming previous evil habits 353 dialogue 332; bolstered by respect persons worthy of respect 54-6 overestimating oneself 263: source of 282; characteristics 303-4; fool persuading others: to do evil 30; to stubbornness 315 reappearing because of lack of 301; share merit 84 overlength dhamma discussion to be foundation of wisdom 303; founded pessimistic world view 167 avoided 336 on meditation 307; in ten virtues of photographs of respected people 57 a ruler 201; in the face of hardship photography, physical skilfulness 114 P 305; in the face of mental suffering Phramonkolthepmuni, greatest 305; in the face of physical suffering modern understanding of Nirvana Paccekabuddha: gift to 191; gives latent 305; in the face of temptation 306; 388 benefit 283 levels of 305-6; training oneself in physical attraction 364; care 144; 306-7; misunderstandings 304-5; disappointment 374; health of pagoda: building a 62; honouring with necessary to practising austerity 351; population 213-4; strength 29; flowers 62; respecting 256; worthy of strengthened 83 suffering, patience in the face of 305; respect 56-7 patricide cults 143 work in Buddhism 214; skilfulness patron, needed to establish new town 114 pain, suffering of 374 69 physical body 356: deserves gratitude painting, physical skilfulness 114 patronizing: another's respect 256; 285-6 panic, restraint from talk of 336 being 138; speech 265 pick-pocketing 215 paranoia, next-lifetime consequence of patrons, available 66, 69 picture of yourself, as unsuitable gift paupers, two types 274 189 alcohol 236 paying respect to piety, filial 141 parent and child, reciprocal paying respect, method 58-60; to those pillar of society 183 worthy of respect, consequences of pitfalls, in a body of knowledge 253 relationship between 147-8 not 59-60 place in society, knowing one's 270 parental: advice 284; responsibility to peace: brought to monastic community planes of mind 358: subdivisions within by discipline 126; envoy, 358; vs. spheres of existence 359-60 be an example 33; time, worth more characteristics of a 135-6 planned avoidance 229 to children than money 73 peaceful: action 322; society 85; speech plumbing, physical skilfulness 114 parental role 103 323 poisons: as unsuitable gift 189; dealing parents 143: announcing goodness of peacefulness mark of inner-based in 216 141, 147; as close family 206; beating polite manners, suitable for monk 323 children out of anger 51; cherishing polite speech 400: necessary for 141-51, 400; contentment with 271; dhamma discussion 335 expectations of 145-6; helping irresponsible 148; how to treat aging 146; -in-law as close family 206; 440 A Manual of Peace: 38 Steps towards Enlightened Living

politesse: basis of wholesome speech 6, 308, 335, 351; make the mind overcome by keeping eight precepts 134; facilitates receiving criticism cheerful 321; most practical method 349; prohibited by buddhism 166 313 of avoiding evil 229; must be properly promises: to make a gift, breaking 187; kept to attain dhammakaya 391; empty 31 politics: internal of problem families persuading spouse to keep 173; pure, promotion, hankering after 271 205; not suitable for monk to speak benefit of not drinking 236; proper care of household 172 of 323 seriousness of breaking 124-5; proportional to: effort, character of underpinning virtue for a human 199 merit 78; intention strength, poor taste, unwholesomeness at preciousness of life, ignored by butchers character of merit 78 personality level 228 216 prostitutes 217: because of lack of wise pregnancy: care during 143-4; loss of ones 47; immoral sexual partner 124; population, honest 66, 69 self-sufficiency 207; risk of sexual protecting: a friend 45; parents, while position, measure of a person's worth relations 166 alive 146 premarital sex 128 protection: from fools 29; from potential 262 present life, benefit in 40, 71, 94 248; from past evil 198; parental 148 positive: aspects, looking for 52; Presley, unworthy role model 51 protective friend 43 pretentiousness 262: avoiding 270, 274 protest, when learning discipline 121 development, sign of 21; light, seeing prevarication 115, 179: about provisions to take with one, generosity the world in 80 improving bad habits 95; about as 185 possessions: administering 276; setting oneself up in life 95; provocation: alien to dhamma appropriating your 31; greed for 275 strategies for non- 179-80; warning discussion 335; turning a blind eye possessive love, sorrow as withdrawal about 94 to 307 of 403 pride: cultivating 271; humility ensures provocative dressing 278 posthumous nirvana 388 freedom from 264 provoking others, not suitable for post-prandial sleaze 92 printing, physical skilfulness 114 monks 322 potency, possessions appropriate to priorities: in repaying debts of pseudo-openness to criticism 314 one's 273 gratitude 286; lack of clear 92; setting pseudo-patience 304 potential of mind, function of merit to 92 psychological distance 31 increase 82-3 priority families to help 210 public sector, wrong livelihood in 217 potential, knowing your own when prison, not exempted from the learned public speaking, buddhist principles of associating with fools 32 37 136 poverty: absence of as economic problems, bringing into the family of publicizing one's own goodness, indicator 276; spiritual 68; two types external 173 objective of expressing respect 255 274; vs. happiness 273-4 process of acquiring discretion 28 pundit 37 power: four storehouses of 29; greed for procrastination 177-81 pure practice 200-201: vs. practice for 275 profession, choice of 113 purity 201 practical: knowledge about ordination professionals, increasingly opt for pure: mark of inner-based happiness 367-8; quality of blessings of life celibacy 165 274; monks duty to be 191; wise one’s system 20, 24 profit for next life 41, 71-2 mind habitually 42 practice for purity 198-200: vs. pure profit in life 27: material 40-1; purification: Buddhist 197; Catholic practice 201 misunderstood by fools 42; spiritual 197; Hindu 198; of actions 247; of practice, getting down to 44-5; homage 41-2; wise one defined in terms of 40- non-Buddhist religions 197-8; of the through 54 2 mind by generosity 185-6; on a practising Dhamma 198 profit, degree of anticipated 187 interpersonal level 197; on a personal praise: as worldly vicissitude 396; profound matters, good friend able to level 197; on a social level 197 attracting 84; before criticism 134-5; treat 336 purify the mind, the patience to 305 for one’s wife 171; for students 107; progress in life 21: hankering after 271; purifying: oneself 189, 228 merit doesn’t imply 78; more difficult obstructed by unwholesomeness at purity 40 to tolerate than insult 306; unreliable social level 228 purity: behaving in accordance with measure of values 214-5; to face 31; progressive society, result of merit 85 200; of livelihood 127-8; recollecting preacher’s ability, looking down on 295 progressive, quality of blessings of life the Buddha's when bowing 54; preaching 81: with eyes closed 295 system 20, 22-3 worthy quality of the Buddha 55 preceptor, object of respect 258 Prohibition, The American 233 purpose: creating in everyday life 92; precepts 71, 93, 121-2, 245: avoidance promiscuity 275: avoiding 166; in life 65 having requested the 128; breaking encouraged by mass media 166; putting others down 264 167; compromised by working stress 219; equivalent to defilements of action 199; indicator of ethical work 215; jeopardized by drinking alcohol 234; keeping 41, 79, 81, 87, 114, 122- Blessing Thirty-Eight: The Blissful Mind 441

putting up with things 303-4 husband & wife 172-3 giving to improve one’s 187 recklessness 243-4 requisites, offering to a monk 326; Q recognition of Dhamma message, more reflection on 128 qualities of people, opens our eyes to quickly attained by Dhamma resentment: by employees 219; of 254-5 listeners 296 recollecting: death, to overcome control 177-8 quality of mind 38: effect on wisdom 38; sensuality 417; one's previous lives resolution: example of 189; making a inefficiencies 39; wise one defined in 423; others' previous lives 423; terms of 42 meditation object 246; teachings 58; 189 refined: gifts 189; work 114; working resource management for generosity quality of work, in Buddhist economics 116 214 reflecting: on knowledge memorized 192 108; on the Dhamma 44; on the resourcefulness, from limitation 121 quality, of gift 186 requisites 128 resources, giving 171 quarantine for fools 28, 31 reflection, wise 295 respect 52, 253-60: basis of spiritual quarter moon-days, time to hear refreshment, offering to a monk 326 refuge: to oneself, benefit of not dialogue 331; bolstered by gratitude sermons 292 drinking 236; friend who is a 43; 282-3; bolsters patience 282; questions: five reasons for 334; five helping extended family who lack commanded by parents 148; 208 cultivating to facilitate benefit from sorts of 334; returning 334 refusal: gentle 209; to comply with criticism 316-7; developing in a child quickness in work 179-80 regulations 30 255; expressing 52-3, 58,114; for quick-wittedness: mark of personal regret: later, recollecting to develop elders 400; for generosity 186; giving conscience 230; not harbouring 189; out of 193; looking at a monk in 326, potential 270; result from giving 193 risk of sexual relations 166 327; mental 58; method of paying 58- regulations refusal to comply with 30 60; no expectation of material return R reincarnation vs. rebirth 362 52; no ulterior motive 52; not reinforcing others' goodness, objective irrelevant to present day 51; radiance of mind: function of merit to of expressing respect 255 objectives of expressing 255-6; objects bring 82; patience as maintaining reinventing the wheel 253 of 256-9; persons worthy of 54-6; 305 reinvestment in business 192 physical 58; purpose 52-4; relative rejoicing in merit 81, 186 importance of types of 54; sign of radiant, mark of inner-based happiness relapse into evil 225 developed virtue to express 256; 274 relationships: control of distance in 178; supports bodies of knowledge 254; in the workplace 218-20; rushing into two kinds of 54; to those worthy of rag-robe wearer's practice 349-50 404 respect 51-64; verbal 58; vital to raising children, devotion of parents in relatives, restraint from talk of 336 spiritual learner 254; vs. expressing relinquishing, as a relay 363 respect 255; vs. gratitude 284-5; vs. 144 reluctance: preaching to rid the mind humility 262-3; raising quality of mind, function of of 81; sign of disrespect 312; to be respectability: benefit of not drinking disciplined 121 236; character of good friend 336; merit 82 remarriage, inadvisable for widow 367 destruction by alcohol 235; from rank, measure of a person's worth 262 remembering: duty of a student 107; respect for giving 186 rape 128 what one has to say 136 respectful learning 107 rapport, between apprentice and reminder, mindfulness as timely 248 respecting fools 32 removing shoes 256, 257 responsibilities: awareness of 248; trainer 253 renunciation, not for everyone 165 conscientiousness in 172 raving 129 repaying debt of gratitude: to others responsibility for human dignity 103- readiness to give 193 281, 286; to our parents 145-7 4; from filial piety 145, 146; required reading: Dhamma books 81; the minds repaying parents, spiritually 146-7 in marriage 166 repayment, of debt of gratitude 141 restraining congregation from evil, of others 423 reputation: damage, risk of sexual duty of monks 55 realms of existence 360: vs. levels of relations 166; defending one’s boss’s restraint: according to monastic code 218; famous families' children hard 127; from drinking intoxicants 233- mind 357-362 pushed to get independent 261; 242; of the senses 127, 352-3 reasons: having the patience to give retiring old beasts of burden, not slaughtering 285 208-9; must be given for dhamma retribution: evil 422; recollecting to taught 293-4 develop conscience 230 reawakening to value of Dhamma, easier for Dhamma listeners 296-7 rebirth 362: escaped through generosity 185; in early Christianity 362; misinformation about 362; vs. reincarnation 362 receiving things from fools 33 recent past 79 recipient: for gifts 190-1; pure 190 reciprocal relationship, between 442 A Manual of Peace: 38 Steps towards Enlightened Living

retrospective analysis 180 running water, amenable location 72 seeking audience with the Buddha, way revelation, self-discipline leads to 120 of paying respect 256 reverence, leading to high social S selective absorption of others’ habits 28 standing 85 Saamaññaphala Sutta 323,324,325 selectiveness, topic of speech 136 revision of Dhamma, by preaching 81 Sabbath 292: self-discipline, necessary self control, lack of is source of Rhys-Davids, Mrs. 390 rice, monks on alms given choicest 188 to practising austerity 351 stubbornness 315 richness: of heart, from filial piety 142; sacrificing little to get more 31 self view 380 Sadhamma: clouded by insulting 133; self: Buddha never denied true- 390; spiritual 68 right action 245, 377 deluded into false attainment 133 Buddha never referred directly to right concentration 245, 377 safety, student’s 107 390; denied by some Buddhist right effort 245, 377 saîngaarava brahmin 348 scholars 390; Hindu concept of 390; right intention 245, 377 saîngha, as object of respect 257 original teachings show existence of right livelihood 120, 213, 245, 377 saint, gift to a 190 true- 390 right mindfulness 245, 377 saluting a monk 326 self-awareness 247: for monks 324 right speech 245, 377 same quality, gift of 188 self-catalysing, quality of blessings of right view 22, 40, 245, 377: absolute Sappurisadaana Sutta 193 life system 20, 23 savages, those without precepts 199 self-centredness: reduces with age 281; possession of 200; from filial piety saving up: new things to tell a friend worthy role model protects from 52 145; neighbours of 72; worthy role self-confidence: lacking, next-lifetime model facilitates 52 43; to buy something, not greed 414 consequence of alcohol 236; lying righteousness, in ten virtues of a ruler saying: nothing 133; too much 133 causes loss of 124 201 scholarships, helping extended family self-development, worthy role model rights, others’ 201 facilitates 52 rigid speech 265 who need 208 self-discipline 41, 71, 119-29, 377, 405- rising to receive teacher 107 schoolchildren, study for teacher’s sake 6; as virtue of compatibility 170; rituals, come from religious attaining 128-9; breakdown of 59; misunderstanding of defilements 348 283 encouraging parents towards 147; roads of ruin: addiction to 104; avoiding schools, proximity of 73 favouring 43; for monks 324; in ten the six 200; being led to 31; Schumacher, E.F. 213 virtues of a ruler 201; mark of extricating oneself from 145, 146; scope: of dhamma discussion 337; of personal potential 270; must practice four 94; prohibiting yourself from to benefit 120; objectives of study every sort of 32; recourse to 168; what to talk about 136 119-20; a daily basis 248; talk about refuge to those with working stress Scott Fitzgerald, unworthy role model 135; vs. discipline 121; worthy 219-20; six 94; total infatuation with subject of dhamma debate 336 60 51 self-importance 265: humility ensures roads, good 66, 68 scripture study, suitable for monk 323 freedom from 264 roaming the streets at night 31, 107 scruples, loss of in development of greed selfish gene 142 robber: protecting house where he has selfish views, objective of expressing received a favour 284; spouse like a 275 respect to reduce 255 168-9 sculpting buddha images 114 selfishness, nature of young children robbers, restraint from talk of 336 sculpture, physical skilfulness 114 281 robing both shoulders 256, 257 seat, preparing for a monk 326 self-mortification versus austerity 349 roman civilization, cause of fall 254 seclusion 271; talk about 135; worthy self-possession 247 romance, distraction to work 179 self-purifying 40 room for improvement, recognizing subject of dhamma debate 336 self-sacrifice 192 one’s 292 second precept 123 self-sacrifice 71-2, 93: as virtue of rubbing cream, as suitable gift 188 secrets, friend who doesn’t spread one’s compatibility 170; in ten virtues of a ruler, ten virtues of 201 ruler 201 rules: entailing acknowledgment 127; 43 self-serving friendship 31 entailing an initial & subsequent secrets: recollecting the lack of, to self-sufficiency 91, 206-7 meeting of the order 127; entailing self-view 406 confession 127; entailing defeat 127; develop conscience 230; spreading sense attachment, relinquishing entailing forfeiture & confession 127; family 173 requires meditation 363 refusal to comply with 30 security: of population 213-4; of sense desire 229 running away, when insulted, not 307 property 193; shortage of 207; sense-doors 352 student’s 107 seeing & knowing of: liberation 336; wisdom 135 seeing: a monk by eye 323-4; a monk, method 325-7; a true monk 321-30; a true monk, objectives 321-2; through meditation 324-5; with the mind 324 Blessing Thirty-Eight: The Blissful Mind 443

sense-pleasure: craving for 375; shamelessness, not succumbing skills, developed from knowledge 114- preoccupation with 293; ten ways of because non-drinker 236 5; pro’s & con’s 114 consuming 188 shelter: as suitable gift 188; result of slaughter of old beasts of burden, sense-restraint 127, 352-3: as austerity giving 193 ungrateful 285 347; for monks 324; necessary to practising austerity 351 shepherding others to lead life properly slaves: giving as a 188; spouse like 169; 42 dealing in 216 senses, thirst of 404 sense-stimuli, reducing attachment to shoddiness 115; not succumbing to 201- sleep, barely necessary those attaining 2 formless-absorptions 358 125 sensual grasping 230, 380 shoddy workmanship, intentional 219 sleepiness, eight precepts reduces 126 sensual indulgence, shackle of 422 shoes: as suitable gift 188; removing sleeping apart, husband & wife 125 sensual indulgence, unsuitable for sleeping: indulgent habits 122; to 256, 257 monks 325 shop-lifting 128, 215 excess, not suitable for monk 323; sensual obsession, promoting 114 shopping, husband should take wife distraction to work 179 sensual plane of mind 358 sloth 229 sensual sphere 356: happiness of 362 172 slum, amenable location 72 sensuality, attitude to 363-5; shops, proximity 72 smiling, before criticizing 135 shoulder, chip on one's 374 smoking, prohibited by fifth precept 124 overcoming 417 show off, not discussing dhamma to 333 snake, should never underestimate a sensuous sphere 360 showing congregation the way to small venomous 295 sentimentality in learning 106 social: consequences of discontent 274- separation from loved ones & treasured heaven, duty of monks 55 6; contract, reinforces virtue 281, showing due respect to a friend’s family 282; degeneration, because of lack of things 374 wise ones 47; equality, difficulties of sequential: practice for the attainment members 45 37; hardship, unwholesomeness at shows: as unsuitable gift 189; social level 228; social harmony 85, of nirvana 391; quality of blessings 119; infrastructure 66, 68; instability of life system 20, 22-3 frequenting 31, 94, 107 263; level, purification at a 197; sequentially, Dhamma must be shrine, respecting a temple's main 257 potential 270-1; progress, depends on expounded 293 shunning, cure for stubbornness 317 altruism 142; standing, result of sermon: as a mirror to look at one’s shyness, to accrue merit 87-8 respect 85 virtues 292; content, looking down on Si”ngalovaada sutta 45, 107, 145, 146, society, barbaric 70; crying out for wise 294-5; never letting one pass by 293; ones 46; every man to themselves purpose of Dhamma 291; persuading 147, 150, 171, 191 attitude 142; merit function at level spouse to listen to 173 sick care for employees 218 of 85; pillar of 183; success at the service 80, 365 sick, looking after parents when 146 level of 78; throwaway 174 serving: one’s parents 146; one's sight of a true monk 321-30 soft drug industry 217 teacher 107 silent, keeping 334 soldiers: afterlife destination 217; setting oneself up properly in life 91-8: silver spoon, being born with 261 amenable location for 67 helping extended family who are 208; sin: hereditary 142; transmissible 226 solidarity 66, 69: boosts family’s prevarication about 95; sincerity towards a wise one 44 collective merit 207 seven-days apart, why Sabbaths are singing: profession, pitfalls 253; eight solitude, necessary sometimes on 292 meditation retreat 250; talk about seventh precept 126 precepts prohibits 126 135 sex education 168 single-parent families 174 sons as close family 206 sexiness, irrelevant to successful sins, absolving 198 sorrow 403: as withdrawal symptom of marriage 171 sister, spouse like a little 169; object of possessive love 403; can be avoided sexual: attraction, harm of 167; 405; cause of 404; degrees of 404-5; discrimination in Buddhism 166-7; respect 258 monastic life protects from 406; fantasies 168; intercourse 127; sitter's practice 351 nature of 404-5; practices for misconduct 172; relations 166, 366; sitting with composure 257 minimizing 405-6; suffering of 374; restraint 120 situational avoidance 228-9 unwholesomeness at social level 228 sexually transmitted disease, risk of situations, insightful analysis 83 sorrowlessness 403-10 sexual relations 166 six directions: as Buddhist teaching for soul, lies to the 22 shackles, four 422 spacious building, amenable location 72 shady trees, not damaging or abusing practice 386; fulfilling one’s duties in speaking: from experience 294; 285 the 200; shame of doing evil 199, 230 sixth group of blessings 223 sixth precept 125-6 skilful: means 385; thinking 114; resolutions should be 189 skilfulness 113-8: cultivation 114-6; instilling 115-6; six components 114; three categories 114 444 A Manual of Peace: 38 Steps towards Enlightened Living

habitually in a good way 40; harshly, state of well-being, catalytic 96 subdivision of rooms, amenable location absolutely not 200; out against others state, finances church 191 72 who malign a friend 44 status, possessions appropriate to one's speech: artful 131-8; Buddhism founded subject, learning appropriate 108-9 on correct 131; components of 133-4; 273 subordinates, accepting criticism from debt of gratitude in unwholesome staying celibate, to overcome sensuality 132; divisive 132; endearing 171, 208- 312 9; harsh 132; ill-considered 228; 417 subtle defilements: equivalent to dust impediments 236; polite 400; right stealing 106, 128; absolutely not 200; 245; skilful 83; sound 136; strength on a mirror 411; overcoming the 417 of intention in unwholesome 132; as defilement of action 199; as gross subtle desire, defilement of the unwholesome 131-2; wrong 127 unwholesomeness 228; in spending, appropriate 41 development of greed 275; not 121, formless-brahma body 356 sphere of mental experience vs. inner 122, 123, 124; office supplies 218; subtle ignorance, defilement of the experience 356 punishable by disrobing 127 spheres of existence 360-1; subdivisions step-parents 144 formless-brahma body 356 within 361; vs. planes of mind 359- stepping over respected objects 57 subtle unwholesome 229-30 60 stern teaching 333 success: attracting 84; at work 179-80; spirits, blaming intervention by 375 stewardship 40 spiritual: aim in life, exclusively 93, 95; still mind, can overcome craving 376 explaining the different peoples’ 77; care, received from parents 144-5; stinginess: overcome by generosity 417; four foundations of 180; influences on development, aim in 92; dialogue speaking to banish 400 37; in life 27, 77-8; of marriage 171 331-43; disappointment 374; entropy, stone-walling, predictor of divorce 170 suffering 373: as universal backsliding 37; furtherment 119, storehouses of human power 29 characteristic 397; as worldly 244; gift-horse, not overlooking 243; strategies for abstinence 228-30 vicissitude 396; inevitable 373-4; happiness 371; health, in Buddhist stream-enterer 356, 381: body of miscellaneous 374-5; of birth, old age, economics 214; help for extended enlightenment 380 sickness & death 246, 258; patience family 209-10; knowledge 19, 80, 103, streets: restraint from talk of 336; in the face of physical 305; revelling 186; learning 254; maturity 28; roaming the 107 in 272; the noble truth of 373-5 motivation to accept criticism 314; strength: of knowledge 29; of thought sugar, consumption allowed after pauper 274; poverty 68; practice, 29; of virtue 29; physical 29; result midday 125 sharing 173-4; profit 41-2; richness, from giving 193 suicidal celebrities, unworthy role environment of 68; teachers as strengths, the four human 29 models 51 extended family 206; teachings, strict daily routine, suitable for monk suicide: emotional blackmail 52; way to giving 42 323 fame 52 spiritual/material aim in life 93 strikes 219 Sukarno 122 spirituality in old age 94 strip-tease 114 superiority complex 135, 416 sport, good for the lethargic 180 striver's, outlook on the world 346, 354 supernatural, as buddhist spouse: as close family 206; categories striving: in meditation 347, 353; metaphysical teaching 386 of 168-70; cherishing one’s 165-176; necessary to practising austerity 351; superstition, belief in 406; contentment with 199, 271, 366 talk about 135; worthy subject of superstitious objects, not worthy of spreading secrets, friend who doesn’t Dhamma debate 336 respect 58 43 strong people, no need to show off 264 support: for parents 145, 146; religion, spur of the moment, avoidance on the stubbornness 314-6, 380: categories of buddhist duty to 191-2; lack of 128 314-5; dealing with 317; degrees of financial 60 stability of mind 398: function of merit 313; humility ensures freedom from supra-knowledge [tevijjaa], threefold to bring 82 264; not patience 304; overcoming for 422 standing on one’s own two feet 91, 94 laypeople 316-7; overcoming for supramundane plane of mind 358 standing respectfully before a monk monks 316; punishment for 317; supranormal powers 423 326-7 reasons for 315-6; restrained by surroundings: amenable 73; obstacle to standing up for those who speak well discipline 126 dhamma practice 202 of a friend 44 students: disillusioned 103; ideal 103; surveying, corrupt 217 started, never getting 179 nature of 106-7; praising 107; survival of the fittest 65 state of mind: maintaining 247; self- problems and risks 103-4; training suspicion: due 248; enemy of marriage discipline as 121 properly 107; 171; of critic, source of stubbornness student-teacher relationship: lubricant 316 in 254; undermined 107 swearing, avoiding 40 study, inefficient 103 sympathetic: friend 43; joy 148 sympathy: for monks, giving out of 187; four bases of 208-10 Blessing Thirty-Eight: The Blissful Mind 445

T level 228; source of stubbornness 315 throwing respected objects 57 temperance, Christian history of 233 Tibetan debate 338 taking: advantage of others 119; temple: attending from youth 95; time, too precious for recklessness 244 responsibility for own affairs 42 time-limited gift, result of giving 193 construction, doesn't make a true timing, appropriate, basis of wholesome talk: praiseworthy 135; unconducive monk 323; debt of gratitude to 285; 336 giving someone a life to the 209; speech 134; catalytic 86, 96; doing proximity of 73 work with right 179; giving with talking: about one dhamma mastered temporary ordination, benefits of 277 correct 193; wrong for work 178-9 in practice 338; a lot, nature of old temptation: by wealth, not suitable for tiring one’s aging parents, avoiding 146 people 146; monk 323; conflict in the face of 303; title, referring to others by appropriate less easily succumbing to 282; 265 tamarind, consumption allowed after patience in the face of 306 toadying to your behaviour 31 midday 125 ten commandments 120, 121 tobacco as intoxicant 235 ten precepts 122, 245 token of respect 58 tastes, function of merit to upgrade 83 ten ways of consuming sense-pleasure tolerance, blessings of life foster 20 Tathaagatha's existence, unfathomable 188 tolerating parent’s complaints 146 Tenfold Path of Unwholesomeness 227 topic, evading can be source of by thought 386-7 Tenfold Path of Wholesomeness 201, stubbornness 316; not letting teach, monks duty to 191 202: fulfilling 200 Dhamma discussion drift off 335-6 teacher to oneself, being a 28, 121, 333 territory, not rugged 66, 68 torpor 229 teacher, ceremony of paying respect to terrorists, absence of 66, 69 torturing: animals, leading to ill-health theft, gravest consequence of desire 412 84; before death 125; 265-6; inspires schoolchildren to theistic morality 226 townships, restraint from talk of 336 study 283; obedience to 107; object theoretical knowledge 104-5 trademarks, as fashionable values 20 of respect 258; rising to receive 107; thieving 128 trade-secrets, leaking of 219 serving 107 thinking: aggressive 114; creative 114; traditions, honouring family 145, 146 teachers: depreciation of profession destructive 114; habitually in a good traffic jams, absence of 66, 68 103; duties 255; inner & outer 47-8; way 40; not comprehensive, trainer, rapport with apprentice 253 marks of a good dhamma 293-4; unwholesomeness at mind level 227; training: post-ordination, more recollecting to develop conscience not thorough, unwholesomeness at important than ordination itself 367; 230; worthy of respect 56 mind level 227; skilful 114; to steal, the student properly 107; giving up teaching: ability, more quickly attained absolutely not 200 because of insulting 133; parental by dhamma listeners 296; gently or third group of blessings 101 148 sternly 333; parental 148; respect for third precept 123-4 transaction, interaction without 33 312; the congregation, duty of monks Thomas, unworthy role model 51 transcendental: aggregates 381; 55 thorough, knowledge 108 attainment, inaccessible 59; teachings: following all available 366; thoroughness, engendering 248 avoidance 128, 229; happiness 363, for practice, Buddhist 386; putting thought: comprehensive 83; deep 83; 371; merit 79 into practice 257; recollection of 58; elaborating without end 247; issues transcending: defilements 105; values, study necessary to practising unfathomable by 386; meditation quality of blessings of life system 20, austerity 351; two levels of Buddhist antidote to negative 229; noble 83; 24 386-7 not letting get out of hand 247; transfer of merit 80-1, 186: teamworking 265: discord, affected by strength of 29; thorough 83; treating misunderstanding by chinese 174 defilements 348 monks with kindly 191 transgressions: committing monastic tearing out pages, from Dhamma books threats 265 133; minor 127 57 three characteristics 389: transmission of sin 226 teasing 265 misunderstood 398 transport: helping extended family who technique, wrong for work 179 three cycles with twelve components lack 208; result of giving 193 teenagers, peers as role models 51 379, 381 trauma, risk of sexual relations 166 telephone line, amenable location 72 three modes of merit-making, as travel fare, as suitable gift 188 television: eight precepts requires Buddhist teaching for practice 386 treacherers 284 selection when watching 126; threefold training 377, 378: as Buddhist treasured things, separation from 374 modern family life centres around teaching for practice 386; intensity treating profound matters, character of 337 at different levels of attainment 391 good friend 336 telling lies 106, 128: as defilement of throwaway society 174 tree-root dweller's practice 351 action 199; as gross unwholesomeness 228; avoiding 40 temper: controlling 83, 303: overcome by loving-kindness 349; unwholesomeness at personality 446 A Manual of Peace: 38 Steps towards Enlightened Living

trees: for shade 66, 68; not cutting down from 225-32; at mind level 227; at villages, restraint from talk of 336 shady 285; not making a mess under personality level 228; characteristics violence: household 167; in front of one’s shady 285 of 227-8; defined 227; easier to do than wholesomeness 225; more than children 167; preoccupation with 293 tricksters, wrong livelihood 217-8 just breaking the precepts 230; virtue Triple World 371: as a prison 362 refraining from tenfold path of 128- virtue: breaking even in 183; doesn't triple-robe wearer's practice 350 9; Tenfold Path of 128-9, 227; turning truancy 104 one’s back on 25 exist unpackaged 261; hand-in-hand true love and possessive love 403 uprooting, bad karma directly 197 with knowledge 120; most easily seen true monk 322: identifying 323 upsetting others, avoiding 304 from parents 141; progress by 21; trusting a person, not their defilements urinating out of sight of buddha 256 seen exemplified, to be understood usage: artfulness in 119-29; needs to be 301; speaks for itself 264; strength 288 known, before benefit can be taken of 29; understanding by seeing truth 120, 199, 400: basis of wholesome from something 254 example 321; worthy role model usefulness, basis of wholesome speech facilitates spread of 52 speech 134; conflicts with 134 virtue-less celebrities, not worthy of defilements 301; twisting 201 respect 58 turning towards wholesomeness 65 V virtues: bowing connects us with others’ turtle-head faith 41 53; bowing helps us appreciate 53; twin pulpits 338 VaÁijja sutta 187 looking at people for their virtues two feet, standing on one’s own 71 value, adding to materials 114 353; sermon as a mirror to examine two-hundred and twenty-seven values: decayed, unwholesomeness at one’s 292; wise one defined in terms precepts 122 of 40 personality level 228; fashionable 19; virtuous: speech and action 94; U function of merit to upgrade 83; retribution of insulting the 133 universal 19 voice inside, the little 33, 48 umbrella, taking down 256, 257 Van Gogh, unworthy role model 51 unchastity 125 vanity, overcome by keeping eight W uncles as extended family 206 precepts 349 unconditional: help for close family 206; vehicles: as suitable gift 188; restraint wages, paying 218 from talk of 336 waking listener to the reality of life, love, repaying debt of 286 vengeance: absolutely not being 200; understand, ability to make others 136 across generations in china 264; dhamma sermons 291 understanding: student 107; what one caused, mark of external-based walking in a higher place 256 happiness 274; thought 129 wandering mind 234, 247 has to say 136 vengefulness 415, 413: accumulation of wanting: in excess of your fair share undertakers, see death daily but don't 167; defilement of physical body 356; preoccupation with 293; provoking 414, 413; little, talk about 135, 336; realize suffering 386 114; source of stubbornness 315 something in return, giving while undirected anger 415, 413 ventilation: adequate 66, 68 186-7; to obtain things by unease, unwholesomeness at mind verbal: abuse of monks 59; karma, unscrupulous earnings 414, 413 easier to produce than physical wasting, damage from alcohol 233 level 227 karma 131; work in buddhism 214; water supply 66, 68, 72 unfaithfulness 128, 167: in marriage skilfulness 114 ways of seeing a true monk 323-5 vice, absence of dens of 66 weaknesses, expressing respect to 171-2 vicissitudes, a mind invulnerable to overcome our 53 unfathomable by thought, issues 386 worldly 395-401; encountered by wealth: as worldly vicissitude 396; unifying vision, supports civilization buddha 398; reducing vulnerability attained by receiving monk at home to 398-9; should not be taken 326; benefit of not drinking 236; care 254 personally 399; the supramundane of shared 172; destruction by alcohol unity, boosts family’s collective merit are invulnerable to 358; worldly 396 235; generosity as origin of 185; view: catalytic 96, right 245 measure of a person's worth 261; 207 views: dealing with stubbornness from result of generosity 85 universal characteristics, three 389, 317; shackle of 422; source of weapons: as unsuitable gift 189; dealing stubbornness 314-5; straightening in 216; manufacture 114; not suitable 397-8 one’s 81; subject to 265 for monk 322 universal values 19: debate over 20 wedding ritual, Buddhist 170 unknowing, the darkness of 421 weights and measures, fixing 216 unreasonable speaking, not in western values concerning alcohol 233- character of good friend 336 unskilful states, hearing sermons when succumbing to 292 untimely eating, refraining from 125-6 unwholesome behaviour, friend who warns one against 43 unwholesomeness 227-8: abstaining Blessing Thirty-Eight: The Blissful Mind 447

4 worthy quality of the buddha 55; satisfaction 179; shirking 271; slip- wheel, reinventing the 253 worthy role model facilitates 52; shod 177; starting before one’s whims, forgoing 265 worthy subject of dhamma debate employer 218; three types of whole perception, non-attachment to 336 Buddhist 214; unfinished 178-9 wise counsel, friend of 43 workable mind, humility ensures 264 352 wise ones 39-42: associating with 44-5, workers, three types of 214 wholesome behaviour, friend who 265; available 66, 69; friendship, working: capital 192; mothers 172 qualities 43-4; recognizing 42-44; workplace: arbitration 219; problems encourages one to have 43 social consequences of lack of 46-7; 219-20; relationships in the 218-20 wholesomeness: fulfilling the tenfold society is crying out for 46; tell-tale world peace, from helping extended behaviours 42-3; varieties of 47-8; vs. family 207-8 path of 200; turning towards 65 fool 37-9 world view, pessimistic 167 wicked: behaviour but expecting wishes, fulfilment of 84 world: being a parent to the whole 147; wit, analytic insight into 423 relies on generosity 186 fortunate outcomes 244; people 284 witch doctery, not suitable for monk worldly: concerns, buddhist widow, celibacy rather than remarriage 323 independence from 191; education, wits, sharpening through dhamma insufficient 19; 367 discussion 333 worldly knowledge 103: gift of 80, 186 wife: as close family 206; cherishing womb: internment in 373; physical worldly vicissitudes, defined 396 shocks to 373 worse quality, gift of 188 one’s 165-176; contentment with 271; women, restraint from talk of 336 wounds in combat 373 duties to husband 172; praising one’s words: chosen, to say things 134; wriggling, during dhamma sermons 171 humility of 264-5; treating monks 332 wild fruit, picking 123 with kindly 191 wrong livelihood, avoiding 215-8 willingness 180 work: appropriate approach to 179; wrong view 230, 413, 415: not wine, part of Christian mass 233 backlog of 178; blameless 213-21; succumbing because non-drinker 236 wisdom 42, 72, 245, 377: affected by equipment, helping extended family quality of mind 38; as virtue of who need 208; ethic, in buddhism Y compatibility 170; attained by 177-8; ethical value 214-5; expanding receiving monk at home 326; beyond to fill available time 177; finishing yourself: gratitude to 285-6; never price 332; bowing in search of 53; work after one’s employer 218; looking down on 295; not considering things with 247; getting around to doing 179; helping compromising by one’s sermon 294 cultivating 115; Dhamma discussion parents with 145, 146; improving on aim at 335; function of merit to bring one’s skills 218; loving one’s 179; not youth: attending temple from 95; 83; mark of a wise one 37; mark of leaving undone 177-81; not looking drunkenness concerning 235 personal potential 270; more quickly down on 307; pride in one's 271; attained by Dhamma listeners 296; youthfulness, too precious for progress by 21; recollecting the recklessness 244 buddha’s when bowing 54; result from giving 193; supported by patience 303; talk about 135; vs. knowledge 37; vs. learning 37; 448 A Manual of Peace: 38 Steps towards Enlightened Living

II - PALI INDEX ÊhapanÈyapañha 334 (see also forgiveness) generosity) keeping one’s silence) abhiññÅ 423 (see also Sixfold Mental amisa-pËjÅ 284 (see also material aÁumattesu vajjesu bhaya-dassavÈ Powers) homage) abhidhamma 75, 245, 297 anÅgÅmi 55, 190, 342, 356, 369, 416 (see also seeing danger in the smallest things) abhijÅtaputta 146 370, 383, 405 (see also non- aññadatthuhara 31 (see also returner) mercenary) abhijjÅ 356, 413, 414 (see also anagÅriyavinaya 122 (see also ÅbhasarÅ 361 covetousness) discipline for the monastic) anantariyakamma 415 (see also Ågati 287 (see also bias) abhijjhÅvisamalobha 413, 414 (see serious misdeeds) ÅjÈvaparisuddhi 127, 324 (see also also open covetousness) anattÅ 389, 390, 391 (see also not- self) purity of livelihood) abhiprajña 386 (see also anattatÅ 397, 398 (see also not-self) Åjjava 201 (see also integrity) metaphysics) aniÊÊhÅramaÁa 396 (see also ÅkÅsÅnañcÅyatana 361 (see also undesirable) acinteyya 386 (see also aniccatÅ 397 (see also imperm- realm of infinite space) unfathomable) anence) ÅkiñcaññÅyatana-jhÅna 341 (see antaravasakaÔ 350 (see also adÅsi me ti dÅnaÔ deti 187 waistcloth) also sphere of nothingness) anubyañjana 352 (see also partial Åmisa-paÊisanthÅra 258 (see also adinnÅdÅna 199, 275 (see also perception) stealing) anujÅtaputta 146 material hospitality) ÅmisapËjÅ 54 (see also homage agÅriyavinaya 122 (see also anukampaka 43 (see also sym- discipline for householders) pathetic friend) through gifts) ÅraññikaÌga 350 (see also forest- agocara 325 (see also out-of-bounds anupÅdisesa-nibbÅna 387 (see also areas) Nirvana as a realm of existence) dweller’s practice) ÅrakkhasampadÅ 40 (see also ahaÔ pacÅmi, ime na pacanti, na anuppiyabhÅÁÈ 31 (see also flatterer) anurakkhÅpadhÅna 354 (see also stewardship) arahÅmi pacanto apacantÅnaÔ Åsajja dÅnaÔ deti 186 maintaining good habits you adÅtunaÔ ti dÅnaÔ deti 187 already possess) Åsana 326 (see also a place to sit) anusaya 229 (see also subtle ÅsavakkhayañÅÁa 324, 339, 423 aho sukhaÔ 424 defilements) akÅliko 333 (see also timeless) apÅya 94, 361 (see also ruin) (see also knowledge of an end of akaniÊÊhÅ 361 apÅyamukha 94, 385 (see also roads defilements) to ruin) Åyatana 297, 298 (see also sense- akiñcaññÅyatana 361 apÅyasahÅya 31 (see also one who doors) akkodha 201 (see also non-anger) leads you down the roads to ruin) Åyatana nibbÅna 388 (see also akusaladhammapatha 128, 131, Nirvana as the location of Nirvana) Åyu 190 (see also long-life) 227 (see also Tenfold Path of abbhokÅsikaÌga 351 (see also open- Unwholesomeness) air dweller’s practice) alaÔ vakkali kiÔ te iminÅ abhÅyadÅna 42, 80, 186 (see also pËtikÅyena diÊÊhena etc. 327 alÅbha 374, 396 (see also loss of wealth) amanusso 390 (see also non-human) amisadÅna 186 (see also concrete Blessing Thirty-Eight: The Blissful Mind 449