This episode is on the topic of Mastering the Mind.
Season 3 of the Buddha’s Wisdom Podcast is based on the anthology structure provided in Bhikkhu Bodhi’s “In the Buddha’s Words - an anthology of discourses from the Pali Canon”. The translations from the original Pali are by Bhikkhu Bodhi and can be sourced from Sutta Central which uses a Creative Commons Licence for its translations.
Sutta 1 - The Mind is the Key
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“Mendicants, I do not see a single thing that, when it’s not developed like this, is as unworkable as the mind. An undeveloped mind is unworkable.”
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“Mendicants, I do not see a single thing that, when it is developed like this, is as workable as the mind. A developed mind is workable.”
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“Mendicants, I do not see a single thing that, when it’s not developed like this, is so very harmful as the mind. An undeveloped mind is very harmful.”
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“Mendicants, I do not see a single thing that, when it is developed like this, is so very beneficial as the mind. A developed mind is very beneficial.”
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“Mendicants, I do not see a single thing that, when it’s not developed and cultivated, brings such suffering as the mind. An undeveloped and uncultivated mind brings suffering.”
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“Mendicants, I do not see a single thing that, when it is developed and cultivated, brings such happiness as the mind. A developed and cultivated mind brings happiness.”
AN 1: iii, 1,2,3,4,9,10; I 5-6
Sutta 2 - Serenity and Insight
“These two things play a part in realization. What two? Serenity and discernment.
What is the benefit of developing serenity? The mind is developed. What is the benefit of developing the mind? Greed is given up.
What is the benefit of developing discernment? Wisdom is developed. What is the benefit of developing wisdom? Ignorance is given up.
The mind corrupted by greed is not free; and wisdom corrupted by ignorance does not grow. In this way, freedom of heart comes from the fading away of greed, while freedom by wisdom comes from the fading away of ignorance.”
AN 2: iii, 10; I 61
Sutta 3 - Four Ways to Arahantship
So I have heard. At one time Venerable Ānanda was staying near Kosambī, in Ghosita’s Monastery. There Ānanda addressed the mendicants: “Reverends, mendicants!”
“Reverend,” they replied. Ānanda said this:
“Reverends, all of the monks and nuns who declare in my presence that they have attained perfection, did so by one or other of four paths.
What four?
Take a mendicant who develops serenity before discernment. As they do so, the path is born in them. They cultivate, develop, and make much of it. By doing so, they give up the fetters and eliminate the underlying tendencies.
Another mendicant develops discernment before serenity. As they do so, the path is born in them. They cultivate, develop, and make much of it. By doing so, they give up the fetters and eliminate the underlying tendencies.
Another mendicant develops serenity and discernment in conjunction. As they do so, the path is born in them. They cultivate, develop, and make much of it. By doing so, they give up the fetters and eliminate the underlying tendencies.
Another mendicant’s heart is seized by restlessness to realize the teaching. But there comes a time when their mind is stilled internally; it settles, unifies, and becomes immersed in samādhi. The path is born in them. They cultivate, develop, and make much of it. By doing so, they give up the fetters and eliminate the underlying tendencies.
All of the monks and nuns who declare in my presence that they have attained perfection, did so by one or other of these four paths.”
AN 4:170
Sutta 4 - Four Kinds of Persons
“Mendicants, these four individuals are found in the world. What four?
One individual has internal serenity of heart, but not the higher wisdom of discernment of principles. One individual has the higher wisdom of discernment of principles, but not internal serenity of heart. One individual has neither internal serenity of heart, nor the higher wisdom of discernment of principles. One individual has both internal serenity of heart, and the higher wisdom of discernment of principles.
As for the individual who has serenity but not discernment: they should approach someone who has discernment and ask: ‘Reverend, how should conditions be seen? How should they be comprehended? How should they be discerned?’ They would answer from their own experience: ‘This is how conditions should be seen, comprehended, and discerned.’ After some time they have both serenity and discernment.
As for the individual who has discernment but not serenity: they should approach someone who has serenity and ask: ‘Reverend, how should the mind be stilled? How should it be settled? How should it be unified? How should it be immersed in samādhi?’ They would answer from their own experience: ‘Reverend, this is how the mind should be stilled, settled, unified, and immersed in samādhi.’ After some time they have both discernment and serenity.
As for the individual who has neither serenity nor discernment: they should approach someone who has serenity and discernment and ask: ‘Reverend, how should the mind be stilled? How should it be settled? How should it be unified? How should it be immersed in samādhi?’ How should conditions be seen? How should they be comprehended? How should they be discerned?’ They would answer as they’ve seen and known: ‘Reverend, this is how the mind should be stilled, settled, unified, and immersed in samādhi. And this is how conditions should be seen, comprehended, and discerned.’ After some time they have both serenity and discernment.
As for the individual who has both serenity and discernment: grounded on those skillful qualities, they should practice meditation further to end the defilements.
These are the four individuals found in the world.”
AN 4:94