Would've been easier if I'd been uglier (video)

Crystal Quintero and CC Liu, Wisdom Quarterly; Ugly.org (Admin, AllChic.com)

The World's Ugliest Dog contest helps shed light on dog abuse (news.asiaone.com)

Novice and loser puppy, who did not even place in the Ugliest Dog Competition (Tuhoc)

(Bauhaus, "Swing the Heartache") "I feel that if I'd been uglier, it would have been easier..."

 

The Ugly Models Agency

If beauty is in eye of beholder, is ugly too?

Forget all those reality television shows that say you have to be tall, spaghetti-noodle thin, giraffe-necked and ridiculously beautiful to be a model.There is a model agency seeking people who are the polar opposite of this type. You can be as huge as a tank or as shriveled as a raisin. You can have a zillion body piercings, dark circles under your eyes, or look like death warmed over.
 

Peanut is "World's Ugliest Dog" winner, 2014

You may be older than dirt and have a face that makes dogs and small children run across the street. If you are a gal or guy who falls into any of these categories, you are probably just the sort this Brit-based modeling agency wants. 
 

Allen is a "Special" from X-files

Visit this site and take a glimpse at their portfolio page and imagine you, in all your grotesque glory being featured there. Ha! Take that, Tyra Banks and American Idol! I told you you'd be seeing me again! Girls - Men - Specials - Rage

• How to deal with being called "ugly"
• If in Tibet, go to college to preserve heritage
• Are you as "ugly as sin"? Wait. "Sin" means this
• VIDEO: Who murdered pretty Princess Diana? (T2)
• VIDEO: That famous BBC child molester Jimmy
• VIDEO: Did Jimmy the molester work for UK royals?
• VIDEO: Explaining Diana's role, DNA for Windsors 
  

Who are the "Noble Ones"?

Dhr. Seven (ed.), Wisdom Quarterly; G.P. Malalasekera (Dictionary of Pali Terms)

Three noble ones pay homage to an image of the Noble One (Sasin Tipchai/Bugphai/flickr)

 

The noble ones or "noble persons" (ariya-puggala) does not refer to teaching and nonteaching buddhas but to anyone who attains the various stages of enlightenment and liberation. The Buddha may be called the Noble One, but his function was the production of noble ones, of establishing the Teaching, establishing the Monastic Order for intensive practice and the preservation of the Teaching long after his mission.  The grades or stages of enlightenment are not absolutes; there are different ways to distinguish attainments. But for simplicity four are repeatedly mentioned. (According to the Path of Freedom or Vimuttimagga there are more only because the first few are categorized together simply as stream-enterers). For example, one of the extraordinary characteristics of a stream-winner or stream-enterer (sotapanna) is that s/he faces at most seven rebirths and has therefore in this unimaginably long course of "continued wandering on" (= samsara), the Wheel of Rebirth, put a limit on suffering. The next stage, that of the once-returner, faces only one rebirth. Between these two stages, there are actually other stages, but they are all lumped together for simplicity. In fact, there were always at least eight noble ones, but only four are generally spoken of because the Commentary maintains that the difference between each pair is simply a thought-moment. This almost certainly cannot be the case, as indicated by the sutras and spelled out by Bhikkhu Bodhi in the explanatory notes to his famous sutta-pitaka (discourse-collection) translations.

Arch with an ancient Buddha image in Theravada Buddhist Phowintaung, Burma

 

The eight and nine NOBLE ONES are:

(A) The eight noble ones are those who have realized one of the eight stages of enlightenment, that is, the four supermundane paths (maggas) and the four supermundane fruitions (phalas) of these paths.

There are four pairs:

1. One realizing the path of stream-winning (sotāpatti-magga).

2. One realizing the fruition of stream-winning (sotāpatti-phala).

3. One realizing the path of once-returning (sakadāgāmi-magga).

4. One realizing the fruition of once-returning (sakadāgāmi-phala).

5. One realizing the path of non-returning (anāgāmi-magga).

6. One realizing the fruition of non-returning (anāgāmi-phala).

7. One realizing the path of full enlightenment (arahatta-magga).

8. One realizing the fruition of full enlightenment (arahatta-phala).

In sum, there are by this scheme four noble individuals (ariya-puggala): the stream-winner (sotāpanna), the once-returner (sakadāgāmi), the non-returner (anāgāmī), the fully-enlightened (arhat or arahat, arahant).

Here is where the sutras and the Path of Freedom, which is a commentarial work analogous to the more famous Path of Purification (one possibly being an earlier version of the other, both works of the most famous Buddhist commentator Ven. Buddhaghosa, but the earlier version credited to Ven. Upatissa (the original Upatissa being Ven. Sariputra, the Buddha's chief male monastic disciple "foremost in wisdom," analogous to his chief female monastic disciple "foremost in wisdom" Ven. Khema).

Change of Lineage

Sariputra, foremost in wisdom (SashWeer/flickr)

All of unenlightened beings are "ordinary worldings." Most of us are uninstructed ordinary worldlings. But in A.VIII.10 and A.IX.16 the gotrabhū is listed as the ninth noble individual. When one goes from "ordinary worldling" to "noble one," it is extraordinary. The Buddha referred to this liberation process as a "change of lineage." One is completely different now even while seeming to others (or even oneself) exactly the same. It is nearly impossible to tell who is a stream-enterer or fully-enlightened. There are ways for one to tell of oneself, but it is very easy to overestimate one's attainment. It is amazing talking to stream-enterers or reading their descriptions in the sutras and them not being sure. See, for example, the story of Queen Mallika's maid. They are only sure something happened, and they can hardly explain what or how. Logic dictates that ordinarily worldings would be able to tell, but experience proves otherwise. They can recognize each other but by prodding and testing a little, not by some magic intuition. Ajahn Jumnien tells the story of how he met California Vipassana (insight meditation) teacher Ruth Denison (DhammaDena.com) and knew but also how he did not know how far along she was until he tested her. One reason for this is that one retains many of the same characteristics as before the Truth liberated one. The most important thing one can bear in mind in this regard is that ENLIGHTENMENT PERFECTS PERSPECTIVE NOT PERSONALITY.

One will come out the other end with right view (samma ditthi) but will keep many of the same quirks, predilections, and predispositions after undergoing an utterly radical change in view about the things that matter (bodhipakkayadhamma). Wisdom itself does the uprooting of ignorance, not an act of will or self or thinking. And this is because full enlightenment does not mean omniscience. It means FULL penetration of only four things -- the Four Noble Truths. Perhaps it also means utter certainty about the Three Marks of Existence and the fact of Dependent Origination, the certainty that nothing comes into being without a cause or with only a single cause. When we ask, in accordance with the first noble truth, "How has this present suffering come into being?" we are investigating causes and conditions. There are at least 12, and of these the weakest -- the one we can do something about -- is craving. There are other deeper reasons, like ignorance (avijja, avidya), but these cannot be remedied directly. Craving can. Craving is not the root of all suffering, as many people say. Ignorance is. But the Buddha singled out craving (tanha, desire) because his insight into the causal links of Dependent Origination led him to realize that it was possible to break the chain at this link. Right view, knowing-and-seeing,

 

Path and Fruition

A permanent and radical change of heart

By "PATH" (magga) or "supermundane path," according to the "Higher Teaching" (Abhidhamma), is simply meant a designation of the moment of entering into one of the four stages of enlightenment -- [glimpsing] nirvana (Pali nibbāna) being the object -- produced by intuitive insight (vipassanā) into the impermanence, unsatisfactoriness, and impersonality of all existence, flashing forth and forever transforming one's life and nature.

By "FRUITION" (phala) is meant those moments of consciousness that follow immediately thereafter as the result of the path, which in certain circumstances may repeat innumerable times during the lifetime.

(I) Through the path of stream-winning one "becomes" free (whereas in realizing the fruition, one "is" free) from the first three fetters (samyojana) that bind ordinary beings to existence in the Sensual Sphere (the lowest of three "spheres" or lokas in a threefold classification of the 31 Planes of Existence in Buddhist cosmology encompassing to the lowest hells, the worlds of humans, animals, ghosts, titans, and lower devas, up to the highest of the six sensual "heavens"; the other two spheres are the Fine-Material or Subtle Sphere and the Immaterial Sphere):

• (1) personality-belief (sakkāya-ditthi),
• (2) skeptical doubt about the path (vicikicchā),
• (3) belief that mere rules or rituals could ever lead one to enlightenment (sīlabbata-parāmāsa; see upādāna).

(II) Through the path of once-returning one becomes nearly free of the fourth and fifth fetters:

• (4) sensuous craving (kāma-cchanda = kāma-rāga),
• (5) ill-will (vyāpāda = dosa, see "roots," mūla).

(III) Through the path of non-returning (anāgāmi-magga) one becomes fully free of the first five or "lower" fetters.

(IV) Through the path of full-enlightenment one further becomes free of the five "higher" fetters as well:

• (6) craving for fine-material existence (rūpa-rāga),
• (7) craving for immaterial existence (arūpa-rāga),
• (8) conceit (māna),
• (9) restlessness (uddhacca),
• (10) ignorance (avijjā).

Tibetan Vajrayana stained glass rainbow emanation (Samye Ling Centre and Monastery)

 

The stereotype sutra text runs as follows:

(I) "After the disappearance of the three fetters, the meditator has won the stream (that leads inevitably to nirvana) and is no longer subject to rebirth in lower worlds (subhuman planes of existence), is firmly established, destined for full enlightenment.

(II) "After the disappearance of the first three fetters and [a marked] reduction of greed, hatred, and delusion, one will return [at most] only once more [to this world]. And having once more returned to this world, one will put an end to suffering.

(III) "After the disappearance of the first five fetters one appears in a higher world [in superhuman planes of existence, i.e., the Pure Abodes], and there one reaches nirvana without ever returning from that world (to the Sensual Sphere).

(IV) "Through the extinction of all taints or cankers (āsava-kkhaya) one reaches in this very life that deliverance of mind, that deliverance through wisdom, which is freed of the cankers, and which one has directly understood and realized."

• For the various classes of stream-winners and non-returners, see sotāpanna and anāgāmī.

(B) The sevenfold grouping of the noble disciples runs as follows:
(1) the confidence (conviction, faith)-devotee (saddhānusārī),
(2) the confidence-liberated one (saddhāvimutta),
(3) the body-witness (kāya-sakkhī),
(4) the both-ways-liberated one (ubhato-bhāga-vimutta),
(5) the Dharma-devotee (dhammānusārī),
(6) the vision-attainer (ditthippatta),
(7) the wisdom-liberated one (paññā-vimutta).

This group of seven noble disciples is explained in the Path of Purification (Vis.M. XXI, 73):

(1) "One who is filled with resolution (adhimokkha) and, by [systematically] considering the formations as impermanent (anicca), gains the faculty of confidence, who at the moment of the path to stream-winning (A.1) is called a confidence-devotee (saddhānusārī);

(2) One is called a confidence-liberated one (saddhā-vimutta) at the seven higher stages (A. 2-8).

(3) One who is filled with tranquility and, by considering the formations as disappointing (dukkha), gains the faculty of concentration, who in every respect is considered a body-witness (kāya-sakkhī).

(4) One, however, who after reaching the absorptions of the immaterial sphere (Jhanas 5-8) has attained the highest fruition (of full enlightenment), who is a both-ways-liberated one (ubhato-bhāga-vimutta).

(5) One who is filled with wisdom and, by considering the formations as not-self (anattā), gains the faculty of wisdom, who is at the moment of stream-winning a Dharma-devotee (dhammānusārī).

(6) One who at the later stages (A. 2-7) is a vision-attainer (ditthippatta).

(7) One who is  a wisdom-liberated one (paññāvimutta) at the highest stage (A. 8)."

Alan Watts: Karma, Time, Meditation (audio)

Dhr. Seven, Wisdom Quarterly; Western Zen teacher Alan Watts "Way Beyond the West" via Mitch Jeserich (KPFA.org, Pacifica Free Speech Radio, Berkeley, California)

Science maps the brain, while Buddhism maps consciousness (thinkprogress.org)

 

"Mind" (citta) is heart

Karma does not mean "cause and effect." That is an unfortunate translation, a misleading oversimplification based on wanting to show that Buddhism is "scientific."

Buddhism is more than scientific. We will not experience most science we are taught, but we can personally experience all the important things Buddhism teaches.

Science class says "cause and effect," and a budding Buddhist says, "Hey, that's like what Siddhartha said!" That's very superficial and separates past from present as if they were separate. They are quite connected and unbroken, like a snake's head and tail.

Cool cats (Dee McIntosh/deemac/flickr.com)

What is the right view on this matter? Karma means "action," based on kri, "doing." What happens is our doing. What is happening to us, we are doing. It isn't happening to us. Our actions are.

• (What comes to fruit in the future and present, like it did in the past, is intentional-action). 

But this is a deep insight fraught with risk as we try to bring it into conventional language: "You mean, I did it? I'm to blame? Yada, yada, yada." Alan Watts explains it beautifully. Karma is action.

• (The tangible karmic-fruit, the phala, and the mental-resultants, the vipaka, are distinguished from the action, the karma, by the Buddha. But this is for the sake of understanding a process; in reality, they are inseparable).

• AUDIO: PLAY (download) (May 15, 2014, 10:00 am, MP3)

KARMA: The 10 Courses of Action

Seth Auberon, Ashley Wells, CC Liu (eds.), Wisdom Quarterly; Nyanatiloka (Anton Gueth)

Mental-karma is important as are deeds.

Karma: "Courses of Action" (kamma-patha) is a name for a group of ten kinds of either unwholesome or wholesome actions the Buddha taught. 

He was known in ancient India not as a "Buddhist" or a Brahmin but as a Karma-vadin ("Teacher of Karma"), one who teaches the efficacy of personal deeds. There are three kinds of unskillful deeds -- of body, speech, and mind -- and three kinds of skillful ones:

 

I. Ten Unwholesome Courses of Action

• three bodily actions: killing, stealing, sexual misconduct;
  
• four verbal actions: perjury, slandering, harsh speech, babble;
  
• three mental actions: covetousness, ill-will, wrong views.
  

Unwholesome mental courses of action comprise only extreme forms of defiled thought: The greedy (rapacious) wish to appropriate others' property, the hateful (antagonistic) thought of harming others, and the holding or clinging to pernicious wrong-views.

While milder forms of mental defilement are also unwholesome, they do not constitute "courses of action."

 

Good Karma

Karma is following us everywhere we go.

Bhikkhu Bodhi (Tape 5: Rebirth and Kamma, "The Buddha's Teaching: As It Is") explains that these ten are called "courses" of action rather than ordinary karma because they have the power, in and of themselves, to lead to rebirth -- a course or corridor leading to a particularly unfortunate or fortunate state. 

For example, even a relatively minor good intentional-action can lead, IF it serves as the death-proximate karma (the thought passing through the mind right at the moment of passing away from one life to yet another) -- has the power to get one into a heaven. There are many heavens, and not a single one of them is eternal, so rebirth in heaven is not the goal of Buddhism. But it is a fortunate destination for rebirth in samsara, the ongoing Wheel of Rebirth and disappointment.

II. Ten Wholesome Courses of Action

• three bodily actions: avoiding killing, stealing, sexual misconduct (or preserving life, protecting what belongs to others, avoiding harm);
  
• four verbal actions: avoiding perjury, slandering, harsh speech, foolish chit chat (or honest, reconciling, gentle, and wise speech);
  
• three mental actions: unselfishness, goodwill, right views.
  

Both lists repeatedly occur in the texts (e.g., in AN X.28, 176; MN 9), and they are explained in detail in MN 114 and in Commentary to MN 9 (R. Und., p. 14), Atthasālini Tr. I, 126ff.

Sivali

Ven. Sivali: shining example of good karma

An enlightened monastic from the time of the Buddha, Venerable Sivali, is remembered and venerated as having unbelievably good karma -- a store of "merit" (punya) for everyone to emulate.

 

There is no reason to "envy" him his good fortune because we ourselves can also accrue a similar store of merit by good works (mental, verbal, and physical),  deeds that benefit ourselves and others that follow us through this life and from life to life until we find enlightenment.

We are always generating karma and always being reborn, but a human birth is extraordinarily rare, a precious opportunity to make merit with redounding pleasing and welcome karmic-results and effects (vipaka and phala).

God kills anti-gay Westboro Baptist preacher

I. Rony, Wisdom Quarterly (EDITORIAL); SCPR.org via the Los Angeles Times (latimes.com)

People-hating, gay-bashing, God-fearing Westboro Church members (npr.org)

 

The New Hate

It is a sad day in West Hollywood as news arrives that the tribal god of the Judeo-Christians has struck down yet another wayward minister/sinner who preached hate instead of love, prejudice instead of tolerance, bias instead of forbearance. Yea, know ye that the "wages of sin is death" (i.e., that the god will kill you if you stray). Fred Phelps, Esq. leaves us this day for a grander vision of karma (vipaka) in the hereafter than we are yet privy to see. For, lo, he preached invective and damnation on his walk with the lord from on high, frequently stating that "God Hates F*gs" and "Obey or Perish" without a trace of irony. 

Wah! I take it back! I take it back!!

Have we anything to learn from his example, or shall we too stray in the fields of the lord disregarding the good news that we are capable and responsible for the decisions that lead inevitably to our actions (karma)? May he rest in peace and find renewal of spirit, not wrestling as those he condemned in life, but in the fullness of the mercy he now seeks. Aum'n. [In all seriousness, we hope he's okay, for to hate a hater is a great mistake.] See the full story.

"As it turns out, God actually hates small-minded, bigoted, blind fanatics..."

Sutra: Five Helpers to Right View

Dhr. Seven, Wisdom Quarterly based on translation by Ven. Nyanaponika and Bhikkhu Bodhi (Numerical Discourses of the Buddha, AN V, 25) UPDATED

The Buddha explained: Right view, O meditators, if it is helped by five things, has liberation of mind/heart as its fruit and is rewarded by the fruit of liberation of mind/heart. It has liberation by wisdom as its fruit and is rewarded by the fruit of liberation by wisdom. What are those five things? Here, meditators, right view is helped by:

1. virtue
2. wide learning (suta-mayā-paññā)
3. discussion (of what is learned)
4. tranquility
5. insight.

EXPLANATION

Knowing-and-seeing (Sharon Cummings)

“Liberation of mind” (ceto-vimutti) means the concentration present at the attainment of the noble paths and fruitions -- that is, at the time of the first three stages of enlightenment.

“Liberation by wisdom” (paññā-vimutti) is the liberating-insight (release) pertaining to the fourth fruition, namely, arhatship.

An arhat may be said to be an accomplished disciple or savaka-buddha ("enlightened hearer"), one who has gained full enlightenment (as distinguished from pacceka-buddhas and sammasambodhi-buddhas).

This fivefold help to right view is compared to the growing of a mango tree in the ancient Commentary (the Anguttara Atthakatha) to this text:

• Right view is like the mango seed.
• The other supporting factors are like measures taken to ensure the growth of the tree.
• And the two liberations are like the fruits.

The Trumpet (sutra)

Dhr. Seven, Wisdom Quarterly based on Ven. Thanissaro translation Sankha Sutta (SN 42.8)

The Buddha reflected in Thailand (nojustnut/flickr.com)

 

Although Jainism, like Buddhism, teaches a doctrine or dharma concerning the moral consequences of actions (karma), the teachings of the two traditions differ in many ways. This sutra points out two major differences -- the complexity of the karmic process and the application of its proper understanding to the psychology of teaching. A simplistic or fatalistic view is inconsistent and leads to unfortunate results for any person who believes in it, that is, who compounds past bad karma with current wrong view. 

The actual complexity of karma allows for past unwholesome deeds to be overcome by refraining from harmful action now and in the future and developing boundlessly expansive states of friendliness, compassion, appreciation, and equanimity. In such states, the unavoidable consequences of past harmful actions count for almost nothing. The Buddha also shows how his method of teaching is more useful than that of Mahavira (Nigantha Nattaputta) the Jains in that it actually helps free the mind/heart from debilitating feelings of guilt and remorse and leads to the overcoming of past karma.
 

The Trumpet Sutra

The Buddha takes questions and answers in surprising ways (templenews.org)

 
Thus have I heard. Once when the Blessed One was staying near Nalanda in the Pavarika Mango Grove, Asibandhakaputta the village chieftain, a disciple of the Niganthas [Jains], went to the Blessed One, bowed, and sat respectfully to one side. The Blessed One said:
 
"Chieftain, how does Nigantha Nataputta [the founder of Jainism] teach the dharma to his disciples?"
 
"Nigantha Nataputta teaches the dharma to his disciples in this way, venerable sir:

• 'All who take life...
• 'All who steal...
• 'All who indulge in sexual misconduct...
• 'All who speak falsely are destined for a state of deprivation, destined for hell. 

"'Whatever one keeps doing, by that is one led [to a course of rebirth].' That is how Nigantha Nataputta teaches the dharma to his disciples."

Buddha reflection (Anekphoto/flickr.com)

The Buddha responded: "If it is true that, 'Whatever one keeps doing, by that one is led [to a state of rebirth],' then no one is destined for a state of deprivation or destined for hell in line with Nigantha Nataputta's words.

"What do you think, chieftain: If a person is one who takes life... is one who takes what is not given... is one who indulges in sexual misconduct... is one who speaks falsely, then taking into consideration the time spent doing and not doing, whether by day or night, which time is more: the time one spends taking life, taking what is not given, taking sexual liberties, taking the truth in vain, or the time one spends not [doing such things]?"
 
"If a person is one who takes life... who takes what is not given... who takes sexual liberties... who takes the truth in vain, venerable sir, then taking into consideration time spent doing and not doing, whether by day or night, then the time one spends [doing such things] is less; the time one spends not [doing such things] is certainly more. Therefore, if it is true that, 'Whatever one keeps doing, by that is one led [to a state of rebirth],' then no one is destined for a state of deprivation or destined for hell in line with Nigantha Nataputta's words."

"There is the case, chieftain, where a certain teacher holds this doctrine, holds this view: 'All who take life... All who take what is not given... All who indulge in sexual misconduct... All who speak falsely are destined for a state of deprivation, destined for hell.' A disciple has confidence (faith, conviction, trust) in that teacher, and the thought occurs: 'Our teacher holds this doctrine, holds this view: "All who take life are destined for a state of deprivation, destined for hell." There are living beings whom I have killed. I, too, am destined for a state of deprivation, destined for hell!'
 

Hell, naraka, one of the woeful destinations, Japanese depiction (what-buddha-said.net)

 
"One clings to that view. If one does not abandon that doctrine, does not abandon that state of mind, does not relinquish that [wrong] view, then -- just as if one were to be carried off by wardens and put there -- one would fall into hell just as if one had been placed there.
 
"[The thought occurs,] 'Our teacher holds this doctrine, holds this view: 'All who take what is not given... All who indulge in sexual misconduct... All who speak falsely are destined for a state of deprivation, destined for hell.' There are lies... that I have told. I, too, am destined for a state of deprivation, destined for hell.' One fastens onto that view. If one does not abandon that doctrine, does not abandon that state of mind, does not relinquish that [wrong] view, then as if one were to be carried off by wardens, one would fall into hell just as if one had been placed there.
 
"There is the case, chieftain, where a Tathagata [a samma-sam-buddha, a Wayfarer, a Welcome One, a Well-gone One] appears in the world, worthy [of gifts and hospitality] and rightly self-awakened, consummate in clear knowledge and conduct, well-gone, a knower of the worlds, unexcelled trainer of those to be tamed, teacher of humans and devas, enlightened, blessed. In various ways he rebukes and criticizes the taking of life and admonishes: 'Abstain from taking life.'

"He rebukes and criticizes taking what is not given and admonishes: 'Abstain from taking what is not given.' He rebukes and criticizes indulging in sexual misconduct and admonishes: 'Abstain from indulging in sexual misconduct.' He rebukes and criticizes speaking falsely and admonishes: 'Abstain from false speech.'
 
"A disciple has confidence in that teacher and reflects: 'The Blessed One in a variety of ways rebukes and criticizes the taking of life and admonishes: "Abstain from taking life." There are living beings I have killed, to a greater or lesser extent. That was not right. That was not good. But if I become remorseful for that reason, that harmful deed of mine will not be undone.' So, reflecting in this way, one abandons right then and there the taking of life and, from then on, refrains from taking life. This is how there comes to be the abandoning of that harmful action (karma). This is how there comes to be the transcending of that harmful action.

"[One reflects:] 'The Blessed One in a variety of ways rebukes and criticizes taking what is not given... indulging in sexual misconduct... speaking falsely and admonishes: "Abstain from [such things]." There are lies I have told, to a greater or lesser extent. That was not right. That was not good. But if I become remorseful for that reason, that harmful karma of mine will not be undone.' So, reflecting in this way, one abandons right then and there speaking falsely and, from then on, refrains from speaking falsely. This is how there comes to be the abandoning of that harmful action. This is how there comes to be the transcending of that harmful action.
 

1. Having abandoned the taking of life, one refrains from it.
2. Having abandoned taking what is not given, one refrains from it.
3. Having abandoned sexual misconduct, one refrains from it.
4. Having abandoned false speech, one refrains from it.
5. Having abandoned divisive speech, one refrains from it.
6. Having abandoned harsh speech, one refrains from it.
7. Having abandoned idle chatter, one refrains from it.
8. Having abandoned covetousness, one's mind/heart is free of it.
9. Having abandoned ill will, one's mind/heart is free of it.
10. Having abandoned wrong view, one adopts right view.

• [See "Ten Courses of Unwholesome and Wholesome Conduct," Bhikkhu Bodhi.]

"That disciple of the noble ones, chieftain -- devoid of covetousness, devoid of ill will, unbewildered, alert, mindful -- keeps pervading the first direction [east] with an awareness [a mind/heart] imbued with friendliness [metta, loving kindness], likewise the second, likewise the third, likewise the fourth directions. So above, below, and all around, everywhere, in their entirety, one keeps pervading the all-encompassing universe with awareness imbued with friendliness -- abundant, grown great, immeasurable, free of hostility, free of ill will.

"Just as a strong conch-trumpet blower can notify the four directions without difficulty, in the same way, when the wisdom-liberation through friendliness is so developed, so pursued, any deed done to a limited extent no longer remains there, no longer stays there.
 
"That disciple of the noble ones -- free of covetousness, free of ill will, unbewildered, alert, and mindful -- keeps pervading the first direction with awareness imbued with compassion... with awareness imbued with appreciation... with awareness imbued with equanimity, likewise the second, likewise the third, likewise the fourth direction. So above, below, and all around, everywhere, in their entirety, one keeps pervading the all-encompassing universe with awareness imbued with equanimity -- abundant, grown great, immeasurable, free of hostility, free of ill will.

Buddha, Thailand (Andyzart/flickr.com)

"Just as a strong conch-trumpet blower can notify the four directions without difficulty, in the same way, when the wisdom-liberation through equanimity is so developed, so pursued, any karma done to a limited extent no longer remains there, no longer stays there."
 
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When this was said, Asibandhakaputta the village chieftain, the disciple of the Niganthas (Jains), said to the Blessed One: "Magnificent, venerable sir! Magnificent, venerable sir! It is just as if one were to place upright what was overturned, to reveal what was hidden, to point out the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see what was there to be seen! In the same way has the Blessed One -- through many lines of reasoning -- made the Dharma clear. I go to the Blessed One for guidance. I go to the Dharma for guidance. I go to the Sangha for guidance. May the Blessed One remember me as a lay follower who has gone for guidance from this day forward."

• Karma and the Ending of Karma (Wings of Awakening, Tan Geoff)
• See also: MN 21; MN 101; SN 42.9; AN 3.33; AN 3.65; AN 3.99