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Whenever You Want To Do A Mental Action

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“Whenever you want to do a mental action, you should reflect on it: ‘This mental action I want to do — would it lead to self-affliction, to the affliction of others, or to both? Would it be an unskillful mental action, with painful consequences, painful results?’ If, on reflection, you know that it would lead to self-affliction, to the affliction of others, or to both; it would be an unskillful mental action with painful consequences, painful results, then any mental action of that sort is absolutely unfit for you to do. But if on reflection you know that it would not cause affliction… it would be a skillful mental action with pleasant consequences, pleasant results, then any mental action of that sort is fit for you to do.”

http://www.accesstoinsight.org/tipitaka/mn/mn.061.than.html

While You Are Doing A Mental Action

vajrasattva_copy

“While you are doing a mental action, you should reflect on it: ‘This mental action I am doing — is it leading to self-affliction, to the affliction of others, or to both? Is it an unskillful mental action, with painful consequences, painful results?’ If, on reflection, you know that it is leading to self-affliction, to the affliction of others, or to both… you should give it up. But if on reflection you know that it is not… you may continue with it.

http://www.accesstoinsight.org/tipitaka/mn/mn.061.than.html

Having Done A Mental Action

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“Having done a mental action, you should reflect on it: ‘This mental action I have done — did it lead to self-affliction, to the affliction of others, or to both? Was it an unskillful mental action, with painful consequences, painful results?’ If, on reflection, you know that it led to self-affliction, to the affliction of others, or to both; it was an unskillful mental action with painful consequences, painful results, then you should feel distressed, ashamed, & disgusted with it. Feeling distressed, ashamed, & disgusted with it, you should exercise restraint in the future. But if on reflection you know that it did not lead to affliction… it was a skillful mental action with pleasant consequences, pleasant results, then you should stay mentally refreshed & joyful, training day & night in skillful mental qualities.

http://www.accesstoinsight.org/tipitaka/mn/mn.061.than.html

ALL THOSE

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“Rahula, all those brahmans & contemplatives in the course of the past who purified their bodily actions, verbal actions, & mental actions, did it through repeated reflection on their bodily actions, verbal actions, & mental actions in just this way.

“All those brahmans & contemplatives in the course of the future who will purify their bodily actions, verbal actions, & mental actions, will do it through repeated reflection on their bodily actions, verbal actions, & mental actions in just this way.

“All those brahmans & contemplatives at present who purify their bodily actions, verbal actions, & mental actions, do it through repeated reflection on their bodily actions, verbal actions, & mental actions in just this way.

“Thus, Rahula, you should train yourself: ‘I will purify my bodily actions through repeated reflection. I will purify my verbal actions through repeated reflection. I will purify my mental actions through repeated reflection.’ That’s how you should train yourself.”

That is what the Blessed One said. Gratified, Ven. Rahula delighted in the Blessed One’s words.

http://www.accesstoinsight.org/tipitaka/mn/mn.061.than.html

Sariputta’s (Upatissa’s) Question

nangthoranee

Now at that time the wanderer Sanjaya was residing in Rajagaha with a large company of wanderers — 250 in all.

And at that time Sariputta and Moggallana were practicing the holy life under Sanjaya.

They had made this agreement: Whoever attains the Deathless first will inform the other.

http://www.accesstoinsight.org/lib/authors/thanissaro/asoka.html#fnt-9

In Whose Dhamma

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Then Ven. Assaji, arising early in the morning, taking his robe and bowl, entered Rajagaha for alms: Gracious in the way he approached and departed, looked forward and behind, drew in and stretched out his arm; his eyes downcast, his every movement consummate.

Sariputta the wanderer saw Ven. Assaji going for alms in Rajagaha: gracious… his eyes downcast, his every movement consummate. On seeing him, the thought occurred to him: “Surely, of those in this world who are arahants or have entered the path to arahantship, this is one. What if I were to approach him and question him: ‘On whose account have you gone forth? Who is your teacher? In whose Dhamma do you delight?'”

But then the thought occurred to Sariputta the wanderer: “This is the wrong time to question him. He is going for alms in the town. What if I were to follow behind this monk who has found the path for those who seek it?”

http://www.accesstoinsight.org/lib/authors/thanissaro/asoka.html#fnt-9

The Gist

vajrasattva_copy

Then Ven. Assaji, having gone for alms in Rajagaha, left, taking the alms he had received. Sariputta the wanderer approached him and, on arrival, having exchanged friendly greetings and engaged in polite conversation, stood to one side. As he stood there he said, “Your faculties are bright, my friend, your complexion pure and clear. On whose account have you gone forth? Who is your teacher? In whose Dhamma do you delight?”

“There is, my friend, the Great Contemplative, a son of the Sakyans, gone forth from a Sakyan family. I have gone forth on account of that Blessed One. That Blessed One is my teacher. It is in that Blessed One’s Dhamma that I delight.”

“But what is your teacher’s teaching? What does he proclaim?”

“I am new, my friend, not long gone forth, only recently come to this doctrine and discipline. I cannot explain the doctrine in detail, but I can give you the gist in brief.”

Then Sariputta the wanderer spoke thus to the Ven. Assaji:
Speak a little or a lot, but tell me just the gist. The gist is what I want. What use is a lot of rhetoric?

http://www.accesstoinsight.org/lib/authors/thanissaro/asoka.html#fnt-9

Then To

hayagriva

Then Ven. Assaji gave this Dhamma exposition to Sariputta the Wanderer:

Whatever phenomena arise from cause: their cause and their cessation. Such is the teaching of the Tathagata, the Great Contemplative.

Then to Sariputta the Wanderer, as he heard this Dhamma exposition, there arose the dustless, stainless Dhamma eye:….

….Whatever is subject to origination is all subject to cessation.
Even if just this is the Dhamma, you have penetrated to the Sorrowless (asoka) State unseen, overlooked (by us) for many myriads of aeons.

http://www.accesstoinsight.org/lib/authors/thanissaro/asoka.html#fnt-9

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Then Sariputta the wanderer went to where Moggallana the wanderer was staying. Moggallana the wanderer saw him coming from afar and, on seeing him, said, “Your faculties are bright, my friend; your complexion pure and clear. Could it be that you have attained the Deathless?”

“Yes, my friend, I have attained the Deathless. ”

“But how, friend, did you attain the Deathless?”

“Just now, friend, I saw Ven. Assaji going for alms in Rajagaha: gracious in the way he approached and departed, looked forward and behind, drew in and stretched out his arm; his eyes downcast, his every movement consummate. On seeing him, the thought occurred to me: ‘Surely, of those in this world who are arahants or have entered the path to arahantship, this is one. What if I were to approach him and question him: “On whose account have you gone forth? Who is your teacher? In whose Dhamma do you delight?”

http://www.accesstoinsight.org/lib/authors/thanissaro/asoka.html#fnt-9

But Then

hevajra-mandala-fh5

“But then the thought occurred to me: ‘This is the wrong time to question him. He is going for alms in the town. What if I were to follow behind this monk who has found the path for those who seek it?’

“Then Ven. Assaji, having gone for alms in Rajagaha, left, taking the alms he had received. I approached him and, on arrival, having exchanged friendly greetings and engaged in polite conversation, stood to one side. As I stood there I said, ‘Your faculties are bright, my friend, your complexion pure and clear. On whose account have you gone forth? Who is your teacher? In whose Dhamma do you delight?’

“‘There is, my friend, the Great Contemplative, a son of the Sakyans, gone forth from a Sakyan family. I have gone forth on account of that Blessed One. That Blessed One is my teacher. It is in that Blessed One’s Dhamma that I delight.’

http://www.accesstoinsight.org/lib/authors/thanissaro/asoka.html#fnt-9

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