In this episode, we explore non-harmfulness. Non-harm is so central to Buddhism, the two can not be separated from each other. Our own inner peace is dependent upon lessening and eventually eliminating the harm we do to others. Inner peace is the great victory and prize for removing this harm from our actions of body, speech and mind.
While residing at the Jetavana monastery, the Buddha uttered Verse (270) of this book, with reference to a fisherman named Ariya.
Once, there was a fisherman who lived near the north gate of Savatthi. One day through his supernormal power, the Buddha found that time was ripe for the fisherman to attain Sotapatti Fruition. So on his return from the alms-round, the Buddha, followed by the bhikkhus, stopped near the place where Ariya was fishing. When the fisherman saw the Buddha, he threw away his fishing gear and came and stood near the Buddha. The Buddha then proceeded to ask the names of his bhikkhus in the presence of the fisherman, and finally, he asked the name of the fisherman. When the fisher man replied that his name was Ariya, the Buddha said that the Noble Ones (ariyas) do not harm any living being, but since the fisherman was taking the lives of fish he was not worthy of his name.
Then the Buddha spoke in verse as follows:
Verse 270: He who harms living beings is, for that reason, not an ariya (a Noble One); he who does not harm any living being is called an ariya.
At the end of the discourse the fisherman attained Sotapatti Fruition.
--Buddha, The Dhammapada
- Watch our mind for harm we do to others, even subtle harm.
- What causes us to harm? Can you notice what precedes the wish to strike out?
4 of Noble Eightfold Path include not harming through:
"A monk decides to meditate alone.
Away from his monastery, he takes a boat and goes to the middle of the lake, closes his eyes and begins to meditate.
After a few hours of unperturbed silence,
he suddenly feels the blow of another boat hitting his. With his eyes still closed, he feels his anger rising and, when he opens his eyes, he is ready to shout at the boatman who dared to disturb his meditation.
But when he opened his eyes,
he saw that it was an empty boat, not tied up, floating in the middle of the lake ...
At that moment, the monk achieves self-realization and understands that anger is within him;
it simply needs to hit an external object to provoke it.
After that, whenever he meets someone who irritates or provokes his anger, he remembers;
the other person is just an empty boat.
Anger is inside me. "
---Thich Nhat Hanh
On most mornings I see all the little birds eating at my birdfeeder. A squirrel comes, a rabbit, and also a huge glossy Ibis all eat together peacefully. Now when a hawk is nearby all the birds scream and warn each other. Sometimes the mockingbirds or the Blue Jays band together and gang up on the hawk to drive him away. I always find it curious that even though the ibis is as big as the hawk or perhaps larger, the little birds all know that the Ibis won’t harm them. They gather together in harmony and without fear. Somehow they know that the ibis is not a danger to them. I can’t help but dream of a world where the animals know that humans are not a harm to them or a danger. Currently they know that we are a danger to them and that causes me great pain. I long to see a day when humans are the caretakers of the earth and all her species. When humans are the protectors of those more vulnerable and the environment, not a source of fear and destruction.
Links and References
Buddha. The Dhammapada: Verses and Stories. Translated by Daw Mya Tin, M.A. Edited by Editorial Committee, Burma Tipitaka Association Rangoon, Burma, 1986. Courtesy of Nibbana.com. For free distribution only, as a gift of dhamma. Link: https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=270
Flere episoder fra "Buddhism for Everyone with JoAnn Fox"
Episode 118 - Right Action
26:59In this episode we take a deep dive into what Buddha meant by Right Action or conduct. Right Action is part of the Noble Eightfold Path, which lays out the gradual path to enlightenment. Right action means a abstains from non-virtuous actions of body, principally: Killing Stealing Sexual misconduct Abandoning taking life This refers not just to killing human beings, but to refrain from intentionally killing any living, specifically sentient beings means humans, animals and insects. The positive aspect of abandoning killing is having compassion and kindness toward all living beings. We not only avoid taking life, we have heartfelt concern for the welfare of all living beings. The highest aspect of this is the Bodhisattvas path, with a commitment to attaining enlightenment for the benefit of all living beings so you can have the greatest capacity to help others. Abandoning stealing (1) stealing (2) fraudulence (3) deceitfulness Stealing refers to taking what is not one’s own through deceitful actions, cheating, or fraud. Honesty is the positive counterpart of this, as well as contentment. The most eminent opposite virtue is generosity, giving away one’s own wealth and possessions in order to benefit others. Abandoning sexual misconduct To refrain from sexual activity with: Anyone who has a partner Anyone other than your partner of you have one Someone with a vow of celibacy like a monk, nun or priest Someone who haven’t given consent Someone inappropriate due to convention like a close relative Someone still under the of their parents, someone too young to give consent The essential purpose, as was said, is to prevent sexual relations which are hurtful to others. “The holy life at its highest aims at complete purity in thought, word, and deed, and this requires turning back the tide of sexual desire.” --Bhikku Bodhi Watchful in speech and well-restrained in mind, Do nothing unskillful with your body. Purify these three courses of action; Fulfill the path taught by the sages. (281) —Buddha, The Dhammapada References and Links Buddha.The Dhammapada. Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011, pp. 72 (Link) Bodhi, Bhikku. The Noble Eightfold Path. Buddhist Publication Society, 1999, pp 49-54. BuddhaNet. http://www.buddhanet.net/pdf_file/noble8path6.pdf
Right Speech - Episode 117
37:28This episode explores Right Speech, as part of a series on the Buddhist Noble Eightfold Path. In the context of the spiritual path, Right Speech is more than just an ethical discipline of behavior. Right Speech is a vital part of purifying our mind so that we can attain spiritual realizations and deeper levels of wisdom. Almost everyone in our modern society engages in some type of unskillful speech. Yet, our speech is so powerful to affect others. If our speech comes from loving-kindness, we can be a mirror that shows someone their beautiful qualities. Conversely, our words can do great harm--harm that haunts that other person and negative karma that haunts our future. Becoming mindful and positive with our speech will lead to more inner calm, happy relationships, and spiritual insights. The four types of non-virtuous speech to purify: Lying Slander Harsh speech (abusive speech, insult, sarcasm) Idle chatter Watchful in speech and well-restrained in mind, Do nothing unskillful with your body. Purify these three courses of action; Fulfill the path taught by the sages. (281) —Buddha, The Dhammapada References and Links Buddha.The Dhammapada. Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011, pp. 72 (Link) Bodhi, Bhikku. The Noble Eightfold Path. Buddhist Publication Society, 1999, pp 43-48. BuddhaNet. http://www.buddhanet.net/pdf_file/noble8path6.pdf
Episode 116 - Right Effort
35:54This episode focuses on Right Effort, one part of the Noble Eightfold Path. Buddha repeatedly taught the importance of effort, for realizing the rest of the eightfold spiritual path depends on effort. In this context effort means energy directed toward cultivating the mind. The path begins with an impure mind and a wish to change; the liberated mind is the culmination of the path.what comes between is unrelenting effort. Here we focus on the four powers of effort, which teaches us how to make positive change unstoppable. Time and again the Buddha has stressed the need for effort, for diligence, exertion, and unflagging perseverance. The reason why effort is so crucial is that each person has to work out his or her own deliverance. The Buddha does what he can by point- ing out the path to liberation; the rest involves putting the path into practice, a task that demands energy. This energy is to be applied to the cultivation of the mind, which forms the focus of the entire path. The starting point is the defiled mind, afflicted and deluded; the goal is the liberated mind, purified and illumi- nated by wisdom. What comes in between is the unremitting effort to transform the defiled mind into the liberated mind. The work of self-cultivation is not easy — there is no one who can do it for us but ourselves — but it is not impossible. Buddha himself and his accomplished disciples provide the liv- ing proof that the task is not beyond our reach. They assure us, too, that anyone who follows the path can accomplish the same goal. But what is needed is effort, 4 powers of effort Aspiration. Dream. Wish. You have to develop a strong wish to accomplish an important goal or personal change. Visualize yourself having accomplished it. In your imagination, feel how wonderful it is. Imagine what your life is like having attained this goal/change. Steadfastness. Steadfastly put these planned steps into action. Accomplish your daily goals. Decide what has to be done to accomplish this goal--according to your capacity. Very clearly identify the first step (what you will do tomorrow.) Plan what the steps will be the following day toward realizing your goal. Create a step-by-step plan. Joy. Your plan to change must be a joyful one. We won’t do what makes us suffer for very long! The path toward change will be challenging, but it cannot be very unpleasant. The Buddhist path should always be a joyful one if we are practicing correctly. Rest. Rest is a power of effort. Plan to take rest and have a break. Also, when we have an unexpected rest (when we diverge from our plan), don’t feel that you have failed. Steadfastness means we are going in the trajectory of our dreams, not that we are perfect. Through the steadfast accomplishment of daily actions toward your goal or personal change, confidence will naturally arise. Eventually, you will be familiar with this new way of being. You will have become a new person, with new habits and a new life! 3 Lazinesses (obstacles to effort) procrastination attachment to what is meaningless or non-virtuous discouragement The eight practices of the Eightfold Path are Right View, Right Intention, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness Right Concentration. Right Effort Inactive when one should be active, Lazy [though] young and strong, Disheartened in one’s resolves, Such an indolent, lethargic person Doesn’t find the path of insight. (280)* —Buddha, The Dhammapada References and Links Buddha.The Dhammapada. Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011, pp. 72 (Link) Je Tsongkhapa. Great Treatise on the Stages of the Path to Enlightenment, by Je Tsongkhapa, Volume 2. (Kindle.)Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor, pp 187-197.
Episode 115 - Right View
36:25In this episode, we explore Right View connoting the realization of emptiness. Right View is part of the Noble Eightfold Path, laid out by Buddha as the gradual path to enlightenment. All eight parts of the path are practiced concurrently as we move along our spiritual journey. The eight parts are not sequential or practiced one-at-a-time, but you could say that the realization of emptiness is what directly leads to enlightenment. All the other parts are absolutely necessary to prepare and purify the mind until it can realize the true nature of reality, emptiness. Emptiness describes how reality actually exists as opposed to the way it appears. Emptiness does not mean nothingness. When you say your glass is empty and you want a refill, it means your glass is empty of something. Similarly, when Buddha says reality is empty, it means reality is empty of something specific: reality is empty of inherent existence. A chair is empty of existing inherently as a chair, for example. You are empty of existing as “I” (there are countless other beings also perceiving themselves as “I”). We are empty of existing inherently as old, young, a painter, a lawyer, smart, dumb, or any other label we have accepted. These are just mere labels, mere appearances to mind. To explain how conventional reality does exist, Buddha explained that all things are mere labels or mere appearance to mind. Right View then has two parts: the ultimate truth that all things are empty and conventional truth, that all things are mere name, mere label, mere appearance, and impermanent. Conventional and Ultimate Truth are two sides of the same coin. They are the two ways that reality does exist, and not the way things normally appear to us. We grasp at things as inherently attractive; if we didn’t, we would never get attached. We grasp at things as inherently unattractive; if we didn’t, we would never get upset. We believe our mind’s projections of beauty and ugliness. A traditional analogy to help us understand how conventional reality exists is the magician’s illusion. A magician might conjure the illusion of a ferocious tiger lunging into the audience, and the audience is frightened and crying. The magician, however, is unmoved because he knows it is an illusion. We are like a magician casting an illusion of the reality of our personal world, but believing the illusion we created. We chase attractive illusions and run from unpleasant illusions. Why does our reality appear the way it does? Our karma causes appearances to be attractive or unpleasant, not the things themselves. The karmic appearances that come from good karma are beautiful or pleasant. Karmic appearances from negative karma are unpleasant or frightening. But these appearances are all just like magician’s illusions--things are not inherently beautiful or unpleasant. Realizing the conventional truth of reality, that things are mere appearances to mind, is like the magician knowing his illusion isn’t real. This knowing magician remains at peace in the midst of illusion. Similarly, when we understand conventional and ultimate truth, even a little, we have more flexibility of mind to change the way we see things. We can choose to see a difficult situation differently. We can even come to see that challenging situation in a way that we will feel grateful for it. When we understand that reality is empty of existing inherently, it becomes infinitely full of possibilities. “All created things are suffering.” Seeing this with insight, One becomes disenchanted with suffering. This is the path to purity. (278)* “All things are not-self.” Seeing this with insight, One becomes disenchanted with suffering. This is the path to purity. (279)* Links and References Her Daughter Was Kidnapped by Traffickers. So She Trafficked Herself. Vice World News. https://www.vice.com/en/article/5dbv4a/mother-rescue-trafficked-daughter-bangladesh-india Buddha.The Dhammapada. Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011, pp. 72 (Link) Yeshe, Thubten. Introduction to Tantra. Wisdom Publications; Revised ed. edition (June 10, 2005). (Kindle). Link
Episode 114 - Karma Bandits
37:31This episode is dedicated to Right View, one part of The Noble Eightfold Path. Right View has two parts to it: a mundane right view and a superior right view (emptiness).Today we look at mundane right view which adopts the understanding and belief in karma. It is specifically, “right view of the ownership of action” (kammassakata sammaditthi). What does it mean to live mindfully in accordance with the of karma? “All created things are suffering.” Seeing this with insight, One becomes disenchanted with suffering. This is the path to purity. (278)* —Buddha, The Dhammapada The eight parts of the Noble Eightfold Path: Eightfold Path are Right View Right Intention Right Speech Right Action Right Livelihood Right Effort Right Mindfulness Right Concentration References and Links Bodhi, Bhikku. The Noble Eightfold Path. Buddhist Publication Society, 1999, pp 12-21. BuddhaNet. http://www.buddhanet.net/pdf_file/noble8path6.pdf Buddha.The Dhammapada. Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011, pp. 72 (Link)
Episode 113 - Right Intention Part - 3: Harmlessness
40:53In this last of a three episode series on Right Intention, one of the Noble Eightfold Path, we look at how to practice the aspect of harmlessness. Right intention has three parts: Renunciation, Loving-kindness, and Harmlessness. Buddhist Teacher, JoAnn Fox, also shares a meditation and daily mindfulness practice to help us cultivate harmlessness. What is harmlessness in Buddhism Harmlessness is a mind that opposes the wish to harm. It is also a path we cultivate gradually to its highest fruition—becoming harmless toward all living beings. It is compassion that helps us develop harmlessness. If there is the wish to harm or a lack of empathy that causes us to inadvertently cause harm, we use compassion to render ourselves harmless. Compassion is cultivated gradually until it is unconditional and extends to all living beings being exception. It is at this point that we possess the pure Right Intention of Harmlessness. What are the benefits of developing compassion: Creates good karma Purifies bad karma Makes our mind strong and resilient Solves problems between people Creates the cause of enlightenment The Dalai Lama has also said it is the cause of success in life. Recently, he has even said that compassion is not a luxury, but a necessity for the survival of humanity: “We need compassion and human affection not only to survive; they are the ultimate sources of success in life.” -Dalai Lama The best of paths is the Eightfold [Path]; The best of truths, the Four [Noble Truths]. —Buddha, The Dhammapada The eight parts of the Noble Eightfold Path: Eightfold Path are Right View Right Intention Right Speech Right Action Right Livelihood Right Effort Right Mindfulness Right Concentration References and Links Bodhi, Bhikku. The Noble Eightfold Path. Buddhist Publication Society, 1999, pp.37-39+. BuddhaNet. http://www.buddhanet.net/pdf_file/noble8path6.pdf Buddha.The Dhammapada. Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011, pp. 72 (Link)
Episode 112 - Right Intention Part 2 - Good Will
35:39In this episode, we look at one aspect of Right Intention—loving-kindness. Buddhist Teacher, JoAn Fox, teaches how to practice loving-kindness in daily life, as well as a way to cultivate it through meditation. She teaches and guides the metta meditation, a powerful method to increase our loving-kindness, redirect our love from our usual self-focus, and gradually extend it to all living beings. What is Right Intention from the Noble Eightfold Path Right Intention is one of the Noble Eightfold Path, the Buddha’s guide to the gradual path to enlightenment. Right intention has three intentions to cultivate: renunciation, loving kindness, and harmlessness. These oppose attachment, ill will, and harmfulness. When Buddha was meditating in the forest before attaining enlightenment, he noticed his thoughts fell into one of two categories. One category consisted of negative karmic thoughts and were motivated by either attachment, ill will, or harmfulness. The other category of thoughts were characterized by the intentions of renunciation, loving-kindness, or harmlessness. When a negative karmic way of thinking arose, Buddha would redirect his intention with its opponent. For example, when he was feeling ill will or anger, he would try to develop the intention of metta. The Pali word metta has been translated as love, good will, or loving-kindness. What is loving-kindness in Buddhism? Loving-kindness is characterized by the wish that another be happy. This wish is accompanied by a feeling of warmth and affection. Think of the love a mother has for her child, it is a warm feeling that wishes her child to always be happy, healthy, and safe. She wishes this whether her child is with her or is all grown up and living far away. It is less self-focused than the love we usually feel for others. Metta is selfless in a similar way, but more profound, pure, and universal in nature. It is said that metta needs to be cultivated through meditation; otherwise our experiences of metta are more spontaneous and less stable. The metta prayer used in metta meditations varies between traditions, but it is really just the true utterance of loving kindness. A common metta prayer is this: “May you be happy.” “May you be healthy.” “May you be safe.” “May you be peaceful.” Metta is intended to be cultivated and purified until it is not conditional upon others’ relationship to us. Generally, we reserve our “love” for a very few in this world, perhaps only our family. Metta, by contrast, is unconditional and meant to be extended to all living beings. All beings are to be loved and we become a being of love. This is our only and highest duty. The best of paths is the Eightfold [Path]; The best of truths, the Four [Noble Truths]. —Buddha, The Dhammapada References and Links Bodhi, Bhikku. The Noble Eightfold Path. Buddhist Publication Society, 1999, pp. 33-36. BuddhaNet. http://www.buddhanet.net/pdf_file/noble8path6.pdf Buddha.The Dhammapada. Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011, pp. 72 (Link)
Episode 111 - Right Intention Part 1
29:21This episode begins a series in which we take a deep dive into the practice of each part of the Noble Eightfold Path. The Noble Eightfold Path is Buddha’s guide to a gradual path to happiness and, if one chose to take it all the way, to enlightenment. In this episode we look at Right Intention. Right intention has three parts: Loving-kindness, Harmlessness, and Renunciation. We begin with the practice of renunciation. What is renunciation? Renunciation is not giving up pleasures, shaving our head, or giving away all our material possessions. Lama Yeshe explained, “If a situation is difficult, we can renounce it by giving it up or avoiding it; this may be called renunciation but it is not the renunciation of samsara. Or perhaps our heart is broken because we fought with our friend, so we move to another city to escape further pain. Again, this is not renunciation.” Renunciation is abandoning the unreal expectation that lasting happiness can be found in anything other than the development of inner causes of haplessness, such as mental peace, universal love, and wisdom. Renunciation is not giving up anything external, not giving up pleasures. It is a deep knowing that the ordinary happiness that relies on impermanent things will only lead to disappointment and dissatisfaction and a wish to be free of this cycle of pain. In Tibetan, renunciation is called the mind of definite emergence, implying that it is the mind that will definitely emerge from dissatisfaction and suffering. To practice renunciation means that, as our experience of renunciation deepens, we begin to turn toward the inner causes of happiness. The deeper our renunciation, the more we solve our problems inwardly and create a stable inner source of happiness and contentment. “We can always find some external cause to blame for our dissatisfaction — “There is not enough of this, not enough of that” — but this is never the real reason for our restlessness and disappointment. What is missing is inside and this is what we all have to recognize. Satisfaction is not dependent on material objects; it is something that comes from simplicity, inner simplicity.” —Lama Yeshe The eight practices of the Eightfold Path are Right View, Right Intention, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration. The Eightfold Path contains three basic parts: ethical discipline, mental discipline, and wisdom. Is there this itch of dissatisfaction that follows you? Or think of what causes you the greatest suffering in life… Could following the spiritual path help you solve this? Could following the spiritual path help you find satisfaction and happiness? Do you have the wish to follow the spiritual path? It is up to you to make strong effort; Tathāgatas merely tell you how. Following the path, those absorbed in meditation Will be freed from Māra’s bonds. (276)* “All created things are impermanent.” Seeing this with insight, One becomes disenchanted with suffering. This is the path to purity. —Buddha, The Dhammapada References and Links Bodhi, Bhikku. The Noble Eightfold Path. Buddhist Publication Society, 1999, pp. BuddhaNet. http://www.buddhanet.net/pdf_file/noble8path6.pdf Buddha.The Dhammapada. Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011, pp. 72 (Link) Yeshe, Thubten. Introduction to Tantra. Wisdom Publications; Revised ed. edition (June 10, 2005). (Kindle) pp. 39-41. Link
Episode 110 - Two Paths Before You
31:03Buddhism, one could say, is the gradual path to happiness. The essence of all the teachings of Buddha can be summed up by the Four Noble Truths and the Eightfold Path. The Noble Truths reveal Buddha’s realization that life is pervaded by suffering, the cause of suffering are the toxins in the mind like attachment, aversion and ignorance, and that there is a solution to all suffering. The Eightfold Path is contained within the Fourth Noble Truth and is the guide on how exactly to gradually end our sufferings and reveal an authentic, stable happiness from within. Buddha reveals in the Four Noble Truths that, specifically, life is inseparably mixed with something he calls dukkha. The Pali word dukkha is often translated as suffering, but it means something deeper than suffering and pain. It refers to a basic unsatisfactoriness running through our lives, the lives of all but the buddhas. Sometimes this unsatisfactoriness manifests as sorrow, grief, disappointment or pain. Usually dukka is a sense that things are never quite right, never really meet our expectations. There is an agitation of wanting something more. The eight practices of the Eightfold Path are Right View, Right Intention, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration. The Eightfold Path contains three basic parts: ethical discipline, mental discipline, and wisdom. Buddha entitled these eight practices the Noble Path. When we think of a path we perhaps imagine a clearing through dense woods, something that takes us somewhere. When we encounter the teachings of the Buddha, we stand before two paths: one path is our ordinary path carrying us forward in the same way we basically have been. The other path, the spiritual path, beckons a transformation from dukka to satisfaction and peace. Yet, this path requires dedication, effort, and letting go of our ordinary ways. In the coming weeks’ episodes we will look deeply at each of the eight parts of the Eightfold Path, following along with Buddha’s verses. Now is the time to ask ourselves: Do I want to make a change? What would life be like if I followed the spiritual path with great dedication? Am I ready to dedicate myself to the spiritual path? The best of paths is the Eightfold [Path]; The best of truths, the Four [Noble Truths]. The best of qualities is dispassion; And the best among gods and humans Is the one with eyes to see. This is the path For purifying one’s vision; there is no other. Follow it, You’ll bewilder Māra. Follow it, You’ll put an end to suffering. This is the path I have proclaimed, Having pulled out the arrows. (273–275) References and Links Buddha.The Dhammapada. Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011, pp. 70 (Link) Bodhi, Bhikku. The Noble Eightfold Path. Buddhist Publication Society, 1999. BuddhaNet. http://www.buddhanet.net/pdf_file/noble8path6.pdf
Episode 109 - Removing The Toxins
40:18In this episode we look at the singular cause of our pain and suffering and the solution! Our problems and suffering come from the toxins in our mind such as anger, attachment, selfishness, and ignorance. The Buddhist path presents many methods to reduce and finally eliminate these toxins from our mind. This a gradual process with a variety of practices to achieve this goal. In the episode’s brief meditation, listeners determine what causes them the most suffering in their life currently, either most often or most deeply. They then contemplate 1) how are they currently thinking regarding the situation 2) how they could think that would help them remain peaceful. During the week, use mindfulness to notice when you’re starting to become disturbed in that specific circumstance and try thinking in the alternate way that brings peace. We take a deep dive into verse 271-271 of the Dhammapada, a collection of the actual words of the Buddha.Buddha spoke these verse with reference to some monks in the following story. One day a group of monks approached Buddha and seated themselves beside him. They said this: “We have acquired virtue; we have taken upon ourselves the pure practices; we are exceedingly learned; we dwell in places of abode that are solitary and remote; we have developed the supernatural powers by ecstatic meditation. For us it would be no hard matter to attain arahatship; indeed, we could attain arahatship any day we wished.” The Buddha replied to them: Not with Virtue or religious practice Great learning Attaining samadhi Dwelling alone, Or [thinking], “I touch the happiness of renunciation unknown by ordinary people,” Should you, monk, rest assured Without having destroyed the toxins. (Verses 271-272) References and Links Buddha.The Dhammapada. Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011, pp. 69-70 (Link) Buddha. Treasure of Truth, Illustrated Dhammapada. Translated by Ven. A. Mahinda. BuddhaNet. https://www.buddhistelibrary.org/buddhism-online/e-books/dhammapada-txt.pdf