2) Sutta Selections

1. Sati
   1. SN 48.10
      -Click for excerpt-
      And what is the faculty of mindfulness? It’s when a noble disciple is mindful. They have utmost mindfulness and alertness, and can remember and recall what was said and done long ago. They meditate observing an aspect of the body—keen, aware, and mindful, rid of desire and aversion for the world. They meditate observing an aspect of feelings … mind … principles—keen, aware, and mindful, rid of desire and aversion for the world. This is called the faculty of mindfulness.” 
   2. DN 22 
      -Click for excerpt-
      And what is right mindfulness? There is the case where a monk remains focused on the body in & of itself — ardent, alert, & mindful — putting aside greed & distress with reference to the world. He remains focused on feelings in & of themselves… the mind in & of itself… mental qualities in & of themselves — ardent, alert, & mindful — putting aside greed & distress with reference to the world. This is called right mindfulness.
2. Sampajañña
   1. SN 47.35 
      -Click for excerpt-
      And how, bhikkhus, does a bhikkhu exercise clear comprehension? Here, bhikkhus, for a bhikkhu feelings are understood as they arise, understood as they remain present, understood as they pass away. Thoughts are understood as they arise, understood as they remain present, understood as they pass away. Perceptions are understood as they arise, understood as they remain present, understood as they pass away. It is in this way, bhikkhus, that a bhikkhu exercises clear comprehension.

Review (Click text for answer)

• How does the Buddha define the 'faculty of mindfulness' in SN 48.10?
  It’s when a noble disciple is mindful. They have utmost mindfulness and alertness, and can remember and recall what was said and done long ago. They meditate observing an aspect of the body—keen, aware, and mindful, rid of desire and aversion for the world. They meditate observing an aspect of feelings … mind … principles—keen, aware, and mindful, rid of desire and aversion for the world. This is called the faculty of mindfulness.
• How does the Buddha define 'right mindfulness' in DN 22?
  There is the case where a monk remains focused on the body in & of itself — ardent, alert, & mindful — putting aside greed & distress with reference to the world. He remains focused on feelings in & of themselves… the mind in & of itself… mental qualities in & of themselves — ardent, alert, & mindful — putting aside greed & distress with reference to the world.
• How does the Buddha's definition of the 'faculty of mindfulness' in SN 48.10 differ from his definition of 'right mindfulness' in DN 22?
  Suggestion – In defining the ‘faculty of mindfulness’ the Buddha points to the aspect of sati which involves memory. In defining ‘right mindfulness’, the Buddha highlights the knowing, alert, and balanced aspects of sati.
• What are the three aspects of mind which the Buddha suggests can be objects for cultivating clear comprehension in SN 47.35?
  Exercising clear comprehension in understanding: 1. feelings; 2. thoughts, and ; 3. perceptions.
• What are the phenomena which clear comprehension is to understand regarding feelings, thoughts, and perceptions as explained in SN 47.35?
  Their arising, their remaining present, and their passing away.

3) Ancient Commentary

1. Sati
   1. “Sati has the sense of establishment (upaṭṭhāna)” [Visuddhimagga]
2. Sampajañña (4 types) [Commentary to the Sāmaññaphala Sutta]
   1. Clear Comprehension as to Purpose (Pāli: sātthaka): refraining from activities irrelevant to the path.
   2. Clear Comprehension as to Suitability (sappāya): pursuing activities in a dignified and careful manner.
   3. Clear Comprehension as to Domain (gocara):[12] maintaining sensory restraint consistent with mindfulness.
   4. Clear Comprehension as to Non-delusion (asammoha): seeing the true nature of reality.

Review (Click text for answer)

• How does the Visuddhimagga define mindfulness?
  sati has the sense of establishment
• What are the fours types of clear comprehension enumerated in the Commentary to the Sāmaññaphala Sutta?
  1. Clear comprehension as to purpose; 2. Clear comprehension as to suitability; 3. Clear comprehension as to domain; 4. Clear comprehension as to non-delusion

4) Modern Commentary

1. Sati
   1. Bhante Nyanaponika “The Power of Mindfulness”
      -Click for excerpt-
      Is mindfulness actually a power in its own right as claimed by the title of this essay? Seen from the viewpoint of the ordinary pursuits of life, it does not seem so. From that angle mindfulness, or attention, has a rather modest place among many other seemingly more important mental faculties serving the purpose of variegated wish-fulfillment. Here, mindfulness means just “to watch one’s steps” so that one may not stumble or miss a chance in the pursuit of one’s aims. Only in the case of specific tasks and skills is mindfulness sometimes cultivated more deliberately, but here too it is still regarded as a subservient function, and its wider scope and possibilities are not recognized.
   2. Ajahn Sumedho “Mindfulness: The Path to the Deathless”
      -Click for excerpt-
      Mindfulness is taught in many different ways, but in this book, and through a teaching career of more than 35 years, Ajahn Sumedho has introduced it in a way that encourages personal enquiry and reflection rather than a highly technical system. He fleshes out this approach with details of his own practice and the good humour born of kindness and non-attachment.
   3. Ajahn Thanissaro “Mindfulness Defined”
      -Click for excerpt-
      What does it mean to be mindful of the breath? Something very simple: to keep the breath in mind. Keep remembering the breath each time you breathe in, each time you breathe out. The British scholar who coined the term “mindfulness” to translate the Pali word sati was probably influenced by the Anglican prayer to be ever mindful of the needs of others—in other words, to always keep their needs in mind. But even though the word “mindful” was probably drawn from a Christian context, the Buddha himself defined sati as the ability to remember, illustrating its function in meditation practice with the four satipatthanas, or establishings of mindfulness.
   4. Extra: Bhante Gunaratana
      -Click for excerpt-
      The subject of this book is Vipassana meditation practice. Repeat, practice. This is a meditation manual, a nuts-and-bolts, step-by-step guide to Insight meditation. It is meant to be practical. It is meant for use.
2. Sampajañña
   1. VRI article
      -Click for excerpt-
      In this paper, we will discuss how sampajañña is explained by the Buddha in the suttas and how the term can be correctly translated into English.

Review (Click text for answer)

• How could one summarize Venerable Nyanaponika's view on mindfulness?
  Suggestion – Ven. Nyanaponika says ‘Mindfulness means just “to watch one’s steps” so that one may not stumble or miss a chance in the pursuit of one’s aims.’
• Is Ajahn Sumedho's approach to mindfulness concerned more with specific technique or with personal reflection?
  Suggestion – from the text we read: ‘Ajahn Sumedho has introduced [mindfulness] in a way that encourages personal enquiry and reflection rather than a highly technical system.’
• How could one summarize Ajahn Thanissaro's view on mindfulness?
  Suggestion – Ajahn Thanissaro’s summarizes mindfulness as the ability to remember to keep something in mind.
• What is the extended definition of sampajañña used by the Vipassana Research Institute (VRI)?
  ‘constant thorough understanding of impermanence’

5) Relevant Dhamma Talks

1. Sati
   1. Sumedho “Mindfulness”
   2. Sucitto “Mindfulness and Clear Comprehension”
2. Sampajañña
   1. Jayasaro “Mindfulness and Clear Comprehension”
   2. Pasanno “Four Aspects of Clear Comprehension”

6) External Links

1. Sati
   1. Wikipedia – sati
   2. Encyclopedia of Buddhism – sati
2. Sampajañña
   1. Wikipedia – sampajañña
   2. Encyclopedia of Buddhism – sampajañña

2) Sutta Selections

1. Hiri
   1. AN 2.9
      -Click for Full Sutta-
      “Bhikkhus, these two bright principles protect the world. What are the two? Shame and fear of wrongdoing. If, bhikkhus, these two bright principles did not protect the world, there would not be discerned respect for mother or maternal aunt or maternal uncle’s wife or a teacher’s wife or the wives of other honored persons, and the world would have fallen into promiscuity, as with goats, sheep, chickens, pigs, dogs, and jackals. But as these two bright principles protect the world, there is discerned respect for mother… and the wives of other honored persons.”
   2. SN 1.18
      -Click for Full Sutta-
      “Who in the world is a man constrained by conscience, who awakens to censure like a fine stallion to the whip? Those restrained by conscience are rare — those who go through life always mindful. Having reached the end of suffering & stress, they go through what is uneven evenly; go through what is out-of-tune
      in tune.”
2. Ottappa
   1. Iti 42
      -Click for excerpt-
      “Those in whom shame and fear of wrong
      Are not consistently found
      Have deviated from the bright root
      And are led back to birth and death.But those in whom shame and fear of wrong
      Are consistently ever present,
      Peaceful, mature in the holy life,
      They put an end to renewal of being.”

Review (Click text for answer)

• According to AN 2.9, what does the Buddha suggest would be the consequence if people had no conscience or fear of wrong doing
  “If, bhikkhus, these two bright principles did not protect the world, there would not be discerned respect for mother or maternal aunt or maternal uncle’s wife or a teacher’s wife or the wives of other honored persons, and the world would have fallen into promiscuity, as with goats, sheep, chickens, pigs, dogs, and jackals.”
• At SN 1.18, what simile does the Buddha give for the way someone should respond to censure?
  One should resond to censure “like a fine stallion to the whip”
• Does the above simile indicate that the Buddha condoned violence to animals?
  Suggestion – No. The Buddha never condones violence. An example of his praise of non-harming  (an aspect of Right Intention) can be found at MN 135: “This is the way leading to being healthy, namely being one who, abandoning the taking of life, abstains from taking life does not have a tendency to injure living beings with the hand, with a clod, with a stick, or with a knife.”
• What are the results of being one in whom 'shame and fear of wrong are constantly ever present'?
  “But those in whom shame and fear of wrong are constantly ever present, Peaceful, mature in the holy life, They put an end to renewal of being.”

3) Ancient Commentary

1. Hiri
   1. [Visuddhimagga XIV.142]
      -Click for Excerpt-
      “It has conscientious scruples (hiriyati) about bodily misconduct, etc., thus it is conscience (hiri). This is a term for modesty … Herein, conscience has the characteristic of disgust at evil … Conscience has the function of not doing evil and that in the mode of modesty … [it is] manifested as shrinking from evil in the way already stated. [Its] proximate cause [is] self-respect … A man rejects evil through conscience out of respect for himself,as the daughter of a good family does … But these two states should be regarded as the guardians of the world.”
2. Ottappa
   1. [Visuddhimagga XIV.142]
      -Click for Excerpt-
      “It is ashamed (ottappati) of those same things, thus it is shame (ottappa). This is a term for anxiety about evil … shame has the characteristic of dread of it … shame has the function of not doing [evil] and that in the mode of dread. [It is] manifested as shrinking from evil in the way already stated. [Its] proximate cause [is] … respect of others … A man rejects evil through shame out ofrespect for another, as a courtesan does. But these two states should be regardedas the guardians of the world.”

Review (Click text for answer)

• How does the Visuddhimagga define hiri (conscience)?
  “It has conscientious scruples (hiriyati) about bodily misconduct, etc., thus it is conscience (hiri). This is a term for modesty.”
• How does the Visuddhimagga define ottappa (shame)?
  “It is ashamed (ottappati) of those same things, thus it is shame (ottappa). This is a term for anxiety about evil.”

4) Modern Commentary

1. Hiri
   1. Ajahn Thanissaro “The Road to Nirvana is Paved with Skillful Intentions”
      -Click for excerpt-
      “As the Buddha states, feelings of guilt can’t undo a past error, and they can deprive the mind of the strength it needs to keep from repeating old mistakes. This is why he recommends an emotion different from guilt — shame — although his use of the word implies something totally unlike the sense of unworthiness we often associate with the term. Remember that both the Buddha and Rahula were members of the noble warrior class, a class with a strong sense of its own honor and dignity. And notice that the Buddha tells Rahula to see his past mistakes, not himself, as shameful. This implies that it’s beneath Rahula’s dignity to act in ways that are less than honorable. The fact that he can see his actions as shameful is a sign of his honor — and is also a sign that he’ll be able not to repeat them. This sense of honor is what underlies a mature, healthy, and productive sense of shame.”
   2. Sayagi U Chit Tin “Two Guardians ot the World”
      -Click for excerpt-
      “Having a sense of hiri means that a person abhors evil and shrinks from doing wrong actions. It is subjective in origin and its characteristic is respectful obedience. Ashin Buddhaghosa gives the illustration of two sets of four causes for the arising of a sense of hiri. The first four are considering our (1) birth, (2) age, (3) heroism, and (4) wide experience. We should say to ourselves whenever we are tempted to do an evil action: (1) ‘This is not worthy of a person of (good) birth; it is the type of action done by inferior people.’ (2) “This is the way children act; it is not worthy of a mature person like me.’ (3) ‘An evil action of this sort is only for those who are weak; a person who is strong and courageous like me should not do this.’ (4) ‘An evil action like this is only done by blind fools, not by wise people like me. I have gained wisdom, I have wide experience, I should not do this.” The second group of four includes: refraining from doing evil out of consideration of (1) our high birth (as above), (2) the dignity of our Teacher, (3) the greatness of our inheritance, and (4) the honour of our companions.”
2. Ottappa
   1. Bhikkhu Bodhi “The Guardians of the World”
      -Click for excerpt-
      “The Buddha points to two mental qualities as the underlying safeguards of morality, thus as the protectors of both the individual and society as a whole. These two qualities are called in Pali hiri and ottappa. Hiri is an innate sense of shame over moral transgression; ottappa is moral dread, fear of the results of wrongdoing. The Buddha calls these two states the bright guardians of the world (sukka lokapala). He gives them this designation because as long as these two states prevail in people’s hearts the moral standards of the world remain intact, while when their influence wanes the human world falls into unabashed promiscuity and violence, becoming almost indistinguishable from the animal realm (Itiv. 42).”
   2. Sayagi U Chit Tin “Two Guardians ot the World”
      -Click for excerpt-
      “The fear of blame has an external cause. Its characteristic is viewing a fault with timidity and fear. It is by nature a sense of dread, meaning that we dread the possibility of being reborn in the lowest planes of suffering. We are afraid of being blamed by any of the four assemblies: the Bhikkhu-Sangha, the Bhikkhuni-Sangha, an assembly of laymen, or an assembly of laywomen. We also realize how big the world is and that there are bhikkhus and laypeople who have developed the supernormal powers. These people can read other people’s minds. There are also devas who can read people’s thoughts, and because we do not want these highly developed people or these Devas to see us indulging in evil, unprofitable thoughts, we strive to develop pure thoughts and actions. The fear of blame has four causes: (1) accusing oneself, (2) being accused by others, (3) (fear of) punishment, (4) (fear of) an evil destiny. In other words, we will be afraid of doing something that we know we will reproach ourselves for later, or something that others will criticize. We will avoid actions that we might be punished for in this life, or actions that will lead to future lives of suffering.”

Review (Click text for answer)

• According to Ajahn Thanissaro, what is it that underlies the sense of hiri?
  Suggestion – The sense of dignity, and disinclination to act in ways that are less than honorable and the ability to see one’s unwholesome actions as shameful, that is, a “sense of honor – is what underlies a mature, healthy, and productive sense of shame.”
• List four qualities which Sayagi U Chit Tin, referenceing Ashin Buddhaghosa, lists as being the cause for the arising of hiri.
  “Considering our (1) birth, (2) age, (3) heroism, and (4) wide experience, (5) our high birth (as above), (6) the dignity of our Teacher, (7) the greatness of our inheritance, and (8) the honour of our companions.”
• How does Bhikkhu Bodhi translate ottappa?
  “Ottappa is moral dread, fear of the results of wrongdoing.”
• What does Sayagi U Chit Tin, quoting Ashin Buddhaghosa, say are the four causes for the arising of ottappa?
  “The fear of blame has four causes: (1) accusing oneself, (2) being accused by others, (3) (fear of) punishment, (4) (fear of) an evil destiny.”

5) Relevant Dhamma Talks

1. Hiri
   1. Ajahn Jayasaro “Intelligent Shame”
   2. Maggavihāri Bhikkhu “Hiri and Ottappa”
2. Ottappa
   1. Bhante Pemarathana “Hiri and Ottappa”

6) External Links

1. Hiri
   1. Wikipedia – hiri
   2. Encyclopedia of Buddhism – hiri
2. Ottappa
   1. Wikipedia – ottappa
   2. Encyclopedia of Buddhism – ottappa

2) Sutta Selections

1. Khanti
   1. MN 21 The Simile of the Saw
      -Click for Excerpt-
      “Monks, there are these five aspects of speech by which others may address you: timely or untimely, true or false, affectionate or harsh, beneficial or unbeneficial, with a mind of good-will or with inner hate. Others may address you in a timely way or an untimely way. They may address you with what is true or what is false. They may address you in an affectionate way or a harsh way. They may address you in a beneficial way or an unbeneficial way. They may address you with a mind of good-will or with inner hate. In any event, you should train yourselves: ‘Our minds will be unaffected and we will say no evil words. We will remain sympathetic to that person’s welfare, with a mind of good will, and with no inner hate. We will keep pervading him with an awareness imbued with good will and, beginning with him, we will keep pervading the all-encompassing world with an awareness imbued with good will — abundant, expansive, immeasurable, free from hostility, free from ill will.’ That’s how you should train yourselves.”
   2. Dhp 184 The Highest Austerity
      -Click for Excerpt-
      “Enduring patience is the highest austerity. “Nibbana is supreme,” say the Buddhas. He is not a true monk who harms another, nor a true renunciate who oppresses others.”
2. Soracca
   1. MN 21 The Simile of the Saw Continued
      -Click for excerpt-
      “In the same way, monks, a monk may be ever so gentle, ever so even-tempered, ever so calm, as long as he is not touched by disagreeable aspects of speech. But it’s when disagreeable aspects of speech touch him that he can be known from experience as gentle, even-tempered, & calm. I don’t call a monk easy to admonish if he is easy to admonish and makes himself easy to admonish only by reason of robes, almsfood, lodging, & medicinal requisites for curing the sick. Why is that? Because if he doesn’t get robes, almsfood, lodging, & medicinal requisites for curing the sick, then he isn’t easy to admonish and doesn’t make himself easy to admonish. But if a monk is easy to admonish and makes himself easy to admonish purely out of esteem for the Dhamma, respect for the Dhamma, reverence for the Dhamma, then I call him easy to admonish. Thus, monks, (thinking,) ‘We will be easy to admonish and make ourselves easy to admonish purely out of esteem for the Dhamma, respect for the Dhamma, reverence for the Dhamma,’ that’s how you should train yourselves.”

Review (Click text for answer)

• According to The Simile of the Saw (MN 21), what are the five, paired types of speech which one can train oneself to respond to patiently?
  “There are these five aspects of speech by which others may address you: (1) timely or untimely, (2) true or false, (3) affectionate or harsh, (4) beneficial or unbeneficial, (5) with a mind of good-will or with inner hate.”
• At Dhammapada 184, what does the Buddha single out as being the 'highest austerity'?
  “Enduring patience (khanti) is the highest austerity”
• In the Discourse on the Simile of the Saw, in comparison to behaving modestly as a show to gain praise and gain, what does the Buddha suggest is a more noble motivation for behaving modestly?
  One should try to behave with gentleness and modesty “purely out of esteem for the Dhamma, respect for the Dhamma, reverence for the Dhamma”

3) Ancient Commentary

1. Khanti
   1. A Treatise on the Paramis
      -Click for Excerpt-
      “Patience has the characteristic of acceptance; its function is to endure the desirable and undesirable; its manifestation is tolerance or non-opposition; seeing things as they really are is its proximate cause …”
   2. A Treatise on the Paramis
      -Click for Further Excerpt-
      “Patience is the unimpeded weapon of the good in the development of noble qualities, for it dispels anger, the opposite of all such qualities, without residue. It is the adornment of those capable of vanquishing the foe; the strength of recluses and brahmans; a stream of water extinguishing the fire of anger; the basis for acquiring a good reputation; a mantra for quelling the poisonous speech of evil people; the supreme source of constancy in those established in restraint. Patience is an ocean on account of its depth; a shore bounding the great ocean of hatred; a panel closing off the door to the plane of misery; a staircase ascending to the worlds of the gods and Brahmaas; the ground for the habitation of all noble qualities; the supreme purification of body, speech and mind …”
   3. A Treatise on the Paramis
      -Click for Further Excerpt-
      “Patience should be further fortified by reflection: “Those who lack patience are afflicted in this world and apply themselves to actions which will lead to their affliction in the life to come.” And: “Although this suffering arises through the wrong deeds of others, this body of mine is the field for that suffering, and the action which is its seed was sown by me alone.” And: “This suffering will release me from the debt of that kamma.” And: “If there were no wrong-doers, how could I accomplish the perfection of patience?” And: “Although he is a wrong-doer now, in the past he was my benefactor.” And: “A wrong-doer is also a benefactor, for he is the basis for developing patience.” And: “All beings are like my own children. Who becomes angry over the misdeeds of his own children?” And: “He wrongs me because of some residue of anger in myself; this residue I should remove.” And: “I am just as much the cause as he for the wrong on account of which this suffering has arisen.” And: “All those phenomena by which wrong was done, and those to whom it was done — all those, at this very moment, have ceased. With whom, then, should you now be angry, and by whom should anger be aroused? When all phenomena are non-self, who can do wrong to whom?”
2. Soracca
   1. DN-a 33 Saṅgītisuttavaṇṇanā
      -Click for Translation-
      “In that case, what is gentleness (soracca)? One is without transgression connected with body action. One is without transgression connected with speech. One is without transgression connected with bodily action or speech. This is why it is called gentleness. Also, gentleness is restraint regarding all virtues.”
      
      
   2. AN-a 33 Samāppattivaggavaṇṇanā
      -Click for Translation-
      “‘Gentleness’ means the condition of being truely devoted (surata) to the state of having good virtue.” 

Review (Click text for answer)

• According to A Treatise on the Paramis, what are the (1) characteristic, (2) function, (3) manifestation, and (4) proximate cause of patience (khanti)?
  “Patience has (1) the characteristic of acceptance; (2) its function is to endure the desirable and undesirable; (3) its manifestation is tolerance or non-opposition; (4) seeing things as they really are is its proximate cause.”
• Name at least two metaphors used in A Treatise on the Paramis to describe patience (khanti).
  “Patience is the unimpeded weapon of the good in the development of noble qualities, for it dispels anger, the opposite of all such qualities, without residue. It is the adornment of those capable of vanquishing the foe; the strength of recluses and brahmans; a stream of water extinguishing the fire of anger; the basis for acquiring a good reputation; a mantra for quelling the poisonous speech of evil people; the supreme source of constancy in those established in restraint. Patience is an ocean on account of its depth; a shore bounding the great ocean of hatred; a panel closing off the door to the plane of misery; a staircase ascending to the worlds of the gods and Brahmaas; the ground for the habitation of all noble qualities; the supreme purification of body, speech and mind …”
• According to A Treatise on the Paramis, what are two lines of reasoning one can employ to disincline the mind from anger and irritation and to encourage patience?
  “Patience should be further fortified by reflection: “Those who lack patience are afflicted in this world and apply themselves to actions which will lead to their affliction in the life to come.” And: “Although this suffering arises through the wrong deeds of others, this body of mine is the field for that suffering, and the action which is its seed was sown by me alone.” And: “This suffering will release me from the debt of that kamma.” And: “If there were no wrong-doers, how could I accomplish the perfection of patience?” And: “Although he is a wrong-doer now, in the past he was my benefactor.” And: “A wrong-doer is also a benefactor, for he is the basis for developing patience.” And: “All beings are like my own children. Who becomes angry over the misdeeds of his own children?” And: “He wrongs me because of some residue of anger in myself; this residue I should remove.” And: “I am just as much the cause as he for the wrong on account of which this suffering has arisen.” And: “All those phenomena by which wrong was done, and those to whom it was done — all those, at this very moment, have ceased. With whom, then, should you now be angry, and by whom should anger be aroused? When all phenomena are non-self, who can do wrong to whom?”
• How does the Saṅgītisuttavaṇṇanā define soracca (gentleness)?
  “One is without transgression connected with body action. One is without transgression connected with speech. One is without transgression connected with bodily action or speech. This is why it is called gentleness. Also, gentleness is restraint regarding all virtues.”
• How does the Samāppattivaggavaṅṅanā define soracca (gentleness)?
  “‘Gentleness’ means the condition of being truely devoted (surata) to the state of having good virtue.”

4) Modern Commentary

1. Khanti
   1. Ajahn Thanissaro “Patience”
      -Click for excerpt-
      “Patience means sticking with the causes of your practice, no matter how long it takes to get the results. In other words, you’re resolute in doing the practice, you stick with it, you stay with it, slow and steady. Khanti, the Pali word we often translate as patience, also means endurance. It means that you stick with things even when they take a long time to show results. You don’t get frustrated. You remind yourself: This a path that takes time. After all, we’re unlearning a lot of habits that we’ve been indulging for who knows how long.”
   2. Ajahn Sucitto  “Pāramī 2: Patience”
      -Click for excerpt-
      “Patience deals with checking emotional reactions, but it’s not a denial of emotional intelligence. Patience has the gut-knowledge that recognizes that a problem or a pain is not something to run away from, get flustered by or be self-pitying about. It has the wisdom to know that we have to prioritize the steps through which we can resolve suffering … Our first effort is to draw a line around the suffering, take a step back and know ‘that’s that.’ Then there’s the effort to recollect that we can be free of the suffering: that we can let go; we don’t have to take suffering in and adopt it as final, real and solid. After that initial recollection we have the encouragement to investigate, and then to draw out the hook that snags our hearts on the rough stuff of life. All this takes patience. Patience holds us present with the suffering in a spacious way, encouraging the mind to open. And an open mind both feels more peaceful in itself, and more readily sees into the cause of its suffering.”
2. Soracca
   1. Ajahn Anan “Patient Forbearance and Gentle Composure”
      -Click for excerpt-
      “The other quality that makes one beautiful is soracca. This translates as being gentle and composed in body, speech and mind. One makes the mind radiant and joyous. The body is composed because when one has patiently endured, then one doesn’t show any abnormal, harmful gestures. Those that have been insulted and slighted by others, and felt hurt by others, they don’t retaliate. They still smile and have radiant features. Their face is not sullen and sour because anger has arisen … They can compose their bodily features and their speech well. How ever much pain they receive, they don’t moan about the pain they are in.”

Review (Click text for answer)

• According to Ajahn Thanissaro, what is the essence of patience (khanti)?
  “Patience (endurance) means sticking with the causes of your practice, no matter how long it takes to get the results. In other words, you’re resolute in doing the practice, you stick with it, you stay with it, slow and steady.”
• What are the three, patience-strengthened 'steps through which we can resolve suffering' as outlined by Ajahn Sucitto?
  “(1) Our first effort is to draw a line around the suffering, take a step back and know ‘that’s that.’ (2) Then there’s the effort to recollect that we can be free of the suffering: that we can let go; we don’t have to take suffering in and adopt it as final, real and solid. (3) After that initial recollection we have the encouragement to investigate, and then to draw out the hook that snags our hearts on the rough stuff of life.”
• What does Ajahn Anan say are the physical manifestations of gentleness (soracca)?
  Practicing soracca “makes the mind radiant and joyous. The body is composed because when one has patiently endured, then one doesn’t show any abnormal, harmful gestures. Those that have been insulted and slighted by others, and felt hurt by others, they don’t retaliate. They still smile and have radiant features. Their face is not sullen and sour because anger has arisen … They can compose their bodily features and their speech well.”

5) Relevant Dhamma Talks

1. Khanti
   1. Ajahn Brahmavamso “On Patience”
   2. Ajahn Thanissaro “The Skill of Patience”
   3. Ajahn Amaro “Endless Patience”
2. Soracca
   1. Ajahn Jotipalo “Gentleness”

6) External Links

1. Khanti
   1. Wikipedia – khanti
   2. Encyclopedia of Buddhism – khanti
2. Soracca/Gentleness (trigger warning: non-Buddhist content)
   
   1. Wikipedia – gentlenss
   2. Wikiversity – gentleness

2) Sutta Selections

1. Pubbakārī
   1. AN 2.119 Hard to Find
      -Click for Sutta-
      “Monks, these two people are hard to find in the world. Which two? The one who is first to do a kindness, and the one who is grateful for a kindness done and feels obligated to repay it. These two people are hard to find in the world.”
   2. AN 2.32 Not Easy to Repay
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      “I tell you, monks, there are two people who are not easy to repay. Which two? Your mother and father. Even if you were to carry your mother on one shoulder and your father on the other shoulder for 100 years … you would not in that way pay or repay your parents. If you were to establish your mother and father in absolute sovereignty over this great earth, abounding in the seven treasures, you would not in that way pay or repay your parents. Why is that? Mother and father do much for their children. They care for them, they nourish them, they introduce them to this world. But anyone who rouses his unbelieving mother and father, settles and establishes them in conviction; rouses his unvirtuous mother and father, settles and establishes them in virtue; rouses his stingy mother and father, settles and establishes them in generosity; rouses his foolish mother and father, settles and establishes them in discernment: To this extent one pays and repays one’s mother and father.”
   3. AN 4.63 “First Teachers”
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      “‘Brahmā’ is a term for your parents. First teachers’ is a term for your parents. Old deities’ is a term for your parents. ‘Worthy of an offering dedicated to the gods’ is a term for your parents. Why is that? Parents are very helpful to their children, they raise them, nurture them, and show them the world.”
2. Kataññūkatavedī
   1. Sn 2.4 The Highest Blessings
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      “Providing for mother and father’s support, and cherishing family … offering help to relatives and kin … respectfulness, and being of humble ways, contentment and gratitude: These are the highest blessings.”
   2. AN 2.31 Gratitude
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      “Now what is the level of a person of no integrity? A person of no integrity is ungrateful and unthankful. This ingratitude, this lack of thankfulness, is advocated by rude people. It is entirely on the level of people of no integrity. A person of integrity is grateful and thankful. This gratitude, this thankfulness, is advocated by civil people. It is entirely on the level of people of integrity.”

• According to AN 2.119, what two types of people are hard to find in the world?
  “Two people are hard to find in the world. Which two? (1) The one who is first to do a kindness, and (2) the one who is grateful for a kindness done and feels obligated to repay it.”
• According to AN 2.32, what two people are not easy to repay?
  “I tell you, monks, there are two people who are not easy to repay. Which two? Your mother and father.”
• But, according to AN 2.32, what are four ways that it is possible to repay those two people who are not easy to repay?
  “Anyone who (1) rouses his unbelieving mother and father, settles and establishes them in conviction; (2) rouses his unvirtuous mother and father, settles and establishes them in virtue; (3) rouses his stingy mother and father, settles and establishes them in generosity; (4) rouses his foolish mother and father, settles and establishes them in discernment: To this extent one pays and repays one’s mother and father.”
• Name two of the various ways of expressing gratitude listed in the Discourse on the Highest Blessings?
  ”Providing for mother and father’s support, and cherishing family … offering help to relatives and kin … respectfulness, and being of humble ways, contentment and gratitude: These are the highest blessings.”
• What are two features of a person on the ‘level of people of integrity’ listed at AN 2.31?
  ”A person of integrity is (1) grateful and (2) thankful. This gratitude, this thankfulness, is advocated by civil people. It is entirely on the level of people of integrity.”

3) Ancient Commentary

1. Pubbakārī
   1. AN-a 2.120
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      “Pubbakārī means: the doer of service/support first”
2. Kataññūkatavedī
   1. KN-a 5 Maṅgalasuttavaṇṇanā
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      “Gratitude is recognizing, and repeatedly recollecting, the help given by anyone, whether little or much … Hence gratitude should also be understood as recollection of the helpfulness of merits. This is called a blessing because it is a cause for such excellent achievements as being considered praiseworthy by good people.” (Bodhi)
   2. AN-a 2.120
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      “One is called ‘grateful and appreciative (Kataññūkatavedī)’ because, having understood that which has been done (for him), one is a doer thereafter. The original giver acts perceiving ‘I give a debt.’ Afterward, the doer acts perceiving ‘I am causing the debt to wear away.’”

Review (Click text for answer)

• According AN-a 2.120, what is the definition of pubbakārī?
  “the doer of service/support first”
• Based on your own reasoning, what might that definition of pubbakārī at AN-a 2.120 actually mean?
  Suggestion: Definitions of terms from the Pali Canonical literature are often terse and, more often than not, play on the component sounds of words in suggesting their meaning and in deriving their etymology. This is the case here as well. Both the word “doer” (kāraka) and “service/support” (upakāra) play on the latter part of the original word “doer” (kārī). What is implied by this definition is a person who does a good deed unprovoked. That is, someone who does a generous act without first having been the recipient of any specific gain.
• What is the definition of gratitude (kataññū) given at Maṅgalasuttavaṇṇanā?
  “Gratitude is recognizing, and repeatedly recollecting, the help given by anyone, whether little or much … Hence gratitude should also be understood as recollection of the helpfulness of merits. This is called a blessing because it is a cause for such excellent achievements as being considered praiseworthy by good people.”

4) Modern Commentary

1. Pubbakārī
   1. Ajahn Sumedho “Gratitude to Parents”
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      “’In five ways one should minister to one’s parents: (thingking:) Having supported me, (1) I shall support them; (2) I shall do their duties; (3) I shall keep up the honour and the traditions of my family; (4) I shall make myself worthy of my heritage; (5) I shall make offerings dedicating the goodness of my practice to my parents after their death.’ (DN 31) These words of the Buddha give expression in terms of observance to the feeling of loyalty and gratitude that a clear-minded person may have with regards to their parents. That this is not necessarily the case is a sad reflection on either the quality of our parents or the attitude of neglect that the society or the individual has towards these powerfully influential people. Even as adults we often respond to situations in ways that are attributable to parental influence – for good or for ill. It is an area to acknowledge and explore.”
   2. Ajahn Amaro “Who Will Feed the Mice”
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      “And now my mother is 82 years old and her body seems to be reaching its limit. How does one hold that? How does one use the practice to relate to the situation — to bring balance to the heart and to be of benefit to her and to others?”
2. Kataññūkatavedī
   1. Compiled Talks “Gratitude”
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      “We all survive and find comfort in life with the support of the knowledge and skills, mindfulness and wisdom, of countless others. Without their help we would all perish as soon as we leave our mother’s womb. We’d have no food to eat, clothes to wear or house to live in. Our parents, whose faces we have never even seen before, give us life and all the things we need to make us healthy and strong. For our clothes and living places, and all the various skills we learn, we are entirely indebted to others. From the first moments in our mothers womb, all of us have a debt of gratitude owed to innumerable others – no need to mention our parents and all our teachers, to whom the sense of gratitude we should feel is incalculable.” (Ajahn Liam Thitadhammo)
   2. Ajahn Thanissaro “The Lessons of Gratitude”
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      “Kindness and gratitude are virtues you can cultivate, but they have to be cultivated together. Each needs the other to be genuine — a point that becomes obvious when you think about the three things most likely to make gratitude heartfelt: (1) You’ve actually benefitted from another person’s actions.(2) You trust the motives behind those actions. (3) You sense that the other person had to go out of his or her way to provide that benefit.”

Review (Click text for answer)

• Why does Ajahn Sumedho quote DN 31 with its list of the five ways one should ‘minister to one’s parents’?
  Ajahn Sumedho says this list represents the ‘observance to the feeling of loyalty and gratitude that a clear-minded person may have with regards to their parents.’
• In his article ‘Who Will Feed the Mice’, what are the underlying questions Ajahn Amaro asks himself regarding a child’s relationship with their parents?
  Suggestion: Ajahn Amaro asks himself: “How does one hold [the condition of having aging parents]? How does one use the practice to relate to the situation — to bring balance to the heart and to be of benefit to her and to others?”
• Along with the broad gratitude Ajahn Liam suggests we should engender towards ‘countless others’, what are the two groups of people singled out for special focus to whom “the sense of gratitude we should feel is incalculable’?
  Ajahn Liam suggests we have especial gratitude for (1) our parents, and (2) our teachers.
• What does Ajahn Thanissaro say are the ‘three things most likely to make gratitude heartfelt’?
  Ajahn Thanissaro says “the three things most likely to make gratitude heartfelt: (1) You’ve actually benefitted from another person’s actions.(2) You trust the motives behind those actions. (3) You sense that the other person had to go out of his or her way to provide that benefit.”

5) Relevant Dhamma Talks

1. Pubbakārī
   1. Ajahn Cattamalo “Gratitude to Parents”
   2. Ajahn Nissarano “Gratitude to Our Parents”
2. Kataññūkatavedī
   1. Ajahn Brahm “Thanks a Lot for Gratitude”
   2. Bhante Buddharakkhita “Giving and Gratitude”

6) External Links

1. Pubbakārī
   1. Wikipedia – Filial Piety in Buddhism
2. Kataññūkatavedī/Gratitude (trigger warning: non-Buddhist content)
   
   1. Wikipedia – Gratitude
   2. Wikiversity – Gratitude