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The following excerpts lay out tests to help an individual ascertain for himself whether or not a given body of thought is worth considering, giving importance to and ultimately, pursuing to its completion. If the meaning underlying these passages is actually applied to all facets of one's life (education, household, profession and direct philosophic and religious contemplation) then we may find that most (if not all our actions) are due for significant overhaul.
Excerpt 1
Angattura Nikaya, Kalama Sutta, 3.65; translation from Pali by Thanissaro Bhikkhu quoted from Kalama Sutta.
"... Now, Kalamas, don't go
1) by reports,
2) by legends,
3) by traditions,
4) by scriputre,
5) by conjecture,
6) by inference,
7) by analogies,
8) by agreement through pondering views,
9) by probability, or
10) by the thought, "This contemplative is our teacher."
When you know for yourselves that, "These qualities are skillful; these qualities are blameless; these qualities are praised by the wise; these qualities, when undertaken & carried out, lead to welfare & to happiness" --- then you should enter & remain in them."
Excerpt 2
The following excerpt is from: Angaturra Nikaya, Ditthi Sutta; translation from Pali by Thanissaro Bhikkhu quoted from Ditthi Sutta.
"... When this had been said, Ananthpindika the householder said to the wanderers, "As for the venerable one who says, 'The cosmos is eternal. Only this is true; anything else is worthless. This is the sort of view I have,' his view arises from his own (1) inappropriate attention or (2) in dependence of words of another (emphasis added). Now this view has been brought into being, is fabricated, willed, dependently originated. Whatever has
(1) been brought into being,
(2) is fabricated,
(3) willed,
(4) dependently originated,
(5) that is inconstant. Whatever is inconstant
(6) is stress.
This venerable one adheres to that very stress, submits himself to that very stress."
The following four excerpts are from: Majjhima Nikaya, Canki Sutta; translation from Pali by Thanissaro Bhikkhu quoted from Canki Sutta.
Excerpt 3
"There are five things that can turn out in two ways in the here-&-now. Which five? 1) Conviction, 2) liking, 3) unbroken tradition, 4) reasoning by analogy, & 5) an agreement through pondering views. These are the five things that can turn in two ways in the here-&-now. Now some things are firmly held in conviction and yet vain, empty & false. Some things are not firmly held in conviction, and yet they are genuine, factual & unmistaken. Some things are well-liked... truly an unbroken tradition... well-reasoned... Some things are well-pondered and yet vain, empty & false. Some things are not well-pondered, and yet they are genuine, factual & unmistaken. In these cases it isn't proper for a knowledgeable person who safeguards the truth to come to a definite conclusion, 'Only this true, anything else is worthless.'"
Excerpt 4
"Yes, Master Gotama, to this extent there is safeguarding of the truth. To this extent one safeguards the truth. We regard this as the safeguarding of the truth. But to what extent is there an awakening to the truth? To what extent does one awaken to the truth? We ask Master Gotama about awakening to the truth.
There is the case, Bharadvaja, where a monk lives in dependence on a certain village or town. Then a householder or a householder's son goes to him and observes him with regard to three mental qualities --- qualities based on greed, qualities based on aversion, qualities based on delusion: 'Are there in this venerable one any such qualities based on greed that, with his mind overcome by these qualities, he might say, "I know," while not knowing, or say, "I see," while not seeing; or that me might urge another to act in a way that was for his/her long-term harm & pain?' As he observes him with, he comes to know, 'There are in this venerable one no such qualities based on greed... His bodily behaviour & verbal behaviour are those of one not greedy. And the Dhamma he teaches is 1) deep, 2) hard to see, 3) hard to realize, 4) tranquil, 5) refined, 6) beyond the scope of conjecture, 7) subtle, 8) to-be-experienced by the wise. This Dhamma can't easily be taught by a person who's greedy.
When, on observing that the monk is purified with regard to qualities based on greed, he next observes him with regard to qualities based on aversion: 'Are there in this venerable one any such qualities based on aversion that, with his mind overcome by these qualities, he might say, "I know," while not knowing, or say, "I see," while not seeing; or that he might urge another to act in a way that was for his/her long-term harm & pain?' As he observes him, he comes to know, 'There are in this venerable one no such qualities... His bodily behaviour & verbal behaviour are those of one not aversive. And the Dhamma he teaches is deep, hard to see, hard to realize, tranquil, refined, beyond the scope of conjecture, subtle, to-be-experienced by the wise. This Dhamma can't easily be taught by a person who's aversive.
When, on observing that the monk is purified with regard to qualities based on aversion, he next observes him with regard to qualities based on delusion: 'Are there in this venerable any such qualities based on delusion that, with his mind overcome by these qualities, he might say, "I know," while not knowing, or say, "I see," while not seeing; or that he might urge another to act in a way that was for his/her long-term harm & pain?' As he observes him, he comes to know, 'There are in this venerable one no such qualities... His bodily behaviour & verbal behaviour are those of one not deluded. And the Dhamma he teaches is deep, hard to see, hard to realize, tranquil, refined, beyond the scope of conjecture, subtle, to-be-experienced by the wise. This Dhamma can't easily be taught by a person who's deluded."
Excerpt 5 (this is in continuation to the previous excerpt but consciously segregated as it has significance on a stand-alone basis).
"When on observing that the monk is purified with regard to qualities based on (greed, aversion &) delusion, he places conviction in him. With the arising of conviction, he
1) visits him & grows close to him. Growing close to him, he
2) lends ear. Lending ear, he
3) hears the Dhamma. Hearing the Dhamma, he
4) remembers it. Remembering it, he
5) penetrates the meaning of those dhammas. Penetrating the meaning, he
6) comes to an agreement through pondering those dhammas. There being an agreement through pondering those dhammas,
7) desire arises. With the arising of desire, he
8) becomes willing. Willing,
9) he contemplates (lit: "weighs," "compares"). Contemplating,
10) he makes an exertion. Exerting himself,
11) he both realizes the ultimate meaning of the truth with his body and sees by penetrating it with discernment.
To this extent, Bharadvaja, there is an awakening to the truth. To this extent, one awakens to the truth. I describe this as an awakening to the truth. But it is not yet the final attainment of the truth."
Excerpt 6
"The 1) cultivation, 2) development, & 3) pursuit of those very same qualities: to this extent, Bharadvaja, there is the final attainment of the truth. To this extent one finally attains the truth. I describe this as the final attainment of the truth."
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