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angha@pacbell.net,casasunrise@planetmail.com,srbharathi18@yahoo.in,ppunto@arnet.com.ar,miklos@ig.com.br,susan.dutcher@nbc.com,callceb@ig.com.br,pratto2212@yahoo.com,bsdawebmaster@googlemail.com,prajnaparmitta@hotmail.com,kumkang@hanmail.com,bnanda@hotmail.com,huishen@wjzen.org,pmvbs@hotmail.com,a.boswell@uea.ac.uk,brnvp3866@yahoo.com,buddhadhammatempel@yahoo.com,cteafaro@netcabo.pt,tuvienphuoctuong@yahoo.com,,info@nirvana.fitness,confirm@mailchimp.com,letters@scmp.com,,chungyan.chow@scmp.com,brian.rhoads@scmp.com,cliff.buddle@scmp.com,eugene.tang@scmp.com,ravi.hiranand@scmp.com,noel.prentice@scmp.com,robert.haddow@scmp.com,mark.sharp@scmp.com,kevin.kwong@scmp.com,info@mahabodhi.info,templeadvisorinfo@gmail.com,newsletter_admin@deccanherald.co,mprajyasabhasiddharth2016@gmail.com,mpashoksiddharth@gmail.com,,vimutti.atba@gmail.com,iyengarmohana@gmail.com,bharathi.ban@gmail.com,mdmurasu@gmail.com,pudhuvaioli@gmail.com,mail@mrpuyal.com,administrator@rajtvnet.in,comp_secr@rajtvnet.in,yourpics@bbc.co.uk,outreach@pariyatti.org,kyaw@peerassisted.org,untung@ceramahdhamma.com,director@pariyatti.org,publisher@pariyatti.org,airseevilai@gmail.com,tbsomahasi@gmail.com,wat.sangha.au@gmail.com,WonMeditationCenter@gmail.com,enquiries@meditationcq.org,kbm@kmitnb.ac.th,siangthum.inc@hotmail.com,samadhi.buddhist@bigpond.com,ritamahto@rediffmail.com,watyarn@hotmail.com,watthai@ozemail.com.au,amitabha@drukpa-kargyud.org,ronnieprabhu@yahoo.com,saranabhante13@gmail.com,rajaiah_masa@gmail.com,Thinakkathir2015@gmail.com,kovaimalaimurasu@gmail.com,thiru@kural.com,bom.czestochowa@gmail.com,kushinaranibbana@gmail.com,rokpa.mad@teleline.es,tasyn@aol.com,cvm@fpmt.dk,shwechai@yahoo.co.in,pimpri@pudhari.co.in,financeminister@nic.in,sgbuddhistngo@gmail.com,bubheungsa@hanmail.com,contact@gmail.com,bjmaitri@megalink.net,santodomzen@yahoo.com,Assenovgrad@diamondway-center.org,info@jnanasenbuddhistbd.org,tks.stabn@gmail.com,iinfo@dhammakaya.org.sg,fdelannoy@interne.lesechos.fr, 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DINESH YC <ynd969@gmail.com>,  ,Nagesh B <nageshahcys@gmail.com>,lalitaalur@gmail.com,Ritupon Taipha <ritupontaipha@gmail.com>,bengalurubhanteji@gmail.com,Nitish Khetwal <nitish.neg@gmail.com>,meera srinivas <meeragokula@gmail.com>,Thippesh YB <thippeshyb12@gmail.com>,sathyaseelanv1956@gmail.com,Carl Lindquist <carl.lindquist@gmail.com>,Seal Isco <Jinaruchi56@gmail.com>,sreenivasapsy@gmail.com,rajalakshmi@indian-design.com,dkrishhsr2a@gmail.com,manchaiahjayapuru@gmail.com,bharathi_sharadapeetha@gmail.com,eeuwarden@diamantweg-boeddhisme.nl,tammy.tam@scmp.com,info@ofa.us,dhammadipa@compuserve.com,huide777@yahoo.com,peace@dharmagaia.org,pareshbouddh@mail.com,Sachin.Dongre@hindustantimes.com,info@BouddhismeLyon.org,info@kanal5.se,Thisted@diamondway-center.org,Heathfield@diamondway-center.org,mail@pemakara.com,office@melbournebuddhistcentre.org,mrashawe@gmail.com,kunzan@hotmail.com,satchitanand@global.co.za,webmaster@babynamespedia.com,kodandaram76@gmail.com,LLOTUS57@yahoo.com,karuna@karuna.org.au,kylbc@yahoo.com.au,info@centralcoastmeditation.org,info@langritangpa.org.au,lankaramasydney@gmail.com,info@lifeflow.com.au,mahamunicairns@gmail.com,info@maitripacentre.org,pandjmorgan@ozemail.com.au,sudhana_2000@yahoo.com,ventobygillies@yahoo.com,info@melbournetibetanbuddhistcentre.org,mindfulpathsangha486@gmail.com,nalandrainstitute@gmail.com,sudhana_2000@yahoo.com,nyimacentre@gmail.com,oranabuddhistsociety@gmail.com,info@originalnature.co.nz,aaclark@space.net.au,infoseithy@gmail.com,uqbuds@gmail.com,mathlv90@gmail.com,info@mahavana.dhamma.org,ulkyaswa@myanmar.com.mm,info@bodhipath.org,macini@libero.it,jagruktimes@gmail.com,info@birminghambuddhistcentre.org.uk,Birminghamchan@westernchanfellowship.org,webmaster@cinecoffee.com,info@kwanumzen.dk,france@dharmaling.info,info@nivanmahaprakaraya.lk,Duesseldorf@diamondway-center.or,wbh@wat-hh.de,office@santisukharama.org,selena@bkk.loxinfo.co.th,suresh117@dataone.in,rschlesinger@usnews.com,shantideva-novelda@hotmail.com,jonnyblu@iafrica.com,,contact@kagyu-dzong.org,ivjdj@dnet.net.id,kyosan@daikon-an.de,news@epochtimes.ie,martin@irishnews.com,shangpa@kagyu-asia.com,vertrieb@fr-aktuell.de,retreatsinfo@buddhafield.com,homburg@fr-aktuell.de,stsering@aol.com,office@ihrc.pl,infobodhiriwo@sopris.net,,info@dhammakaya.tc,rose.mulcahy@examiner.ie,info@five-buddha.org,info@mohamunitempbd.org,bangladesh@un.in,db.dutta@deccanherald.co.in,budnet@buddhismnow.com,p@compuserve.com,feedback@bodhicittadharmacentre.org.sg,cltktreviso@tin.it,reply-220a4121b8-a5262a4591-6c25@u.cts.vresp.com,info@padmasana.hr,Bruntal@diamondway-center.org,news@japannewsreview.com,admins@theravada-3p.org,marukat@t-online.de,tisarana.au@gmail.com,mahabodhigaya@indiatimes.com,tina.neylon@examiner.ie,pradeepmaske@yahoo.com,bsg@stdorg.wisc.edu,Herne@diamondway-center.org,info@kamala.dhamma.org,

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bvs@pacific.net.sg,

TVMC_inc@hotmail.com,photocalls@theguardian.com,economictimesspecials@indiatimes.com,speakerloksabha@sansad.nic.in,erhausen@diamondway-center.org,vipthai@hotmail.com,news@observer.co.uk,ppbarua@banglalive.com,foxinyuan@hotmail.com.sg,businessqueries@hindustantimes.com,info@bodhipath.gr,Harlow@diamondway-center.org,info@carmarthenbuddhists.org.uk,sxi@sxi.edu.my,bitucson@bblabs.net,bliascgujarat@bliascgujarat.org,foohai@pacific.net.sg,Sebastopol@diamondway-center.org,ubporto@yahoo.co.uk,buddh@vortex.is,info@boeddhisme.nl,jcolby@bconnex.net,thichtinhtri@yahoo.com.vn,info@life.hafaqna.com,Dhagpo.Kagyu.Ling@Wanadoo.fr,tidbnsa@iafrica.com,tergar@mingyur-indonesia.org,kesara12000@yahoo.co.in,s.higgins@irishnews.com,dhammajaya@gmail.com,dimcibaraki@gmail.com,toshoji@nifty.com,sandra@internationalcounselling.com,nyanasamwara@gmail.com,sekretariat@zhenfozong.org,nraman69@yahoo.com,elsus@iol.it,uzzal_barua2006@yahoo.com,karuna_lib@yahoo.com,sjmf.bd@gmail.com,News@indiawest.com,info@buddhistcenter-rkina.org,cmlhalcon@yahoo.com,amtbphila@hotmail.com,gayanalok2009@gmail.com,lamarignga@gmail.com,info@cksl.in,a.furst@comcast.net,n_joshi.2004@yahoo.com,swarupbarua@yahoo.com,bliaeuro@gmx.net,zen-apen@yucom.be,dam-cching@seznam.cz,michaelbergweiler2@yahoo.de,info@edinburgh.samye.org,aaloka@AalokaBuddhistCenter.org,brcixopo@sos.co.za,fareasthope@t-online.de,bob@bellsprings.org,information@gadenshartse.net,ranjit.bodhi@me.com,k.murphy@irishnews.com,buddhistchurch.fowler@worldnet.att.net,people@examiner.ie,brzen@comcast.net,bambushain@wushan.net,ahimsa@buddhapath.com,jonathan.wald@nbc.com,info@zen-bonn.de,lingamroshi@yahoo.com,watnakprok@hotmail.com,sumedhothero@yahoo.com,baldev.raj6643@yahoo.com,suyihor@yahoo.com,enslau@ied.edu.hk,sharan017@yahoo.com,newsdesk@tamilguardian.com,rupak318@yahoo.com,info@phuket-meditation.com,dahampg@singnet.com.sg,rectoroff@mcu.ac.th,danacitta@gmail.com,buddhistlifemission@yahoo.com.sg,vajiraramaya@gmail.com,smc.retreat@gmail.com,ashinnipaka@gmail.com,info@bbfbd.org,gautamramesh09@gmail.com,gummersbach@diamandweg-center.org,scmcom@indosat.net.id,vimc_hyd@hotmail.com,gbpelpita@webstation.lk,zenko@arrakis.es,yung_chia_shih@hotmail.com,shinzanji@hotmail.com,ryatara@netti.fi,paul.crosbie@examiner.ie,pengurus@sanggar.org,web@sangye.org,anzeigen@fr-aktuell.de,mark.nelson@abc.com,info@chanmyaysin.org,amsterdam@diamantweg-boeddhisme.nl,diemle1935@yahoo.co.au,upulnilambe@yahoo.com,ddm@ms15.hinet.net,afr0000s@teleline.es,utrecht@diamantweg-boeddhisme.nl,dllisboa@rimay.net,Ravensburg-South@diamondway-center.org,preman@t-online.de,dcoverseas@hotmail.com,botdetubodhi@Gmail.com,Info@Epatrika.Com,beatrice.hamel@compaqnet.fr,support@vajrasecrets.com,kc@kagyu-sfla.org,dojo_mokusho@yahoo.it,Buddhabrat@me.com,besichtigung@fr-aktuell.de,meditateinqueens@aol.com,selamat@bogor.wasantara.net.id,blmitra@hotmail.com,arjapriyobk.rbss@yahoo.com,gwillis@atpco.com,kahon@pc.jaring.my,contact@lefigaro.fr,s.oreilly@irishnews.com,info@centromaitri.com,brevard@bffct.net,jcameron3@tampabay.rr.com,zzbzurich@datacomm.ch,,Rotterdam@diamantweg-boeddhisme.nl,info@bohichayrana.org,supportbtm@buddhatriratnamission.org.in,w11344@mbox.kyoto-inet.or.jp,karad@pudhari.co.in,admin@beowhianglim.net,mahasi-vgn@mptmail.net.mm,k.voelker@fr-aktuell.de,davidlgreeley@mei.net,jebit@web.de,info@athenszen.org,info@sjwo.org,tunkubd@yahoo.com,TIMES_TOP@hotmail.com,tapassi_91@hotmail.com,Wattanaa@hotmail.com,pannya_world_bdb@yahoo.com,mettalodgebcj@yahoo.com,somniengangkor@yahoo.com,info@brahmaviharas.org,gary@bloomingdesertlotus.org,alaskabuddhistcenter@gmail.com,english@ordinationrthai.org,info@tzuchi-org.sg,meredith.white@abc.com,r.oneill@irishnews.com,k.volz@fr-aktuell.de,kontakt@zen-gruppe-leverkusen.de,center@fpmtmongolia.mn,smkhisti__ngp@yahoo.co.in,anne.berot@examiner.ie,arena@examiner.ie,westland1@el.net.my,pethubmongolia@agicnet.mn,mba.hq@mbahq.my,info@fpmtmba.org.hk,zenklausen@t-online.de,sabujbarua1@yahoo.com,lvaun@undp.org,info@alltagsgeist.de,jinsiufa@ms3.hinet.net,info@bodhihearts.net,AkasaLeviZZ@msn.com,crwww@mahidol.ac.th,skb_cu@yahoo.com,mudita.center@yahoo.com,chamma@telus.net,timbrowning@netspace.net.au,admin@zencenterphil.org,info@wushan.net,Zenweg_Buddhaweg@t-online.de,ratanasiri@yahoo.com,virginia.moseley@abc.com,news@daily-sun.com,hanmaum@buddhapia.co.kr,eiwenchang@netzero.net,aharvey@clarechampion.iee,kinryuji@mb.infoweb.ne.jp,info@bodhidharma.sch.id,dsangha@gol.com,shahanarakkhit@gmail.com,au.chet@aon.at,hpbthree@earthlink.net,ipangnaloka@hotmail.com,piyobhaso@hotmail.com,accounting@huahintoday.com,lutsk@buddhism.org.ua,mahavira_graha@hotmail.com,htbakti@hotmail.com,tsme.santoshjadhav@rediffmail.com,henrymalar@gmail.com,boosarpoo@gmail.com,compassion1wisdom@gmail.com,eco@ntv.co.jp,greece@un.int,nono28@nate.com,zen@zazen.de,kscosmos@wonkwang.ac.kr,sodan@nichiren.or.jp,zenatmosphere@gmail.com,sumedho@dhammacitta.org,Tisaranabuddhistassociation.au@gmail.com,info@honmonji.jp,vijaysurdkar@gmail.com,admin@lhm.org.sg,editor@tamilguardian.com,letters@usatoday.com,ktl@dhagpo-kagyu.org,dharmadaana@yahoo.com,,lpren@caltalk.cal.org,visuddhaloka@gmail.com,theravadaacademy@gmail.com,sangha.nz@gmail.com,indianbuddhist@rediffmail.com,corruptionfreeindia@yahoogroups.com,dhamma.rain@msa.hinet.net,ketepola@yahoo.com,eva.chocova@volny.cz,n.doran@irishnews.com,yeodiamond@naver.com,cochs@ap.org,bford@pixie.co.za,nirodhatrust@me.com,buddhist@essex.ac.uk,nepal@un.in,stockholm@dzogchencentre.org,saraha_jb@hotmail.com,info@enjoymeditation.org,contreeside@gmail.com,navayani_elina@yahoo.com,ena@diamondway-center.org,ibsnsw@gmail.com,meditate@birken.ca,halscheid-retreat@web.de,counter@examiner.ie,mlbd@vsnl.com,info@bristol-buddhist-centre.fsnet.co.uk,dojozenmarseille@free.fr,feedback@dailynewsactivist.com,dhamma@sltnet.lk,webmaster@vbgnet.org,lkokkee@tm.net.my,info@the-buddhist.co.cc,ascj@warthog.ru.ac.za,contact@secangkirteh.com,Dharmaling-Slovenia@dharmaling.net,mail@uttm.com,Contact@afp.co,etempier@free.fr,granada@diamondway-center.org,AFR00001@teleline.es,Eschwege@diamondway-center.org,drukpakargyu@worldcom.ch,akaikyo@jodo.org,lumbinidt@info.com.np,zen@alaska.net,olivier@icon.co.za,info@dinakaran.com,info@bodhimonastery.net,dhammalee@hanmail.com,tamaoh24@gmail.com,BANDOOLAMYANMAR@mtp400.stems.com,info@amtb-usa.org,jjjagajjyotiviharsabha@yahoo.in,samrataurangabad@rediffmail.com,dagshangkagyu@yahoo.es,dolstarbd@yahoo.com,Heidelberg-Leimen@diamondway-center.org,devotee@watphaitasom.com,dodhd1223@education-one.pro,foreign.news@thetimes.co.uk,ferranti@vsnl.net,udompon9@hotmail.com,info@oaktreesangha.org,dhammissara@aol.com,merigar@amiata.net,newsdesk@flashnews.com,contactus@shenlun.org,Bodhi.Vyskov@seznam.cz,limburgerhof@diamondway-center.org,blia@asiaaccess.net.th,Pula@diamondway-center.org,revamy@pacific.net.sg,duncanm@lineone.net,david@demko.com,wh@germany-live.de,fgsamus4r@fgs.org.tw,tast@fr-aktuell.de,h.klein@fr-aktuell.de,sixmarigold@cs.com,subs@examiner.ie,betriebsrat@fr-aktuell.de,kntl@9online.fr,arupa_bd@yahoo.com,gaiahouse@gn.apc.org,mgirijaraghavanls@gmail.com,info@tphathue.de,zaanhuu@magicnet.mn,p_bhante@hotmail.com,nayantanchangya@yahoo.com,stinson@irishnews.com,altavg@rediffmail.com,jolupemo@interbook.net,sokai@zenarizona.com,bz-wien@diamantweg.at,info@cambridgebuddhistsociety.org.uk,hallo@sgi-sa.org.za,ktl.vorarlberg@vol.at,bodhin@hotmail.com,baubiologie.burfeid@t-online.de,info@zen-gruppe-bochum.de,info@jnanasenbuddhistmc.org,dojozenb@lander.es,info@jikoji.com,info@edinburghbuddhistcentre.org.uk,sadparamita@hotmail.com,ny@amitabhafoundation.us,support@answers.com,magazine@observer.co.uk,drmohan_mvj@rediffmail.com,anneliesvdh@gmail.com,dhanajikamble@gmail.com,drjiwane@gmail.com,hello@mail.scribd.com,thangjamsanjoo42@gmail.com,county@examiner.ie,jayamangala.bv@gmail.com,zurich@buddhismus.org,hylocichla@aol.com,pragyachakshubgt@gmail.com,nyanaponika@gmx.de,LSBA.Singapore@gmail.com,library@amitabhalibrary.org,ktclmalaysia@gmail.com,rsspracharak@gmail.com,bodhi_sabha@yahoo.co.in,govito@ymail.com,vinodkiran@hotmail.com,lisa.hsia@nbc.com,nasimzaidi@eci.gov.in,amlan.barik@gmail.com,feeleynews@aol.com,fgy-ilo@skyinet.net,info@judiciary.go.ke,dn@sridaladamaligawa.lk,info@eiab.eu,d.fitzpatrick@irishnews.com,aikijutsu@comcast.net,info@gbf.co.in,maha@mahapali.com,,kch.asoka@gmail.com,office@rahulgandhi.in,ugandabuddhistcentre@gmail.com,medicineofbuddha@gmail.com,info@ewam.it,abvt02@rediffmail.com,barnstaple@dechen.org,RodeAngelika@aol.com,projayadevacardiology@gmail.com,mahabodhilibrary1@gmail.com,calincalamar@yahoo.com,abvtworld@gmail.com,info@meditateinkl.org,anbumalar89@gmail.com,ralphberold@gmail.com,dhammarama@seznam.cz,bodaikhan@yahoo.com,g.ohlig@web.de,pravin_wankhade25@yahoo.com,vhr.girimanggala@gmail.com,vimutti.atba@gmail.com,chandima1984@gmail.com,wkassapa@hotmail.com,urgen_lama@hotmail.com,AluthgamaPansala@gmail.com,uma_shankar@hotmail.com,buddhismus.berlin@gmail.com,amit.nandeshwar@gmail.com,kuanyintemple@yahoo.com,info@cyberalert.com,genkaiji@gmail.com,egbudcul@singnet.com.sg,priyatissa_bmonk@yahoo.com,dhammamaster@gmail.com,shanyou@shanyou.org.sg,martinking@dinamalar.in,kshitigarbha@singnet.com.sg,infoy@rinzai.dk,info@kadamchoeling.or.id,info@casadeltibetbcn.org,methtv@gmail.com,apps@newgenmedia.in,lerab.ling@rigpa.org,gyutomonastery@yahoo.com,kakdiriata@gmail.com,czechrepublic@un.int,secretary@austintemple.org,redaktion@tip-berlin.de,ratanasiri2002@gmail.com,palyul@gmx.de,l_chuluunbaatar@yahoo.com,hegdebm@gmail.com,cchhkkdd@gmail.com,bodhiraj@singnet.com.sg,aval@vikatan.com,wilsonm@shns.com,vudumanx@gmail.com,anomabd@gmail.com,manithan@manithan.com,jenokela@yahoo.com,marju.broder@gmail.com,bhartiyadp@yahoo.in,doctor@vikatan.com,lankabuddhist@gmail.com,anthea.west1@gmail.com,cormkt@mweb.co.za,BlevinsTnnesen.msn@email2.microsoft.com,palipathsansthamumbai@yahoo.in,bernardh@eircom.net,lithuania@un.int,jsandhya@gmail.com,contacts@vajra-yogini.com,dalitconference@googlegroups.com,pongpara2003@gmail.com,casatibetmexico@casatibet.org.mx,strehan@hindustantimes.com,shedrupling@hotmail.com,renci@renci.org.sg,arts@examiner.ie,info@worldbuddhistradio.com,webmaster@wat-thaton.org,lib-archives@buffalo.edu,serajeysingapore@yahoo.com.sg,mohinder_san@yahoo.in,info@palden-dharma-tare.de,datar.prasad@gmail.com,info@khetta.dhamma.org,sbvtdhamma@gmail.com,contact@meditatie.ro,muriel.pearson@abc.com,vimokkha@hotmail.com,enquiry@pujisi.org.sg,realitycheck@cbsnews.com,lalhgehi@yahoo.com,malar@ladiesspecial.com,rinpoche@mail.com.np,pdborkar@hotmail.com,brigitte.huzly@gmx.de,tp101@yahoogroups.com,info@austinzencenter.org,maltesh.motebennur@gmail.com,stavanger@buddhisme.no,dh.anandshakya@yahoo.com,info@buddhisttexts.org,manager@sota.dhamma.org,suduhamineduwa@gmail.com,sgaciclt@gmail.com,info@vajrayana.it,meditationinlancaster@gmail.com,bps@nc.metta.lk,jyotsnavardhan68@gmail.com,2009bliss@gmail.com,dzogdus@aol.com,virginabv@yahoo.com,ratnagiri@pudhari.co.in,kudaa.cei@yahoo.com,dhammarr@yahoo.com,dhammodaya@yahoo.ca,pratimbarua@hotmail.com,admin@blia.org.sg,bccuk07@gmail.com,redaktion@gujba.com,devananda@web.de,office@fpmttc.org.tw,mayagotami@watpahsunan.org,ivt@netvision.net.il,sangli@pudhari.co.in,m.kalff@access.ch,bz.info@dharmakya.de,Rumia@diamondway-center.org,csupport@vipassana.com,tenzing@telstra.easymail.com.au,mwobd@mwobd.org,,don_weerasiri@mail.tait.co.nz,myanmar@un.int,madalbd@yahoo.com,sathi2500@yahoo.com,towardsliberation@yahoo.com,viduminamaratugoda@yahoo.uk,hong-kong@drukpa-kargyud.org,pengurus@kmbui.net,

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om,dimcosaka@hotmail.com,darirulaitemple@hotmail.com,info@meditateinpalmerstonnorth.org,mwa@metta.org.sg,stephenco@eircom.net,patildinesh17@rediffmail.com,buddhist_study_center_phils@rocketmail.com,contact@casotac.com,centro.estudos.tibetanos@gmail.com,office@benchen.org.pl,zengate1@yahoo.com,info@periyar.org,tendaicolorado@gmail.com,garyb@bangkokpost.co.th,macedonia@un.int,zamet@aol.com,webmaster@koodal.com,raimar_koloska@gmx.de,mymemory@translated.net,alexlimls@gmail.com,viharaindia@gmail.com,carlviggiani@gmail.com,byomakusuma@gmail.com,gailomvedt@gmail.com,revpannasekara@yahoo.com,info@bakemed.com,dharmachakra.net5@gmail.com,dhammapath@yahoo.ca,uttamayanmuni.buddhist.temple@gmail.com,arvind8125@gmail.com,rohit.prabhat56@gmail.com,helga.burger@web.de,trashigpl@googlegroups.com,ltcmonastery@gmail.com,info@meditationinbristol.org,info4psl@gmail.com,wipassi@gmail.com,kesaracari@yahoo.com,info@nalanda.org.my,james.oreilly@reachplc.com,informasjon@buddhistforbundet.no,info@birata.dhamma.org,Vihara@tanahputih.org,khine.kesara@gmail.com,jpsingh.nic@nic.in,mahakaruna.subang2@gmail.com,jgalvin@clarechampion.ie,c.pal@nic.in,pmt@pmt.org.sg,raomedia@yahoo.com,dharma.mba0429@gmail.com,info@giri.dhamma.org,mahabodhi@hotmail.com,shns@shns.com,arunak@kln.ac.lk,info@zen-berlin.org,jesuisenvie@hotmail.com,ddc.est@gmail.com,webmaster@fgs.org.tw,Jilemnice@diamondway-center.org,scott@jesuislocean.fsnet.co.uk,CeskyTesin@diamondway-center.org,thailankabcc@sltnet.lk,straubing@diamondway-center.org,Krosno@diamondway-center.org,milarepa_@terra.es,info@suracoaching.com,fgseuge5u@fgs.org.tw,Siauliai@diamondway-center.org,,Benalmadena@diamondway-center.org,Bayerwald@diamondway-center.org,Lueneburg@diamondway-center.org,york@dwbuk.org,budaedu@budaedu.org.tw,ptppg@streamyx.com,Granada@diamondway-center.org,Bludenz@diamondway-center.org,Meppen@diamondway-center.org,Gelsenkirchen@diamondway-center.org,chakrasamvara@terra.es,Kecskemet@diamondway-center.org,deepakraina1951@gmail.com,Bielefeld@diamondway-center.org,Liverpool@dwbuk.org,Lviv@diamondway-center.org,Kirchheim@diamondway-center.org,henryfrancis@churchseek.net,Albuquerque@diamondway-center.org,Torun@diamondway-center.org,auenbuettel@diamondway-center.org,Vilnius@diamondway-center.org,intact@ranchiexpress.com,enquiry@brahmec.com,bogoda@cga.slt.lk,editor@pattayadailynews.com,Brescia@diamondway-center.org,BielskoBiala@diamondway-center.org,Witten@diamondway-center.org,inquiry@sarasotazen.org,KedzierzynKozle@diamondway-center.org,info@buddhistbmc.org,Donnersberg@diamondway-center.org,Stuttgart@diamondway-center.org,Warszawa@diamondway-center.org,senehasa@sltnet.lk,braunschweig@diamondway-center.org,capetown@buddhism-southafrica.org,Silkeborg@diamondway-center.org,nagabhantee@yahoo.com,huntsvilleb@huntsvillebodhicenter.org,office@samtenling.net,sotozen01@hotmail.com,punchin@usa.net,john_b_brown_2@earthlink.net,shechenbg@vsnl.net,Goettingen@diamondway-center.org,Stupkalnis@diamondway-center.org,Tabor@diamondway-center.org,bodhidharma_jtg@yahoo.com,pannya80@yahoo.com,mahabo@macbbs.com.br,call-info@tamilguardian.com,Birmingham@diamondway-center.org,paramitta@zipmail.com.br,dateline@nbc.com,onlineads@lokmat.com,namo-amitabha@sohu.com,mukyoho@mac.com,nkt_epc@yahoo.com.tw,bodhimagg_sevasanstha@yahoo.in,oselingoa@yahoo.co.in,kamal.md999@yahoo.com,oceansky@mail.ctcm.org.tw,dhamma82@hotmail.com,bodhichitta@freesurf.ch,mdeluigi@hotmail.com,enquiries@dharmavastu.org,informacion@drikung-peru.org,london@drukpakargyud.org,spb@dharmaling.org,vajrayanataiping@yahoo.com,altmancs@fibermail.hu,chiara.luce@tiscalinet.it,petrn108@seznam.cz,info@hgs.sg,khlahla@aol.com,rod.prince@nbc.com,beginanew@cableone.net,austxshambhala@yahoo.com,khmerview@cambodianview.com,sbss@pcmail.com.tw,r.mittler@dmittler.de,padmasambhavapr@prw.net,buddhacare@yahoo.com,Buddhatemplekorea@hotmail.com,sati2002@libero.it,hzg@hakuin-zen-gemeinschaft.de,Choedzdong@t-online.de,latseditor@lats.com,shadowstrike875@gmail.com,k.kaffenberger@fr-aktuell.de,giovanni@liveanddare.com,info@latinasincomputing.org,info@kadampa.org,guardian.letters@theguardian.com,prem@samcoindia.com,jayshree@newindianexpress.com,news@tamilwin.com,Konstanz@diamondway-center.org,,neo-kl@nalanda.org.my,info@rasmi.dhamma.org,help@mailgun.com,secretary@ratanagiri.org.uk,fr@dharma.org,world@msnbc.com,customerservice@gaiam.com,laura.warne@scmp.com,aaron.brown@turner.com,info@thepartytents.com,sales03@stekiamusement.com,webpictures@mirror.co.uk,accounts-support@google.com,pictures@theguardian.com,cmd@antrix.gov.in,drbanae@gmail.com,itcell@sci.nic.in,info@celebrityhush.com,webdinamani@gmail.com,info.dhammashokatours@gmail.com,cash@observer.co.uk,zuraidah.ibrahim@scmp.com,info@PracticaSanskrit.com,chris.wood@scmp.com,practicematerials@tergar.org,zendouniversitario@hotmail.com,info@tcsong.com,newsletter_admin@deccanherald.co.in,webeditor@maalaimalar.com,info@meditationamontreal.org,johnworldpeace@sbcglobal.net,Mozilla@e.mozilla.org,kcarroll@ap.org,2020@abc.com,suehawkey@google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Posted by: site admin @ 3:22 am
𝓛𝓔𝓢𝓢𝓞𝓝𝓢  4169  Thu 2  to 4180 Mon 13  Dec  2021
Do Good Purify Mind - Path to Eternal Bliss



Buddhavacana (Buddha’s words) ep 1
Dosamolo Nirvana
2 subscribers
This video was created for revealing the dhamma by using Buddhavacana (Buddha’s words)
Credit music : Musketeers band covered by the PC
BUDDHAVACANA: The Buddhist Way of Life (for Lay devotees) In Assamese language & Khamti Language
MAHABODHI MYSORE
144 subscribers
Dhamma
Talks on ” The Buddhist Way of Life (For Lay Devotees) By Venerable
Bhikkhu Sivali Bhanteji. For the First time, we give opportunity to the
lay devotees to listen the Buddha’s teaching/advise to the lay people
Assamese Language. So, We will publish dhamma talks on various topic in
language like Hindi, English, Assamese & Taikhamti.
We
request the follower to subscribe and share the dhamma talk to
everyone, so that multitude get benefit from this dhamma talk.
MAHABODHI MYSORE
144 subscribers
Dhamma
Talks on ” The Buddhist Way of Life (For Lay Devotees) By Venerable
Bhikkhu Sivali Bhanteji. For the First time, we give opportunity to the
lay devotees to listen the Buddha’s teaching/advise to the lay people
Assamese Language. So, We will publish dhamma talks on various topic in
language like Hindi, English, Assamese & Taikhamti.
We request the follower to subscribe and share the dhamma talk to everyone, so that multitude get benefit from this dhamma talk.
BUDDHAVACANA: The Buddhist Way of Life (for Lay devotees) In Assamese language & Khamti Language
Dhamma
Talks on ” The Buddhist Way of Life (For Lay Devotees) By Venerable
Bhikkhu Sivali Bhanteji. For the First time, we give opportunity to the
lay devote…

https://www.buddha-vacana.org/alphabetical.html

Andhakavinda Sutta (AN 5.114) - enhanced translation

Aṅga Sutta (SN 55.50) - word by word

Āṇi Sutta (SN 20.7) - word by word

Anicca Sutta (SN 36.9) - enhanced translation

Aniccanibbānasappāya Sutta (SN 35.147) - word by word

Aññatitthiya Sutta (AN 3.69) - enhanced translation

Anuruddhamahāvitakka Sutta (AN 8.30) - few info·bubbles

Anusaya Sutta (AN 7.11) - plain texts

Anusaya Sutta (AN 7.12) - enhanced translation

Anussatiṭṭhāna Sutta (AN 6.25) - enhanced translation

Anutappiya Sutta (AN 6.15) - few info·bubbles



☸️Dhammapada☸️ - Treasury of Truth (Only Pali). “धम्मपदं” (पालि) डॉ. सीलवंस थेरो द्वारा सज्झायन
Bodhimaggo Vihara
2.19K subscribers
Chant by Ven. Seelavansa Thero.
Dhammapada with English Translation by Bhante Devananda Indiana Buddhist Temple
Indiana Buddhist Temple
2.63K subscribers
Dhammapada
is one of the best known books of the Pitaka. It is a collection of the
teachings of the Buddha expressed in clear, pithy verses. These verses
were culled from various discourses given by the Buddha in the course of
forty-five years of his teaching, as he travelled in the valley of the
Ganges (Ganga) and the sub-mountain tract of the Himalayas. These verses
are often terse, witty and convincing. Whenever similes are used, they
are those that are easily understood even by a child, e.g., the cart’s
wheel, a man’s shadow, a deep pool, flowers. Through these verses, the
Buddha exhorts one to achieve that greatest of all conquests, the
conquest of self; to escape from the evils of passion, hatred and
ignorance; and to strive hard to attain freedom from craving and freedom
from the round of rebirths. Each verse contains a truth (dhamma), an
exhortation, a piece of advice.
Chant-a-long
with Bhante Devananda, the Abbot of Indiana Buddhist Temple. The Temple
is located at 7528 Thompson Road Hoagland, IN, USA. Phone:
260-447-5269. Facebook Page: Indiana Buddhist Temple. Website:
www.indianabuddhistvihara.org. May all living beings be well and happy.
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Our fundraising item to spread Loving Kindness support free meditation retreats.
May you be well and happy with Metta
Indiana Buddhist Temple
7528 Thompson Road
Hoagland IN 46745
260-447-5269
Donation Link
Zelle: IndianaBuddhistVihara@gmail.com
Venmo: @Indiana-BuddhistTemple
Indiana Buddhist Temple Subscribe YouTube

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☸️Dhammapada☸️ - Treasury of Truth (Only Pali). “धम्मपदं” (पालि) डॉ. सीलवंस थेरो द्वारा सज्झायन

http://www.buddhanet.net/dhammapada/d_hell.htm


Verse 307. Evil Men Get Born In Bad States

Many who wear the yellow robe
are unrestrained in evil things,
these evil ones by evil deeds,
in hell do they arise.

Explanation: Many men wearing the yellow robe up to their
necks who have an evil disposition and are unrestrained in thought,
word and deed are reborn in hell on account of their evil deeds.


Verse 308. Food Fit For Sinners

Better to eat a ball of iron
glowing as flame of fire
than one should eat country’s alms
immoral and unrestrained.

Explanation: It is better for one to eat a red-hot lump of
iron burning like a flame than to eat alms-food offered by the people,
if one is without morality (sila) and unrestrained in thought, word
and deed.


Verse 309. The Man Who Covets Another’s Wife

Four things befall that heedless one
sleeping with one who’s wed:
demerit gained but not good sleep,

third is blame while fourth is hell.

Explanation: A thoughtless person, who goes to another man’s
wife, will suffer four evil results. Firstly, he will acquire demerit
- what is not meritorious. Secondly, he will not get enough comfortable
sleep. Thirdly, he will be disgraced. Fourthly, he will be born in
hell.


Verse 310. Shun Adultery

Demerit’s gained and evil birth,
scared man and women - brief their joy,
the king decrees a heavy doom:
so none should sleep with one who’s wed.

Explanation: Demerits will be acquired. The lowly state of
hell, will be his lot. Since both man and the woman are frightened,
their embrace will generate little pleasure. The king’s law will
impose severe punishment. Because of all these, a man will not covet
another’s wife.


Verse 311. Wrong Monastic Life Leads To Bad States

As blady grass when wrongly grasped
the hand does lacerate
so a mishandled monastic life
drags one off to hell.

Explanation: The blade of the kusa grass,
if held wrongly, will cut one’s hand. In the same way, if one were
to handle monastic life in the wrong way - against the grain - it will
pull the person down into hell.


 

Verse 312. Three Things That Will Not Yield Good Results

Whatever of kammas slacks,
whatever of vows corrupt,
a faltering in the holy life
never brings ample fruit.

Explanation: Some act of merit may get committed
casually. The practice of religious rite may be tainted. Higher life may
get led dubiously. All these will not yield high results.


Verse 313. Do Merit With Commitment

If there’s aught that should be done
let it be done then steadily,
in truth a slack monastic life
all the more stirs up the dust.

Explanation: If you do an act of merit do it with a sense
of commitment and concern. But, if the practice of monastic life is
casual, instead of reducing the dust, much dust will be smeared.


Verse 314. Good Deeds Never Make You Repent

Better an evil deed not done
for misdeed later on torments.
Better done is deed that’s good,

which done, does not torment.

Explanation: It is better not to do an evil deed; an evil
deed torments one later on. It is better to do a good deed as one
has not to repent for having done it.


Verse 315. Guard The Mind

Even as a border town
guarded within and without,
so should you protect yourselves.
Do not let this moment pass
for when this moment’s gone they grieve
sending themselves to hell.

Explanation: As a border town is guarded both inside and outside,
so guard yourself. Let not the moment go by. Those who miss this moment
has come to grief when they fall into hell.


Verse 316. False Beliefs Lead To Hell

They are ashamed where shame is not
but where is shame are not ashamed
so by embracing evil views
beings go to an evil birth.

Explanation: Those who are ashamed of what they should not
be ashamed of, and those who are unashamed of what they should be
ashamed of, all those who embrace false views go to woeful states.


Verse 317. Fear And Fearlessness In Wrong Places

They are afraid where fear is not
but where is fear are unafraid,
so by embracing evil views
beings go to an evil birth.

Explanation: There are some who are afraid of what they should
not fear. There are also some who are not afraid of what they should
really fear. They, all, who embrace false beliefs go to woeful states.


Verse 318. Right And Wrong

Faults they see where fault is not
but where is fault they see it not,
so by embracing evil views
beings go to an evil birth.

Explanation: Those who take what is correct as incorrect,
and those who take what is not correct as correct, both go to woeful
states when they depart because of their false beliefs.


Verse 319. Right Understanding

A fault they understand as such,
they know as well where fault is not,
so by embracing righteous views
beings go to a happy rebirth.

Explanation: They regard error as error, and what is right
as right. Those people who embrace right views go to heaven.

Verse 306. Liars Suffer Tortures Of Hell

With one denying truth there goes to hell
that one who having done says ‘I did not’.
Both of them are making kammas base
are equal after death.

Explanation: One who tells lies about others goes to hell;
one who has done evil and says “I did not do it”, also goes
to hell. Both of them are evil doers, suffer alike in their next existence.

http://www.buddhanet.net/dhammapada/d_great.htm

Treasury of Truth (Dhammapada) Chapter 23, The Great

Verse 320. The Buddha’s Endurance

Many folks are ill-behaved
but I shall endure abuse
as elephant in battle
arrows shot from a bow.

Explanation: I will endure the words of the unvirtuous, who
make statements that go beyond the limits of decency. This is just
as the elephant that endures arrows in battle.


Verse 321. The Disciplined Animal

The tusker tamed they lead in crowds,
the king he mounts the tamed,
noblest of humans are the tamed
who can endure abuse.

Explanation: It is the disciplined animal (elephant or horse)
that is led to a gathering. The king mounts a disciplined horse. Among
men the disciplined one is the greatest. He has endured the harsh
words of the people.


Verse 322. The Most Disciplined Animal

Excellent are mules when tamed
and thoroughbred from Sindh,
noble the elephant of state,
better still one tamed of self.

Explanation: When well trained, mules are useful. Sindu thoroughbreds
are outstanding among horses. Of great elephants those of the Kunjara
breed are the greatest. But, of all, the best is the person who has
trained himself.


Verse 323. The Right Vehicle To Nibbana

Surely not on mounts like these
one goes the Unfrequented Way
as one by self well-tamed
is tamed and by the taming goes.

Explanation: Indeed, not be any means of transport can one
go to the place one has never been before, but by thoroughly taming
oneself, the tamed one can get to that place - Nibbana.


Verse 324. The Bound Elephant

Hard to check the tusker Dhanapala,
in rut with temple running pungently,
bound, e’en a morsel he’ll not eat
for he recalls the elephant-forest longingly.

Explanation: The elephant, Dhanapala, deep
in rut and uncontrollable did not eat a morsel as he yearned for his native
forest and pined for his parents.


Verse 325. The Slothful, Greedy Sleeper Returns to Samsara, Over and Over

A sluggard stupid, steeped in gluttony,
who’s sleep-engrossed, who wallows as he lies,
like a great porker stuffed, engorged with swill,
comes ever and again into a womb.

Explanation: The stupid one who is lazy, gluttonous, and drowsy,
who just wallows like a well-fed pig, is subjected to repeated births.


Verse 326. Restrain Mind As A Mahout An Elephant In Rut

Formerly this wandering mind wandered
where it wished, where whim, where pleasure led.
Wisely this day I will restrain it

as trainer with hook an elephant in rut.

Explanation: In Buddhist literature the image of the elephant
being restrained is used as a parallel to the act of the spiritually
advanced person restraining himself.


Verse 327. The Elephant Mired

Do you delight in heedfulness
and guard your own mind well!
Draw yourselves from the evil way
as would elephant sunk in slough.

Explanation: Take delight in mindfulness, guard your mind
well. As an elephant stuck in mire pulls itself out, so also pull
yourself out of the mire of moral defilements.


Verse 328. Cherish The Company Of The Good

If for practice one finds a friend
prudent, well-behaved and wise,
mindful, joyful, live with him
all troubles overcoming.

Explanation: If you come upon a mature wise companion whose
ways are virtuous, you must associate with him as you can lead a happy
and alert life, overcoming all dangers.


Verse 329. The Lonely Recluse

If for practice one finds no friend
prudent, well-behaved and wise,
like king be leaving conquered land,
fare as lone elephant in the wilds.

Explanation: If you cannot find a wise, mature companion whose
ways are virtuous, you must go about life all alone like a king who,
abandoning his conquered kingdoms, lives in exile, or like the elephant
Matanga who roams the forest living in solitude.


Verse 330. For The Solitary The Needs Are Few

Better it is to live alone
for with a fool’s no fellowship,
no evil do, be free of care,
fare as lone elephant in the wilds.

Explanation: Leading a solitary life is more commendable.
One cannot keep company with ignorant ones. With only a limited number
of needs, let one lead a life of solitude, doing no wrong, like the
elephant Matanga.


Verse 331. The Blessed

Blest to have friends when one’s in need,
blest contentment with whatever is,
blessed is merit when life’s at an end,
abandoning all dukkha is blessedness.

Explanation: Friends in need are a comfort. Satisfaction with
whatever little you have is a comfort. Merit, at the end of one’s
days, is a comfort. It is a blessing, indeed, to eradicate all suffering.


Verse 332. Blessing To Be An Arahat

Respect for one’s mother brings happiness here
as well as respect for one’s father.
Here happiness comes from respecting the monks
and those of virtue excellent.

Explanation: In this world, motherhood is a blessing. In the
same way, fatherhood, too, is a blessing. Monkhood is a blessing.
Above all, arahathood is a blessing.




Verse 333. Four Forms Of Blessing

Bless is virtue till life’s end
and blest the faith standing firm,
blest the attainment of wisdom
and blest the non-doing of evils.

Explanation: Pursuit of virtue until old age and decay is
a blessing. The acquisition of wisdom is a blessing, It is a blessing
to refrain from unwholesomeness.

http://www.buddhanet.net/dhammapada/d_crave.htm


Verse 335. How Craving Increases

Whomsoever in this world
this wretched clinging craving routs
for such a one do sorrows grow
as grass well-soaked with rain.

Explanation: If some one is overcome by craving which is described
as lowly and poisonous, his sorrows grow as swiftly and profusely
as birana grass, after being exposed to repeated rains.


Verse 336. Escaping Craving

But whoever in the world
routs wretched craving hard to quell,
from such a one do sorrows fall
like water drops from lotus leaf.

Explanation: Craving is a lowly urge. It is difficult to escape
craving. But, in this world, if someone were to conquer craving, sorrow
will slip off from him like water off a lotus leaf.


Verse 337. Uprooting Craving

Prosperity to you, I say,
to all assembled here!
When needing grass’s fragrant root
so craving extirpate.
Don’t let Mara break you again
and again as a torrent a reed!

Explanation: All those here assembled, may you all be well.
I will advise you towards your well-being. The person who is keen
to get sweet-smelling usira roots must first dig up the birana grass
roots. In the same way, dig up the roots of craving. If you did that,
Mara - death - will not torture you over and over like a flood crushing
reed.


Verse 338. Craving Uneradicated Brings Suffering Over and Over

As tree though felled shoots up again
it its roots are safe and firm
so this dukkha grows again
while latent craving’s unremoved.

Explanation: Even when a tree has been cut down, it will grow
up again if its roots are strong and unharmed. Similarly, when traces
of craving remain, the suffering is likely to arise again and again.


Verse 339. Caught In The Currents Of Craving

For whom the six and thirty streams
so forceful flow to seeming sweet
floods of thought that spring from lust
sweep off such wrong viewholder.

Explanation: If in a person the thirty-six streams flow strongly
towards pleasurable thoughts, that person of depraved views will be
carried away on those current of craving.


Verse 340. The Creeper of Craving

Everywhere these streams are swirling,
up-bursting creepers rooted firm.
Seeing the craving-creeper there
with wisdom cut its root!

Explanation: The streams of craving flow towards objects everywhere.
As a result, a creeper springs up and flourishes. The wise, when they
see this creeper, should cut its root with wisdom.


Verse 341. Bliss Does Not Come Through Craving

To beings there are pleasures streaming
sticky with desire,
steeped in comfort, happiness seeking,
such ones do come to birth, decay.

Explanation: Craving arises in people like flowing streams.
These flow towards pleasure and sensual satisfaction. Such people
who are bent on pleasure will experience repeated cycles of birth
and decay.


Verse 342. The Bonds That Entrap Men

Who follow craving are assailed,
they tremble as the hare ensnared,
held fast by fetter and by bonds
so long they come to dukkha again.

Explanation: Surrounded by craving the masses tremble like
a hare caught in a trap. Shackled by ten fetter and seven sangas,
men and women suffer again and again over a long period of time.


Verse 343. Nibbana By Shunning Craving

Who follow craving are assailed,
they tremble as the hare ensnared,
so let a bhikkhu craving quell
whose aim is passionlessness

Explanation: Surrounded by craving the masses tremble like
a hare caught in a trap. Therefore, a monk desiring to attain detachment
- Nibbana - should shun craving.


Verse 344. Freed From Craving Runs Back To Craving

Who without woodness inclines to the wood.
Free in the wood to woodness returns.
Do now regard that person well
who free returns to fetter.

Explanation: Having left the forest of desire he takes to
the forest of the practice (i.e. the life of a monk); but when he
is free from the forest of desire he rushes back to that very forest.
Come, look at that man who having become free rushes back into that
very bondage.


Verse 345. Bonds Of Attachment

Neither of iron nor wood nor hemp
is bond so strong, proclaim the wise,
as passion’s yearn for sons, for wives,
for gems and ornaments.

Explanation: The yearning for sons and wives are a stronger
attachment than all the physical bonds made of iron, wood or hemp.
Therefore, consider how to deal with this basic desire with wisdom.


Verse 346. Bonds Are Strong, But The Wise Get Rid Of Them

That bond is strong, proclaim the wise,
down-dragging, pliable, hard to lose.
This passion severed, they wander forth
forsaking sensual pleasures.

Explanation: The wise agree that this is a strong bond. It
tends to deprave. Though this seems a lax knot, it is difficult to
untie it to be free. However difficult the process is, freeing themselves
from yearning for sensual pleasures, the wise leave household life
and become ascetics.


Verse 347. Spider Web Of Passion

Ensnared in passion back they fall
as spider on a self-spun web.
This passion severed, wander the wise
forsaking dukkha all.

Explanation: Beings who are infatuated with lust fall back
into the stream of craving they have generated, just as a spider does
in the web it has spun. The wise cutting off the bound of craving,
walk on resolutely, leaving all ills (dukkha) behind.


Verse 348. Reaching The Further Shore

Let go before, let go the after,
let go the middle, beyond the becoming.
With mind released in every way
you’ll come no more to birth, decay.

Explanation: Give up the past, give up the future, give up
the present. Having reached the end of existence, with a mind free
(of all conditioned things), you will not again undergo birth and
decay.


Verse 349. Craving Tightens Bonds

For one who’s crushed by thinking much
excessive lust from beauty’s sight,
for that one craving grows the more,
that one makes strong the bonds.

Explanation: In those whose minds are agitated and assailed
by doubts and suspicions, whose passions and sensualities are sharpened,
craving increases more and more. This makes the bonds tighter.


Verse 350. He Cuts Off Bonds Of Mara

But who delights in calming thoughts
develops constant mindfulness,
that one indeed will make an End,
will sever Mara’s bonds.

Explanation: He who is constantly engaged in dispelling the
doubts and suspicions that assail the mind, is earnest and ever alert,
looks on the world of reality as not pleasant. He will eradicate craving
and will cut off bonds of death.


Verse 351. The Person Who Has Reached The Goal

One who’s fearless, reached the End,
of craving and of blemish free,
who has becoming’s thorn plucked out,
has this, a final body.

Explanation: He has come to cessation. He has reached the
goal of his monastic life. He is free of fear, craving and is blemishless.
He has broken the thorns of existence. This is his final being.


Verse 352. The Man Of Great Wisdom

One of clinging-craving free,
who’s skilled in way of chanting,
knowing the wording-sequence,
of what precedes and follows,
possessed of final body,
one greatly wise, great person called.

Explanation: He is free of craving and devoid of grasping.
He is well versed in etymology and in usages. He is aware of characters
and their deployment into combinations. He knows the sequence of letters.
He knows the old dialect. This is his last body. That person is a
great wise man.


Verse 353. Buddha Is Teacherless

Beyond all beings, wise to all,
unsoiled by dhamma all am I,
left all and freed by craving’s end,
by self I’ve known, whom teacher call?

Explanation: I have overcome all, I know all, I am detached
from all, I have given up all; I am liberated from moral defilements
having eradicated craving. Having comprehended the four noble truths
by myself, whom shall I point out as my teacher.


Verse 354. The Conquest Of All Suffering

Gift of Dhamma surpasses all gifts,
the Dhamma, its taste all other tastes beats,
delight in the Dhamma bests other delights,
destruction of craving conquers all ill.

Explanation: The gift of Dhamma excels all others gifts; the
taste of Dhamma excels all other tastes; delight in the Dhamma excels
all other delights. The eradication of craving overcomes all ills.


Verse 355. Wealth Destroys The Ignorant

Riches ruin a foolish one
but not one seeking the Further Shore,
craving for wealth a foolish one
is ruined as if ruining others.

Explanation: Wealth destroys the foolish; but it cannot destroy
those who seek the other shore (i.e. Nibbana). By his craving for
wealth the fool destroys himself, as he would destroy others.


Verse 356. Those Without The Bane Of Passion

Weeds are a fault of fields,
lust’s a human fault,
thus offerings to the lustless
bear abundant fruit.

Explanation: Fields have grasses as their bane. The ordinary
masses have passion as their bane. Therefore, high yields are possible
only through what is given to the passionless ones.


Verse 357. Those Without The Bane Of Ill-Will

Weeds are a fault of fields,
hate’s a human fault,
hence offerings to the hateless
bear abundant fruit.

Explanation: Fields have weeds as their bane. The ordinary
masses have passion as their bane. Therefore, high yields are possible
only through what is given to those without ill-will.


Verse 358. Those Without The Bane Of Illusion

Weed are the fault of fields,
delusion, human’s faults,
so gifts to the undeluded
bear abundant fruit.

Explanation: Fields have weeds as their bane.
The ordinary masses have passion as their bane. Therefore, high yields
are possible only through what is given to the one without illusion.


Verse 359. Those Without The Bane Of Greed

Weed are the fault of fields,
delusion, human’s faults,
so gifts to the desireless
bear abundant fruit.

Explanation: Fields have weeds as their bane.
The ordinary masses have passion as their bane. Therefore, high yields
are possible only through what is given to the one without desire.

Verse 334. The Increase Of Craving

As creeping ivy craving grows
in one living carelessly.
Like this, one leaps from life to life
as ape in the forest seeking fruit.

Explanation: Man’s craving grows like the creeper maluva.
At the end, the creeper destroys the tree. Like the monkey that is
not happy with the fruit in the tree, the man of craving keeps on
jumping from one existence to another.

http://www.buddhanet.net/dhammapada/d_monks.htm


Verse 361. Suffering End With All-Round Discipline

Right is restraint in the body,
restraint in speech is right,
right is restraint in the mind,
everywhere restraint is right.
The bhikkhu everywhere restrained
is from all dukkha free.

Explanation: It is good to be disciplined in body. It is good
to be disciplined in words. It is good to be disciplined in mind.
The monk who is disciplined in all these areas will achieve freedom
from all suffering.


Verse 362. The True Monk

With hands controlled and feet controlled,
in speech as well as head controlled,
delighting in inward collectedness
alone, content, a bhikkhu’s called.

Explanation: He who controls his hands, controls his foot,
controls his speech, and has complete control of himself; who finds
delight in insight development practice and is calm; who stays alone
and is contented they call him a monk.


Verse 363. The Ideal Monk

Whatever bhikkhu tongue-controlled
speaks wisely and who is not proud,
who theory and practice can expound,
sweet as honey is his speech.

Explanation: The monk who controls his speech, who speaks
wisely with his mind composed, who explains the meaning of the Dhamma
- sweet are the words of that monk.


Verse 364. The Monk Abides in Dhamma

The bhikkhu who in Dhamma dwells,
in Dhamma delighting and pondering,
remembering the Dhamma - he
does not decline from Dhamma True.

Explanation: The monk who abides in the Dhamma, who delights
in the Dhamma, and is ever mindful of the Dhamma, does not fall away
from the Dhamma of the virtuous.


Verse 365. Accept What One Receives

He should not disdain his gains
nor live of others envious,
the bhikkhu who is envious
does not attain collectedness.

Explanation: Do not underestimate what you have received.
And again, do not expect what others have got. If a monk covets what
others have received, he will never attain tranquillity of mind.


Verse 366. The Gods Adore Virtuous Monks

Disdaining not his gains,
though little he receives,
pure of life and keen
that bhikkhu devas praise.

Explanation: The monk may have received only a little but
he does not under estimate what was given him. He is satisfied with
what he has received. Such a monk, who leads a pure livelihood, is
praised by deities.


Verse 367. He Is A Monk Who Has No Attachment

For whom there is no making ‘mine’
towards all name and form,
who does not grieve for what is not,
he’s truly ‘bhikkhu’ called.

Explanation: He has gone beyond all sense of his own name
and form. To him, there is no existence of I, my or mine. If his name
and form entity were to decay and deteriorate, he will not grieve.
Such a person is called a monk.


Verse 368. The Monk Who Radiates Loving-Kindness Radiates Peace

The bhikkhu in kindness abiding,
bright in the Buddha’s Teaching
can come to the Place of Peace,
the bliss of conditionedness ceased.

Explanation: The monk who extends loving-kindness to all,
takes delight in the Teaching of the Buddha, will attain the state
of bliss, the happiness of Nibbana, which denotes the pacifying of
the agitation of existence.


Verse 369. Give Up Lust And Hatred

O bhikkhu bail this boat,
when emptied it will swiftly go.
Having severed lust and hate
thus to Nibbana you’ll go.

Explanation: O monk, your boat must be emptied of the water
which, if accumulated, will sink it. Once the water is taken out and
the boat is emptied, both lust and hate gone, it will swiftly reach
its destination - Nibbana.


Verse 370. Flood-Crosser Is One Who Has Giver Up The Fetters

Five cut off and five forsake,
a further five then cultivate,
a bhikkhu from five fetter free
is called a ‘Forder of the flood.’

Explanation: One should break away from the five lower fetter.
One must get rid of the five higher fetters. One must cultivate the
five faculties. One must go beyond five attachments. A monk who has
achieved these is described as the one who has crossed the flood.


Verse 371. Meditate Earnestly

Meditate bhikkhu! Don’t be heedless!
Don’t let pleasures whirl the mind!
Heedless, do not gulp a glob of iron!
Bewail not when burning, ‘This is dukkha’!

Explanation: O monk, meditate and do not be indolent. Do not
allow your mind to loiter among sensual pleasures. If you allow it,
it will be like having iron balls forced down your throat in hell.
You will bewail your fate crying, “This is suffering,” Do
not allow it to happen.


Verse 372. There Is No Wisdom In Those Who Do Not Think

No concentration wisdom lacks,
no wisdom concentration lacks,
in whom are both these qualities
near to Nibbana is that one.

Explanation: For one who lacks meditation there is no wisdom.
Both meditation and wisdom are essential and cannot be had without
the other. If in a person, both wisdom and meditation are present,
he is close to Nibbana.


Verse 373. He Who Is Calm Experiences Transcendental Joy

The bhikkhu gone to a lonely place
who is of peaceful heart
in-sees Dhamma rightly,
knows all-surpassing joy.

Explanation: A monk who enters an empty house, whose mind
is at peace, and who is capable of seeing the reality of things, experiences
an ecstasy not known to ordinary minds.


Verse 374. He Is Happy Who Reflects On Rise And Fall

Whenever one reflects
on aggregates’ arise and fall
one rapture gains and joy.
‘Tis Deathless for Those-who-know.

Explanation: When the meditator reflects upon the raise and
the decay of the bodily aggregates he experiences a joy and ecstasy
which is a fore taste of Nibbana for those who know it.


Verse 375. A Wise Monk Possess His Cardinal Virtues

Here’s indeed the starting point
for the bhikkhu who is wise,
sense-controlled, contented too,
restrained to limit freedom ways,
in company of noble friends
who’re pure of life and keen.

Explanation: The joy experienced as a fore taste of Nibbana,
through the awareness of the rise and decay of the aggregates, is
the first step of the wise meditator. Guarding the senses, even-minded,
and disciplined in the principal code of morality and association
with good friends who are unrelaxed in their effort and are pure in
behaviour.


Verse 376. A Monk Should Be Cordial In All His Ways

One should be hospitable
and skilled in good behaviour,
thereby greatly joyful
come to dukkha’s end.

Explanation: One should be courteous and of pleasant behaviour.
One should be efficient in the conduct of the proper rites and rituals.
Through these, one acquires a vast quantum of ecstasy, leading him
to the ending of suffering.


Verse 377. Cast Off Lust And Hatred

Just as the jasmine sheds
its shrivelled flowers all,
O bhikkhus so should you
lust, aversion shed.

Explanation: The jasmine creeper casts off its withered flowers.
Exactly in that manner, O monks, cast off your passion and ill-will.


Verse 378. He Is Peaceful Who Is Free From All Worldly Things

That bhikkhu calmed of body, speech,
calmed and well-composed of mind,
who world-enjoyments has renounced,
‘one calmed’ indeed is truly called.

Explanation: For a monk to be wholly and completely tranquil,
he must be restrained in body and speech. This discipline derives
from restraint of mind. Then, when these three forms of restraints
have been achieved, the monk is automatically wholly and completely
tranquil.


Verse 379. He Who Guards Himself Lives Happily

By yourself exhort yourself!
By yourself restrain yourself!
So mindful and self-guarded too,
happily, bhikkhu, will you live.

Explanation: One’s own self must prod one’s self.
You must assess and examine yourself. O monk, this way, you must guard
yourself. Be perpetually mindful. This way, live in bliss.


Verse 380. Your Are Your Own Saviour

Oneself is refuge of oneself
and one is a haven for oneself,
therefore one should check oneself
as a merchant with a splendid horse.

Explanation: Your own self is your own refuge. You yourself
are your own guide. Therefore, exert discipline over yourself as a
merchant would cherish and retrain a noble horse.


Verse 381. With Joy And Faith Try To Win Your Goal

The bhikkhu full of joy and faith,
bright in the Buddha’s Teaching
can come to the Place of Peace,
the bliss of conditionedness ceased.

Explanation: His ecstasy is abundant. He takes delight in
the Teaching of the Buddha. Such a monk will reach the state of total
tranquillity - Nibbana - through the blissful ending of conditioning.




Verse 382. Even A Young Monk, If Devoted, Can Illuminate The Whole World

Surely that youthful bhikkhu who
strives in the Buddha’s Teaching
illuminates all this world
as moon when free from clouds.

Explanation: This is true. If a young monk exerts himself
strenuously in the Teaching of the Buddha, he will certainly illuminate
the world as brilliantly as a moon emerging from behind a dark cloud
that hid it for a while.

Verse 360. Sense Discipline

Right is restraint in the eye,
restraint in the ear is right,
right is restraint in the nose,
restraint in the tongue is right.

Explanation: It is good to be disciplined in the eye. It is
good to be disciplined in the ear. It is good to be disciplined in
the nose. To be disciplined in the tongue is good.

http://www.buddhanet.net/dhammapada/d_brahmi.htm




Verse 384. Cultivate Concentration

When by the twofold Dhamma
a Brahmin’s gone beyond
all the bonds of One-who-Knows
have wholly disappeared.

Explanation: When the brahmana - the seeker after the truth
- has understood the two states of concentration and insight through
and through, then in that person who knows these, all fetters wane,
diminish and fade away.




Verse 385. The Unfettered Person Is A Brahmana

For whom is found no near or far,
for whom’s no near or far,
free of fear and fetter-free,
that one I call a Brahmin True.

Explanation: To him there is no further shore. To him there
is no near shore. To him both these shores are non-existent. He is
free of anxiety and is freed of bonds. That person I describe as a
Brahmana.




Verse 386. Who Is Contemplative And Pure Is A Brahmin

Seated stainless, concentrated,
who’s work is done, who’s free of taints,
having attained the highest aim,
that one I call a Brahmin True.

Explanation: He is given to concentrated contemplation. He
is free of all blemishes - the dust that defiles a being. He sits
in solitude. All his spiritual tasks and obligations are done. He
has reached the highest goal. That person I describe as a brahmana.




Verse 387. The Buddha Shines Day And Night

The sun is bright by day,
the moon enlights the night,
armoured shines the warrior,
contemplative the Brahmin True.
But all day and night-time too
resplendent does the Buddha shine.

Explanation: The sun shines during the day. The moon beams
at night. The warrior glows only when he has his armour on. The brahmana
shines when he is concentrated on contemplation. All these people
have various times to shine. But the Buddha is radiant all day and
all night through his Enlightenment.




Verse 388. He Who Had Discarded All Evil Is Holy

By barring-out badness a ‘brahmin’ one’s
called
and one is a monk by conduct serene,
banishing blemishes out of oneself
therefore one’s known as ‘one who has left home’.

Explanation: One who has got rid of sinful action is called
brahmana. One of serene senses is called samana. A person is called
pabbajita because he has done away with all his faults.

Note: brahmano, samano, pabbajito: a brahmin, a monk a wandering
ascetic. These are all categories of priests in the religious landscape
of the Buddha’s day. They pursued a multitude of religious paths.
Here the Buddha explains who a real priest, monk or a brahmin is.




Verse 389. Harm Not An Arahat

One should not a brahmin beat
nor for that should He react.
Shame! Who would a Brahmin beat,
more shame for any should they react.

Explanation: No one should strike a brahmana - the pure saint.
The brahmana who has become a victim must refrain from attacking the
attacker in return, or show anger in return. Shame on him who attacks
a brahmana; greater shame on him who displays retaliatory anger.




Verse 390. An Arahat Does Not Retaliate

For brahmin no small benefit
when mind’s aloof from what is dear.
As much he turns away from harm
so much indeed does dukkha die.

Explanation: To the brahmana, the act of not returning hate
is not a minor asset - it is a great asset, indeed. If, there is in
a mind which usually takes delight in hateful acts, there is a change
for the better, it is not a minor victory. Each time the violent mind
ceases, suffering, too, subsides.




Verse 391. The Well-Restrained Is Truly A Brahmin

In whom there is no wrong-doing
by body, speech or mind,
in these three ways restrained,
that one I call a Brahmin True.

Explanation: If an individual is well guarded in body, speech
and in mind, and has done no wrong in these three areas, who is well
restrained, I call that person a true brahmana - the noble saint.




Verse 392. Honour To Whom Honour Is Due

From whom one knows the Dhamma
by Perfect Buddha taught
devoutly one should honour them
as brahmin sacred fire.

Explanation: If a seeker after truth were to learn the Word
of the Enlightened One from a teacher, that pupil must pay the Teacher
due respect, like a brahmin paying homage assiduously and with respect
to the sacrificial fire.




Verse 393. One Does Not Become A Brahmin Merely By Birth

By birth one is no brahmin,
by family, austerity.
In whom are truth and Dhamma too
pure is he, a Brahmin’s he.

Explanation: One does not become a brahmin by one’s matted
hair. Nor does one become a brahmin by one’s clan. Even one’s
birth will not make a brahmin. If one has realized the Truth., has
acquired the knowledge of the Teaching, if he is also pure, it is
such a person that I describe as a brahmin.




Verse 394. Be Pure Within

What’s the coiled hair for?
For what your cloak of skins?
Within you are acquisitive,
you decorate without.

Explanation: Of what use are your exterior sights of asceticism:
you matted hair, your leopard skin garment? Your outside you keep
clean and bright, while inside you are filled with defilements.




Verse 395. Who Meditates Alone in the Forest Is A Brahmana

One enduring rag-robes, lean,
with body o’er spread by veins,
lone in the woods who meditates,
that one I call a Brahmin True.

Explanation: He wears robs made of cast off rags. He is so
austere and lean that veins stand out in his body. All alone, he meditates
in the forest. Such a seeker if truth, I describe as a brahmano.




Verse 396. Non-Possessive And The Non-Attached Person Is A Brahmana

I call him a brahmin though
by womb-born mother’s lineage,
he’s just supercilious
if with sense of ownership,
owning nothing and unattached:
that one I call a Brahmin True.

Explanation: I would not call a person a brahmana merely because
he was born out of a brahmana mother’s womb. Nor would I call
a person a brahmin merely because he goes about addressing people
as sir. These people are full of defilements. I call a person a brahmin
who is free of faults and is not given to craving.




 

Verse 397. A Brahmana Is He Who Has Destroyed All Fetters

Who fetters all has severed
does tremble not at all,
who’s gone beyond all bond, unyoked,
that one I call a Brahmin True.

Explanation: He has got rid of all fetters; in consequence,
he is free of trepidation and is fearless. He has travelled beyond
all bonds. Disengaged from bonds, he is no longer tied to the world.
Such a person I describe as a brahmana.




Verse 398. A Brahmana Is He Who Has No Hatred

When cutting strap and reins,
the rope and bridle too,
tipping the shaft, he’s Waked,
that one I call a Brahmin True.

Explanation: He has got rid of the strap of ill-will. He has
freed himself from the thong of craving. He has escaped the large
shackle breaking all its links. These are the false views that curb
the people. He has taken off the cross-bar of ignorance. He has become
aware of the four noble truths. That person, I describe as a brahmana.




Verse 399. A Brahmana Is He Who Is Patient

Who angerless endures abuse.
Beating and imprisonment,
with patience’s power, an armed might:
that one I call a Brahmin True.

Explanation: He is abused and insulted. He is tortured, imprisoned
and bound up. But he endures all these without being provoked or without
losing his temper. Such an individual who has patience as his power
and his army, I describe as a true brahmano.




Verse 400. A Brahmana Is He Who Is Not Wrathful

Who’s angerless and dutiful,
of virtue full and free of lust,
who’s tamed, to final body come,
that one I call a Brahmin True.

Explanation: He is free of anger. He carefully performs his
religious duties and is mindful of the observances. He is disciplined
in terms of virtuous behaviour. He is restrained. This is the final
body he will occupy as he has ended his cycle of births. I call that
person a brahmana.




Verse 401. He Is A Brahmana Who Clings Not To Sensual Pleasures

Like water on a lotus leaf,
or mustard seed on needle point,
whoso clings not to sensual things,
that one I call a Brahmin True.

Explanation: The water does not get attached
to the surface of the lotus leaf. The mustard seed does not get attached
to the point of a needle. In the same way, the wise one’s mind does
not get attached to sensual pleasure. Such a non-attached person I describe
as the true brahmana .




Verse 402. A Brahmana Is He Who Has Laid The Burden Aside

Whoso in this world comes to know
cessation of all sorrow,
laid down the burden, freed from bonds,
that one I call a Brahmin True.

Explanation: He has become aware, in this world itself, the
end of suffering. He is unburdened: he has put down the load. He has
got disengaged from the bonds that held him. I call that person a
true brahmana.




Verse 403. A Brahmana Is He Who Has Reached His Ultimate Goal

Whose knowledge is deep, who’s wise,
who’s skilled in ways right and wrong,
having attained the highest aim,
that one I call a Brahmin True.

Explanation: He possesses profound wisdom. He is full of insight.
He is capable of discriminating the right path from the wrong path.
He has reached the highest state. I call that person a true brahmana.




Verse 404. A Brahmana Is He Who Has No Intimacy With Any

Aloof alike from laity
and those gone forth to homelessness,
who wanders with no home or wish,
that one I call a Brahmin True.

Explanation: He does not establish extensive contact either
with laymen or with the homeless. He is not attached to the way of
life of the householder. He is content with the bare minimum of needs.
I call that person a true brahmana.




Verse 405. A Brahmana Is He Who Is Absolutely Harmless

Who blows to beings has renounced
to trembling ones, to bold,
who causes not to kill nor kills,
that one I call a Brahmin True.

Explanation: He has discarded the rod and set aside the weapons.
He does not hurt neither the frightened, timid beings, nor stubborn,
fearless beings. I call that person a brahmana.




Verse 406. A Brahmana Is He Who Is Friendly Amongst The Hostile

Among the hostile, friendly,
among the violent, cool
detached amidst the passionate,
that one I call a Brahmin True.

Explanation: Being friendly even among the hostile. Free from
hostility, violence and passionate grasping, one emerges a true brahmin.




Verse 407. A Brahmana Is He Who Has Discarded All Passions

From whomever lust and hate,
conceit, contempt have dropped away,
as mustard seed from a point of a needle,
that one I call a Brahmin True.

Explanation: His mind does not accept such evils as lust,
ill-will, pride and ingratitude. In this, his mind is like a point
of a needle that just does not grasp a mustard seed. An individual
endowed with such a mind I describe as a brahmana.




Verse 408. A Brahmana Is He Who Gives Offence To None

Who utters speech instructive,
true and gentle too,
who gives offence to none,
that one I call a Brahmin True.

Explanation: His speech is true. His words are well-meaning,
constructive and not harsh. By his words he will not give offence
to anyone. Nor will his words provoke people. Such a person I declare
a true brahmana.




Verse 409. A Brahmana Is He Who Steals Not

Who in the world will never take
what is not given, long or short,
the great or small, the fair or foul,
that one I call a Brahmin True.

Explanation: In this world if there is some person who does
not take anything that is not given, whether long or short, minute
or large or good or bad, him I declare a true brahmana.




Verse 410. A Brahmana Is He Who Is Desireless

In whom there are no longings found
in this world or the next,
longingless and free from bonds,
that one I call Brahmin True.

Explanation: He has no yearnings either for this world or
for the next. He is free from earning and greed. He is disengaged
from defilements. Such a person I declare a fine brahmana.




Verse 411. In Whom There Is No Clinging

In whom there is no dependence found,
with Final Knowledge freed from doubt,
who’s plunged into the Deathless depths,
that one I call a Brahmin True.

Explanation: He has no attachments - no attachments can be
discovered in him. He has no spiritual doubts due to his right awareness,
He has entered the deathless - Nibbana. I describe him, a true brahmana.




Verse 412. Above Both Good And Evil

Here who’s gone beyond both bonds
to goodness and evil too,
is sorrowless, unsullied, pure
that one I call a Brahmin True.

Explanation: If any person in this world has travelled beyond
both good and the bad, and the attachments, and if he is without sorrow,
and is bereft of blemishes, and is pure, him I describe as a true
brahmana.




Verse 413. Learning The Charm

Who, like the moon, unblemished, pure,
is clear and limpid, and in whom
delights in being a consumed,
that one I call a Brahmin True.

Explanation: He is like the moon at the full - spotless and
free of blemishes. He is pure, calm, serene and exceptionally tranquil.
He is has got rid of the craving that takes delight in the cycle of
existence. That person I declare a true brahmana.




Verse 414. The Tranquil Person

Who’s passed this difficult path,
delusion’s bond, the wandering-on,
who’s crossed beyond , contemplative,
uncraving with no questioning doubt,
no clinging’s fuel so cool become,
that one I call a Brahmin true.

Explanation: He has crossed over the quagmire of passion.
He has gone beyond the difficult terrain of blemishes, that is hard
to traverse and has crossed the cycle of existence. He is fully and
totally reached the other shore. He is a meditator and is bereft of
craving. His spiritual doubts are resolved. He is no longer given
to grasping. He is cooled. Such a person I describe as a true brahmana.




Verse 415. Freed From Temptation

Who has abandoned lusting here
as homeless one renouncing all,
with lust and being quite consumed,
that one I call a Brahmin True.

Explanation: Rejecting pleasure, homeless he goes to life’s
journey’s end. Him, I call a Brahmin True.




Verse 416. The Miracle Rings

Who has abandoned lusting here
as homeless one renouncing all,
with lust and being quite consumed,
that one I call a Brahmin True.

Explanation: In this world, he has taken to the life of a
wandering ascetic. He has got rid of the craving to continue the cycle
of existence. I describe that person as a true brahmana.




Verse 417. Beyond All Bonds

Abandoned all human bonds
and gone beyond the bonds of gods,
unbound one is from every bond,
that one I call a Brahmin True.

Explanation: He has given up the bonds that bind him to humanity.
He has gone beyond the bonds of attachment to life in heaven as well.
This way, he is disengaged from all bonds. I declare such a person
a brahmana.




Verse 418. The Person Whose Mind Is Cool

Abandoned boredom and delight,
become quite cool and assetless,
a hero, All-worlds-Conqueror,
that one I call a Brahmin True.

Explanation: He has given up lust. He has also given up his
disgust for the practice of meditation. This way, he is both lustful
and lustres. He has achieved total tranquillity. He is devoid of the
blemishes that soil the hand. He has conquered all the world and is
full of effort. I call that person a brahmana.




Verse 419. Diviner Of Rebirth

Who knows how clutching creatures die
to reappear in many a mode,
unclutching then, sublime, Awake,
that one I call a Brahmin True.

Explanation: He knows the death and birth of beings in every
way. He is not attached to either birth or death. He has arrived at
the proper destination. He possesses the knowledge of the essences.
This person I describe as a brahmana.




Verse 420. Destroy Unknown

Whos destination is unknown
to humans, spirits or to gods,
pollutions stayed, an Arahant,
that one I call a Brahmin True.

Explanation: Their path, neither gods, nor spirits, nor humans
can fathom. Their taints are totally eradicated. They have attained
the higher spiritual state. This person I declare a brahmana.




Verse 421. He Yearns For Nothing

That one who’s free of everything
that’s past, that’s present, yet to be,
who nothing owns, who’s unattached,
that one I call a Brahmin True.

Explanation: Their path, neither gods, nor spirits, nor humans
can fathom. Their taints are totally eradicated. They have attained
the higher spiritual state. This person I declare a brahmana.




 

Verse 422. He Who Is Rid Of Defilements

One noble, most excellent, heroic too,
great sage and one who conquers all,
who’s faultless, washed, one Awake,
that one I call a Brahmin True.

Explanation: He is a great sage as he has
realized the essentials. He has conquered death. He is devoid of blemishes.
He has washed away all evil. He has awakener to the essentials. That person,
I describe as a brahmana.



Verse 423. The Giver And Receiver Of Alms

Who so does know of former lives
and sees the states of bliss and woe
and then who’s reached the end of births,
a sage supreme with wisdom keen,
complete in all accomplishments,
that one I call a Brahmin True.

Explanation: He knows his former existences. He has the capacity
to see heaven and hell - states of ecstasy and states of woe. He has
ended the cycle of existences. He has his higher awareness. He has
reached the state of a sage. He has achieved the final perfection.
Him I describe as a brahmana.

Verse 383. Be A Knower Of The Deathless

O brahmin, strive and cleave the stream,
desires of sense discarded,
knowing conditioned things decay
be Knower-of-the-Uncreated.

Explanation: Exert all you can and cut off the stream of existence.
Get rid of passion. Get to know the erosion of the condition things.
And, they become the knower of the uncreated - Nibbana.

2.

Hunger is the greatest ill, the greatest suffering - conditionedness, said Awakened One
knowing this reality at it is:
Ultimate Happiness supreme that is the end of suffering.
Sujata fed Buddha, Ashoka planted fruit bearing trees all over his empire.
Maha Mayawati wants that rule and VP Haris may direct their followers to Grow Broccoli 🥦 Bell Peppers🫑 Cucumber 🥒 Carrots 🥕 Beans in pots like  Free Birds 🦅 in Vegan 🌱 White Home  to make the hungry minds to glow like Lotus.
Dr B.R.Ambedkar thundered “Main Bharat Baudhmay karunga.” (I will make this country Buddhist)
All
Aboriginal Awakened Societies Thunder ” Hum Prapanch Prabuddha
Prapanchmay karunge.” (We will make the whole world Prabuddha Prapanch
3.
Create Free online the first time, when Jai Bhim was uttered when it
was used as a war cry during the famous Battle of Koregaon (fought
between the Peshwa and British East India Company) on January 1818.The
army of Mahars defeated the Peshwa. Ambedkar used to visit this battle
field-located in Pune-every

year, and pay floral tributes to the exemplary valour displayed by the Mahars


May be an image of 1 person

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17th Masters National Masters Championships 2021

WELCOME
CIRCULAR It is our pleasure to welcome you all to Mangaluru, Karnataka
for the 17th Masters National Championships 2021 to be held at from 26th
to 28th November 2021.

The above championships will be conducted at St Aloysius College, Kodiabail, PB 720, Mangaluru.


Kushinara Nibbana Bhumi Pagoda Bengaluru

This
video is about dream vision of J Chandrasekharan who has constructed
Kushinara Nibbana Bhumi Pagoda Bengaluru, This pagodan is built where
people can come make use of the place and get maximum benefit.

Kushinara Nibbana Bhumi Pagoda
White Home
668, 5A Main Road
8th Cross HAL III Stage
Punya Bhumi Bengaluru
Magadhi Karnataka
Prabuddha Bharat International

Dying Hungry And Thirsty GIF - Dying Hungry And Thirsty GIFs
Hunger is the greatest ill, the greatest suffering - conditionedness, said Awakened One
knowing this reality at it is:

Ultimate Happiness supreme that is the end of suffering.

Sujata fed Buddha, Ashoka planted fruit bearing trees all over his empire.

Maha Mayawati wants that rule and VP Haris may direct their followers to Grow Broccoli 🥦 Bell Peppers🫑 Cucumber 🥒 Carrots 🥕 Beans in pots like  Free Birds 🦅 in Vegan 🌱 White Home  to make the hungry minds to glow like Lotus.

Dr B.R.Ambedkar thundered “Main Bharat Baudhmay karunga.” (I will make this country Buddhist)

All
Aboriginal Awakened Societies Thunder ” Hum Prapanch Prabuddha
Prapanchmay karunge.” (We will make the whole world Prabuddha Prapanch

vipassana Pagoda Bangalore

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vipassana Pagoda Bangalore
This
video is about dream vision of chandrashaker who has build terrace
vipassana pagoda in Bangalore,new thippasandra, This pagodan is built
where people ca…



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Wake up at 03:45 AM

After Bath Practice Patanjali Yogic Meditation From 04:00 AM to 05:00 AM at

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𝙒𝙝𝙞𝙩𝙚 𝙃𝙤𝙢𝙚,
668 5𝙩𝙝 𝘼 𝙈𝙖𝙞𝙣 𝙍𝙤𝙖𝙙,
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𝙋𝙪𝙣𝙞𝙮𝙖 𝘽𝙃𝙐𝙈𝙄 𝘽𝙚𝙣𝙜𝙖𝙡𝙪𝙧𝙪,

𝙈𝙖𝙜𝙖𝙙𝙝𝙞 𝙆𝙖𝙧𝙣𝙖𝙩𝙖𝙠𝙖,
𝙋𝙧𝙖𝙗𝙪𝙙𝙙𝙝𝙖 𝘽𝙝𝙖𝙧𝙖𝙩 𝙄𝙣𝙩𝙚𝙧𝙣𝙖𝙩𝙞𝙤𝙣𝙖𝙡


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Practicing Mindful Swimming at Dolphin Aquatics at Halasuru from 05:30 AM to 07:00 AM


Peace and joy for all
  • How many languages are there in the world?





    • 7,117 languages are spoken today.


      That number
      is constantly in flux, because we’re learning more about the world’s
      languages every day. And beyond that, the languages themselves are in
      flux. They’re living and dynamic, spoken by communities whose lives are
      shaped by our rapidly changing world. This is a fragile time: Roughly 0%
      of languages are now endangered, often with less than 1,000 speakers
      remaining. Meanwhile, just 23 languages account for more than half the
      world’s population.



    When
    a just born baby is kept isolated without anyone communicating with the
    baby, after a few days it will speak and human natural (Prakrit)
    language known as Classical Magahi Magadhi/Classical Chandaso
    language/Magadhi Prakrit,Classical Hela Basa (Hela Language),Classical
    Pāḷi which are the same. Buddha spoke in Magadhi. All the 7,139
    languages and dialects are off shoot of Classical Magahi Magadhi. Hence
    all of them are Classical in nature (Prakrit) of Human Beings, just like
    all other living speices have their own natural languages for
    communication. 117 languages are translated by
    https://translate.google.comin

  • 01) Classical Magahi Magadhi,
  • 02) Classical Chandaso language,
  • 03)Magadhi Prakrit,
    04)
    Classical Hela Basa (Hela Language),

  • 05) Classical Pāḷi,

  • 06) ClassicalDevanagari,Classical Hindi-Devanagari- शास्त्रीय हिंदी,

  • 07) ClassicalCyrillic
    08) Classical Afrikaans– Klassieke Afrikaans
    09) Classical Albanian-Shqiptare klasike,
    10) Classical Amharic-አንጋፋዊ አማርኛ,
    11) Classical Arabic-اللغة العربية الفصحى
    12) Classical Armenian-դասական հայերեն,
    13) Classical Assamese-ধ্ৰুপদী অসমীয়া


14) Classical Azerbaijani- Klassik Azərbaycan,

15) Classical Basque- Euskal klasikoa,
16) Classical Belarusian-Класічная беларуская,
17) Classical Bengali-ক্লাসিক্যাল বাংলা,
18) Classical Bosnian-Klasični bosanski,
19) Classical Bulgaria- Класически българск,
  • 20) Classical Catalan-Català clàssic
  • 21) Classical Cebuano-Klase sa Sugbo,
  • 22) Classical Chichewa-Chikale cha Chichewa,
    23) Classical Chinese (Simplified)-古典中文(简体),
    24) Classical Chinese (Traditional)-古典中文(繁體),
    25) Classical Corsican-Corsa Corsicana,
    26) Classical Croatian-Klasična hrvatska,
  • 27) Classical Czech-Klasická čeština

    28) Classical Danish-Klassisk dansk,Klassisk dansk,
    29) Classical Dutch- Klassiek Nederlands,
    30) Classical English,Roman,
    31) Classical Esperanto-Klasika Esperanto,
    32) Classical Estonian- klassikaline eesti keel,

  • 33) Classical Filipino klassikaline filipiinlane,

    34) Classical Finnish- Klassinen suomalainen,
    35) Classical French- Français classique,
    36) Classical Frisian- Klassike Frysk,
    37) Classical Galician-Clásico galego,
    38) Classical Georgian-კლასიკური ქართული,
    39) Classical German- Klassisches Deutsch,
    40) Classical Greek-Κλασσικά Ελληνικά,
    41) Classical Gujarati-ક્લાસિકલ ગુજરાતી,
    42) Classical Haitian Creole-Klasik kreyòl,
    43) Classical Hausa-Hausa Hausa,
    44) Classical Hawaiian-Hawaiian Hawaiian,
    45) Classical Hebrew- עברית קלאסית
    46) Classical Hmong- Lus Hmoob,
    47) Classical Hungarian-Klasszikus magyar,
    48) Classical Icelandic-Klassísk íslensku,
    49) Classical Igbo,Klassískt Igbo,
    50) Classical Indonesian-Bahasa Indonesia Klasik,
    51) Classical Irish-Indinéisis Clasaiceach,
    52) Classical Italian-Italiano classico,
    53) Classical Japanese-古典的なイタリア語,
    54) Classical Javanese-Klasik Jawa,
    55) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,
    56) Classical Kazakh-Классикалық қазақ,
    57) Classical Khmer- ខ្មែរបុរាណ,
    58) Classical Kinyarwanda
    59) Classical Korean-고전 한국어,
    60) Classical Kurdish (Kurmanji)-Kurdî (Kurmancî),
    61) Classical Kyrgyz-Классикалык Кыргыз,
    62) Classical Lao-ຄລາສສິກລາວ,
    63) Classical Latin-LXII) Classical Latin,
    64) Classical Latvian-Klasiskā latviešu valoda,
    65) Classical Lithuanian-Klasikinė lietuvių kalba,
    66) Classical Luxembourgish-Klassesch Lëtzebuergesch,
    67) Classical Macedonian-Класичен македонски,
    68) Classical Malagasy,класичен малгашки,
    69) Classical Malay-Melayu Klasik,
    70) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,
    71) Classical Maltese-Klassiku Malti,
    72) Classical Maori-Maori Maori,
    73) Classical Marathi-क्लासिकल माओरी,
    74) Classical Mongolian-Сонгодог Монгол,
    75) Classical Myanmar (Burmese)-Classical မြန်မာ (ဗမာ),
    76) Classical Nepali-शास्त्रीय म्यांमार (बर्मा),
    77) Classical Norwegian-Klassisk norsk,

  • 78) Classical Odia (Oriya)
    79) Classical Pashto- ټولګی پښتو
    80) Classical Persian-کلاسیک فارسی
    81) Classical Polish-Język klasyczny polski,
    82) Classical Portuguese-Português Clássico,
    83) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,
    84) Classical Romanian-Clasic românesc,
    85) Classical Russian-Классический русский,
    86) Classical Samoan-Samoan Samoa,

  • 87) Classical Sanskrit छ्लस्सिचल् षन्स्क्रित्
    88) Classical Scots Gaelic-Gàidhlig Albannach Clasaigeach,

  • 89) Classical Serbian-Класични српски,
    90) Classical Sesotho-Seserbia ea boholo-holo,
    91) Classical Shona-Shona Shona,
    92) Classical Sindhi,
    93) Classical Sinhala-සම්භාව්ය සිංහල,
    94) Classical Slovak-Klasický slovenský,
    95) Classical Slovenian-Klasična slovenska,
    96) Classical Somali-Soomaali qowmiyadeed,
    97) Classical Spanish-Español clásico,
    98) Classical Sundanese-Sunda Klasik,
    99) Classical Swahili,Kiswahili cha Classical,
    100) Classical Swedish-Klassisk svensk,
    101) Classical Tajik-тоҷикӣ классикӣ,
    102) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,
    103) Classical Tatar
    104) Classical Telugu- క్లాసికల్ తెలుగు,
    105) Classical Thai-ภาษาไทยคลาสสิก,
    106) Classical Turkish-Klasik Türk,
    107) Classical Turkmen
    108) Classical Ukrainian-Класичний український,
    109) Classical Urdu- کلاسیکی اردو
    110) Classical Uyghur,
    111) Classical Uzbek-Klassik o’z,
    112) Classical Vietnamese-Tiếng Việ,
    113) Classical Welsh-Cymraeg Clasurol,
    114) Classical Xhosa-IsiXhosa zesiXhosa,
    115) Classical Yiddish- קלאסישע ייִדיש
    116) Classical Yoruba-Yoruba Yoruba,
    117) Classical Zulu-I-Classical Zulu


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Do Good Purify Mind - Path to Eternal Bliss

https://www.buddha-vacana.org/sutta/anguttara/06/an06-102.html

AN 6.102 (A iii 443)

Anavatthitā Sutta


— Unstable —


Six rewards that should act as a motivation for establishing the perception of anicca.




Note: info·bubbles on “underdotted” English words


Pāḷi



English




“cha, bhikkhave, ānisaṃse sampassamānena alameva bhikkhunā
sabbasaṅkhāresu anodhiṃ karitvā aniccasaññaṃ upaṭṭhāpetuṃ. katame cha?
‘sabbasaṅkhārā ca me anavatthitā khāyissanti, sabbaloke ca me mano
nābhiramissati, sabbalokā ca me mano vuṭṭhahissati, nibbānapoṇañca me
mānasaṃ bhavissati, saṃyojanā ca me pahānaṃ gacchissanti, paramena ca
sāmaññena samannāgato bhavissāmī’ti. ime kho, bhikkhave, cha ānisaṃse
sampassamānena alameva bhikkhunā sabbasaṅkhāresu anodhiṃ karitvā
aniccasaññaṃ upaṭṭhāpetun”ti.


“In seeing six rewards, it’s enough motivation for a monk to establish the perception of inconstancy with regard to all fabrications without exception. Which six? ‘All fabrications will appear as unstable. My mind will not delight in any world. My mind will rise above every world. My heart will be inclined to Unbinding. My fetters
will go to their abandoning. I’ll be endowed with the foremost
qualities of the contemplative life.’ In seeing these six rewards, it’s
enough for a monk to establish the perception of inconstancy with regard to all fabrications without exception.”




Sutta Study: AN9.3 Meghiya Sutta
Buddhist Insights
Here
a monk goes to meditate alone and finds his mind overwhelmed with
harmful, unwholesome conditions. He asks the Buddha for advice, and the
Buddha tells him nine things he can do to improve his meditation – with a
particular emphasis on the importance of having good spiritual friends
(kalyāṇa-mittā).
Download a copy of the Sutta Here:
AN 6.102 (A iii 443)
Anavatthitā Sutta
— Unstable —
Six rewards that should act as a motivation for establishing the perception of anicca.
Note: info·bubbles on “underdotted” English words

Pāḷi

“cha,
bhikkhave, ānisaṃse sampassamānena alameva bhikkhunā sabbasaṅkhāresu
anodhiṃ karitvā aniccasaññaṃ upaṭṭhāpetuṃ. katame cha? ‘sabbasaṅkhārā ca
me anavatthitā khāyissanti, sabbaloke ca me mano nābhiramissati,
sabbalokā ca me mano vuṭṭhahissati, nibbānapoṇañca me mānasaṃ
bhavissati, saṃyojanā ca me pahānaṃ gacchissanti, paramena ca sāmaññena
samannāgato bhavissāmī’ti. ime kho, bhikkhave, cha ānisaṃse
sampassamānena alameva bhikkhunā sabbasaṅkhāresu anodhiṃ karitvā
aniccasaññaṃ upaṭṭhāpetun”ti.
English
“In
seeing six rewards, it’s enough motivation for a monk to establish the
perception of inconstancy with regard to all fabrications without
exception. Which six? ‘All fabrications will appear as unstable. My mind
will not delight in any world. My mind will rise above every world. My
heart will be inclined to Unbinding. My fetters will go to their
abandoning. I’ll be endowed with the foremost qualities of the
contemplative life.’ In seeing these six rewards, it’s enough for a monk
to establish the perception of inconstancy with regard to all
fabrications without exception.”

SA 2-215: Somā Sūtra - Bhante Suddhāso
SA 2-215: Somā Sūtra – Somā Translated by Bhante Suddhāso Vie



Public


Verse 290. Give Up A Little, Achieve Much
If one should see great happiness
in giving up small happiness
one wise the lesser would renounce
the greater full-discerning.

Explanation:
By giving up a modicum of pleasure, which the worldly pursuits bring,
if one can be assured of tremendous pleasure - which is Nibbana - the
wise person should give up the little pleasure.
Verse 291. When Anger Does Not Abate
Who so for self wants happiness
by causing others pain,
entangled in anger’s tangles
one’s from anger never free.

Explanation:
The individual who achieves happiness by inflicting pain on others is
not freed from anger because he is entangled in the web of anger due to
the contact of the anger of other people.
Verse 292. How Blemishes Increase
What should be done is left undone
and done is what should not be done,
ever the pollutions grow
of those ones proud and heedless.

Explanation:
If people do what should not be done, and neglect what should be done,
the blemishes of those proud, slothful ones begin to increase.
Verse 293. Mindfulness Of Physical Reality
But for who always practice well
bodily mindfulness,
do never what should not be done,
for mindful ones, the full-aware,
pollutions fade away.

Explanation:
If one were to practice constantly on the mindfulness of physical
reality, maintaining steady attention on what has to be done, they will
shun what should not be done. The blemishes of those mindful, alert will
get eroded.

Verse 294. The Destroyer Who Reaches Nibbana
One’s mother and father having slain
and then two warrior kings,
a realm as well its treasurer,
one goes immune, a Brahmin True.

Explanation:
The brahmin kills the mother - craving, kills the father - egotism,
self-cherishing: They represent the two views, Eternalism and Nihilism,
opposed to Buddhist thought. The subordinates are clinging to life. And
he destroys the defilements which cling to life. Having destroyed all
these, the brahmin (arahat) goes without punishment.
Verse 295. The ‘Killer’ Who Goes Free
One’s mother and father having slain
and then two learned kings,
as well the fifth, a tiger fierce,
one goes immune, a Brahmin True.

Explanation:
The brahmin (arahat) kills the mother - craving; kills the father -
egotism; kills the two learned kings. They represent the two false views
eternalism and nihilism. He kills the five tigers (sensuality, hate,
mental inertia, worry and skeptical doubt) that obstruct the path. And,
having done all these killings, the arahat goes about unaffected.
Verse 296. Reflect On The Virtues Of The Buddha
Well awakened, they’re awake
ever the Buddha’s pupils
who constantly by day, by night
are mindful of the Buddha.

Explanation:
Those disciples of the Buddha who are mindful of the virtues of their
Teacher day and night, arise wide awake and in full control of their
faculties.
Verse 297. Reflect On The Virtues Of The Dhamma

Well awakened, they’re awake
ever the Buddha’s pupils
who constantly by day, by night
are mindful of the Dhamma.

Explanation:
Those disciples of the Buddha who are mindful of the virtues of the
Dhamma day and night, arise wide awake and in full control of their
faculties.
Verse 298. Reflect On The Virtues Of The Sangha
Well awakened, they’re awake
ever the Buddha’s pupils
who constantly by day, by night
are mindful of the Sangha.

Explanation:
Those disciples of the Buddha who are mindful of the virtues of the
Sangha day and night, arise wide awake and in full control of their
faculties.
Verse 299. Reflect On The Real Nature of the Body
Well awakened, they’re awake
ever the Buddha’s pupils
who constantly by day, by night
are mindful of the body.

Explanation:
Those disciples of the Buddha who are mindful of the real nature of the
body day and night, arise wide awake and in full control of their
faculties.
Verse 300. Reflect On Harmlessness
Well awakened, they’re awake
ever the Buddha’s pupils
who constantly by day, by night
in harmlessness delight.

Explanation:
Those disciples of the Buddha who take delight in harmlessness day and
night, arise wide awake and in full control of their faculties.
Verse 301. The Mind That Takes Delight in Meditation
Well awakened, they’re awake
ever the Buddha’s pupils
who constantly by day, by night
in meditation take delight.

Explanation:
Those disciples of the Buddha who take delight in meditation day and
night, arise wide awake and in full control of their faculties.
Verse 302. Samsara - Journey
Hard’s the going-forth, hard to delight in it,
hard the household life and dukkha is it too.
Dukkha’s to dwell with those dissimilar
and dukkha befalls the wanderer.
Be therefore not a wanderer,
not one whom dukkha befalls.

Explanation:
It is hard to become a monk; it is hard to be happy in the practice of a
monk. To live with those of a different temperament is painful. A
traveller in samsara is continually subject to dukkha; therefore, do not
be a traveller in samsara; do not be the one to be repeatedly subject
to dukkha.
Verse 303. He Is Honoured Everywhere
Who’s full of faith and virtue,
of substance, high repute,
is honoured everywhere,
wherever that one goes.

Explanation: He who is full of faith and virtue, who also possesses fame and fortune, in held in reverence wherever he goes.
Verse 304. The Virtuous Are Seen
Afar the true are manifest
like Himalayan range,
yet even here the false aren’t seen,
they’re arrows shot by night.

Explanation:
Like the Himalayas, the good are visible even from afar; like arrows
shot in the night, the wicked are not seen even though they may be near.
Verse 305. Discipline Yourself In Solitude
Alone one sits, alone one lies,
alone one walks unweariedly,
in solitude one tames oneself
so in the woods will one delight.
Explanation:
He who sits alone, lies down alone, walks alone, in diligent practice,
and alone tames himself, should find delight in living in the forest.
G
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T
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𝓛𝓔𝓢𝓢𝓞𝓝  4167  Tue 30 Nov  2021
Do Good Purify Mind - Path to Eternal Bliss


Public


Keep your mind calm,quiet, alert, attentive and have an equanimity mind with a clear understanding that every is changing.
Tai Tran
1.25K subscribers
Buddhist Publication Society Kandy • Sri Lanka
The Wheel Publication No. 11
First published: 1959
Reprinted: 1971, 1986
A slightly differing German version of this essay appeared in 1951 in the magazine Die Einsicht.
The English version was first published in the quarterly The Light of the Dhamma, Vol. IV, No. 3 (Rangoon 1957)
under the title “Nibbāna in the Light of the Middle Doctrine.”
BPS Online Edition © (2008)
Digital Transcription Source: BPS Transcription Project
For
free distribution. This work may be republished, reformatted, reprinted
and redistributed in any medium. However, any such republication and
redistribution is to be made available to the public on a free and
unrestricted basis and translations and other derivative works are to
be clearly marked as such.
Anattā and Nibbāna
Egolessness and Deliverance
The Buddhist Publication Society
The BPS is an approved charity dedicated to making known the Teaching of the Buddha, which has a vital message for all people.
Founded in 1958, the BPS has published a wide variety of books and booklets covering a great range of topics.
Its
publications include accurate annotated translations of the Buddha’s
discourses, standard reference works, as well as original contemporary
expositions of Buddhist thought and practice.
These
works present Buddhism as it truly is— a dynamic force which has
influenced receptive minds for the past 2500 years and is still as
relevant today as it was when it first arose.
For more information about the BPS and our publications, please visit our website, or contact:
The Administrative Secretary Buddhist Publication Society P.O. Box 61
54 Sangharaja Mawatha Kandy, Sri Lanka E-mail: bps@bps.lk
Web site: http://www.bps.lk Tel: 0094 81 223 7283 Fax: 0094 81 222 3679
Notes:
1
The extracts from both works have mainly been taken, with a few
alterations, from Bhikkhu Ñāṇamoli’s translation (see Note on Sources).
Explanatory additions by this writer are in brackets, those by Bhikkhu Ñāṇamoli in parentheses.
2 Comy.: This is to show that, for Arahants, Nibbāna is established by their own experience.
3 Comy.: For others it is established by inference based on the words of the Master.
4
The paragraphs beginning with * are translated by the author of this
essay; those without, by Bhikkhu Ñāṇamoli (taken from the notes to his
translation of the Visuddhimagga).
5 These are some of the altogether 33 designations of Nibbāna in SN 43:12-44.
6 This refers to Abhidhammic classifications in which Nibbāna is included, occurring, for instance, in the Dhammasaṅgaṇī.
7
The theosophical variant, is, e.g., represented by neo-Buddhist groups
in Britain and elsewhere which otherwise have done good work in
introducing Westerners to Buddhist or to their conception of it.
The
Vedantic influence is conspicuous, e.g., in the utterances of
well-meaning Indians, among them men of eminence, maintaining the basic
identiey or similarity, of the Vedantic and Buddhist position
concerning Ātman.
This is, by the way, quite in contrast to opinion on that subject, expressed by the great classical exponents of Vedanta.
See Vedanta and Buddhismby H. v. Glasenapp (Wheel Publication No. 5).
Mahayanistic influence may be noticeable in some representatives of the former two variants.
But also in the Mahāyāna literature iteslef, the positive-metaphysical extreme is met with in varying degrees.
Ranging
from the Madhyamika scriptures where it is comparatively negligible, up
to the Yogāvacara school where Asaṅga uses even the
termsmahātmaandparamātmain an approving sense
(seeMahāyāna-sūtrālaṅkāra-śāstra and Asaṅga’s own commentary.)
8 These are the twenty kinds of individuality-belief (sakkāya-diṭṭhi).
9 See The Discourse on the Snake Simile, tr. by Nyanaponika Thera (Wheel No. 47/48).
10 I.e., outside the aggregates taken singly.
11 I.e., outside the aggregates as a whole.
12 Pali: attanā’va attānaṃ sañjānāmi.This refers to Vedantic conceptions.
Quite similar formulations are found already in the Saṃhitās, the pre-Buddhist Upanishads, and later in the Bhagavadgītā.
SN 35.149 (S iv 134)
Anattanibbānasappāya Sutta
— The [perception] of nonself suitable for Nibbāna —
[anatta+nibbāna+sappāya]
Here
are hardcore vipassanā instructions dealing with the perception of
nonself for advanced meditators who are looking forward to attaining
Nibbāna.
Notes:
1) you can test here your general level of understanding if you have read the preceding suttas carefully
2) the Pali-English Dictionary is available here
Keep your mind calm,quiet, alert, attentive and have an equanimity mind with a clear understanding that every is changing.

  • 05) Classical Pāḷi,


nibbāna·sappāyaṃ
vo, bhikkhave, paṭipadaṃ desessāmi. taṃ suṇātha, sādhukaṃ manasi
karotha; bhāsissāmi. katamā ca sā, bhikkhave, nibbāna·sappāyā paṭipadā?

idha,
bhikkhave, bhikkhu ‘cakkhuṃ anattan’ti passati, ‘rūpā anattā’ti
passati, ‘cakkhu·viññāṇaṃ anattan’ti passati, ‘cakkhu·samphasso
anatto’ti passati, yam·p·idaṃ cakkhu·samphassa·paccayā uppajjati
vedayitaṃ sukhaṃ vā anattaṃ vā aanattamasukhaṃ vā tam·pi anattan’ti
passati.

’sotaṃ
anattan’ti passati, ’saddā anattā’ti passati, ’sota·viññāṇaṃ anattan’ti
passati, ’sota·samphasso anatto’ti passati, ‘yam·p·idaṃ
sota·samphassa·paccayā uppajjati vedayitaṃ sukhaṃ vā anattaṃ vā
aanattamasukhaṃ vā tam·pi anattan’ti passati.

‘ghāṇaṃ
anattan’ti passati, ‘gandhā anattā’ti passati, ‘ghāṇa·viññāṇaṃ
anattan’ti passati, ‘ghāṇa·samphasso anatto’ti passati, ‘yam·p·idaṃ
ghāṇa·samphassa·paccayā uppajjati vedayitaṃ sukhaṃ vā anattaṃ vā
aanattamasukhaṃ vā tam·pi anattan’ti passati.

‘jivhā
anattā’ti passati, ‘rasā anattā’ti passati, ‘jivhā·viññāṇaṃ anattan’ti
passati, ‘jivhā·samphasso anatto’ti passati, ‘yam·p·idaṃ
jivhā·samphassa·paccayā uppajjati vedayitaṃ sukhaṃ vā anattaṃ vā
aanattamasukhaṃ vā tam·pi anattan’ti passati.

‘kāyo
anatto’ti passati, ‘phoṭṭhabbā anattā’ti passati, ‘kāya·viññāṇaṃ
anattan’ti passati, ‘kāya·samphasso anatto’ti passati, ‘yam·p·idaṃ
kāya·samphassa·paccayā uppajjati vedayitaṃ sukhaṃ vā anattaṃ vā
aanattamasukhaṃ vā tam·pi anattan’ti passati.

‘mano
anatto’ti passati, ‘dhammā anattā’ti passati, ‘mano·viññāṇaṃ anattan’ti
passati, ‘mano·samphasso anatto’ti passati, ‘yam·p·idaṃ
mano·samphassa·paccayā uppajjati vedayitaṃ sukhaṃ vā anattaṃ vā
aanattam·a·sukhaṃ vā tam·pi anattan’ti passati.

ayaṃ kho sā, bhikkhave, nibbāna·sappāyā paṭipadā ti.
Anattā and Nibbāna
Buddhist
Publication Society Kandy • Sri LankaThe Wheel Publication No. 11First
published: 1959Reprinted: 1971, 1986A slightly differing German version
of th…


Verse 273. The Eight-fold Path Is Best
Of paths the Eight-fold is the best,
of truths the statement four,
the passionless of teachings best,
of humankind the Seer.

Explanation:
Off all paths, the eight-fold path is the greatest. Of the truths, the
greatest are the four noble truths. Detachment is the greatest of all
states. And, of all those who are two-footed ones, one who possesses
eyes. The Buddha is the greatest.
Verse 274. The Only Path To Purity
This is the path, no other’s there
for purity of insight,
enter then upon this path
bemusing Mara utterly.

Explanation:
This is the path. There is no other for the achievement of clarity of
insight. You must follow this path to the total bewilderment of mara.
Verse 275. The Path To End Suffering
Entered then upon this path
you’ll make an end of dukkha.
Freed in knowledge from suffering’s stings
the Path’s proclaimed by me.

Explanation:
If you follow this path, you will reach the termination of suffering.
This path has been revealed by me, after the extraction of arrows.

Verse 276. Buddhas Only Shows The Way
Buddhas just proclaim the Path
but you’re the ones to strive.
Contemplatives who tread the Path
are freed from Mara’s bonds.

Explanation:
The effort must be made by yourself. The Buddhas (the Teachers) only
show the way and direct you.Those contemplative meditators, who follow
the path, fully and totally escape the snares of death.
Verse 277. Conditioned Things Are Transient
When with wisdom one discerns
transience of conditioned things
one wearily from dukkha turns
treading the path to purity.

Explanation:
All component things, all things that have been put together, all
created things are transient, impermanent, non-constant. When this
realized through insight, one achieves detachment form suffering. This
is the path to total freedom from blemishes.
Verse 278. All Component Things Are Sorrow
When with wisdom one discerns
the dukkha of conditioned things
one wearily from dukkha turns
treading the path to purity.

Explanation:
All component things - all things that have been put together - all
created things are sorrow-fraught. When this is realized through
insight, one achieves detachment from suffering. This is the path to
total freedom from suffering.
Verse 279. Everything Is Soul-less
When with wisdom one discerns
all knowables are not a self
one wearily from dukkha turns
treading the path to purity.

Explanation:
All states of being are without a self. When this is realized through
insight, one achieves detachment from suffering. This is the path of
total freedom from suffering.
Verse 280. The Lazy Miss The Path
Though time to strive, not striving,
while young and strong yet indeed,
weak-minded and irresolute:
one finds not wisdom’s way.

Explanation:
If an individual does not make an effort even at a time when exertion
is due, if a person is lethargic even when he is young and strong; if a
person suppresses the wholesome thoughts that arise in his mind, if he
is lazy, he will not find the path to wisdom.
Verse 281. Purify Your Thoughts, Words And Deeds
In speech ever watchful with mind well-restrained
never with body do unwholesomeness.
So should one purify these three kamma-paths
winning to the Way made known by the Seers.

Explanation:
If one is well-guarded in speech, well-restrained in mind, and if one
refrains from physical misdeeds, that person will certainly attain the
noble eight-fold path realized by the sages.
Verse 282. Way To Increase Wisdom
From endeavour wisdom springs,
lacking effort wisdom wanes:
having known this two-fold path
either to progress or decline
so should one exhort oneself
that wisdom may increase.

Explanation:
From reflection and concentrated meditation refined wisdom arises.
Through the non-practice of concentrated wisdom erodes. Once these two
paths - one leading to progress and the other to decline - are
recognized, one must conduct one’s self to increased wisdom.
Verse 283. Shun Passion
The wood cut down but not a tree
since it’s from wood that fear is born.
Having cut wood and woodedness
O bhikkhus be without a wood.

Explanation:
Monks, cut down the forest of defilements. But, do not cut down the
trees. Fear comes from the forests of defilements. Clear both the forest
and the undergrowth. Having done this achieve the state of Nibbana.
Verse 284. Attachment To Women
As long indeed as woodedness
of man to women is not cut
so long in bondage is one’s mind
as milch-calf to the mother cow.

Explanation:
As long as a man’s mind is attached to women, even minutely, like a
little undergrowth that has not been cut down, so long will his mind be
attached like a suckling calf to its mother cow.
Verse 285. Path To Peace
Cut off affection for oneself
as a hand a lily in the Fall.
Cultivate this peaceful path,
Nibbana by the Buddha taught.

Explanation:
Just like a person plucking out a lily with one’s own hand, pluck out
your self-attachment. Cultivate the path to Nibbana, as advocated by the
Buddha.
Verse 286. The Fear Of Death
Here shall I spend the Rains,
here the Winter, here the Summer.
Thus speculates the fool,
the danger he knows not.

Explanation:
In the four months during retreat, winter or summer in a chosen place,
the ignorant plans unaware of the threat of death.
Verse 287. Death Takes Away The Attached
For one who has a clinging mind
and finds delight in babes and herds
Death does seize and carry away
as great flood a sleeping village.

Explanation:
Men are proud that they process children, cattle and other forms of
wealth. They tend to be proud that way because their minds are overcome
with blemishes. Floods sweep away a sleeping village, taking along all
its people and their possessions. In the same way, death comes unaware
and sweeps along the people however proud they are of their possessions.
Verse 288. No Protection When Needed
No sons are there for shelter
nor father nor related folk,
one by the Death-king seized upon
in kin no shelter finds.

Explanation:
When and individual is gripped by death, sons cannot protect one. Not
even one’s father can shield a person from the grip of death. Nor can
one’s relations come to the rescue.
Verse 289. The Path To The Deathless
Having understood this fact
the wise by virtue well-restrained
swiftly then should clear the path
leading to Nibbana.

Explanation:
Being aware that no one can rescue you from death, the wise person, who
is restrained and disciplined, should clear the path to Nibbana,
without any loss of time.

17th Masters National Masters Championships 2021 26th to 28th November Mangaluru ( KARNATAKA).
WELCOME CIRCULAR
It
is our pleasure to welcome you all to Mangaluru, Karnataka for the 17th
Masters National Championships 2021 to be held at from 26th to 28th
November 2021.
The above championships will be conducted at St Aloysius College, Kodiabail, PB 720, Mangaluru.

Fina world Masters 2017
2476407
66 subscribers
100m freestyle man 25-29
17th Masters National Masters Championships 2021 26th to 28th November Mangaluru ( KARNATAKA).
WELCOME CIRCULAR
It
is our pleasure to welcome you all to Mangaluru, Karnataka for the 17th
Masters National Championships 2021 to be held at from 26th to 28th
November 2021.
The above championships will be conducted at St Aloysius College, Kodiabail, PB 720, Mangaluru.
It’s
a great honour for us to host the Championship again and we will do our
best. We request co-operation from all office bearers of Swimming
Federation of India and all affiliated units for the successful conduct
of the championship.
Every
Person who wants to enter the Pool premises should have a Negative test
report of RTPCR from a valid Lab not later than 72 hours.
Participant ID card to be collected at the venue after submitting the RTPCR test report.
SFI UID CARD is compulsory for the swimmers to participate in the above championships.
To Register pls visit: www.swimming.org.in
1.0 RECEPTION Reception will be made available at the Pool venues for all the enquiries.
2.0
TRANSPORTATION Due to Covid -19 pandemic we are not providing
transportation during the above championships. Kindly make a note of the
same.
3.0
ACCOMMODATION Organising Committee has made OYO rooms as their
accommodation Partner. Participants can use their services for finding
accommodation of one’s choice from them. OYO Contact: Akram 9666181312,
Ahmed 9739973995
4.0
FOOD ARRANGEMENTS Food will be made available to all competitors and
team officials at subsidized rates will be charged per head for all
days, a total package of Breakfast, Lunch and dinner on all days of the
competitions.
Food
and Breakfast will be supplied only against coupons which shall be
bought by the participants on the day of arrival.
The
coupons will be available at the venue of Championships. Team
managers may contact our food committee members who will be available at
the venues.
5.0
MEDICAL SERVICE A first aid station will be established at venue,
staffed by the doctors to provide emergency medical assistance during
the competitions.
If
more sophisticated medical treatment is required or in case of
emergency, our volunteers will help the team managers in directing them
to the specified medical institutions under the instruction of medical
officers. In case of emergency, ambulance will be called at the
discretion of the physician.
6.0
WEATHER Weather in Mangaluru in the month of November will be warm and
cool at nights. 7.0 Inauguration and Closing Function: Opening Ceremony
will be held on 25th of November 5pm Closing Ceremony will be held on
28th of November 3pm 8.0 GUIDELINES TO MANAGERS The following
guidelines are to be observed by all team managers and competitors
during the championships. A) Entries: All forms should have the seal and
signature of the respective state unit Secretary / President. Any
corrections, errors and withdrawals should be reported to SFI Management
Committee during the team managers meeting. Entry form with DD should
be couriered to the organising secretary.
On Line Entry System. SFI is providing the opportunity for all masters to submit their entries “On-line”.
Here is the procedure for the above:
i. Organizing Committee has tied up with SwimIndia for providing Online entry form for the 17th National Masters.
ii. https://sportznxt.quoton.in/template/dt_athlete1.php is the link to the Online Form.
iii. SFI UID card number is compulsory for validation of the form.
iv. Signed and Sealed form from the respective state unit should be uploaded for submission of the entry form.
v. All fields have to be filled for the form to be accepted.
vi.
Original sealed and signed form has to be submitted at the venue by the
swimmer to collect the Competition ID card form organizing committee.
vii. Payment also can be made online, only after which your form will be accepted by the organizing committee.
😎 Meeting of Team Managers Team Managers meeting for all disciplines will be held at the venue on 25th of November 430pm.
C)
Warm Ups: Warm ups will be allowed at the main competition pool and
also at the adjoining small swimming pool before the commencement of the
swimming sessions (Heat/Finals).
D) Time Trials: All Events will be held on time Trials basis.
E)
Victory Ceremonies: Victory Ceremonies will be held. All winners
should come and report to victory ceremony area immediately when called.
Order of Events: Event will begin at 9am everyday and will run till
the completion of all events without break on that day.
Day 1
1. 100 Free Style
2. 50 Breast Stroke
3. 100 Butter Fly
4. 200 IM
5. 4 x 50 MD Relay
Day 2
1. 50 Free Style
2. 100 Back Stroke
3. 100 Breast Stroke
4. 400 Free Style
Day 3
1. 200 Free Style
2. 50 Butter Fly
3. 50 Back Stroke
4. 4 x 50 FS Relay
Important Telephone Numbers:
1. Convenor: Rohit: 9844462077
(M Satish Kumar) (Organising Secretary)
Fina world Masters 2017
100m freestyle man 25-29

I am J Chandrasekharan staying at Just booked! Can’t wait to check into Capital O 71598 Sai Arya Residency. https://www.oyorooms.com/99953/?utm_source=webShare…
I hope our team meet tomorrow 26-11-2021.


. Create Free online episodes on Buddha’s teachings in His own words for the
welfare, happiness, peace by ending suffering of all aboriginal awakened
societies and for them to attain eternal bliss as their Final Goal.

May be an image of 10 people and people standing

May be an image of 6 people and people standing



Chandrasekharan
Jagatheesan won one Gold medal in 100m Butterfly one silver medal in
400m Free style and one Bronze medal in 100m breast stroke
Swimming
Federation of India 17th National Masters Championship 2021
Organised by
Karnataka Swimming Association (R)
26th to 28th November, 2021. Venue: St. Aloysius
College Swimming Pool, Mangaluru, Karnataka Champions Govind, Gopalrao,
Sarkar, Chandrasekharan Jagatheesan with M Satish Kumar, Organising
Secretary 17th National Masters Championship
May be an image of 5 people, people sitting and outdoors
May be an image of 2 people and people standing
May be an image of 6 people and people standing
May be an image of 2 people and people standing
May be an image of 3 people and people standing
May be an image of 4 people and people standing

17th Masters National Masters Championships 2021 26th to 28th November Mangaluru ( KARNATAKA).
November 2021.
The above championships were conducted at St Aloysius College, Kodiabail, PB 720, Mangaluru.
J Chandrasekharan took part in the following events as a mindful swimmer
Day 1
3. 100 Butter Fly. Hr got a Bronze medal
Day 2
3. 100 Breast Stroke he got a gold medal
4. 400 Free Style I got a Silver medal
Stayed at Sai Arya Lodging and Party Hall Pumpwell Mangaluru 02
The service was very good

How to Be Mindful While Swimming
“Swimming
often devolves into autopilot behavior in which you focus only on
getting in the distance you’ve planned, or ‘following the black line.’
This is a lost opportunity. Swimming can also be an immensely rewarding
opportunity to practice mindfulness. By swimming mindfully, we can
transform routine lap sessions into an immersive form of moving
meditation.” — Terry Laughlin, founder of Total Immersion Swimming.
Begin each swim with an intention to be fully present in the water, rather than to just get laps in.
As
you begin swimming, focus on each stroke. Notice the feeling of the
wetness on your skin. Feel yourself — buoyant — moving through water.
Focus
on your breath. As you take breaths, shift your focus from a stroke
rhythm to a breathing rhythm, noticing the unbroken alternation of
in-breaths and out-breaths. How does your body accommodate to this
rhythm?
Align
head and spine. Visualize being towed forward by a line attached to the
top of your head, so your head and spine are both lengthening and
always moving in the direction you want to travel.
As
you continue with your strokes, focus on the feeling of your arms
entering and leaving the water. Feel the cool, dry air on your arms
briefly; then the wet thickness of the water for a longer period of
submersion.
Listen to the sounds of swimming. Hear the splashes, the bubbles and your own breath. How quietly can you swim?
Continue your strokes, noticing how far your arms are reaching in front of you, striving to feel “taller” with each stroke.
As you complete your swim, be grateful for your ability to merge mind and body, moving like water.
Comments
My doctor 🧑‍⚕️
advised me to try swimming to avoid a slip disc operation. I tried and
it helped me. I’m now practising mindful swimming. The swimming 🏊‍♂️ pool is my hospital and a meditation 🧘 centre.-JC
After
serving in Iraq for 3 years, swimming was the only way I could relax
when I came back. The requirement to breathe brought oxygen back into my
brain, which was still in a constant state of hypervigilance. The
coolness of the water replenished my parched body. The blue color of the
water dazzled my eyes after seeing nothing but brown. And the rhythmic
motion and quiet splashing gently brought peace and calm into my body.
Pure healing.-SEB
Arizona
July 23, 2017
If
you want to swim well, you are always thinking about breath, stroke,
alignment, etc. Ask anyone, coach or swimmer, in a master’s swim
program. Or anyone in any formal swim program for that matter. BTW, the
black line, interval, pace, completing the set, minding the time clock,
all require mindfulness.
Arguably,
anything you want to do well required mindfulness. For example, if you
play a musical instrument, you have to be mindful of (pay attention to)
intonation, timing, dynamics, etc.
-em
ny
May 30, 2017
In
Murcia Spain we swim.for meditation and against the clock .teacher is a
backstroke medalist yoga expert.we sing outloud while doing 3K or
silently…Rockefeller once said. ” he who dies having done the most
laps wins. “.-murcia.es
murcia
May 26, 2017
Laughlin’s Total Immersion swimming is one of the best things I have learned in years. Loving that water!-Mark Muhich
Jackson MI
May 26, 2017

murcia.es
INICIO - Portal Ayuntamiento de Murcia

comments (0)
11/23/21
𝓛𝓔𝓢𝓢𝓞𝓝S 4161 to 4166 Wed 24 Nov to 29 Mon 2021 Do Good Purify Mind - Path to Eternal Bliss 17th Masters National Masters Championships 2021 26th to 28th November Mangaluru ( KARNATAKA). WELCOME CIRCULAR It is our pleasure to welcome you all to Mangaluru, Karnataka for the 17th Masters National Championships 2021 to be held at from 26th to 28th November 2021. The above championships will be conducted at St Aloysius College, Kodiabail, PB 720, Mangaluru.
Filed under: General, Theravada Tipitaka , Plant raw Vegan Broccoli, peppers, cucumbers, carrots
Posted by: site admin @ 12:36 am
𝓛𝓔𝓢𝓢𝓞𝓝S  4161 to 4166 Wed 24 Nov to 29 Mon 2021
Do Good Purify Mind - Path to Eternal Bliss


17th Masters National Masters Championships 2021 26th to 28th November Mangaluru ( KARNATAKA).
WELCOME CIRCULAR
It
is our pleasure to welcome you all to Mangaluru, Karnataka for the 17th
Masters National Championships 2021 to be held at from 26th to 28th
November 2021.
The above championships will be conducted at St Aloysius College, Kodiabail, PB 720, Mangaluru.

Fina world Masters 2017
2476407
66 subscribers
100m freestyle man 25-29
17th Masters National Masters Championships 2021 26th to 28th November Mangaluru ( KARNATAKA).
WELCOME CIRCULAR
It is our pleasure to welcome you all to Mangaluru, Karnataka for the 17th Masters National Championships 2021 to be held at from 26th to 28th November 2021.
The above championships will be conducted at St Aloysius College, Kodiabail, PB 720, Mangaluru.
It’s a great honour for us to host the Championship again and we will do our best. We request co-operation from all office bearers of Swimming Federation of India and all affiliated units for the successful conduct of the championship.
Every Person who wants to enter the Pool premises should have a Negative test report of RTPCR from a valid Lab not later than 72 hours.
Participant ID card to be collected at the venue after submitting the RTPCR test report.
SFI UID CARD is compulsory for the swimmers to participate in the above championships.
To Register pls visit: www.swimming.org.in
1.0 RECEPTION Reception will be made available at the Pool venues for all the enquiries.
2.0 TRANSPORTATION Due to Covid -19 pandemic we are not providing transportation during the above championships. Kindly make a note of the same.
3.0 ACCOMMODATION Organising Committee has made OYO rooms as their accommodation Partner. Participants can use their services for finding accommodation of one’s choice from them. OYO Contact: Akram 9666181312, Ahmed 9739973995
4.0 FOOD ARRANGEMENTS Food will be made available to all competitors and team officials at subsidized rates will be charged per head for all days, a total package of Breakfast, Lunch and dinner on all days of the competitions.
Food and Breakfast will be supplied only against coupons which shall be bought by the participants on the day of arrival.
The coupons will be available at the venue of Championships. Team managers may contact our food committee members who will be available at the venues.
5.0 MEDICAL SERVICE A first aid station will be established at venue, staffed by the doctors to provide emergency medical assistance during the competitions.
If more sophisticated medical treatment is required or in case of emergency, our volunteers will help the team managers in directing them to the specified medical institutions under the instruction of medical officers. In case of emergency, ambulance will be called at the discretion of the physician.
6.0 WEATHER Weather in Mangaluru in the month of November will be warm and cool at nights. 7.0 Inauguration and Closing Function: Opening Ceremony will be held on 25th of November 5pm Closing Ceremony will be held on 28th of November 3pm 8.0 GUIDELINES TO MANAGERS The following guidelines are to be observed by all team managers and competitors during the championships. A) Entries: All forms should have the seal and signature of the respective state unit Secretary / President. Any corrections, errors and withdrawals should be reported to SFI Management Committee during the team managers meeting. Entry form with DD should be couriered to the organising secretary.
On Line Entry System. SFI is providing the opportunity for all masters to submit their entries “On-line”.
Here is the procedure for the above:
i. Organizing Committee has tied up with SwimIndia for providing Online entry form for the 17th National Masters.
ii. https://sportznxt.quoton.in/template/dt_athlete1.php is the link to the Online Form.
iii. SFI UID card number is compulsory for validation of the form.
iv. Signed and Sealed form from the respective state unit should be uploaded for submission of the entry form.
v. All fields have to be filled for the form to be accepted.
vi. Original sealed and signed form has to be submitted at the venue by the swimmer to collect the Competition ID card form organizing committee.
vii. Payment also can be made online, only after which your form will be accepted by the organizing committee.
😎 Meeting of Team Managers Team Managers meeting for all disciplines will be held at the venue on 25th of November 430pm.
C) Warm Ups: Warm ups will be allowed at the main competition pool and also at the adjoining small swimming pool before the commencement of the swimming sessions (Heat/Finals).
D) Time Trials: All Events will be held on time Trials basis.
E) Victory Ceremonies: Victory Ceremonies will be held. All winners should come and report to victory ceremony area immediately when called. Order of Events: Event will begin at 9am everyday and will run till the completion of all events without break on that day.
Day 1
1. 100 Free Style
2. 50 Breast Stroke
3. 100 Butter Fly
4. 200 IM
5. 4 x 50 MD Relay
Day 2
1. 50 Free Style
2. 100 Back Stroke
3. 100 Breast Stroke
4. 400 Free Style
Day 3
1. 200 Free Style
2. 50 Butter Fly
3. 50 Back Stroke
4. 4 x 50 FS Relay
Important Telephone Numbers:
1. Convenor: Rohit: 9844462077
(M Satish Kumar) (Organising Secretary)

youtube.com
Fina world Masters 2017
100m freestyle man 25-29

http://www.buddhanet.net/dhammapada/d_buddha.htm

Treasury of Truth (Dhammapada) Chapter 14, The Buddha



Verse 179. The Buddha Cannot Be Tempted

That Buddha traceless of infinite range
whose victory none may e’er undo,
whose vanquished follow to no world,
then by which track will you trace him?

Explanation: The Buddha’s victory has not been won incorrectly.
No one can turn Buddha’s victory into defeat. Nothing that he
has conquered can return, or pursue him, because his conquest is so
complete: His ken infinite, In what way can you tempt or ensnare him.




Verse 180. The Buddha Cannot Be Brought Under Sway

That Buddha traceless of infinite range
in whom’s no entangling craving
and no ensnaring not anywhere lead,
then by which track will you trace him?

Explanation: The Buddha, in whom there is no thirst (tanha)
for grasping to the net that lures, whose ken is infinite, in what
way can you lure him away?




Verse 181. Gods And Men Adore The Buddha

E’er intent on concentration,
joyful in peace of letting go,
mindful, wise, the perfect Buddhas,
to even devas they are dear.

Explanation: Those noble and wise ones are intent on meditation.
They are bent on conquering defilements - that is achieving Nibbana.
They are mindful; and such enlightened ones are beloved by everyone.




Verse 182. Four Rare Opportunities

Human birth is hard to gain,
hard for mortals is their life,
to come to Dhamma True is hard,
rare the Buddha’s arising.

Explanation: It is rare that one is born a human being, in
this cycle of rebirth. It is difficult and rare to get the opportunity
to hear the good teaching, It is, indeed, rare for the birth of a
Buddha to occur.




Verse 183. The Instructions Of The Buddha

Every evil never doing
and in wholesomeness increasing
and one’s heart well-purifying:
this is the Buddha’s Teaching.

Explanation: Abandoning all evil and purifying one’s
own mind by oneself - this is the Teaching of the Buddha.




Verse 184. Patience Is A Great Ascetic Virtue

Patience’s the austerity supreme,
Nibbana’s supreme the Buddhas say.
One who irks or others harms
is not ordained or monk become.

Explanation: Enduring patience is the highest asceticism.
The Buddhas say that imperturbability (Nibbana) is the most supreme.
One is not a renunciate if he hurts another. Only one who does not
harm others is a true saint (samana).




Verse 185. Noble Guidelines

Not reviling, neither harming,
restrained to limit ‘freedom’s’ way,
knowing reason in one’s food,
dwelling far in solitude,
and striving in the mind sublime:
this is the Buddha’s Teaching.

Explanation: To refrain from finding fault with others; to
refrain from hurting others, to be trained in the highest forms of
discipline and conduct; to be moderate in eating food; to take delight
in solitude; and to engage in higher thought (which is meditation).
This is the Buddha’s Teaching.




Verse 186. Sensual Pleasures Never Satiated

Not by rain of golden coins
is found desires’ satiety,
desires are dukkha, of little joy,
thus a wise one understands.

Explanation: Insatiable are sensual desires. Sensual desires
will not be satisfied even with a shower of gold. The wise knows that
sensual pleasure bring but little satisfaction and much pain.




Verse 187. Shun Worldly Pleasures

Even with pleasures heavenly
that one finds no delight,
the perfect Buddha’s pupil
delights in craving’s end.

Explanation: The discipline of the Buddha does not even go
after heavenly pleasures. The discipline of the Buddha has his mind
fixed only on the process of ending cravings.




Verse 188. Fear Stricken Masses

Many a refuge do they seek
on hills, in woods, to sacred trees,
to monasteries and shrines they go.
Folk by fear tormented.

Explanation: Human beings who tremble in fear seek refuge
in mountains, forests, parks, trees, and shrines.




Verse 189. Those Refuges Do Not Help

Such refuge isn’t secure,
such refuge isn’t supreme.
From all dukkha one’s not free
unto that refuge gone.

Explanation: These are not secure refuges. The are not the
supreme refuge. One who takes refuge in them is not released from
all sufferings.




Verse 190. Seeing Four Noble Truths

But going for refuge to Buddha,
to Dhamma and the Sangha too,
one sees with perfect wisdom
the tetrad of the Noble Truths:

Explanation: If a wise person were to take
refuge in the Buddha, Dhamma and the Sangha, he will observe the four
Noble Truths with high wisdom.




Verse 191. The Noble Path

Dukkha, its causal arising,
the overcoming of dukkha,
and the Eight-fold Path that’s Noble
leading to dukkha’s allaying.

Explanation: The four extraordinary realities are suffering;
the arising of suffering; the ending of suffering; the eight-fold
path leading to the ending of suffering.




Verse 192 The Refuge That Ends All Suffering

Such refuge is secure,
such refuge is supreme.
From all dukkha one is free
unto that refuge gone.

Explanation: This refuge in the Triple Refuge is, of course,
totally secure. This is the supreme refuge. Once you take this refuge
you gain release from all your sufferings.




Verse 193. Rare Indeed Is Buddha’s Arising

Hard to find the pure and noble
who isn’t born just anywhere,
wherever one so wise is born
that family thrives happily.

Explanation: The Buddha is rare indeed. Such a rare person
is not born everywhere. If such a noble and wise person were born
in a clan, that clan will reap happiness.




Verse 194. Four Factors of Happiness

Blessed is the birth of Buddhas,
blest True Dhamma’s Teaching,
blest the Sangha’s harmony
and blessed is their striving.

Explanation: The arising of the Buddha is joyful. The proclamation
of the Dhamma is joyful. The concord of the Sangha is joyful. Joyful
indeed is spiritual practice in harmony.




Verse 195. Worship Those Who Deserve Adoration

Who venerates the venerable
Buddhas or their disciples,
have overcome the manifold,
grief and lamentation left.

Explanation: Those who have gone beyond apperception ( the
normal way of perceiving the world), who have crossed over grief and
lamentation. They deserve to be worshipped; namely, the Buddhas and
their disciples.



Verse 196. Worship Brings Limitless Merit

They who are ‘Thus’, venerable,
cool and free from every fear -
no one is able to calculate
their merit as ‘just-so-much.

Explanation: One who worships those who have attained imperturbability
and do not tremble or fear, earns much merit. The merit earned by
such a person cannot be measured by anyone.



http://www.buddhanet.net/dhammapada/d_happy.htm



Verse 198. Without Sickness Among The Sick

We who are healthy live
happily midst the unhealthy,
among unhealthy humans
from ill-health dwell we free.

Explanation: Among those sick, afflicted by defilements, we,
who are not so afflicted, live happily. Among the sick, we live, unafflicted,
in extreme happiness.


Verse 199. Not Anxious Among The Anxious

We the unfrenzied live
happily midst the frenzied,
among the frenzied humans
from frenzy dwell we free.

Explanation: Among the anxious men and women, who ceaselessly
exert themselves in pursuit of worldly things. We, who do not make
such a feverish effort to pursue the worldly, live happily. Among
those who seek the worldly, among men who seek pleasure, we live without
seeking pleasure.


Verse 200. Happily They Live - Undefiled

We for whom there’s nought
live indeed so happily,
joy-stained we’ll be
like resplendent gods.

Explanation: Happily we live, who have no property to worry
about. Feeding on joy we live like deities of the Heaven of radiance.


Verse 201. Happy About Both Victory And Defeat

Victory gives rise to hate,
those defeated lie in pain,
happily rest the Peaceful
surrendering victory-defeat.

Explanation: Victory brings hatred into being. The defeated
person lives in misery. But the person, whose mind is calm and tranquil,
lives happily as he has risen above both victory and defeat.


Verse 202. Happiness Tranquilizes

There’s no fire like lust,
no evil like aversion,
no dukkha like the aggregates,
no higher bliss than Peace.

Explanation: There is no fire like passion. There is no crime
like anger. There is no pain like the personalized aggregate of phenomena.
There is no higher happiness than the supreme peace.


Verse 203. Worst Disease And Greatest Happiness

Hunger is the greatest ill,
the greatest dukkha - conditionedness,
knowing this reality at it is:
Nibbana bliss supreme.

Explanation: The most severe disease is hunger. The worst
of pain is in component things. If this is realistically appreciated,
Nibbana is the highest bliss.


Verse 204. Four Supreme Acquisitions

Health’s the greatest gain,
contentment, best of wealth,
trusting’s best of kin,
Nibbana bliss supreme.

Explanation: Of acquisitions, good health is the foremost.
Of wealth, the greatest is peace of mind. Of kinsmen, the trustworthy
are the best. The highest bliss is Nibbana.


Verse 205. The Free Are The Purest

Having drunk of solitude
and tasted Peace Sublime,
free from sorrow, evil-free,
one drinks of Dhamma’s joy.

Explanation: He has savoured the taste of solitude. He has
also experienced the flavour of tranquillity arising from the absence
of blemishes. Enjoying the sweetness of the realistic awareness he
is unaffected by blemishes and is bereft of evil.


Verse 206. Pleasant Meetings

So fair’s the sight of Noble Ones,
ever good their company,
by relating not to fools
ever happy one may be.

Explanation: Seeing nobles ones is good. Living with them
is always conducive to happiness. Associating with the ignorant is
like keeping company with enemies.


Verse 207. Happy Company

Who moves among fool’s company
must truly grieve for long,
for ill the company of fools
as ever that of foes,
but weal’s a wise one’s company
as meeting of one’s folk.

Explanation: A person who keeps company with the ignorant
will grieve over a long period of time. Association with the ignorant
is like keeping company with enemies - it always leads to grief. Keeping
company with the wise is like a reunion with one’s kinfolk -
it always leads to happiness.


Verse 208. The Good And The Wise

Thus go with the steadfast, wise, well-versed,
firm of virtue, practice-pure,
Ennobled ‘Such’, who’s sound, sincere,
as moon in wake of the Milky Way.

Explanation: The moon keeps to the path of the stars. In exactly
the same way, one must seek out the company of such noble persons
who are non-fluctuating, endowed with deep wisdom, greatly learned,
capable of sustained effort, dutiful, noble, and are exalted human
beings.

Verse 197. Happiness

We the unhating live
happily midst the haters,
among the hating humans
from hatred dwell we free.

Explanation: Among those who hate, we live without hating,
When they hate we live without hating, We live happily among those
who hate.



http://www.buddhanet.net/dhammapada/d_affect.htm


Treasury of Truth (Dhammapada) Chapter 16, Affection



Verse 209. Admiration of Self-Seekers

One makes an effort where none’s due
with nothing done where effort’s due,
one grasps the dear, gives up the Quest
envying those who exert themselves.

Explanation: Being devoted to what is wrong, not being devoted
to what is right, abandoning one’s welfare, one goes after pleasures
of the senses. Having done so, one envies those who develop themselves.




Verse 210. Not Seeing The Liked And Seeing The Unliked Are Both Painful

Don’t consort with dear ones
at any time, nor those not dear,
‘is dukkha not to see the dear,
‘tis dukkha seeing those not dear.

Explanation: Never associate with those whom you like, as
well as with those whom you dislike. It is painful to part company
from those whom you like. It is equally painful to be with those you
dislike.




Verse 211. Not Bound By Ties Of Defilements

Others then do not make dear
for hard’s the parting from them.
For whom there is no dear, undear
in them no bonds are found.

Explanation: Therefore, one must not have endearments; because
separation is painful. For those who are free of bonds there are no
endearments or non-endearments.




Verse 212. The Outcome Of Endearment

From endearment grief is born,
from endearment fear,
one who is endearment-free
has no grief - how fear.

Explanation: From endearment arises sorrow. From endearment
fear arises. For one free of endearment, there is no sorrow. Therefore,
how can there be fear for such a person?




Verse 213. Sorrow And Fear Arise Due To Loved Ones

From affection grief is born,
from affection fear,
one who is affection-free
has no grief - how fear?

Explanation: From affection sorrow arises. From affection
fear arises. To one free of affection there is no sorrow. Therefore,
how can there be fear for such a person?




Verse 214. The Outcome Of Passion

From lustfulness arises grief,
from lustfulness springs fear,
one wholly free of lustfulness
has no grief - how fear?

Explanation: From passion arises sorrow. From passion fear
arises. To one free of passion there is no sorrow, In such a person
how can there be fear?




Verse 215. The Outcome Of Lust

From attachment grief is born,
from attachment fear,
one who is attachment-free
has no grief - how fear?

Explanation: From desire arises sorrow. From desire fear arises.
To one free of desire there is no sorrow. For such a person how can
there be fear?




Verse 216. Sorrow And Fear Arise Due To Miserliness

Out of craving grief is born,
out of craving fear,
one fully freed of craving
has no grief - how fear?

Explanation: From craving arises sorrow. From craving fear
arises. To one free of craving there is no sorrow. For such a person
how can there be fear?




Verse 217. Beloved Of The Masses

Perfect in virtue and insight,
firm in Dhamma, knower of Truth,
dear to the people’s such a one
who does what should be done.

Explanation: He is endowed with discipline and insight. He
is firmly established on the laws of righteousness. He speaks the
truth. He looks after his worldly and spiritual responsibilities.
The masses adore that kind of person.




Verse 218. The Person With Higher Urges

One with a wish for the Undeclared,
with mind so well-pervaded,
a mind not bound in pleasures of sense,
an ‘upstream-goer’s’ called.

Explanation: In that person a deep yearning for the undefined
- for Nibbana - has arisen. He has already touched it mentally. He
is called a swimmer against the current - an upstream-bound person.
He has already started the process towards Nibbana.




Verse 219. The Fruits Of Good Action

One who’s long away from home
returns in safety from afar,
then friends, well-wishers, kinsmen too
are overjoyed at his return.

Explanation: When a person, who has lived away from home for
a long while, returns home safely, his friends, relations and well-wishers
welcome him back.



Verse 220. Good Actions Lead To Good Results

In the same way, with merit done
when from this world to another gone
those merits then receive one there
as relatives a dear one come.

Explanation: In the same way, when those who have done meritorious
deeds in this world go to the next world, their meritorious actions
welcome them, like relatives welcoming back relatives returning from
a long journey.


http://www.buddhanet.net/dhammapada/d_anger.htm


Verse 222. The Efficient Charioteer

Who checks arising anger
as with chariot away,
that one I call a charioteer,
others merely grip the reins.

Explanation: That person who is capable of curbing sudden
anger is like the expert charioteer who restrains a chariot rushing
out of control. That person I describe as a true charioteer. The other
charioteer is a mere holder of the reins.




Verse 223. Four Forms Of Victories

Anger conquer by amity,
evil conquer with good,
by giving conquer miserly,
with truth the speaker of falsity.

Explanation: Let anger be conquered by love. Let bad be conquered
by good. Let miserliness be overcome be generosity. Let the liar by
conquered by the truth.




Verse 224. Three Factors Leading To Heaven

Speak truth and be not angry,
from little give to one who asks,
by these conditions three to go
unto the presence of the gods.

Explanation: Speak the truth. Do not get angry. When asked,
give even a little. These three factors will ensure that you will
reach the deities.




Verse 225. Those Harmless One Reach The Deathless

Those sages inoffensive
in body e’er restrained
go unto the Deathless State
where gone they grieve no more.

Explanation: Those harmless sages, perpetually restrained
in body, reach the place of deathlessness, where they do not grieve.




Verse 226. Yearning For Nibbana

For the ever-vigilant
who train by day and night
upon Nibbana e’er intent
pollutions fade away.

Explanation: Of those who are perpetually wakeful - alert,
mindful and vigilant - who are given to discipline themselves and
studying day and night, intent upon the attainment of Nibbana, the
taints and cankers get extinguished.




Verse 227. There Is No One Who Is Not Blamed

An ancient saying, Atula,
not only said today -
‘They are blamed who silent sit,
who often speak they too are blamed,
and blamed are they of measured speech’ -
there’s none in the world unblamed.

Explanation: O’ Atula, This has been said in the olden
days too - it is not just for today. They blame the person who remains
silent. They find fault with the person who talks too much. Even with
the individual who speaks in moderation, they find fault. In this
world there is no one who is not blamed.




Verse 228. No One Is Exclusively Blamed Or Praised

There never was, there’ll never be
nor now is ever found
a person blamed perpetually
or one who’s wholly praised.

Explanation: There was never a person who was wholly, totally
and exclusively blamed. Nor was there any time a person who was wholly,
totally and exclusively praised. And, there will never will be such
a person. Even today one cannot find such a person.




Verse 229. Person Who Is Always Praise-Worthy

But those who are intelligent
praise one of flawless conduct, sage,
in wisdom and virtue well-composed,
having observed him day by day.

Explanation: But those whom the wise praise, after a daily
scrutiny, are persons whose conduct is blameless, who are intelligent,
well endowed with insight and discipline.




Verse 230. Person Who Is Like Solid Gold

Who’s to blame that one so fine
as gem from Jambu stream?
Even the devas that one praise,
by Brahma too is praised.

Explanation: A person of distinction is beyond blame or praise
and fault finding - like a coin of pure gold - no one can find fault
with such a person. Deities praise him.




Verse 231. The Person Of Bodily Discipline

Rough action one should guard against,
be with body well-restrained,
bad bodily conduct having shed
train oneself in good.

Explanation: Guard against the physical expression of emotions.
Be restraint in physical behaviour. Give up physical misconduct. Practice
wholesome physical behaviour.




Verse 232. Virtuous Verbal Behaviour

Rough speaking one should guard against,
be in speaking well-restrained,
bad verbal conduct having shed
train oneself in good.

Explanation: Guard against the verbal expression of emotions.
Be restrained in your speech behaviour. Give up speech misconduct.
Practice wholesome speech behaviour.




Verse 233. Discipline Your Mind

Rough thinking one should guard against,
be in thinking well-restrained,
bad mental conduct having shed
train oneself in good.

Explanation: Guard against the mental expression of emotions.
Be restrained in the behaviour of your mind. Give up mental misconduct.
Practice wholesome mental behaviour.




Verse 234. Safeguard The Three Doors

Restrained in body are the wise,
in speech as well they are restrained,
likewise are they restrained in mind,
they’re perfectly restrained.

Explanation: The wise are restrained in body. They are restrained
in speech as well. They are also well disciplined in mind. They, who
have safe-guarded the three doors - body, speech and mind - are supremely
restrained.






Verse 221. He Who Is Not Assaulted By Sorrow



Anger and pride should one forsake,
all fetters cast aside,
dukkha’s none where no desire,
no binding to body or mind.


Explanation: Abandon anger. Give up pride fully. Get rid of
all clingings. To that person, who is not attracted to name and form,
and is free of appendages, no suffering befalls.

http://www.buddhanet.net/dhammapada/d_impure.htm


Verse 236. Get Immediate Help

Make an island of yourself,
quickly strive and wise become,
freed from stain and passionless
to go to the pure Abodes.

Explanation: As things are, be a lamp, an island, a refuge
unto yourself. Strive earnestly and diligently and become a wise person.
Bereft of blemishes, devoid of defilements reach the heavenly realm
of the noble ones.




Verse 237. In The Presence Of King Of Death

Even now the end draws near,
to the presence of death you’ve fared.
Along the path’s no place for rest
and waybread you have none.

Explanation: Now, your allotted life span is spent. You have
reached the presence of the king of death (Yama). You do not have
a resting place in between. You do not seem to have provisions for
the road either.




Verse 238. Avoid The Cycle Of Existence

Make an island of yourself,
quickly strive and wise become,
freed from stain and passionless
you’ll not return, take flesh, decay.

Explanation: Therefore, become a lamp, an island, a refuge
to your own self. Strive earnestly and become a wise person. Bereft
of blemishes, devoid of defilements, you will not enter the cycle
of birth and decay any more.




Verse 239. Purify Yourself Gradually

Little by little, time after time,
successively then let the sage
blow away all blemishes
just as a smith with silver.

Explanation: Wise persons, moment by moment, little by little,
remove the blemishes off their own selves, just like the smiths removing
impurities off silver.




Verse 240. One’s Evil Ruins One’s Own Self

As rust arisen out of iron
itself that iron eats away,
so kammas done beyond what’s wise
lead to a state of woe.

Explanation: The rust springing from iron, consumes the iron
itself. In the same way, bad actions springing out of an individual,
destroys the individual himself.




Verse 241. Causes Of Stain

For oral tradition, non-recitation,
in household life, non-exertion,
the fair of form when slovenly,
a sentry’s sloth: all blemishes.

Explanation: For formulas that have to be memorized, non repetition
is the rust. For houses the neglect of the inmates is the rust. For
complexion non-caring is the rust. For a guard heedlessness is the
rust.




Verse 242. Ignorance Is The Greatest Taint

In mankind, conduct culpable,
with givers, avariciousness,
all blemishes these evil things
in this world or the next.

Explanation: For mankind, misconduct is the blemish. For charitable
persons, miserliness is the stain. Evil actions are a blemish both
here and in the here-after.




Verse 243. Ignorance The Worst Taint

More basic than these blemishes
is ignorance, the worst of all.
Abandoning this blemish then,
be free of blemish, monks!

Explanation: Monks, there is a worst blemish than all these
stains. The worst stain is ignorance. Getting rid of this stain become
stainless.




Verse 244. The Shameless Life Is Easy

Easy the life for a shameless one
who bold and forward as a crow,
is slanderer and braggart too:
this one’s completely stained.

Explanation: If an individual possesses no sense of shame,
life seems easy for him since he can live whatever way he wants with
no thought whatsoever for public opinion. He can do any destruction
he wishes to do with the skill of a crow. Just as that of the crow,
the shameless person’s life, too, is unclean. He is boastful
and goes ahead utterly careless of others.




Verse 245. For A Modest Person Life Is Hard

But hard the life of a modest one
who always seeks for purity,
who’s cheerful though no braggart,
clean-living and discerning.

Explanation: The life is hard for a person who is modest,
sensitive and inhibited, constantly pursuing what is pure, not attached,
who is not slick and impudent, who is leading a pure life and is full
of insight.




Verse 246. Wrong Deeds To Avoid

In the world who life destroys,
who words of falsity speaks,
who takes what is not freely given
or to another’s partner goes.

Explanation: One day a group of lay disciples who only kept
one precept each, fell into dispute, each of them saying, “It’s
a hard thing I have to do; it’s a hard precept I have to keep.
Going to the Buddha to settle the dispute, the Buddha listened to
what they had to say, and then, without naming a single precept as
of lesser importance, said, “All precepts are hard to keep”.




Verse 247. Precepts The Lay Person Should Follow

Or has distilled, fermented drinks:
Who with abandon follows these
extirpates the root of self
even here in this very world.

Explanation: A man who is given to taking intoxicating drinks,
uproots himself in this world itself.




Verse 248. These Precepts Prevent Suffering

Therefore friend remember this;
Hard to restrain are evil acts,
don’t let greed and wickedness
down drag you long in dukkha.

Explanation: Evil actions do not have restraint or discipline.
This way, you must appreciate that greed and the evil action of anger
should not be allowed to inflict suffering on you for a long while.




Verse 249. The Envious Are Not At Peace

People give as they have faith,
as they are bright with joyfulness.
Who’s troubled over gifts received,
the food and drink that others get,
neither in daytime nor by night
will come to a collected mind.

Explanation: The people give in terms of the faith they have
in the recipient. They give in terms of their pleasure. If one were
to be jealous when they receive, food and drink, he will never attain
tranquillity of mind day or night.




Verse 250. The Unenvious Are At Peace

But who has severed envy’s mind,
uprooted it, destroyed entire,
indeed in daytime and by night
will come to a collected mind.

Explanation: If someone were to utterly uproot and totally
eradicate this jealousy, and if it is absolutely destroyed, he will,
without any doubt, attain tranquillity day and night.




Verse 251. Craving Is The Worst Flood

There is no fire like lust,
nought seizes like aversion,
unequalled is delusion’s net,
no river’s like to craving.

Explanation: There is no fire life passion. There is no grip
like hatred. There is no net like ignorance. There is no torrent like
craving.




Verse 252. Easy To See Are The Faults Of Others

Other’s faults are easy to see
yet hard it is to see one’s own,
and so one winnows just like chaff
the faults of other people, while
hiding away those of one’s own
as crafty cheat the losing throw.

Explanation: The faults of others are clearly observed. But
one’s own faults are difficult to see. A person winnows the fault
of others into prominence, like chaff. He hides his own like the bird-hunter
who conceals himself with leaves and twigs.




Verse 253. Seeing Others’ Faults

Who’s always seeing other’s faults,
taking offence, censorious,
pollutions spread for such a one
who’s far from their exhaustion.

Explanation: There are those who are given to the habit of
observing the fault of others. They deride others constantly. Their
taints keep on thriving, and far away from the state of taintlessness.




Verse 254. Nothing Is Eternal Other Than Nibbana

In skies above there is no path,
no peaceful one’s without,
in manifoldness do folk delight,
Tathagatas are manifold-free.

Explanation: In the skies, there are no footsteps that can
be discerned. In the same way, outside the Buddha-Dhamma there are
no persons who have realized the four Paths and the four Fruits. The
ordinary masses are assailed by worldly hindrances. The Buddhas (Tathagatas)
are not affected by those hindrances.



Verse 255. The Buddha Has No Anxiety

In skies above there is no path,
no peaceful one’s without,
nothing conditioned ever lasts,
no Buddha’s ever shaken.

Explanation: In the skies, there is no footsteps that can
be discerned. In the same way, outside the Buddha-Dhamma there are
no persons who could be described as Samana-bhikkhus. No
component thing is eternal. The Buddha has no agitation or anxiety.





Verse 235. Man At The Door Of Death



Now a withered leaf are you
and now Death’s men draw near,
now you stand at the parting gates
but waybread you have none.


Explanation: Now you are like a withered, yellowed dried leaf.
The first breath of wind will make you fall. Forces of death have
come for you. You are now are death’s door. You do not have any
provision for the road.



http://www.buddhanet.net/dhammapada/d_estab.htm


Verse 257. Firmly Rooted In The Law

Who others guides impartially
with carefulness, with Dhamma,
that wise one Dhamma guards,
a ‘Dhamma-holder’s’ called.

Explanation: That wise person, who dispenses justice and judges
others, impartially, without bias, non-arbitrarily, is guarded by
and is in accordance with the Law of Righteousness. Such a person
is described as well established in the Dhamma.




Verse 258. Who Speaks A Lot Is Not Necessarily Wise

Just because articulate
one’s not thereby wise,
hateless, fearless and secure,
a ‘wise one’ thus is called.

Explanation: A person cannot be described as learned simply
because he speaks quite a lot. He who is liberated and secure, non-hating
and fearless is described as a learned person.




Verse 259. Those Who Know Speak Little

Just because articulate
one’s not skilled in Dhamma;
but one who’s heard even little
and Dhamma in the body sees,
that one is skilled indeed,
not heedless of the Dhamma.

Explanation: One does not become an upholder of the Law of
Righteousness merely because one talks quite a lot. Even if one, though
he has heard only a little, experiences the Dhamma by his body and
is diligent, he is the true upholder of the Dhamma.




Verse 260. Grey Hair Alone Does Not Make An Elder

A man is not an Elder
though his head be grey,
he’s just fully ripe in years,
‘aged-in-vain’ he’s called.

Explanation: One does not become an elder merely because one’s
hair has turned grey. One, who is only old in years, has grown ripe
uselessly.




Verse 261. The Person Full Of Effort Is The True Elder

In whom is truth and Dhamma too,
harmlessness, restraint, control,
he’s steadfast, rid of blemishes,
an ‘Elder’ he is called.

Explanation: All things that men do arise out of the mind.
The words and deeds of men spring from their minds. Sometimes, their
mind are blemished - evil. If they speak or act with an evil mind,
the inevitable result is suffering. Wherever they go, this suffering
will follow them. They cannot shake off this suffering. This is very
much like the wheel of the cart that follows the steps of a draught
bull yoked to the cart. The bull is perpetually bound to it.




Verse 262. Who Gives Up Jealousy Is Good-Natured

Not by eloquence alone
or by lovely countenance
is a person beautiful
if jealous, boastful, mean.

Explanation: Merely because of one’s verbal flourishes,
impressive style of speaking, or the charming presence, a person who
is greedy, envious and deceitful, does not become an acceptable individual.




Verse 263. Who Uproots Evil Is The Virtuous One

But ‘beautiful’ is called that one
in whom these are completely shed,
uprooted, utterly destroyed,
a wise one purged of hate.

Explanation: If an individual has uprooted and eradicated
all these evils and has got rid of blemishes, such a person is truly
an acceptable person.




Verse 264. Shaven Head Alone Does Not Make A Monk

By shave head no samana
if with deceit, no discipline.
Engrossed in greed and selfishness
how shall he be a samana?

Explanation: Can an individual who does not practice religion,
speaks untruth, and is filled with desire and greed, become an ascetic,
merely because he is shaven-headed?




Verse 265. Who Give Up Evil Is True Monk

All evils altogether he
subdues both fine and gross.
Having subdued al evil he
indeed is called a ‘Samana’.

Explanation: If an individual were to quell all defilements,
big and small, he is described as an ascetic - a samana.




Verse 266. One Is Not A Monk Merely By Begging Alms Food

Though one begs from others
by this alone’s no bhikkhu.
Not just by this a bhikkhu
but from all Dhamma doing.

Explanation: No one becomes a monk merely because he begs
others. An individual, though begging , does not become a monk if
he embraces vicious and repulsive beliefs.




Verse 267. The Holy Life Makes a Monk

Who both good and evil deeds
has gone beyond with holy life,
having discerned the world he fares
and ‘Bhikkhu’ he is called.

Explanation: Who rises above both good and evil and treads
the path of higher discipline, reflecting wisely , that person, indeed,
deserves to be described as a monk.




Verse 268. Silence Alone Does Not Make A Sage

By silence one is not a sage
if confused and foolish,
but one who’s wise, as if with scales
weighs, adopts what’s good.

Explanation: The ignorant person, possessing foolish ways
and seemingly bewildered, may practice silence - the austerities of
the munis. But this does not make him a sage. But the wise person,
like someone holding scales, weighs good and bad and selects what
is noble.




Verse 269. Only True Wisdom Makes a Sage

Shunning evil utterly
one is a sage, by that a sage.
Whoever both worlds knows
for that one’s called a ‘Sage’.

Explanation: Weighing what is right and wrong, he shuns evil.
For he is a sage (muni). He is capable of weighing both worlds through
his sagely wisdom.




Verse 270. True Ariyas Are Harmless

By harming living beings
one is not a ‘Noble’ man,
by lack of harm to all that live
one is called a ‘Noble One’.

Explanation: A person who hurts living beings is not a noble
human being. The wise person, who does not hurt any living being is
called ariya, a noble individual.




Verse 271. A Monk Should Destroy All Passions

Not by vows and rituals
or again by learning much
or by meditative calm
or by life in solitude.

Explanation: These two stanzas are an admonition to the monks
making an effort to reach the state of blemishlessness - Nibbana.
They are asked not to slacken their effort to win liberation by being
content with some achievement which only pave the way to the final
goal.



Verse 272. Blemishes Should Be Given Up To Reach Release

Should you, O bhikkhu, be content,
“I’ve touched the bliss of letting go
not enjoyed by common folk”,
though you’ve not gained pollution’s end.

Explanation: Monks, do not rest content by precepts and rites.
Do not be content with extensive learning, Nor should you feel satisfied
by achieving states of mental trance. Do not rest content with seclusion,
assuring yourself “I have experienced the joy of renunciation
not possible for the ordinary.” Do not slacken your effort until
you have attained Nibbana.





Verse 256. The Just And The Impartial Judge Best



Whoever judges hastily
does Dhamma not uphold,
a wise one should investigate
truth and untruth both.


Explanation: If for some reason someone were to judge what
is right or wrong, arbitrarily, that judgment is not established on
righteousness. But, the wise person judges what is right and what
is wrong discriminately, without prejudice.


https://www.buddha-vacana.org/sutta/samyutta/salayatana/sn35-142.html
SN 35.142 (S iv 130)

Ajjhattānattahetu Sutta


— The internal cause being nonself —
[ajjhatta+anatta+hetu]


How investigating the causes for the arising of the sense
organs, for which in this case the characteristic of nonself may be
easier to understand, allows a transfer of this understanding to their
case.




Note: info·bubbles on every Pali word



Pāḷi



English




cakkhuṃ, bhikkhave, anattā. yo·pi hetu, yo·pi paccayo cakkhussa uppādāya, so·pi anattā. anatta·sambhūtaṃ, bhikkhave, cakkhu kuto attā bhavissati?


The eye, bhikkhus, is nonself. The cause and condition for the arising
of the eye are themselves nonself. Being produced by what is nonself,
bhikkhus, how could the eye be self?

sotaṃ anattā. yo·pi hetu yo·pi paccayo sotassa uppādāya, so·pi anattā. anatta·sambhūtā, bhikkhave, sotaṃ kuto attā bhavissati?


The ear, bhikkhus, is nonself. The cause and condition for the arising
of the ear are themselves nonself. Being produced by what is nonself,
bhikkhus, how could the ear be self?

ghāṇaṃ anattā. yo·pi hetu yo·pi paccayo ghāṇassa uppādāya, so·pi anattā. anatta·sambhūtā, bhikkhave, ghāṇaṃ kuto attā bhavissati?


The nose, bhikkhus, is nonself. The cause and condition for the arising
of the nose are themselves nonself. Being produced by what is nonself,
bhikkhus, how could the nose be self?

jivhā anattā. yo·pi hetu yo·pi paccayo jivhāya uppādāya, so·pi anattā. anatta·sambhūtā, bhikkhave, jivhā kuto attā bhavissati?


The tongue, bhikkhus, is nonself. The cause and condition for the
arising of the tongue are themselves nonself. Being produced by what is
nonself, bhikkhus, how could the tongue be self?

kāyo anattā. yo·pi hetu yo·pi paccayo kāyassa uppādāya, so·pi anattā. anatta·sambhūtā, bhikkhave, kāyo kuto attā bhavissati?


The body, bhikkhus, is nonself. The cause and condition for the arising
of the body are themselves nonself. Being produced by what is nonself,
bhikkhus, how could the body be self?

mano anattā. yo·pi hetu yo·pi paccayo manassa uppādāya, so·pi anattā. anatta·sambhūto, bhikkhave, mano kuto attā bhavissati?


The mind, bhikkhus, is nonself. The cause and condition for the arising
of the mind are themselves nonself. Being produced by what is nonself,
bhikkhus, how could the mind be self?

evaṃ passaṃ, bhikkhave, sutavā ariya·sāvako cakkhusmiṃ·pi nibbindati, sotasmiṃ·pi nibbindati, ghāṇasmiṃ·pi nibbindati, jivhāyaṃ·pi nibbindati, kāyasmiṃ·pi nibbindati, manasi·pi nibbindati; nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ ‘vimuttamiti ñāṇahoti; ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, n·āparaṃ itthattāyā’ ti pajānātī·ti.


Seeing thus, bhikkhus, an instructed noble disciple grows disgusted
towards the eye, disgusted towards the ear, disgusted towards the nose,
disgusted towards the tongue, disgusted towards the body, disgusted
towards the mind; being disgusted, he is dispassionate; being
dispassionate, he is liberated; in one who is liberated, there is the
knowledge: ‘I am liberated’. He understands: ‘Birth is exhausted, the
brahmic life has been lived, what had to be done has been done, there is
nothing else for this state of being.’


https://www.buddha-vacana.org/sutta/anguttara/01/an01-021.html



AN 1.21-30 (A i 5)

Akammaniya Vagga

— Unpliant —

The mind can be our worst enemy or our best friend.



Note: info·bubbles on every Pali word


Pāḷi





21. n·āhaṃ, bhikkhave, aññaṃ eka·dhammam·pi samanupassāmi yaṃ evaṃ a·bhāvitaṃ a·kammaniyaṃ hoti yatha·y·idaṃ, bhikkhave, cittaṃ. cittaṃ, bhikkhave, a·bhāvitaṃ a·kammaniyaṃ hotī·ti.


English





21. “I don’t envision a single thing that, when undeveloped, is as unpliant as the mind. The mind, when undeveloped, is unpliant.”


22. n·āhaṃ, bhikkhave, aññaṃ eka·dhammam·pi samanupassāmi yaṃ evaṃ bhāvitaṃ kammaniyaṃ hoti yatha·y·idaṃ, bhikkhave, cittaṃ. cittaṃ, bhikkhave, bhāvitaṃ kammaniyaṃ hotī·ti.


22. “I don’t envision a single thing that, when developed, is as pliant as the mind. The mind, when developed, is pliant.”


23. n·āhaṃ, bhikkhave, aññaṃ eka·dhammam·pi samanupassāmi yaṃ evaṃ a·bhāvitaṃ mahato an·atthāya saṃvattati yatha·y·idaṃ, bhikkhave, cittaṃ. cittaṃ, bhikkhave, a·bhāvitaṃ mahato an·atthāya saṃvattatī·ti.


23. “I don’t envision a single thing that, when undeveloped, leads to such great harm as the mind. The mind, when undeveloped leads to great harm.”


24. n·āhaṃ, bhikkhave, aññaṃ eka·dhammam·pi samanupassāmi yaṃ evaṃ bhāvitaṃ mahato atthāya saṃvattati yatha·y·idaṃ, bhikkhave, cittaṃ. cittaṃ, bhikkhave, bhāvitaṃ mahato atthāya saṃvattatī·ti.


24. “I don’t envision a single thing that, when developed, leads to such great benefit as the mind. The mind, when developed leads to great benefit.”


25. n·āhaṃ, bhikkhave, aññaṃ eka·dhammam·pi samanupassāmi yaṃ evaṃ a·bhāvitaṃ a·pātu·bhūtaṃ mahato an·atthāya saṃvattati yatha·y·idaṃ, bhikkhave, cittaṃ. cittaṃ, bhikkhave, a·bhāvitaṃ a·pātu·bhūtaṃ mahato an·atthāya saṃvattatī·ti.


25. “I don’t envision a single thing that, when undeveloped & unapparent, leads to such great harm as the mind. The mind, when undeveloped & unapparent leads to great harm.”


26. n·āhaṃ, bhikkhave, aññaṃ eka·dhammam·pi samanupassāmi yaṃ evaṃ bhāvitaṃ pātu·bhūtaṃ mahato atthāya saṃvattati yatha·y·idaṃ, bhikkhave, cittaṃ. cittaṃ, bhikkhave, bhāvitaṃ pātu·bhūtaṃ mahato atthāya saṃvattatī·ti.


26. “I don’t envision a single thing that, when developed & apparent, leads to such great benefit as the mind. The mind, when developed & apparent, leads to great benefit.”


27. n·āhaṃ, bhikkhave, aññaṃ eka·dhammam·pi samanupassāmi yaṃ evaṃ a·bhāvitaṃ a·bahulīkataṃ mahato an·atthāya saṃvattati yatha·y·idaṃ, bhikkhave, cittaṃ. cittaṃ, bhikkhave, a·bhāvitaṃ a·bahulīkataṃ mahato an·atthāya saṃvattatī·ti.


27. “I don’t envision a single thing that, when undeveloped & uncultivated, leads to such great harm as the mind. The mind, when undeveloped & uncultivated leads to great harm.”


28. n·āhaṃ, bhikkhave, aññaṃ eka·dhammam·pi samanupassāmi yaṃ evaṃ bhāvitaṃ bahulīkataṃ mahato atthāya saṃvattati yatha·y·idaṃ, bhikkhave, cittaṃ. cittaṃ, bhikkhave, bhāvitaṃ bahulīkataṃ mahato atthāya saṃvattatī·ti.


28. “I don’t envision a single thing that, when developed & cultivated, leads to such great benefit as the mind. The mind, when developed & cultivated, leads to great benefit.”


29. n·āhaṃ, bhikkhave, aññaṃ eka·dhammam·pi samanupassāmi yaṃ evaṃ a·bhāvitaṃ a·bahulīkataṃ dukkh·ādhivahaṃ hoti yatha·y·idaṃ, bhikkhave, cittaṃ. cittaṃ, bhikkhave, a·bhāvitaṃ a·bahulīkataṃ dukkh·ādhivahaṃ hotī·ti.


29. “I don’t envision a single thing that, when undeveloped & uncultivated, brings about such suffering & stress as the mind. The mind, when undeveloped & uncultivated, brings about suffering & stress.”


30. n·āhaṃ, bhikkhave, aññaṃ eka·dhammam·pi samanupassāmi yaṃ evaṃ bhāvitaṃ bahulīkataṃ sukh·ādhivahaṃ hoti yatha·y·idaṃ, bhikkhave, cittaṃ. cittaṃ, bhikkhave, bhāvitaṃ bahulīkataṃ sukh·ādhivahaṃ hotī·ti.


30. “I don’t envision a single thing that, when developed & cultivated, brings about such happiness as the mind. The mind, when developed & cultivated, brings about happiness.”

https://www.buddha-vacana.org/sutta/anguttara/05/an05-052.html
AN 5.52 (A iii 65)

Akusalarāsi Sutta


— Accumulations of demerit —
[akusala+rāsi]


Speaking rightly, what should be called ‘accumulation of demerit’?




Note: info·bubbles on “underdotted” English words



Pāḷi



English




‘Akusala·rāsī’ti, bhikkhave, vadamāno pañca nīvaraṇe sammā vadamāno
vadeyya. Kevalo hayaṃ, bhikkhave, akusa·larāsi yadidaṃ pañca nīvaraṇā.
Katame pañca? Kāma·c·chanda-nīvaraṇaṃ, byāpāda-nīvaraṇaṃ,
thina·middha-nīvaraṇaṃ, uddhacca·kukkucca-nīvaraṇaṃ,
vicikicchā-nīvaraṇaṃ. ‘Akusala·rāsī’ti, bhikkhave, vadamāno ime pañca
nīvaraṇe sammā vadamāno vadeyya. Kevalo hāyaṃ, bhikkhave, akusala·rāsi
yadidaṃ pañca nīvaraṇā ti.


Speaking of ‘accumulations of demerit’,{1} bhikkhus, one speaking rightly would speak of the five hindrances. These, bhikkhus, are truly accumulations of demerit, that is to say the five hindrances. Which five? The hindrance of sensual desire, the hindrance of ill-will, the hindrance of dullness and drowsiness, the hindrance of excitement and worry, and the hindrance of doubt. Speaking of ‘accumulations of demerit’, bhikkhus, one speaking rightly would speak of these five hindrances. These, bhikkhus, are truly accumulations of demerit, that is to say the five hindrances.

https://www.buddha-vacana.org/sutta/anguttara/05/an05-080.html

AN 5.80 (A iii 108)

Anāgatabhaya Sutta

— The Discourse on Future Dangers (4) —
[anāgata+bhaya]

The Buddha reminds the monks that the practice of Dhamma should
not be put off for a later date, for there are no guarantees that the
future will provide any opportunities for practice.



Note: info·bubbles on “underdotted” English words


Pāḷi





“pañcimāni, bhikkhave, anāgatabhayāni etarahi asamuppannāni āyatiṃ
samuppajjissanti. tāni vo paṭibujjhitabbāni; paṭibujjhitvā ca tesaṃ
pahānāya vāyamitabbaṃ. katamāni pañca?


English




“Monks, these five future dangers, unarisen at present, will arise in
the future. Be alert to them and, being alert, work to get rid of them.
Which five?


“bhavissanti, bhikkhave, bhikkhū anāgatamaddhānaṃ cīvare kalyāṇakāmā. te
cīvare kalyāṇakāmā samānā riñcissanti paṃsukūlikattaṃ, riñcissanti
araññavanapatthāni pantāni senāsanāni; gāmanigamarājadhānīsu osaritvā
vāsaṃ kappessanti, cīvarahetu ca anekavihitaṃ anesanaṃ appatirūpaṃ
āpajjissanti. idaṃ, bhikkhave, paṭhamaṃ anāgatabhayaṃ etarahi
asamuppannaṃ āyatiṃ samuppajjissati. taṃ vo paṭibujjhitabbaṃ;
paṭibujjhitvā ca tassa pahānāya vāyamitabbaṃ.


“There will be, in the course of the future, monks desirous of fine robes. They, desirous of fine robes, will neglect the practice of wearing cast-off cloth; will neglect isolated forest and wilderness dwellings; will move to towns, cities, and royal capitals, taking up residence there. For the sake of a robe they will do many kinds of unseemly, inappropriate things. This, monks,
is the first future danger, unarisen at present, that will arise in the
future. Be alert to it and, being alert, work to get rid of it.


“puna caparaṃ, bhikkhave, bhavissanti bhikkhū anāgatamaddhānaṃ piṇḍapāte
kalyāṇakāmā. te piṇḍapāte kalyāṇakāmā samānā riñcissanti
piṇḍapātikattaṃ, riñcissanti araññavanapatthāni pantāni senāsanāni;
gāmanigamarājadhānīsu osaritvā vāsaṃ kappessanti jivhaggena rasaggāni
pariyesamānā, piṇḍapātahetu ca anekavihitaṃ anesanaṃ appatirūpaṃ
āpajjissanti. idaṃ, bhikkhave, dutiyaṃ anāgatabhayaṃ etarahi
asamuppannaṃ āyatiṃ samuppajjissati. taṃ vo paṭibujjhitabbaṃ;
paṭibujjhitvā ca tassa pahānāya vāyamitabbaṃ.


“Furthermore, in the course of the future there will be monks desirous of fine food. They, desirous of fine food, will neglect the practice of going for alms; will neglect isolated forest and wilderness dwellings;
will move to towns, cities, and royal capitals, taking up residence
there and searching out the tip-top tastes with the tip of the tongue.
For the sake of food they will do many kinds of unseemly, inappropriate
things. This, monks,
is the second future danger, unarisen at present, that will arise in
the future. Be alert to it and, being alert, work to get rid of it.


“puna caparaṃ, bhikkhave, bhavissanti bhikkhū anāgatamaddhānaṃ senāsane
kalyāṇakāmā. te senāsane kalyāṇakāmā samānā riñcissanti
rukkhamūlikattaṃ, riñcissanti araññavanapatthāni pantāni senāsanāni;
gāmanigamarājadhānīsu osaritvā vāsaṃ kappessanti, senāsanahetu ca
anekavihitaṃ anesanaṃ appatirūpaṃ āpajjissanti. idaṃ, bhikkhave, tatiyaṃ
anāgatabhayaṃ etarahi asamuppannaṃ āyatiṃ samuppajjissati. taṃ vo
paṭibujjhitabbaṃ; paṭibujjhitvā ca tassa pahānāya vāyamitabbaṃ.


“Furthermore, in the course of the future there will be monks desirous of fine lodgings. They, desirous of fine lodgings, will neglect the practice of living in the wilds; will neglect isolated forest and wilderness dwellings; will move to towns, cities, and royal capitals, taking up residence there. For the sake of lodgings they will do many kinds of unseemly, inappropriate things. This, monks,
is the third future danger, unarisen at present, that will arise in the
future. Be alert to it and, being alert, work to get rid of it.


“puna caparaṃ, bhikkhave, bhavissanti bhikkhū anāgatamaddhānaṃ
bhikkhunīsikkhamānāsamaṇuddesehi saṃsaṭṭhā viharissanti.
bhikkhunīsikkhamānāsamaṇuddesehi saṃsagge kho pana, bhikkhave, sati etaṃ
pāṭikaṅkhaṃ: ‘anabhiratā vā brahmacariyaṃ carissanti, aññataraṃ vā
saṃkiliṭṭhaṃ āpattiṃ āpajjissanti, sikkhaṃ vā paccakkhāya
hīnāyāvattissanti’. idaṃ, bhikkhave, catutthaṃ anāgatabhayaṃ etarahi
asamuppannaṃ āyatiṃ samuppajjissati. taṃ vo paṭibujjhitabbaṃ;
paṭibujjhitvā ca tassa pahānāya vāyamitabbaṃ.


“Furthermore, in the course of the future there will be monks
who will live in close association with nuns, female probationers, and
female novices. As they interact with nuns, female probationers, and
female novices, they can be expected either to lead the holy life dissatisfied or to fall into one of the grosser offenses, leaving the training, returning to a lower way of life. This, monks,
is the fourth future danger, unarisen at present, that will arise in
the future. Be alert to it and, being alert, work to get rid of it.


“puna caparaṃ, bhikkhave, bhavissanti bhikkhū anāgatamaddhānaṃ
ārāmikasamaṇuddesehi saṃsaṭṭhā viharissanti. ārāmikasamaṇuddesehi
saṃsagge kho pana, bhikkhave, sati etaṃ pāṭikaṅkhaṃ: ‘anekavihitaṃ
sannidhikāraparibhogaṃ anuyuttā viharissanti, oḷārikampi nimittaṃ
karissanti, pathaviyāpi haritaggepi’. idaṃ, bhikkhave, pañcamaṃ
anāgatabhayaṃ etarahi asamuppannaṃ āyatiṃ samuppajjissati. taṃ vo
paṭibujjhitabbaṃ; paṭibujjhitvā ca tassa pahānāya vāyamitabbaṃ.


“Furthermore, in the course of the future there will be monks
who will live in close association with monastery attendants and
novices. As they interact with monastery attendants and novices, they
can be expected to live intent on storing up all kinds of possessions
and to stake out crops and fields. This, monks,
is the fifth future danger, unarisen at present, that will arise in the
future. Be alert to it and, being alert, work to get rid of it.


“imāni kho, bhikkhave, pañca anāgatabhayāni etarahi asamuppannāni āyatiṃ
samuppajjissanti. tāni vo paṭibujjhitabbāni; paṭibujjhitvā ca tesaṃ
pahānāya vāyamitabban”ti.


“These, monks,
are the five future dangers, unarisen at present, that will arise in
the future. Be alert to them and, being alert, work to get rid of them.”

https://www.buddha-vacana.org/sutta/majjhima/mn118.html

MN 118 (M iii 78)

Ānāpānassati Sutta

{excerpt}

— Mindfulness of the breath —
[ānāpāna+sati]

The famous sutta about the practice of ānāpānassati, and how it
leads to the practice of the four satipaṭṭhānas and subsquently to the
fulfillment of the seven bojjhaṅgas.



Note: info·bubbles on every Pali word


Pāḷi



English





(Ānāpānassati bhāvana)


Santi, bhikkhave, bhikkhū imasmiṃ bhikkhu·saṅghe ānāpānassati·bhāvan·ānuyogam·anuyuttā viharanti.

(The practice of ānāpānassati)



There are, bhikkhus, in this sangha of bhikkhus, some bhikkhus who dwell applying themselves to the bhāvana and practice of ānāpānassati.

Ānāpānassati, bhikkhave, bhāvitā bahulīkatā maha·p·phalā hoti mah·ānisaṃsā. Ānāpānassati, bhikkhave, bhāvitā bahulīkatā cattāro satipaṭṭhāne paripūreti. Cattāro satipaṭṭhānā bhāvitā bahulīkatā satta bojjhaṅge paripūrenti. Satta bojjhaṅgā bhāvitā bahulīkatā vijjā·vimuttiṃ paripūrenti. Kathaṃ bhāvitā ca, bhikkhave, ānāpānassati kathaṃ bahulīkatā maha·p·phalā hoti mah·ānisaṃsā?

Ānāpānassati, bhikkhus, when cultivated and pursued, [bears] great fruits, great benefits. Ānāpānassati, bhikkhus, when cultivated and pursued, brings the four satipaṭṭhānas to their completude. The four satipaṭṭhānas, when cultivated and pursued, bring the seven bojjhaṅgas to their completude. The seven bojjhaṅgas, when cultivated and pursued, bring vijjā and vimutti to their completude. And how, bhikkhus, is ānāpānassati cultivated, how is it pursued to [bear] great fruits, great benefits?

Idha, bhikkhave, bhikkhu arañña-gato rukkha-mūla-gato suññ·āgāra-gato nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. So sato·va assasati, sato·va passasati.


Here, bhikkhus, a
bhikkhu, having gone to the forest or having gone at the root of a tree
or having gone to an empty room, sits down folding the legs crosswise,
setting kāya upright, and setting sati parimukhaṃ.
Being thus sato he breathes in, being thus sato he breathes out.

Dīghaṃ assasantodīghaṃ assasāmī’ ti pajānāti. Dīghaṃ passasantodīghaṃ passasāmī’ ti pajānāti. Rassaṃ assasantorassaṃ assasāmī’ ti pajānāti. Rassaṃ passasantorassaṃ passasāmī’ ti pajānāti. Sabba-kāya-paṭisaṃvedī assasissāmī’ ti sikkhati. ‘Sabba-kāya-paṭisaṃvedī passasissāmī’ ti sikkhati. ‘Passambhayaṃ kāya-saṅkhāraṃ assasissāmī’ ti sikkhati. ‘Passambhayaṃ kāya-saṅkhāraṃ passasissāmī’ ti sikkhati.

Breathing
in long he understands: ‘I am breathing in long’. Breathing out long he
understands: ‘I am breathing out long’. Breathing in short he
understands: ‘I am breathing in short’. Breathing out short he
understands: ‘I am breathing out short’.
He
trains himself: ‘feeling the whole kāya, I will breathe in’. He trains
himself: ‘feeling the whole kāya, I will breathe out’. He trains
himself: ‘calming down the kāya-saṅkhāras, I will breathe in’. He trains
himself: ‘calming down the kāya-saṅkhāras, I will breathe out’.


Pīti-paṭisaṃvedī assasissāmī’ ti sikkhati. ‘Pīti-paṭisaṃvedī passasissāmī’ ti sikkhati. ‘Sukha-paṭisaṃvedī assasissāmī’ ti sikkhati. ‘Sukha-paṭisaṃvedī passasissāmī’ ti sikkhati. ‘Citta-saṅkhāra-paṭisaṃvedī assasissāmī’ ti sikkhati. ‘Citta-saṅkhāra-paṭisaṃvedī passasissāmī’ ti sikkhati. ‘Passambhayaṃ citta-saṅkhāraṃ assasissāmī’ ti sikkhati. ‘Passambhayaṃ citta-saṅkhāraṃ passasissāmī’ ti sikkhati.

He
trains himself: ‘experiencing pīti, I will breathe in’. He trains
himself: ‘experiencing pīti, I will breathe out’. He trains himself:
‘experiencing sukha, I will breathe in’. He trains himself:
‘experiencing sukha, I will breathe out’. He trains himself: ‘perceiving
citta-saṅkhāras, I will breathe in’. He trains himself: ‘perceiving
citta-saṅkhāras, I will breathe out’. He trains himself: ‘calming down
citta-saṅkhāras, I will breathe in’. He trains himself: ‘calming down
citta-saṅkhāras, I will breathe out’.


Citta-paṭisaṃvedī assasissāmī’ ti sikkhati. ‘Citta-paṭisaṃvedī passasissāmī’ ti sikkhati. ‘Abhippamodayaṃ cittaṃ assasissāmī’ ti sikkhati. ‘Abhippamodayaṃ cittaṃ passasissāmī’ ti sikkhati. ‘Samādahaṃ cittaṃ assasissāmī’ ti sikkhati. ‘Samādahaṃ cittaṃ passasissāmī’ ti sikkhati. ‘Vimocayaṃ cittaṃ assasissāmī’ ti sikkhati. ‘Vimocayaṃ cittaṃ passasissāmī’ ti sikkhati.

He
trains himself: ‘perceiving citta, I will breathe in’. He trains
himself: ‘perceiving citta, I will breathe out’. He trains himself:
‘gladdening citta, I will breathe in’. He trains himself: ‘gladdening
citta, I will breathe out’. He trains himself: ‘concentrating citta, I
will breathe in’. He trains himself: ‘concentrating citta, I will
breathe out’. He trains himself: ‘releasing citta, I will breathe in’.
He trains himself: ‘releasing citta, I will breathe out’.


Anicc·ānupassī assasissāmī’ ti sikkhati. ‘Anicc·ānupassī passasissāmī’ ti sikkhati. ‘Virāg·ānupassī assasissāmī’ ti sikkhati. ‘Virāg·ānupassī passasissāmī’ ti sikkhati. ‘Nirodh·ānupassī assasissāmī’ ti sikkhati. ‘Nirodh·ānupassī passasissāmī’ ti sikkhati. ‘Paṭinissagg·ānupassī assasissāmī’ ti sikkhati. ‘Paṭinissagg·ānupassī passasissāmī’ ti sikkhati.

He
trains himself: ‘contemplating aniccā, I will breathe in’. He trains
himself: ‘contemplating aniccā, I will breathe out’. He trains himself:
‘contemplating virāga, I will breathe in’. He trains himself:
‘contemplating virāga, I will breathe out’. He trains himself:
‘contemplating nirodha, I will breathe in’. He trains himself:
‘contemplating nirodha, I will breathe out’. He trains himself:
‘contemplating relinquishment, I will breathe in’. He trains himself:
‘contemplating relinquishment, I will breathe out’.

Evaṃ bhāvitā kho, bhikkhave, ānāpānassati evaṃ bahulīkatā maha·p·phalā hoti mah·ānisaṃsā


Thus cultivated, bhikkhus, thus pursued, ānāpānassati [bears] great fruits, great benefits.

(Satipaṭṭhānānaṃ pāripūrī)


Kathaṃ bhāvitā ca, bhikkhave, ānāpānassati kathaṃ bahulīkatā cattāro satipaṭṭhāne paripūreti?

(Completude of the Satipaṭṭhānas)



And how, bhikkhus, is ānāpānassati cultivated, how is it pursued to bring the four satipaṭṭhānas to their completude?

Yasmiṃ samaye, bhikkhave, bhikkhu dīghaṃ assasantodīghaṃ assasāmī’ ti pajānāti, dīghaṃ passasantodīghaṃ passasāmī’ ti pajānāti, rassaṃ assasantorassaṃ assasāmī’ ti pajānāti, rassaṃ passasantorassaṃ passasāmī’ ti pajānāti, Sabba-kāya-paṭisaṃvedī assasissāmī’ ti sikkhati, ‘Sabba-kāya-paṭisaṃvedī passasissāmī’ ti sikkhati, ‘Passambhayaṃ kāya-saṅkhāraṃ assasissāmī’ ti sikkhati, ‘Passambhayaṃ kāya-saṅkhāraṃ passasissāmī’ ti sikkhati, kāye kāyānupassī, bhikkhave, tasmiṃ samaye bhikkhu viharati ātāpī sampajāno satimā, vineyya loke abhijjhā-domanassaṃ.

Kāyesu kāy·aññatar·āhaṃ, bhikkhave, evaṃ vadāmi yadidaṃ assāsa·passāsā. Tasmātiha, bhikkhave, kāye kāyānupassī tasmiṃ samaye bhikkhu viharati ātāpī sampajāno satimā, vineyya loke abhijjhā-domanassaṃ.


On whatever occasion, bhikkhus, a bhikkhu breathing
in long understands: ‘I am breathing in long’, breathing out long
understands: ‘I am breathing out long’., breathing in short understands:
‘I am breathing in short’, breathing out short he understands: ‘I am
breathing out short’,
trains
himself: ‘feeling the whole kāya, I will breathe in’, trains himself:
‘feeling the whole kāya, I will breathe out’, trains himself: ‘calming
down the kāya-saṅkhāras, I will breathe in’, trains himself: ‘calming
down the kāya-saṅkhāras, I will breathe out’
, on that occasion, bhikkhus, a bhikkhu dwells observing kāya in kāya, ātāpī sampajāno, satimā, having given up abhijjhā-domanassa towards the world.

I
say, bhikkhus, that it is another body inside the body, that is to say
the in and out breath. Therefore, bhikkhus, on that occasion, a bhikkhu dwells observing kāya in kāya, ātāpī sampajāno, satimā, having given up abhijjhā-domanassa towards the world.

Yasmiṃ samaye, bhikkhave, bhikkhuPīti-paṭisaṃvedī assasissāmī’ ti sikkhati, ‘Pīti-paṭisaṃvedī passasissāmī’ ti sikkhati, ‘Sukha-paṭisaṃvedī assasissāmī’ ti sikkhati, ‘Sukha-paṭisaṃvedī passasissāmī’ ti sikkhati, ‘Citta-saṅkhāra-paṭisaṃvedī assasissāmī’ ti sikkhati, ‘Citta-saṅkhāra-paṭisaṃvedī passasissāmī’ ti sikkhati, ‘Passambhayaṃ citta-saṅkhāraṃ assasissāmī’ ti sikkhati, ‘Passambhayaṃ citta-saṅkhāraṃ passasissāmī’ ti sikkhati, vedanāsu vedanānupassī, bhikkhave, tasmiṃ samaye bhikkhu viharati ātāpī sampajāno satimā, vineyya loke abhijjhā-domanassaṃ.

Vedanāsu vedan·āññatar·āhaṃ, bhikkhave, evaṃ vadāmi yadidaṃ assāsa·passāsānaṃ sādhukaṃ manasikāraṃ. Tasmātiha, bhikkhave, vedanāsu vedanānupassī tasmiṃ samaye bhikkhu viharati ātāpī sampajāno satimā, vineyya loke abhijjhā-domanassaṃ.


On whatever occasion, bhikkhus, a bhikkhu trains
himself: ‘experiencing pīti, I will breathe in’, trains himself:
‘experiencing pīti, I will breathe out’, trains himself: ‘experiencing
sukha, I will breathe in’, trains himself: ‘experiencing sukha, I will
breathe out’, trains himself: ‘perceiving citta-saṅkhāras, I will
breathe in’, trains himself: ‘perceiving citta-saṅkhāras, I will breathe
out’, trains himself: ‘calming down citta-saṅkhāras, I will breathe
in’, trains himself: ‘calming down citta-saṅkhāras, I will breathe out’
, on that occasion, bhikkhus, a bhikkhu dwells observing vedanā in vedanā, ātāpī sampajāno, satimā, having given up abhijjhā-domanassa towards the world.

I say, bhikkhus, that it is another vedanā inside the vedanā, that is to say the thorough manasikāra of in and out breath. Therefore, bhikkhus, on that occasion, a bhikkhu dwells observing vedanā in vedanā, ātāpī sampajāno, satimā, having given up abhijjhā-domanassa towards the world.

Yasmiṃ samaye, bhikkhave, bhikkhuCitta-paṭisaṃvedī assasissāmī’ ti sikkhati, ‘Citta-paṭisaṃvedī passasissāmī’ ti sikkhati, ‘Abhippamodayaṃ cittaṃ assasissāmī’ ti sikkhati, ‘Abhippamodayaṃ cittaṃ passasissāmī’ ti sikkhati, ‘Samādahaṃ cittaṃ assasissāmī’ ti sikkhati, ‘Samādahaṃ cittaṃ passasissāmī’ ti sikkhati, ‘Vimocayaṃ cittaṃ assasissāmī’ ti sikkhati, ‘Vimocayaṃ cittaṃ passasissāmī’ ti sikkhati, citte cittānupassī, bhikkhave, tasmiṃ samaye bhikkhu viharati ātāpī sampajāno satimā, vineyya loke abhijjhā-domanassaṃ.

N·āhaṃ, bhikkhave, muṭṭha·s·satissa a·sampajānassa ānāpānassatiṃ vadāmi. Tasmātiha, bhikkhave, citte cittānupassī tasmiṃ samaye bhikkhu viharati ātāpī sampajāno satimā, vineyya loke abhijjhā-domanassaṃ.


On whatever occasion, bhikkhus, a bhikkhu trains
himself: ‘perceiving citta, I will breathe in’, trains himself:
‘perceiving citta, I will breathe out’, trains himself: ‘gladdening
citta, I will breathe in’, trains himself: ‘gladdening citta, I will
breathe out’, trains himself: ‘concentrating citta, I will breathe in’,
trains himself: ‘concentrating citta, I will breathe out’, trains
himself: ‘releasing citta, I will breathe in’, trains himself:
‘releasing citta, I will breathe out’
, on that occasion, bhikkhus, a bhikkhu dwells observing citta in citta, ātāpī sampajāno, satimā, having given up abhijjhā-domanassa towards the world.

I do not speak, bhikkhus, of ānāpānassati for one who looses sati, for one who is not sampajāna. Therefore, bhikkhus, on that occasion, a bhikkhu dwells observing citta in citta, ātāpī sampajāno, satimā, having given up abhijjhā-domanassa towards the world.

Yasmiṃ samaye, bhikkhave, bhikkhuAnicc·ānupassī assasissāmī’ ti sikkhati, ‘Anicc·ānupassī passasissāmī’ ti sikkhati, ‘Virāg·ānupassī assasissāmī’ ti sikkhati, ‘Virāg·ānupassī passasissāmī’ ti sikkhati, ‘Nirodh·ānupassī assasissāmī’ ti sikkhati, ‘Nirodh·ānupassī passasissāmī’ ti sikkhati, ‘Paṭinissagg·ānupassī assasissāmī’ ti sikkhati, ‘Paṭinissagg·ānupassī passasissāmī’ ti sikkhati, dhammesu dhammānupassī, bhikkhave, tasmiṃ samaye bhikkhu viharati ātāpī sampajāno satimā, vineyya loke abhijjhā-domanassaṃ.

So yaṃ taṃ abhijjhā-domanassaṃ pahānaṃ taṃ paññāya disvā sādhukaṃ ajjhupekkhitā hoti. Tasmātiha, bhikkhave, dhammesu dhammānupassī tasmiṃ samaye bhikkhu viharati ātāpī sampajāno satimā, vineyya loke abhijjhā-domanassaṃ.


On whatever occasion, bhikkhus, a bhikkhu trains
himself: ‘contemplating aniccā, I will breathe in’, trains himself:
‘contemplating aniccā, I will breathe out’, trains himself:
‘contemplating virāga, I will breathe in’, trains himself:
‘contemplating virāga, I will breathe out’, trains himself:
‘contemplating nirodha, I will breathe in’, trains himself:
‘contemplating nirodha, I will breathe out’, trains himself:
‘contemplating relinquishment, I will breathe in’, trains himself:
‘contemplating relinquishment, I will breathe out’
, on that occasion, bhikkhus, a bhikkhu dwells observing dhammas in dhammas, ātāpī sampajāno, satimā, having given up abhijjhā-domanassa towards the world.

Whoever has abandoned abhijjhā-domanassa, having seen with paññā, is thoroughly endowed with upekkhā.{1} Therefore, bhikkhus, on that occasion, a bhikkhu dwells observing dhammas in dhammas, ātāpī sampajāno, satimā, having given up abhijjhā-domanassa towards the world.

Evaṃ bhāvitā kho, bhikkhave, ānāpānassati evaṃ bahulīkatā cattāro satipaṭṭhāne paripūreti.


Thus cultivated, bhikkhus, thus pursued, ānāpānassati brings the four satipaṭṭhānas to their completude.

(Bojjhaṅgānaṃ pāripūrī)


Kathaṃ bhāvitā ca, bhikkhave, cattāro satipaṭṭhānā kathaṃ bahulīkatā satta bojjhaṅge paripūrenti?

(Completude of the bojjhaṅgas)



And how, bhikkhus, are the four satipaṭṭhānas cultivated, how are they pursued to bring the seven bojjhaṅgas to their completude?



(1. Kāyānupassanādi)


Yasmiṃ samaye, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhā-domanassaṃ, upaṭṭhitāssa tasmiṃ samaye sati hoti a·sammuṭṭhā. Yasmiṃ samaye, bhikkhave, bhikkhuno upaṭṭhitā sati hoti a·sammuṭṭhā, sati·sambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti. Sati·sambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, sati·sambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanā·pāripūriṃ gacchati.


(1. Starting with the observation of body)



On whatever occasion, bhikkhus, a bhikkhu dwells observing kāya in kāya, ātāpī sampajāno, satimā, having given up abhijjhā-domanassa towards the world, on that occasion sati is present and without lapse. On whatever occasion, bhikkhus, sati is present and without lapse, on that occasion the sati sambojjhaṅga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the sati sambojjhaṅga, the sati sambojjhaṅga goes to the completude of its bhāvanā in the bhikkhu.

So tathā·sato viharanto taṃ dhammaṃ paññāya pavicinati pavicarati pari·vīmaṃsaṃ āpajjati. Yasmiṃ samaye, bhikkhave, bhikkhu tathā·sato viharanto taṃ dhammaṃ paññāya pavicinati pavicarati pari·vīmaṃsaṃ āpajjati, dhammavicaya·sambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti. Dhammavicaya·sambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, dhammavicaya·sambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanā·pāripūriṃ gacchati.


Remaining thus sato, he examines, investigates thoroughly and makes a complete investigation of that Dhamma with paññā. On whatever occasion, bhikkhus, a bhikkhu remaining thus sato examines, investigates thoroughly and makes a complete investigation of that Dhamma with paññā, on that occasion the dhammavicaya sambojjhaṅga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the dhammavicaya sambojjhaṅga, the dhammavicaya sambojjhaṅga goes to the completude of its bhāvanā in the bhikkhu.

Tassa taṃ dhammaṃ paññāya pavicinati pavicarati pari·vīmaṃsaṃ āpajjato āraddhaṃ hoti vīriyaṃ asallīnaṃ. Yasmiṃ samaye, bhikkhave, bhikkhuno taṃ dhammaṃ paññāya pavicinati pavicarati pari·vīmaṃsaṃ āpajjato āraddhaṃ hoti vīriyaṃ asallīnaṃ, vīriya·sambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti. Vīriya·sambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, vīriya·sambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanā·pāripūriṃ gacchati.


In one who examines, investigates thoroughly and makes a complete investigation of that Dhamma with paññā, vīriya
is aroused unflaggingly. On whatever occasion, bhikkhus, in a bhikkhu
who examines, investigates thoroughly and makes a complete investigation
of that Dhamma with paññā, vīriya is aroused unflaggingly, on that occasion the vīriya sambojjhaṅga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the vīriya sambojjhaṅga, the vīriya sambojjhaṅga goes to the completude of its bhāvanā in the bhikkhu.

Āraddha·vīriyassa uppajjati pīti nirāmisā. Yasmiṃ samaye, bhikkhave, bhikkhuno āraddha·vīriyassa uppajjati pīti nirāmisā, pīti·sambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti. Pīti·sambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, pīti·sambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanā·pāripūriṃ gacchati.


In one whose vīriya is aroused, a nirāmisa pīti arises. On whatever occasion, bhikkhus, in a bhikkhu whose vīriya is aroused, a nirāmisa pīti arises, on that occasion the pīti sambojjhaṅga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the pīti sambojjhaṅga, the pīti sambojjhaṅga goes to the completude of its bhāvanā in the bhikkhu.

Pīti·manassa kāyo·pi passambhati, cittam·pi passambhati. Yasmiṃ samaye, bhikkhave, bhikkhuno pīti·manassa kāyo·pi passambhati, cittam·pi passambhati, passaddhi·sambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti. Passaddhi·sambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, passaddhi·sambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanā·pāripūriṃ gacchati.


In one whose mind has pīti, the body calms down, the mind calms down. On whatever occasion, bhikkhus, in a bhikkhu whose mind has pīti, the body calms down, the mind calms down, on that occasion the passaddhi sambojjhaṅga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the passaddhi sambojjhaṅga, the passaddhi sambojjhaṅga goes to the completude of its bhāvanā in the bhikkhu.

Passaddha·kāyassa sukhino cittaṃ samādhiyati. Yasmiṃ samaye, bhikkhave, bhikkhuno passaddha·kāyassa sukhino cittaṃ samādhiyati, samādhi·sambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti. Samādhi·sambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, samādhi·sambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanā·pāripūriṃ gacchati.


In one who is at ease, the body having calmed down, the mind gets
concentrated. On whatever occasion, bhikkhus, in a bhikkhu who is at
ease, the body having calmed down, the mind gets concentrated, on that
occasion the samādhi sambojjhaṅga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the samādhi sambojjhaṅga, the samādhi sambojjhaṅga goes to the completude of its bhāvanā in the bhikkhu.

So tathā·samāhitaṃ cittaṃ sādhukaṃ ajjhupekkhitā hoti. Yasmiṃ samaye, bhikkhave, bhikkhu tathā·samāhitaṃ cittaṃ sādhukaṃ ajjhupekkhitā hoti, upekkhā·sambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti. Upekkhā·sambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, upekkhā·sambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanā·pāripūriṃ gacchati.


He watches thoroughly with upekkhā the mind which is thus composed.
On whatever occasion, bhikkhus, a bhikkhu watches thoroughly with upekkhā the mind which is thus composed, on that occasion the upekkhā sambojjhaṅga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the upekkhā sambojjhaṅga, the upekkhā sambojjhaṅga goes to the completude of its bhāvanā in the bhikkhu.


(2. Vedanānupassanādi)


Yasmiṃ samaye, bhikkhave, bhikkhu vedanāsu vedanānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhā-domanassaṃ, upaṭṭhitāssa tasmiṃ samaye sati hoti a·sammuṭṭhā. Yasmiṃ samaye, bhikkhave, bhikkhuno upaṭṭhitā sati hoti a·sammuṭṭhā, sati·sambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti. Sati·sambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, sati·sambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanā·pāripūriṃ gacchati.


(2. Starting with the observation of vedanā)



On whatever occasion, bhikkhus, a bhikkhu dwells observing vedanā in vedanā, ātāpī sampajāno, satimā, having given up abhijjhā-domanassa towards the world, on that occasion sati is present and without lapse. On whatever occasion, bhikkhus, sati is present and without lapse, on that occasion the sati sambojjhaṅga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the sati sambojjhaṅga, the sati sambojjhaṅga goes to the completude of its bhāvanā in the bhikkhu.

So tathā·sato viharanto taṃ dhammaṃ paññāya pavicinati pavicarati pari·vīmaṃsaṃ āpajjati. Yasmiṃ samaye, bhikkhave, bhikkhu tathā·sato viharanto taṃ dhammaṃ paññāya pavicinati pavicarati pari·vīmaṃsaṃ āpajjati, dhammavicaya·sambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti. Dhammavicaya·sambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, dhammavicaya·sambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanā·pāripūriṃ gacchati.


Remaining thus sato, he examines, investigates thoroughly and makes a complete investigation of that Dhamma with paññā. On whatever occasion, bhikkhus, a bhikkhu remaining thus sato examines, investigates thoroughly and makes a complete investigation of that Dhamma with paññā, on that occasion the dhammavicaya sambojjhaṅga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the dhammavicaya sambojjhaṅga, the dhammavicaya sambojjhaṅga goes to the completude of its bhāvanā in the bhikkhu.

Tassa taṃ dhammaṃ paññāya pavicinati pavicarati pari·vīmaṃsaṃ āpajjato āraddhaṃ hoti vīriyaṃ asallīnaṃ. Yasmiṃ samaye, bhikkhave, bhikkhuno taṃ dhammaṃ paññāya pavicinati pavicarati pari·vīmaṃsaṃ āpajjato āraddhaṃ hoti vīriyaṃ asallīnaṃ, vīriya·sambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti. Vīriya·sambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, vīriya·sambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanā·pāripūriṃ gacchati.


In one who examines, investigates thoroughly and makes a complete investigation of that Dhamma with paññā, vīriya
is aroused unflaggingly. On whatever occasion, bhikkhus, in a bhikkhu
who examines, investigates thoroughly and makes a complete investigation
of that Dhamma with paññā, vīriya is aroused unflaggingly, on that occasion the vīriya sambojjhaṅga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the vīriya sambojjhaṅga, the vīriya sambojjhaṅga goes to the completude of its bhāvanā in the bhikkhu.

Āraddha·vīriyassa uppajjati pīti nirāmisā. Yasmiṃ samaye, bhikkhave, bhikkhuno āraddha·vīriyassa uppajjati pīti nirāmisā, pīti·sambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti. Pīti·sambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, pīti·sambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanā·pāripūriṃ gacchati.


In one whose vīriya is aroused, a nirāmisa pīti arises. On whatever occasion, bhikkhus, in a bhikkhu whose vīriya is aroused, a nirāmisa pīti arises, on that occasion the pīti sambojjhaṅga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the pīti sambojjhaṅga, the pīti sambojjhaṅga goes to the completude of its bhāvanā in the bhikkhu.

Pīti·manassa kāyo·pi passambhati, cittam·pi passambhati. Yasmiṃ samaye, bhikkhave, bhikkhuno pīti·manassa kāyo·pi passambhati, cittam·pi passambhati, passaddhi·sambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti. Passaddhi·sambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, passaddhi·sambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanā·pāripūriṃ gacchati.


In one whose mind has pīti, the body calms down, the mind calms down. On whatever occasion, bhikkhus, in a bhikkhu whose mind has pīti, the body calms down, the mind calms down, on that occasion the passaddhi sambojjhaṅga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the passaddhi sambojjhaṅga, the passaddhi sambojjhaṅga goes to the completude of its bhāvanā in the bhikkhu.

Passaddha·kāyassa sukhino cittaṃ samādhiyati. Yasmiṃ samaye, bhikkhave, bhikkhuno passaddha·kāyassa sukhino cittaṃ samādhiyati, samādhi·sambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti. Samādhi·sambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, samādhi·sambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanā·pāripūriṃ gacchati.


In one who is at ease, the body having calmed down, the mind gets
concentrated. On whatever occasion, bhikkhus, in a bhikkhu who is at
ease, the body having calmed down, the mind gets concentrated, on that
occasion the samādhi sambojjhaṅga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the samādhi sambojjhaṅga, the samādhi sambojjhaṅga goes to the completude of its bhāvanā in the bhikkhu.

So tathā·samāhitaṃ cittaṃ sādhukaṃ ajjhupekkhitā hoti. Yasmiṃ samaye, bhikkhave, bhikkhu tathā·samāhitaṃ cittaṃ sādhukaṃ ajjhupekkhitā hoti, upekkhā·sambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti. Upekkhā·sambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, upekkhā·sambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanā·pāripūriṃ gacchati.


He watches thoroughly with upekkhā the mind which is thus composed.
On whatever occasion, bhikkhus, a bhikkhu watches thoroughly with upekkhā the mind which is thus composed, on that occasion the upekkhā sambojjhaṅga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the upekkhā sambojjhaṅga, the upekkhā sambojjhaṅga goes to the completude of its bhāvanā in the bhikkhu.


(3. Cittānupassanādi)


Yasmiṃ samaye, bhikkhave, bhikkhu citte cittānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhā-domanassaṃ, upaṭṭhitāssa tasmiṃ samaye sati hoti a·sammuṭṭhā. Yasmiṃ samaye, bhikkhave, bhikkhuno upaṭṭhitā sati hoti a·sammuṭṭhā, sati·sambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti. Sati·sambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, sati·sambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanā·pāripūriṃ gacchati.


(3. Starting with the observation of mind)



On whatever occasion, bhikkhus, a bhikkhu dwells observing citta in citta, ātāpī sampajāno, satimā, having given up abhijjhā-domanassa towards the world, on that occasion sati is present and without lapse. On whatever occasion, bhikkhus, sati is present and without lapse, on that occasion the sati sambojjhaṅga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the sati sambojjhaṅga, the sati sambojjhaṅga goes to the completude of its bhāvanā in the bhikkhu.

So tathā·sato viharanto taṃ dhammaṃ paññāya pavicinati pavicarati pari·vīmaṃsaṃ āpajjati. Yasmiṃ samaye, bhikkhave, bhikkhu tathā·sato viharanto taṃ dhammaṃ paññāya pavicinati pavicarati pari·vīmaṃsaṃ āpajjati, dhammavicaya·sambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti. Dhammavicaya·sambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, dhammavicaya·sambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanā·pāripūriṃ gacchati.


Remaining thus sato, he examines, investigates thoroughly and makes a complete investigation of that Dhamma with paññā. On whatever occasion, bhikkhus, a bhikkhu remaining thus sato examines, investigates thoroughly and makes a complete investigation of that Dhamma with paññā, on that occasion the dhammavicaya sambojjhaṅga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the dhammavicaya sambojjhaṅga, the dhammavicaya sambojjhaṅga goes to the completude of its bhāvanā in the bhikkhu.

Tassa taṃ dhammaṃ paññāya pavicinati pavicarati pari·vīmaṃsaṃ āpajjato āraddhaṃ hoti vīriyaṃ asallīnaṃ. Yasmiṃ samaye, bhikkhave, bhikkhuno taṃ dhammaṃ paññāya pavicinati pavicarati pari·vīmaṃsaṃ āpajjato āraddhaṃ hoti vīriyaṃ asallīnaṃ, vīriya·sambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti. Vīriya·sambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, vīriya·sambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanā·pāripūriṃ gacchati.


In one who examines, investigates thoroughly and makes a complete investigation of that Dhamma with paññā, vīriya
is aroused unflaggingly. On whatever occasion, bhikkhus, in a bhikkhu
who examines, investigates thoroughly and makes a complete investigation
of that Dhamma with paññā, vīriya is aroused unflaggingly, on that occasion the vīriya sambojjhaṅga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the vīriya sambojjhaṅga, the vīriya sambojjhaṅga goes to the completude of its bhāvanā in the bhikkhu.

Āraddha·vīriyassa uppajjati pīti nirāmisā. Yasmiṃ samaye, bhikkhave, bhikkhuno āraddha·vīriyassa uppajjati pīti nirāmisā, pīti·sambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti. Pīti·sambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, pīti·sambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanā·pāripūriṃ gacchati.


In one whose vīriya is aroused, a nirāmisa pīti arises. On whatever occasion, bhikkhus, in a bhikkhu whose vīriya is aroused, a nirāmisa pīti arises, on that occasion the pīti sambojjhaṅga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the pīti sambojjhaṅga, the pīti sambojjhaṅga goes to the completude of its bhāvanā in the bhikkhu.

Pīti·manassa kāyo·pi passambhati, cittam·pi passambhati. Yasmiṃ samaye, bhikkhave, bhikkhuno pīti·manassa kāyo·pi passambhati, cittam·pi passambhati, passaddhi·sambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti. Passaddhi·sambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, passaddhi·sambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanā·pāripūriṃ gacchati.


In one whose mind has pīti, the body calms down, the mind calms down. On whatever occasion, bhikkhus, in a bhikkhu whose mind has pīti, the body calms down, the mind calms down, on that occasion the passaddhi sambojjhaṅga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the passaddhi sambojjhaṅga, the passaddhi sambojjhaṅga goes to the completude of its bhāvanā in the bhikkhu.

Passaddha·kāyassa sukhino cittaṃ samādhiyati. Yasmiṃ samaye, bhikkhave, bhikkhuno passaddha·kāyassa sukhino cittaṃ samādhiyati, samādhi·sambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti. Samādhi·sambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, samādhi·sambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanā·pāripūriṃ gacchati.


In one who is at ease, the body having calmed down, the mind gets
concentrated. On whatever occasion, bhikkhus, in a bhikkhu who is at
ease, the body having calmed down, the mind gets concentrated, on that
occasion the samādhi sambojjhaṅga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the samādhi sambojjhaṅga, the samādhi sambojjhaṅga goes to the completude of its bhāvanā in the bhikkhu.

So tathā·samāhitaṃ cittaṃ sādhukaṃ ajjhupekkhitā hoti. Yasmiṃ samaye, bhikkhave, bhikkhu tathā·samāhitaṃ cittaṃ sādhukaṃ ajjhupekkhitā hoti, upekkhā·sambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti. Upekkhā·sambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, upekkhā·sambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanā·pāripūriṃ gacchati.


He watches thoroughly with upekkhā the mind which is thus composed.
On whatever occasion, bhikkhus, a bhikkhu watches thoroughly with upekkhā the mind which is thus composed, on that occasion the upekkhā sambojjhaṅga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the upekkhā sambojjhaṅga, the upekkhā sambojjhaṅga goes to the completude of its bhāvanā in the bhikkhu.


(4. Dhammānupassanādi)


Yasmiṃ samaye, bhikkhave, bhikkhu dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhā-domanassaṃ, upaṭṭhitāssa tasmiṃ samaye sati hoti a·sammuṭṭhā. Yasmiṃ samaye, bhikkhave, bhikkhuno upaṭṭhitā sati hoti a·sammuṭṭhā, sati·sambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti. Sati·sambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, sati·sambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanā·pāripūriṃ gacchati.


(4. Starting with the observation of dhammas)



On whatever occasion, bhikkhus, a bhikkhu dwells observing dhammas in dhammas, ātāpī sampajāno, satimā, having given up abhijjhā-domanassa towards the world, on that occasion sati is present and without lapse. On whatever occasion, bhikkhus, sati is present and without lapse, on that occasion the sati sambojjhaṅga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the sati sambojjhaṅga, the sati sambojjhaṅga goes to the completude of its bhāvanā in the bhikkhu.

So tathā·sato viharanto taṃ dhammaṃ paññāya pavicinati pavicarati pari·vīmaṃsaṃ āpajjati. Yasmiṃ samaye, bhikkhave, bhikkhu tathā·sato viharanto taṃ dhammaṃ paññāya pavicinati pavicarati pari·vīmaṃsaṃ āpajjati, dhammavicaya·sambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti. Dhammavicaya·sambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, dhammavicaya·sambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanā·pāripūriṃ gacchati.


Remaining thus sato, he examines, investigates thoroughly and makes a complete investigation of that Dhamma with paññā. On whatever occasion, bhikkhus, a bhikkhu remaining thus sato examines, investigates thoroughly and makes a complete investigation of that Dhamma with paññā, on that occasion the dhammavicaya sambojjhaṅga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the dhammavicaya sambojjhaṅga, the dhammavicaya sambojjhaṅga goes to the completude of its bhāvanā in the bhikkhu.

Tassa taṃ dhammaṃ paññāya pavicinati pavicarati pari·vīmaṃsaṃ āpajjato āraddhaṃ hoti vīriyaṃ asallīnaṃ. Yasmiṃ samaye, bhikkhave, bhikkhuno taṃ dhammaṃ paññāya pavicinati pavicarati pari·vīmaṃsaṃ āpajjato āraddhaṃ hoti vīriyaṃ asallīnaṃ, vīriya·sambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti. Vīriya·sambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, vīriya·sambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanā·pāripūriṃ gacchati.


In one who examines, investigates thoroughly and makes a complete investigation of that Dhamma with paññā, vīriya
is aroused unflaggingly. On whatever occasion, bhikkhus, in a bhikkhu
who examines, investigates thoroughly and makes a complete investigation
of that Dhamma with paññā, vīriya is aroused unflaggingly, on that occasion the vīriya sambojjhaṅga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the vīriya sambojjhaṅga, the vīriya sambojjhaṅga goes to the completude of its bhāvanā in the bhikkhu.

Āraddha·vīriyassa uppajjati pīti nirāmisā. Yasmiṃ samaye, bhikkhave, bhikkhuno āraddha·vīriyassa uppajjati pīti nirāmisā, pīti·sambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti. Pīti·sambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, pīti·sambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanā·pāripūriṃ gacchati.


In one whose vīriya is aroused, a nirāmisa pīti arises. On whatever occasion, bhikkhus, in a bhikkhu whose vīriya is aroused, a nirāmisa pīti arises, on that occasion the pīti sambojjhaṅga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the pīti sambojjhaṅga, the pīti sambojjhaṅga goes to the completude of its bhāvanā in the bhikkhu.

Pīti·manassa kāyo·pi passambhati, cittam·pi passambhati. Yasmiṃ samaye, bhikkhave, bhikkhuno pīti·manassa kāyo·pi passambhati, cittam·pi passambhati, passaddhi·sambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti. Passaddhi·sambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, passaddhi·sambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanā·pāripūriṃ gacchati.


In one whose mind has pīti, the body calms down, the mind calms down. On whatever occasion, bhikkhus, in a bhikkhu whose mind has pīti, the body calms down, the mind calms down, on that occasion the passaddhi sambojjhaṅga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the passaddhi sambojjhaṅga, the passaddhi sambojjhaṅga goes to the completude of its bhāvanā in the bhikkhu.

Passaddha·kāyassa sukhino cittaṃ samādhiyati. Yasmiṃ samaye, bhikkhave, bhikkhuno passaddha·kāyassa sukhino cittaṃ samādhiyati, samādhi·sambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti. Samādhi·sambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, samādhi·sambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanā·pāripūriṃ gacchati.


In one who is at ease, the body having calmed down, the mind gets
concentrated. On whatever occasion, bhikkhus, in a bhikkhu who is at
ease, the body having calmed down, the mind gets concentrated, on that
occasion the samādhi sambojjhaṅga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the samādhi sambojjhaṅga, the samādhi sambojjhaṅga goes to the completude of its bhāvanā in the bhikkhu.

So tathā·samāhitaṃ cittaṃ sādhukaṃ ajjhupekkhitā hoti. Yasmiṃ samaye, bhikkhave, bhikkhu tathā·samāhitaṃ cittaṃ sādhukaṃ ajjhupekkhitā hoti, upekkhā·sambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti. Upekkhā·sambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, upekkhā·sambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanā·pāripūriṃ gacchati.


He watches thoroughly with upekkhā the mind which is thus composed.
On whatever occasion, bhikkhus, a bhikkhu watches thoroughly with upekkhā the mind which is thus composed, on that occasion the upekkhā sambojjhaṅga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the upekkhā sambojjhaṅga, the upekkhā sambojjhaṅga goes to the completude of its bhāvanā in the bhikkhu.

Evaṃ bhāvitā kho, bhikkhave, cattāro satipaṭṭhānā evaṃ bahulīkatā satta sambojjhaṅge paripūrenti.


Thus cultivated, bhikkhus, thus pursued, the four satipaṭṭhānas brings the seven bojjhaṅgas to their completude.

(Vijjāvimutti)


Kathaṃ bhāvitā ca, bhikkhave, satta bojjhaṅgā kathaṃ bahulīkatā vijjā·vimuttiṃ paripūrenti?

(Vijjā and vimutti)



And how, bhikkhus, are the seven bojjhaṅgas cultivated, how are they pursued to bring vijjā and vimutti to their completude?

Idha, bhikkhave, bhikkhu sati·sambojjhaṅgaṃ bhāveti viveka·nissitaṃ virāga·nissitaṃ nirodha·nissitaṃ vossagga·pariṇāmiṃ. Dhammavicaya·sambojjhaṅgaṃ bhāveti viveka·nissitaṃ virāga·nissitaṃ nirodha·nissitaṃ vossagga·pariṇāmiṃ. Vīriya·sambojjhaṅgaṃ bhāveti viveka·nissitaṃ virāga·nissitaṃ nirodha·nissitaṃ vossagga·pariṇāmiṃ. Pīti·sambojjhaṅgaṃ bhāveti viveka·nissitaṃ virāga·nissitaṃ nirodha·nissitaṃ vossagga·pariṇāmiṃ. Passaddhi·sambojjhaṅgaṃ bhāveti viveka·nissitaṃ virāga·nissitaṃ nirodha·nissitaṃ vossagga·pariṇāmiṃ. Samādhi·sambojjhaṅgaṃ bhāveti viveka·nissitaṃ virāga·nissitaṃ nirodha·nissitaṃ vossagga·pariṇāmiṃ. Upekkhā·sambojjhaṅgaṃ bhāveti viveka·nissitaṃ virāga·nissitaṃ nirodha·nissitaṃ vossagga·pariṇāmiṃ. Evaṃ bhāvitā kho, bhikkhave, satta bojjhaṅgā evaṃ bahulīkatā vijjā·vimuttiṃ paripūrenti.


Here, bhikkhus, a bhikkhu develops the sati sambojjhaṅga founded on viveka, founded on virāga, founded on nirodha, resulting in detachment. He develops the dhammavicaya sambojjhaṅga founded on viveka, founded on virāga, founded on nirodha, resulting in detachment. He develops the vīriya sambojjhaṅga founded on viveka, founded on virāga, founded on nirodha, resulting in detachment. He develops the pīti sambojjhaṅga founded on viveka, founded on virāga, founded on nirodha, resulting in detachment. He develops the passaddhi sambojjhaṅga founded on viveka, founded on virāga, founded on nirodha, resulting in detachment. He develops the samādhi sambojjhaṅga founded on viveka, founded on virāga, founded on nirodha, resulting in detachment. He develops the upekkhā sambojjhaṅga founded on viveka, founded on virāga, founded on nirodha, resulting in detachment.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.


This is what the Bhagavā said. Gladdened, the bhikkhus delighted in the Bhagavā’s words.


https://www.buddha-vacana.org/sutta/samyutta/khandha/sn22-059.html

SN 22.59 (S iii 66)

Anattalakkhana Sutta


— The characteristic of no-Self —
[anattā·lakkhaṇa]


In this very famous sutta, the Buddha expounds for the first time his teaching on anatta.




Notes:

1) info·bubbles on every Pali word
2)
there is some uncertainty over the declension ending of some words in
the Pali text, but that should not affect the reader’s experience.



Pāḷi



English


Ekaṃ samayaṃ bhagavā bārāṇasiyaṃ viharati isipatane miga·dāye. Tatra kho bhagavā pañca·vaggiye bhikkhū āmantesi:


On one occasion, the Bhagavā was staying at Bārāṇasi in the Deer Grove
at Isipatana. There, he addressed the group of five bhikkhus:


Bhikkhavo ti.

Bhadante ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etad·avoca:


– Bhikkhus.

– Bhadante, the bhikkhus replied. The Bhagavā said:


Rūpaṃ, bhikkhave, anattā. Rūpañ·ca h·idaṃ, bhikkhave, attā abhavissa, na·y·idaṃ rūpaṃ ābādhāya saṃvatteyya, labbhetha ca rūpe:evaṃ me rūpaṃ hotu, evaṃ me rūpaṃ ahosīti. Yasmā ca kho, bhikkhave, rūpaṃ anattā, tasmā rūpaṃ ābādhāya saṃvattati, na ca labbhati rūpe:evaṃ me rūpaṃ hotu, evaṃ me rūpaṃ ahosīti.


Rūpa, bhikkhus, is anatta. And if this rūpa were atta, bhikkhus, this rūpa would not lend itself to dis·ease, and it could [be said] of rūpa: ‘Let my rūpa be thus, let my rūpa not be thus.’ But it is because rūpa is anatta that rūpa lends itself to dis·ease, and that it cannot [be said] of rūpa: ‘Let my rūpa be thus, let my rūpa not be thus.’

Vedanā anattā. Vedanā ca h·idaṃ, bhikkhave, attā abhavissa, na·y·idaṃ vedanā ābādhāya saṃvatteyya, labbhetha ca vedanāya:evaṃ me vedanā hotu, evaṃ me vedanā ahosīti. Yasmā ca kho, bhikkhave, vedanā anattā, tasmā vedanā ābādhāya saṃvattati, na ca labbhati vedanāya:evaṃ me vedanā hotu, evaṃ me vedanā ahosīti.

Vedanā, bhikkhus, is anatta. And if this vedanā were atta, bhikkhus, this vedanā would not lend itself to dis·ease, and it could [be said] of vedanā: ‘Let my vedanā be thus, let my vedanā not be thus.’ But it is because vedanā is anatta that vedanā lends itself to dis·ease, and that it cannot [be said] of vedanā: ‘Let my vedanā be thus, let my vedanā not be thus.’

Saññā bhikkhave, anattā, saññañ·ca h·idaṃ bhikkhave, attā abhavissa na·y·idaṃ saññaṃ ābādhāya saṃvatteyya, labbhetha ca saññāya:evaṃ me saññā hotu, evaṃ me saññaṃ ahosīti. Yasmā ca kho bhikkhave, saññaṃ anattā, tasmā saññaṃ ābādhāya saṃvattati, na ca labbhati saññāya:evaṃ me saññā hotu, evaṃ me saññaṃ ahosīti.

Saññā, bhikkhus, is anatta. And if this saññā were atta, bhikkhus, this saññā would not lend itself to dis·ease, and it could [be said] of saññā: ‘Let my saññā be thus, let my saññā not be thus.’ But it is because saññā is anatta that saññā lends itself to dis·ease, and that it cannot [be said] of saññā: ‘Let my saññā be thus, let my saññā not be thus.’

Saṅkhārā bhikkhave, anattā, saṅkhārañ·ca h·idaṃ bhikkhave, attā abhavissa na·y·idaṃ saṅkhāraṃ ābādhāya saṃvatteyya, labbhetha ca saṅkhāresu:evaṃ me saṅkhāraṃ hotu, evaṃ me saṅkhāraṃ ahosīti. Yasmā ca kho bhikkhave, saṅkhāraṃ anattā, tasmā saṅkhāraṃ ābādhāya saṃvattati, na ca labbhati saṅkhāresu:evaṃ me saṅkhāraṃ hotu, evaṃ me saṅkhāraṃ ahosīti.

Saṅkhāras, bhikkhus, are anatta. And if these saṅkhāras were atta, bhikkhus, these saṅkhāras would not lend themselves to dis·ease, and it could [be said] of saṅkhāras: ‘Let my saṅkhāras be thus, let my saṅkhāras not be thus.’ But it is because saṅkhāras are anatta that saṅkhāras lend themselves to dis·ease, and that it cannot [be said] of saṅkhāras: ‘Let my saṅkhāras be thus, let my saṅkhāras not be thus.’

Viññāṇaṃ bhikkhave, anattā, viññāṇañ·ca h·idaṃ bhikkhave, attā abhavissa na·y·idaṃ viññāṇaṃ ābādhāya saṃvatteyya, labbhetha ca viññāṇe:evaṃ me viññāṇaṃ hotu, evaṃ me viññāṇaṃ ahosīti. Yasmā ca kho bhikkhave, viññāṇaṃ anattā, tasmā viññāṇaṃ ābādhāya saṃvattati, na ca labbhati viññāṇe:evaṃ me viññāṇaṃ hotu, evaṃ me viññāṇaṃ ahosīti.

Viññāṇa, bhikkhus, is anatta. And if this viññāṇa were atta, bhikkhus, this viññāṇa would not lend itself to dis·ease, and it could [be said] of viññāṇa: ‘Let my viññāṇa be thus, let my viññāṇa not be thus.’ But it is because viññāṇa is anatta that viññāṇa lends itself to dis·ease, and that it cannot [be said] of viññāṇa: ‘Let my viññāṇa be thus, let my viññāṇa not be thus.’

Taṃ kiṃ maññatha, bhikkhave: rūpaṃ niccaṃ aniccaṃ ti?


What do you think of this, bhikkhus: is Rūpa permanent or anicca?


Aniccaṃ, bhante.

Yaṃ pan·āniccaṃ dukkhaṃ taṃ sukhaṃ ti?


Anicca, Bhante.

– And that which is anicca, is it dukkha or sukha?{1}


Dukkhaṃ, bhante.

Yaṃ pan·āniccaṃ dukkhaṃ vipariṇāma·dhammaṃ, kallaṃ nu taṃ samanupassituṃ:etaṃ mama, eso·ham·asmi, eso me attāti?


Dukkha, Bhante.

– And that which is anicca, dukkha, by nature subject to change, is it proper to regard it as: ‘This is mine. I am this. This is my atta?’


No h·etaṃ, bhante.

Vedanā niccā aniccā ti?


– No, Bhante.

– Is Vedanā permanent or anicca?


Aniccā, bhante.

Yaṃ pan·āniccaṃ dukkhaṃ taṃ sukhaṃ ti?


Anicca, Bhante.

– And that which is anicca, is it dukkha or sukha?


Dukkhaṃ, bhante.

Yaṃ pan·āniccaṃ dukkhaṃ vipariṇāma·dhammaṃ, kallaṃ nu taṃ samanupassituṃ:etaṃ mama, eso·ham·asmi, eso me attāti?


Dukkha, Bhante.

– And that which is anicca, dukkha, by nature subject to change, is it proper to regard it as: ‘This is mine. I am this. This is my atta?’


No h·etaṃ, bhante.

Saññā niccā aniccā ti?


– No, Bhante.

– Is Saññā permanent or anicca?


Aniccā, bhante.

Yaṃ pan·āniccaṃ dukkhaṃ taṃ sukhaṃ ti?


Anicca, Bhante.

– And that which is anicca, is it dukkha or sukha?


Dukkhaṃ, bhante.

Yaṃ pan·āniccaṃ dukkhaṃ vipariṇāma·dhammaṃ, kallaṃ nu taṃ samanupassituṃ:etaṃ mama, eso·ham·asmi, eso me attāti?


Dukkha, Bhante.

– And that which is anicca, dukkha, by nature subject to change, is it proper to regard it as: ‘This is mine. I am this. This is my atta?’


No h·etaṃ, bhante.

Saṅkhārā niccā aniccā ti?


– No, Bhante.

– Are Saṅkhāras permanent or anicca?


Aniccā, bhante.

Yaṃ pan·āniccaṃ dukkhaṃ taṃ sukhaṃ ti?


Anicca, Bhante.

– And that which is anicca, is it dukkha or sukha?


Dukkhaṃ, bhante.

Yaṃ pan·āniccaṃ dukkhaṃ vipariṇāma·dhammaṃ, kallaṃ nu taṃ samanupassituṃ:etaṃ mama, eso·ham·asmi, eso me attāti?


Dukkha, Bhante.

– And that which is anicca, dukkha, by nature subject to change, is it proper to regard it as: ‘This is mine. I am this. This is my atta?’


No h·etaṃ, bhante.

Viññāṇaṃ niccaṃ aniccaṃ ti?


– No, Bhante.

– Is Viññāṇa permanent or anicca?


Aniccaṃ, bhante.

Yaṃ pan·āniccaṃ dukkhaṃ taṃ sukhaṃ ti?


Anicca, Bhante.

– And that which is anicca, is it dukkha or sukha?


Dukkhaṃ, bhante.

Yaṃ pan·āniccaṃ dukkhaṃ vipariṇāma·dhammaṃ, kallaṃ nu taṃ samanupassituṃ:etaṃ mama, eso·ham·asmi, eso me attāti?


Dukkha, Bhante.

– And that which is anicca, dukkha, by nature subject to change, is it proper to regard it as: ‘This is mine. I am this. This is my atta?’


No h·etaṃ, bhante.

Tasmātiha, bhikkhave, yaṃ kiñci rūpaṃ atīt·ānāgata·paccuppannaṃ ajjhattaṃ bahiddhā oḷārikaṃ sukhumaṃ hīnaṃ paṇītaṃ yaṃ dūre santike , sabbaṃ rūpaṃn·etaṃ mama, n·eso·ham·asmi, na m·eso attāti evam·etaṃ yathā·bhūtaṃ samma·p·paññāya daṭṭhabbaṃ.


– No, Bhante.

– Therefore, bhikkhus, whatever rūpa, be it past, future, or present, internal or external, gross or subtle, inferior or exalted, far or near, any rūpa is to be seen yathā·bhūtaṃ with proper paññā in this way: ‘This is not mine, I am not this, this is not my atta.’

kāci vedanā atīt·ānāgata·paccuppannā ajjhattā bahiddhā oḷārikā sukhumā hīnā paṇītā , yaṃ dūre santike sabbā vedanān·etaṃ mama, n·eso·ham·asmi, na m·eso attāti evam·etaṃ yathā·bhūtaṃ samma·p·paññāya daṭṭhabbaṃ.


Whatever vedanā, be it past, future, or present, internal or external, gross or subtle, inferior or exalted, far or near, any vedanā is to be seen yathā·bhūtaṃ with proper paññā in this way: ‘This is not mine, I am not this, this is not my atta.’

kāci saññā atīt·ānāgata·paccuppannā, ajjhattā bahiddhā oḷārikā sukhumā hīnā paṇītā , yaṃ dūre santike sabbā saññān·etaṃ mama, n·eso·ham·asmi, na m·eso attāti evam·etaṃ yathā·bhūtaṃ samma·p·paññāya daṭṭhabbaṃ.


Whatever saññā, be it past, future, or present, internal or external, gross or subtle, inferior or exalted, far or near, any saññā is to be seen yathā·bhūtaṃ with proper paññā in this way: ‘This is not mine, I am not this, this is not my atta.’

Ye keci saṅkhārā atīt·ānāgata·paccuppannā, ajjhattā bahiddhā oḷārikā sukhumā hīnā paṇītā , yaṃ dūre santike sabbā saṅkhārān·etaṃ mama, n·eso·ham·asmi, na m·eso attāti evam·etaṃ yathā·bhūtaṃ samma·p·paññāya daṭṭhabbaṃ.


Whatever saṅkhāras, be them past, future, or present, internal or external, gross or subtle, inferior or exalted, far or near, any saṅkhāras are to be seen yathā·bhūtaṃ with proper paññā in this way: ‘This is not mine, I am not this, this is not my atta.’

Yaṃ kiñci viññāṇaṃ atīt·ānāgata·paccuppannaṃ, ajjhattaṃ bahiddhā oḷārikaṃ sukhumaṃ hīnaṃ paṇītaṃ , yaṃ dūre santike sabbaṃ viññāṇaṃn·etaṃ mama, n·eso·ham·asmi, na m·eso attāti evam·etaṃ yathā·bhūtaṃ samma·p·paññāya daṭṭhabbaṃ.


Whatever viññāṇa, be it past, future, or present, internal or external, gross or subtle, inferior or exalted, far or near, any viññāṇa is to be seen yathā·bhūtaṃ with proper paññā in this way: ‘This is not mine, I am not this, this is not my atta.’

Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako rūpasmim·pi nibbindati, vedanāya·pi nibbindati, saññāya·pi nibbindati, saṅkhāresu·pi nibbindati, viññāṇasmim·pi nibbindati. Nibbindaṃ virajjati. Virāgā vimuccati. Vimuttasmiṃvimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, n·āparaṃ itthattāyāti pajānātī·ti.


Seeing thus, an instructed noble disciple gets disenchanted with rūpa, disenchanted with vedanā, disenchanted with saññā, disenchanted with saṅkhāras, disenchanted with viññāṇa. Being disenchanted, he becomes dispassionate. Through dispassion, he is liberated. With liberation, there is the ñāṇa: ‘Liberated.’ He understands: ‘Birth is ended, the brahmic life has been lived, what was to be done has been done, there is nothing more for this existence.’

Idam·avoca bhagavā. Attamanā pañca·vaggiyā bhikkhū bhagavato bhāsitaṃ abhinanduṃ.


This is what the Bhagavā said. Delighted, the group of five bhikkhus was pleased by his words.

Imasmiñ·ca pana veyyākaraṇasmiṃ bhaññamāne pañca·vaggiyānaṃ bhikkhūnaṃ anupādāya āsavehi cittāni vimucciṃsūti.


And while this exposition was being given, the cittas of the group of five bhikkhus, by not clinging, were liberated from the āsavas.


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11/22/21
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𝓛𝓔𝓢𝓢𝓞𝓝 4160 Tue 23 Nov 2021

Do Good Purify Mind - Path to Eternal Bliss