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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.
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11/29/21
𝓛𝓔𝓢𝓢𝓞𝓝 4167 Tue 30 Nov 2021 Do Good Purify Mind - Path to Eternal Bliss
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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).
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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.

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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.
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Person who wants to enter the Pool premises should have a Negative test
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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
𝓛𝓔𝓢𝓢𝓞𝓝 4160 Tue 23 Nov 2021 Do Good Purify Mind - Path to Eternal Bliss
Filed under: General, Theravada Tipitaka , Plant raw Vegan Broccoli, peppers, cucumbers, carrots
Posted by: site admin @ 12:34 am
𝓛𝓔𝓢𝓢𝓞𝓝 4160 Tue 23 Nov 2021

Do Good Purify Mind - Path to Eternal Bliss



ENERGETIC - Sekha-patipada Sutta (MN53) - Developing this accomplishment
Sutta Meditation Series
This
is one part of a study program that delves into the Sekha-pāṭipada
Sutta (MN53) – Venerable Ānanda’s Discourse on the Trainee’s Mode of
Progress, which has been broken into different episodes.
This study program began in October 2020 with a specific meditation group and is still ongoing.
This
episode looks at how we can develop the accomplishment of ENERGETIC
(āraddhavīriyo or ACTIVE EFFORT), as one of the 15 accomplishments in
conduct (caraṇasampanno).
We examine:
— the explanations provided by Venerable Ānanda in the Sekha-pāṭipada Sutta (MN53)
— the Nagaropama Sutta (AN7.67) to help us understand the next 7 good qualities to be developed
— other useful suttas to give us additional help to understand the teaching
— where the bar is set for the ‘adept’ and how to develop this quality as trainees towards the goal
— practical tips for progress, taking into account responsibilities and challenges of lay life
— useful meditations to help us further develop these accomplishments in conduct
**Additional talks that go with this Dhamma talk (as mentioned in the session):
— Venerable Soṇa Koḷivisa as a role model (https://www.youtube.com/watch?v=hzMUI…)
— The Story of Tissa Thera , the Idle One (https://www.youtube.com/watch?v=val32…)
— The Story of Mahakala Thera (https://www.youtube.com/watch?v=FzfTX…)
Some of the suttas referenced directly or indirectly in this session:
— Nagaropama Sutta (AN 7.67)
— Padhāna Sutta (AN 4.13)
— Vibhaṅga Sutta (SN 45.😎
— Suddhika Sutta (SN 7.7)
— Sikkha Sutta (AN 9.73)
— Cara Sutta (AN 4.11), (Iti 110)
— Sīla Sutta (AN 4.12)
— Sampannasīla Sutta (Iti 111)
— Ghaṭa Sutta (SN 21.3)
— Kīṭāgiri Sutta (MN 70)
— Jiṇṇa Sutta (SN 16.5)
— Soṇa Sutta (AN 6.55)
— Mahākāḷattheravatthu (Dhp 7-8)
— Padhanakammika tissattheravatthu (Dhp 280)
— Mahācattārīsaka Sutta (MN 117)
— Vitthata Sutta (AN 5.2)
— Paṭhama-vibhaṅga Sutta (SN 48.9)
— Āhāra Sutta (SN 46.51)
— Chandasamādhi Sutta (SN 51.13)
— Tayodhamma Sutta (AN 10.76)
— Avijjā Sutta (AN 10.61)
— Saṅgīti Sutta (DN 33), Suttavebhaṅgiya (Pe 9)
— Sacitta Sutta (AN 10.51)
To read the whole Sekha-pāṭipada Sutta (MN53) – https://www.dhammatalks.org/suttas/MN… and the Nagaropama Sutta (AN7.67) - https://suttacentral.net/an7.67/en/su
An
electronic copy of the diagram summarising the “Trainee’s Mode of
Progress” and the “Simile of the Fortress” have been posted (and pinned)
to the Sutta Meditation Series Telegram channel.
The AUDIO has been uploaded to the Sutta Meditation Series podcast channel hosted at https://anchor.fm/suttameditationseries.
It can also be accessed on multiple podcast platforms including
Spotify, Podcast Addict, Google Podcasts, Apple Podcasts, Amazon Music,
and more.
Blessings of the Triple Gem. Theruwan saranai
SN 46.51 (S v 102)
Āhāra Sutta
— Food —
The
Buddha describes how we can either “feed” or “starve” the hindrances
and the factors of enlightenment according to how we apply our
attention.
Pāḷi

sāvatthinidānaṃ.

“pañcannañca, bhikkhave, nīvaraṇānaṃ sattannañca bojjhaṅgānaṃ āhārañca anāhārañca desessāmi; taṃ suṇātha.

Nīvaraṇānaṃ āhārā

ko
ca, bhikkhave, āhāro anuppannassa vā kāmacchandassa uppādāya,
uppannassa vā kāmacchandassa bhiyyobhāvāya vepullāya? atthi, bhikkhave,
subhanimittaṃ. tattha ayoniso-manasikāra-bahulīkāro: ayamāhāro
anuppannassa vā kāmacchandassa uppādāya, uppannassa vā kāmacchandassa
bhiyyobhāvāya vepullāya.

“ko
ca, bhikkhave, āhāro anuppannassa vā byāpādassa uppādāya, uppannassa vā
byāpādassa bhiyyobhāvāya vepullāya? atthi, bhikkhave, paṭighanimittaṃ.
tattha ayonisomanasikārabahulīkāro: ayamāhāro anuppannassa vā byāpādassa
uppādāya, uppannassa vā byāpādassa bhiyyobhāvāya vepullāya.

“ko
ca, bhikkhave, āhāro anuppannassa vā thinamiddhassa uppādāya,
uppannassa vā thinamiddhassa bhiyyobhāvāya vepullāya? atthi, bhikkhave,
arati tandi vijambhitā bhattasammado cetaso ca līnattaṃ. tattha
ayonisomanasikārabahulīkāro: ayamāhāro anuppannassa vā thinamiddhassa
uppādāya, uppannassa vā thinamiddhassa bhiyyobhāvāya vepullāya.

“ko
ca, bhikkhave, āhāro anuppannassa vā uddhaccakukkuccassa uppādāya,
uppannassa vā uddhaccakukkuccassa bhiyyobhāvāya vepullāya? atthi,
bhikkhave, cetaso avūpasamo. tattha ayonisomanasikārabahulīkāro:
ayamāhāro anuppannassa vā uddhaccakukkuccassa uppādāya, uppannassa vā
uddhaccakukkuccassa bhiyyobhāvāya vepullāya.

“ko
ca, bhikkhave, āhāro anuppannāya vā vicikicchāya uppādāya, uppannāya vā
vicikicchāya bhiyyobhāvāya vepullāya? atthi, bhikkhave,
vicikicchāṭṭhānīyā dhammā. tattha ayonisomanasikārabahulīkāro: ayamāhāro
anuppannāya vā vicikicchāya uppādāya, uppannāya vā vicikicchāya
bhiyyobhāvāya vepullāya.
“And
what is the food for the arising of unarisen uncertainty, or for the
growth & increase of uncertainty once it has arisen? There are
phenomena that act as a foothold for uncertainty. To foster
inappropriate attention to them: This is the food for the arising of
unarisen uncertainty, or for the growth & increase of uncertainty
once it has arisen.
Sambojjhaṅgānaṃ āhārā
“ko
ca, bhikkhave, āhāro anuppannassa vā satisambojjhaṅgassa uppādāya,
uppannassa vā satisambojjhaṅgassa bhāvanāya pāripūriyā? atthi,
bhikkhave, satisambojjhaṅgaṭṭhānīyā dhammā. tattha
yonisomanasikārabahulīkāro: ayamāhāro anuppannassa vā
satisambojjhaṅgassa uppādāya, uppannassa vā satisambojjhaṅgassa
bhāvanāya pāripūriyā.
“ko
ca, bhikkhave, āhāro anuppannassa vā dhammavicayasambojjhaṅgassa
uppādāya, uppannassa vā dhammavicayasambojjhaṅgassa bhāvanāya
pāripūriyā? atthi, bhikkhave, kusalākusalā dhammā sāvajjānavajjā dhammā
hīnapaṇītā dhammā kaṇhasukkasappaṭibhāgā dhammā. tattha
yonisomanasikārabahulīkāro: ayamāhāro anuppannassa vā
dhammavicayasambojjhaṅgassa uppādāya, uppannassa vā
dhammavicayasambojjhaṅgassa bhāvanāya pāripūriyā.
“ko
ca, bhikkhave, āhāro anuppannassa vā vīriyasambojjhaṅgassa uppādāya,
uppannassa vā vīriyasambojjhaṅgassa bhāvanāya pāripūriyā? atthi,
bhikkhave, ārambhadhātu nikkamadhātu parakkamadhātu. tattha
yonisomanasikārabahulīkāro: ayamāhāro anuppannassa vā
vīriyasambojjhaṅgassa uppādāya, uppannassa vā vīriyasambojjhaṅgassa
bhāvanāya pāripūriyā.
“ko
ca, bhikkhave, āhāro anuppannassa vā pītisambojjhaṅgassa uppādāya,
uppannassa vā pītisambojjhaṅgassa bhāvanāya pāripūriyā? atthi,
bhikkhave, pītisambojjhaṅgaṭṭhānīyā dhammā. tattha
yonisomanasikārabahulīkāro: ayamāhāro anuppannassa vā
pītisambojjhaṅgassa uppādāya, uppannassa vā pītisambojjhaṅgassa
bhāvanāya pāripūriyā.
“ko
ca, bhikkhave, āhāro anuppannassa vā passaddhisambojjhaṅgassa uppādāya,
uppannassa vā passaddhisambojjhaṅgassa bhāvanāya pāripūriyā? atthi,
bhikkhave, kāyappassaddhi cittappassaddhi. tattha
yonisomanasikārabahulīkāro: ayamāhāro anuppannassa vā
passaddhisambojjhaṅgassa uppādāya, uppannassa vā
passaddhisambojjhaṅgassa bhāvanāya pāripūriyā.
“ko
ca, bhikkhave, āhāro anuppannassa vā samādhisambojjhaṅgassa uppādāya,
uppannassa vā samādhisambojjhaṅgassa bhāvanāya pāripūriyā? atthi,
bhikkhave, samathanimittaṃ abyagganimittaṃ. tattha
yonisomanasikārabahulīkāro: ayamāhāro anuppannassa vā
samādhisambojjhaṅgassa uppādāya, uppannassa vā samādhisambojjhaṅgassa
bhāvanāya pāripūriyā.
“ko
ca, bhikkhave, āhāro anuppannassa vā upekkhāsambojjhaṅgassa uppādāya,
uppannassa vā upekkhāsambojjhaṅgassa bhāvanāya pāripūriyā? atthi,
bhikkhave, upekkhāsambojjhaṅgaṭṭhānīyā dhammā. tattha
yonisomanasikārabahulīkāro: ayamāhāro anuppannassa vā
upekkhāsambojjhaṅgassa uppādāya, uppannassa vā upekkhāsambojjhaṅgassa
bhāvanāya pāripūriyā.
“And
what is the food for the arising of unarisen equanimity as a factor for
Awakening, or for the growth & increase of equanimity as a factor
for Awakening once it has arisen? There are mental qualities that act as
a foothold for equanimity as a factor for Awakening. To foster
appropriate attention to them: This is the food for the arising of
unarisen equanimity as a factor for Awakening, or for the growth &
increase of equanimity as a factor for Awakening once it has arisen
.
Nīvaraṇānaṃ anāhārā
“ko
ca, bhikkhave, anāhāro anuppannassa vā kāmacchandassa uppādāya,
uppannassa vā kāmacchandassa bhiyyobhāvāya vepullāya? atthi, bhikkhave,
asubhanimittaṃ. tattha yonisomanasikārabahulīkāro: ayamanāhāro
anuppannassa vā kāmacchandassa uppādāya, uppannassa vā kāmacchandassa
bhiyyobhāvāya vepullāya.
Starving the Hindrances
“Now,
what is lack of food for the arising of unarisen sensual desire, or for
the growth & increase of sensual desire once it has arisen? There
is the theme of unattractiveness. To foster appropriate attention to it:
This is lack of food for the arising of unarisen sensual desire, or for
the growth & increase of sensual desire once it has arisen.
“ko
ca, bhikkhave, anāhāro anuppannassa vā byāpādassa uppādāya, uppannassa
vā byāpādassa bhiyyobhāvāya vepullāya? atthi, bhikkhave,
mettācetovimutti. tattha yonisomanasikārabahulīkāro: ayamanāhāro
anuppannassa vā byāpādassa uppādāya, uppannassa vā byāpādassa
bhiyyobhāvāya vepullāya.
And
what is lack of food for the arising of unarisen ill will, or for the
growth & increase of ill will once it has arisen? There is
awareness-release.{1} To foster appropriate attention to that: This is
lack of food for the arising of unarisen ill will, or for the growth
& increase of ill will once it has arisen.
“ko
ca, bhikkhave, anāhāro anuppannassa vā thinamiddhassa uppādāya,
uppannassa vā thinamiddhassa bhiyyobhāvāya vepullāya? atthi, bhikkhave,
ārambhadhātu nikkamadhātu parakkamadhātu. tattha
yonisomanasikārabahulīkāro: ayamanāhāro anuppannassa vā thinamiddhassa
uppādāya, uppannassa vā thinamiddhassa bhiyyobhāvāya vepullāya.
“And
what is lack of food for the arising of unarisen sloth &
drowsiness, or for the growth & increase of sloth & drowsiness
once it has arisen? There is the potential for effort, the potential for
exertion, the potential for striving. To foster appropriate attention
to them: This is lack of food for the arising of unarisen sloth &
drowsiness, or for the growth & increase of sloth & drowsiness
once it has arisen.
“ko
ca, bhikkhave, anāhāro anuppannassa vā uddhaccakukkuccassa uppādāya,
uppannassa vā uddhaccakukkuccassa bhiyyobhāvāya vepullāya? atthi,
bhikkhave, cetaso vūpasamo. tattha yonisomanasikārabahulīkāro:
ayamanāhāro anuppannassa vā uddhaccakukkuccassa uppādāya, uppannassa vā
uddhaccakukkuccassa bhiyyobhāvāya vepullāya.
“And
what is lack of food for the arising of unarisen restlessness &
anxiety, or for the growth & increase of restlessness & anxiety
once it has arisen? There is the stilling of awareness. To foster
appropriate attention to that: This is lack of food for the arising of
unarisen restlessness & anxiety, or for the growth & increase of
restlessness & anxiety once it has arisen.
“ko
ca, bhikkhave, anāhāro anuppannāya vā vicikicchāya uppādāya, uppannāya
vā vicikicchāya bhiyyobhāvāya vepullāya? atthi, bhikkhave, kusalākusalā
dhammā sāvajjānavajjā dhammā hīnapaṇītā dhammā kaṇhasukkasappaṭibhāgā
dhammā. tattha yonisomanasikārabahulīkāro: ayamanāhāro anuppannāya vā
vicikicchāya uppādāya, uppannāya vā vicikicchāya bhiyyobhāvāya
vepullāya.
“And
what is lack of food for the arising of unarisen uncertainty, or for
the growth & increase of uncertainty once it has arisen? There are
mental qualities that are skillful & unskillful, blameworthy &
blameless, gross & refined, siding with darkness & with light.
To foster appropriate attention to them: This is lack of food for the
arising of unarisen uncertainty, or for the growth & increase of
uncertainty once it has arisen.
Sambojjhaṅgānaṃ anāhārā
“ko
ca, bhikkhave, anāhāro anuppannassa vā satisambojjhaṅgassa uppādāya,
uppannassa vā satisambojjhaṅgassa bhāvanāya pāripūriyā? atthi,
bhikkhave, satisambojjhaṅgaṭṭhānīyā dhammā. tattha
amanasikārabahulīkāro: ayamanāhāro anuppannassa vā satisambojjhaṅgassa
uppādāya, uppannassa vā satisambojjhaṅgassa bhāvanāya pāripūriyā.
“ko
ca, bhikkhave, anāhāro anuppannassa vā dhammavicayasambojjhaṅgassa
uppādāya, uppannassa vā dhammavicayasambojjhaṅgassa bhāvanāya
pāripūriyā? atthi, bhikkhave, kusalākusalā dhammā sāvajjānavajjā dhammā
hīnapaṇītā dhammā kaṇhasukkasappaṭibhāgā dhammā. tattha
amanasikārabahulīkāro: ayamanāhāro anuppannassa vā
dhammavicayasambojjhaṅgassa uppādāya, uppannassa vā
dhammavicayasambojjhaṅgassa bhāvanāya pāripūriyā.
“ko
ca, bhikkhave, anāhāro anuppannassa vā vīriyasambojjhaṅgassa uppādāya,
uppannassa vā vīriyasambojjhaṅgassa bhāvanāya pāripūriyā? atthi,
bhikkhave, ārambhadhātu nikkamadhātu parakkamadhātu. tattha
amanasikārabahulīkāro: ayamanāhāro anuppannassa vā vīriyasambojjhaṅgassa
uppādāya, uppannassa vā vīriyasambojjhaṅgassa bhāvanāya pāripūriyā.
“ko
ca, bhikkhave, anāhāro anuppannassa vā samādhisambojjhaṅgassa uppādāya,
uppannassa vā samādhisambojjhaṅgassa bhāvanāya pāripūriyā? atthi,
bhikkhave, samathanimittaṃ abyagganimittaṃ. tattha
amanasikārabahulīkāro: ayamanāhāro anuppannassa vā
samādhisambojjhaṅgassa uppādāya, uppannassa vā samādhisambojjhaṅgassa
bhāvanāya pāripūriyā.
“ko
ca, bhikkhave, anāhāro anuppannassa vā upekkhāsambojjhaṅgassa uppādāya,
uppannassa vā upekkhāsambojjhaṅgassa bhāvanāya pāripūriyā? atthi,
bhikkhave, upekkhāsambojjhaṅgaṭṭhānīyā dhammā. tattha
amanasikārabahulīkāro: ayamanāhāro anuppannassa vā
upekkhāsambojjhaṅgassa uppādāya, uppannassa vā upekkhāsambojjhaṅgassa
bhāvanāya pāripūriyā”ti.
English
At Sāvatthī.
“Monks,
I will teach you the feeding & starving of the five hindrances
& of the seven factors for Awakening. Listen & pay close
attention. I will speak…
Feeding the Hindrances
“And
what is the food for the arising of unarisen sensual desire, or for the
growth & increase of sensual desire once it has arisen? There is
the theme of beauty. To foster inappropriate attention to it: This is
the food for the arising of unarisen sensual desire, or for the growth
& increase of sensual desire once it has arisen.
“And
what is the food for the arising of unarisen ill will, or for the
growth & increase of ill will once it has arisen? There is the theme
of resistance. To foster inappropriate attention to it: This is the
food for the arising of unarisen ill will, or for the growth &
increase of ill will once it has arisen.
“And
what is the food for the arising of unarisen sloth & drowsiness, or
for the growth & increase of sloth & drowsiness once it has
arisen? There are boredom, weariness, yawning, drowsiness after a meal,
& sluggishness of awareness. To foster inappropriate attention to
them: This is the food for the arising of unarisen sloth &
drowsiness, or for the growth & increase of sloth & drowsiness
once it has arisen.
“And
what is the food for the arising of unarisen restlessness &
anxiety, or for the growth & increase of restlessness & anxiety
once it has arisen? There is non-stillness of awareness. To foster
inappropriate attention to that: This is the food for the arising of
unarisen restlessness & anxiety, or for the growth & increase of
restlessness & anxiety once it has arisen.
Feeding the Factors for Awakening
“Now,
what is the food for the arising of unarisen mindfulness as a factor
for Awakening, or for the growth & increase of mindfulness as a
factor for Awakening once it has arisen? There are mental qualities that
act as a foothold for mindfulness as a factor for Awakening
[well-purified virtue & views made straight]. To foster appropriate
attention to them: This is the food for the arising of unarisen
mindfulness as a factor for Awakening, or for the growth & increase
of mindfulness as a factor for Awakening once it has arisen.
“And
what is the food for the arising of unarisen analysis of qualities as a
factor for Awakening, or for the growth & increase of analysis of
qualities as a factor for Awakening once it has arisen? There are mental
qualities that are skillful & unskillful, blameworthy &
blameless, gross & refined, siding with darkness & with light.
To foster appropriate attention to them: This is the food for the
arising of unarisen analysis of qualities as a factor for Awakening, or
for the growth & increase of analysis of qualities as a factor for
Awakening once it has arisen.
“And
what is the food for the arising of unarisen persistence as a factor
for Awakening, or for the growth & increase of persistence as a
factor for Awakening once it has arisen? There is the potential for
effort, the potential for exertion, the potential for striving. To
foster appropriate attention to them: This is the food for the arising
of unarisen persistence as a factor for Awakening, or for the growth
& increase of persistence as a factor for Awakening once it has
arisen.
“And
what is the food for the arising of unarisen rapture as a factor for
Awakening, or for the growth & increase of rapture as a factor for
Awakening once it has arisen? There are mental qualities that act as a
foothold for rapture as a factor for Awakening. To foster appropriate
attention to them: This is the food for the arising of unarisen rapture
as a factor for Awakening, or for the growth & increase of rapture
as a factor for Awakening once it has arisen.
“And
what is the food for the arising of unarisen serenity as a factor for
Awakening, or for the growth & increase of serenity as a factor for
Awakening once it has arisen? There is physical serenity & there is
mental serenity. To foster appropriate attention to them: This is the
food for the arising of unarisen serenity as a factor for Awakening, or
for the growth & increase of serenity as a factor for Awakening once
it has arisen.
“And
what is the food for the arising of unarisen concentration as a factor
for Awakening, or for the growth & increase of concentration as a
factor for Awakening once it has arisen? There are themes for calm,
themes for non-distraction [these are the four frames of reference]. To
foster appropriate attention to them: This is the food for the arising
of unarisen concentration as a factor for Awakening, or for the growth
& increase of concentration as a factor for Awakening once it has
arisen.
Starving the Factors for Awakening
“Now,
what is lack of food for the arising of unarisen mindfulness as a
factor for Awakening, or for the growth & increase of mindfulness as
a factor for Awakening once it has arisen? There are mental qualities
that act as a foothold for mindfulness as a factor for Awakening. Not
fostering attention to them: This is lack of food for the arising of
unarisen mindfulness as a factor for Awakening, or for the growth &
increase of mindfulness as a factor for Awakening once it has arisen.
“And
what is lack of food for the arising of unarisen analysis of qualities
as a factor for Awakening, or for the growth & increase of analysis
of qualities as a factor for Awakening once it has arisen? There are
mental qualities that are skillful & unskillful, blameworthy &
blameless, gross & refined, siding with darkness & with light.
Not fostering attention to them: This is lack of food for the arising of
unarisen analysis of qualities as a factor for Awakening, or for the
growth & increase of analysis of qualities as a factor for Awakening
once it has arisen.
“And
what is lack of food for the arising of unarisen persistence as a
factor for Awakening, or for the growth & increase of persistence as
a factor for Awakening once it has arisen? There is the potential for
effort, the potential for exertion, the potential for striving. Not
fostering attention to them: This is lack of food for the arising of
unarisen persistence as a factor for Awakening, or for the growth &
increase of persistence as a factor for Awakening once it has arisen.
“ko
ca, bhikkhave, anāhāro anuppannassa vā pītisambojjhaṅgassa uppādāya,
uppannassa vā pītisambojjhaṅgassa bhāvanāya pāripūriyā? atthi,
bhikkhave, pītisambojjhaṅgaṭṭhānīyā dhammā. tattha
amanasikārabahulīkāro: ayamanāhāro anuppannassa vā pītisambojjhaṅgassa
uppādāya, uppannassa vā pītisambojjhaṅgassa bhāvanāya pāripūriyā.
“And
what is lack of food for the arising of unarisen rapture as a factor
for Awakening, or for the growth & increase of rapture as a factor
for Awakening once it has arisen? There are mental qualities that act as
a foothold for rapture as a factor for Awakening. Not fostering
attention to them: This is lack of food for the arising of unarisen
rapture as a factor for Awakening, or for the growth & increase of
rapture as a factor for Awakening once it has arisen.
“ko
ca, bhikkhave, anāhāro anuppannassa vā passaddhisambojjhaṅgassa
uppādāya, uppannassa vā passaddhisambojjhaṅgassa bhāvanāya pāripūriyā?
atthi, bhikkhave, kāyappassaddhi cittappassaddhi. tattha
amanasikārabahulīkāro: ayamanāhāro anuppannassa vā
passaddhisambojjhaṅgassa uppādāya, uppannassa vā
passaddhisambojjhaṅgassa bhāvanāya pāripūriyā.
“And
what is lack of food for the arising of unarisen serenity as a factor
for Awakening, or for the growth & increase of serenity as a factor
for Awakening once it has arisen? There is bodily serenity & there
is mental serenity. To foster inappropriate attention to them: This is
lack of food for the arising of unarisen serenity as a factor for
Awakening, or for the growth & increase of serenity as a factor for
Awakening once it has arisen.
“And
what is lack of food for the arising of unarisen concentration as a
factor for Awakening, or for the growth & increase of concentration
as a factor for Awakening once it has arisen? There are the themes for
concentration, themes for non-confusion. Not fostering attention to
them: This is lack of food for the arising of unarisen concentration as a
factor for Awakening, or for the growth & increase of concentration
as a factor for Awakening once it has arisen.
“And
what is lack of food for the arising of unarisen equanimity as a factor
for Awakening, or for the growth & increase of equanimity as a
factor for Awakening once it has arisen? There are mental qualities that
act as a foothold for equanimity as a factor for Awakening. Not
fostering attention to them: This is lack of food for the arising of
unarisen equanimity as a factor for Awakening, or for the growth &
increase of equanimity as a factor for Awakening once it has arisen.”

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ENERGETIC - Sekha-patipada Sutta (MN53) - Developing this accomplishment


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

Verse 167. Do Not Cultivate The Worldly

Do not follow base desires,
nor live with heedlessness,
do not follow wrong beliefs
to grow in worldly ways.

Explanation: Stoop not to depraved ways, to practices that
promote lower urges. Do not live slothfully. Do not associate yourself
with those who hold false views.


Verse 168. The Righteous Are Happy - Here And Hereafter

Rouse yourself, be diligent,
in Dhamma faring well.
Who dwells in Dhamma’s happy
in this birth and the next.

Explanation: Wake up to reality; do not be delude. Live in
accordance with reality. The realistic person lives happily in this
world and in the next.


Verse 169. Behave According To The Teaching

Fare in Dhamma coursing well,
in evil courses do not fare.
Who dwells in Dhamma’s happy
in this birth and the next.

Explanation: Practice the dhamma to perfection. Do not practice
it in a faulty manner. He who follows the teaching in the proper manner
will live in peace and comfort both in this world and in the next.


Verse 170. Observe The Impermanence Of Life

Just as a bubble may be seen,
just as a faint mirage,
so should the world be viewed
that the Death-king sees one not.

Explanation: Look at a bubble. How impermanent is it? Look
at a mirage. What an illusion! If you look at the world in this way,
even the king of death will not see you.


Verse 171. The Disciplined Are Not Attached To The Body

Come, look upon this world
like to a rich , royal chariot
wherein fools lounge at ease
but alert ones linger not.

Explanation: The spiritually immature ones are fully engrossed
in this world the glamour of which is deceptively like a decorated
royal carriage. Those who are aware of reality do not cling to those
worldly things. See the world as it really is.


Verse 172. The Diligent Illumine The World

Whoso was heedless formerly
but later lives with heedfulness
illuminates the world

as moon when free of clouds.

Explanation: An individual may have been deluded in the past.
But later corrects his thinking and becomes a disillusioned person.
He, therefor, is like the moon that has come out from behind a dark
cloud; thus, he illuminates the world.


Verse 173. Evil Is Overcome By Good

Who by wholesome kamma
covers up the evil done
illumines the world

as moon when free from clouds.

Explanation: If the evil habits of behaviour of an individual
get replaced by his good behaviour, he will illuminate the world.


Verse 174. Without Eye of Wisdom, This World Is Blind

This world is blind-become
few are here who see within
as few the birds break free from net
so those who go to heavens.

Explanation: Most people in this world are unable to see.
They cannot see reality properly. Of those, only a handful are capable
of insight. Only they see well. A few, like a stray bird escaping
the net, can reach heaven.


Verse 175. The Wise Travel Beyond The Worldly

Swans upon the sun’s path fly,
the powerful through space,
conquering Mara and his host
away from the world the wise are led.

Explanation: The swans fly away in the sky - as the path of
the sun. Those possessing psychic power travel through the sky. Those
diligent, wise saint conquer death with his armies and leave the world
and reach Nibbana.


Verse 176. A Liar Can Commit Any Crime

For one who falsely speaks,
who disregards the Dhamma,
who other lives denies:
no evil this one will not do.

Explanation: The evil person who has given up the virtue of
truthfulness has abandoned all hope of the next world.


Verse 177. Happiness Through Partaking In Good Deeds

To heavenly realms the mean don’t fare,
fools magnanimity ne’er acclaim,
but the one of wisdom rejoices at giving
and happy will be in future lives.

Explanation: The extreme misers do not reach the heavenly
worlds. The evil ignorant ones do not approve acts of charity. But
those noble ones approve and partake of charity. In consequence, they
are happy in the next birth.


Verse 178. Being Stream-Winner Is Supreme

Than o’er the earth sole sovereignty,
than going to heaven,
than lordship over all the worlds:
better the Steam-winner’s fruit.

Explanation: The achievement of the stream-winner is the primary
stage in the attainment of spiritual success. The state is greater
than being a universal monarch, or reaching heaven.


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11/21/21
𝓛𝓔𝓢𝓢𝓞𝓝 4159 Mon 22 Nov 2021 Do Good Purify Mind - Path to Eternal Bliss
Filed under: General, Theravada Tipitaka , Plant raw Vegan Broccoli, peppers, cucumbers, carrots
Posted by: site admin @ 4:55 pm
𝓛𝓔𝓢𝓢𝓞𝓝 4159 Mon 22 Nov 2021

Do Good Purify Mind - Path to Eternal Bliss


SN 45.159 (S v 51)
Āgantuka Sutta
— Visitors —
[āgantuka]

How the Noble Path works with the abhiññā pertaining to various dhammas as a guest-house welcoming various kinds of visitors.

05) Classical Pāḷi,

Seyyathāpi,
bhikkhave, āgantukāgāraṃ. Tattha puratthimāyapi disāya āgantvā vāsaṃ
kappenti, pacchimāyapi disāya āgantvā vāsaṃ kappenti, uttarāyapi disāya
āgantvā vāsaṃ kappenti, dakkhiṇāyapi disāya āgantvā vāsaṃ kappenti;
khattiyāpi āgantvā vāsaṃ kappenti, brāhmaṇāpi āgantvā vāsaṃ kappenti,
vessāpi āgantvā vāsaṃ kappenti, suddāpi āgantvā vāsaṃ kappenti.

Evameva
kho, bhikkhave, bhikkhu ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvento ariyaṃ
aṭṭhaṅgikaṃ maggaṃ bahulīkaronto ye dhammā abhiññā pariññeyyā, te dhamme
abhiññā parijānāti, ye dhammā abhiññā pahātabbā, te dhamme abhiññā
pajahati, ye dhammā abhiññā sacchikātabbā, te dhamme abhiññā
sacchikaroti, ye dhammā abhiññā bhāvetabbā, te dhamme abhiññā bhāveti.

Katame
ca, bhikkhave, dhammā abhiññā pariññeyyā? Pañcupādānakkhandhātissa
vacanīyaṃ. Katame pañca? Seyyathidaṃ rūp·upādāna-k·khandho
vedan·ūpādāna-k·khandho saññ·ūpādāna-k·khandho saṅkhār·ūpādāna-k·khandho
viññāṇ·upādāna-k·khandho. Ime, bhikkhave, dhammā abhiññā pariññeyyā.

Katame ca, bhikkhave, dhammā abhiññā pahātabbā? Avijjā ca bhavataṇhā ca. Ime, bhikkhave, dhammā abhiññā pahātabbā.

Katame ca, bhikkhave, dhammā abhiññā sacchikātabbā? Vijjā ca vimutti ca. Ime, bhikkhave, dhammā abhiññā sacchikātabbā.

Katame ca, bhikkhave, dhammā abhiññā bhāvetabbā? Samatho ca vipassanā ca. Ime, bhikkhave, dhammā abhiññā bhāvetabbā.

Kathañca,
bhikkhave, bhikkhu ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvento ariyaṃ
aṭṭhaṅgikaṃ maggaṃ bahulīkaronto, ye dhammā abhiññā pariññeyyā te dhamme
abhiññā parijānāti, ye dhammā abhiññā pariññeyyā te dhamme abhiññā
parijānāti, ye dhammā abhiññā pariññeyyā te dhamme abhiññā parijānāti,
ye dhammā abhiññā bhāvetabbā, te dhamme abhiññā bhāveti?

Evaṃ
kho, bhikkhave, bhikkhu ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvento ariyaṃ
aṭṭhaṅgikaṃ maggaṃ bahulīkaronto ye dhammā abhiññā pariññeyyā, te dhamme
abhiññā parijānāti, ye dhammā abhiññā pahātabbā, te dhamme abhiññā
pajahati, ye dhammā abhiññā sacchikātabbā, te dhamme abhiññā
sacchikaroti, ye dhammā abhiññā bhāvetabbā, te dhamme abhiññā bhāvetī
ti.

30) Classical English,Roman,

Suppose,
monks, there is a guest-house. Travelers come from the east to lodge
here, come from the west to lodge here, come from the north to lodge
here, come from the south to lodge here; nobles come to lodge here,
Brahmans come to lodge here, merchants come to lodge here, and serfs
come to lodge here.

In
the same way, monks, a monk who cultivates the Noble Eightfold Path,
who practices assiduously the Noble Eightfold Path, comprehends with
higher knowledge those states that are to be comprehended with higher
knowledge, abandons with higher knowledge those states that are to be
abandoned with higher knowledge, comes to experience with higher
knowledge those states that are to be experienced with higher knowledge,
and cultivates with higher knowledge those states that are to be
cultivated with higher knowledge.

What,
monks, are the states to be comprehended with higher knowledge? They
are the five groups of clinging.{1} Which five? The body-group, the
feeling-group, the perception-group, the mental-formation group, the
consciousness-group. These, monks, are the states to be comprehended
with higher knowledge.

What,
monks, are the states to be abandoned with higher knowledge? They are
ignorance and the desire for [further] becoming. These, monks, are the
states to be abandoned with higher knowledge.

And
what, monks, are the states to be experienced with higher knowledge?
They are knowledge and liberation. These, monks, are the states to be
experienced with higher knowledge.

And
what, monk, are the states to be cultivated with higher knowledge? They
are calm and insight. These, monks, are the states to be cultivated
with higher knowledge.
who
practices assiduously the Noble Eightfold Path, comprehends with higher
knowledge those states that are to be comprehended with higher
knowledge, abandons with higher knowledge those states that are to be
abandoned with higher knowledge, comes to experience with higher
knowledge those states that are to be experienced with higher knowledge,
and cultivates with higher knowledge those states that are to be
cultivated with higher knowledge?

And how does a monk who cultivates the Noble Eightfold Path,



In
this, monks, a monk cultivates Right View that is based on detachment,
dispassion, cessation, leading to maturity of surrender,{2} Right
Intention that is based on detachment, dispassion, cessation, leading to
maturity of surrender, Right Speech that is based on detachment,
dispassion, cessation, leading to maturity of surrender, Right Action
that is based on detachment, dispassion, cessation, leading to maturity
of surrender, Right Livelihood that is based on detachment, dispassion,
cessation, leading to maturity of surrender, Right Effort that is based
on detachment, dispassion, cessation, leading to maturity of surrender,
Right Mindfulness that is based on detachment, dispassion, cessation,
leading to maturity of surrender, Right Concentration that is based on
detachment, dispassion, cessation, leading to maturity of surrender.

In
this way he comprehends with higher knowledge those states that are to
be comprehended with higher knowledge, abandons with higher knowledge
those states that are to be abandoned with higher knowledge, comes to
experience with higher knowledge those states that are to be experienced
with higher knowledge, and cultivates with higher knowledge those
states that are to be cultivated with higher knowledge.


buddha-vacana.org
Agantuka Sutta (SN 45.159)

Verse 157. Safeguard Your Own Self
If one holds oneself as dear,
protected, one protects oneself.
One who’s wise should be aware
through all the watches three.
Explanation: If you are aware that you are fond of your own self then protecting it is the best safeguard. You must take measures to protect your self in one of the three stages of life - namely childhood, youth and old age. The best safeguard is the acquisition of virtue.
Verse 158. Giver Advice While Being Virtuous Yourself
One should first establish
oneself in what is proper.
One may then teach others,
and wise, one is not blamed.
Explanation: If you are keen to advise others, in the first instance establish yourself in the proper virtues. It is only then that you become fit to instruct others.
Verse 159. Discipline Yourself Before You Do Others
As one teaches others
so should one do oneself.
Well-tamed, on may tame others,
oneself to tame is hard.
Explanation: If you are keen to discipline others in the same way, you must yourself behave in that manner. It is the best disciplined person, who will disciplined others best. The most difficult to be disciplined is one’s own self indeed.
Verse 160. One Is One’s Best Saviour
Oneself is refuge of oneself,
who else indeed could refuge be?
By good training of oneself
one gains a refuge hard to gain.
Explanation: The saviour of oneself is one’s own self. What other person could be your saviour? This is a difficult kind of help - being your own saviour. It can be achieved only through self discipline.
Verse 161. The Unwise Person Comes To Grief On His Own
By oneself is evil done,
it’s born of self and self-produced.
Evil grinds the unwise one
as diamond does the hardest gem.
Explanation: The diamond is born of, produced and is sprung from stone. But it cut the precious stone. The evil action is born of, produced by, and sprung from the evil doer.
Verse 162. Evil Action Crushes The Doer
He whose conduct’s very bad
like oak-tree choked with ivy,
so he does towards himself
what enemies would wish.
Explanation: The extremely evil action of the person lacking in virtue is similar to that of the parasitic maluva creeper. The creeper grows on the tree and crushes in into destruction. The evil doer’s action too crushes himself in that way.
Verse 163. Doing Good Unto One’s Own Self Is Difficult
Easy is what’s bad to do,
what’s harmful to oneself.
But what is good, of benefit,
is very hard to do.
Explanation: Those actions which are very bad and harmful to one’s own self can be very easily done. But if some action is good for one’s own self; that kind of right action will be found to be difficult to do.
Verse 164. The Wicked Are Self-Destructive
Whatever man unwise relies
on evil views and so condemns
the Teaching of the Arahats,
or Noble Ones who Dhamma live,
he, as a bamboo fruiting,
fruits to self-destruction.
Explanation: There are some ignorant ones who, due to some harmful views, obstruct the teachings of noble saints, who conduct their lives righteously. They, like the bamboo plant that are destroyed when they bear fruit, are self-destructing.
Verse 165. Purity, Impurity Self-Created
By oneself is evil done,
by oneself defiled,
by oneself it’s left undone,
by self alone one purified.
Purity, impurity on oneself depend,
no one can purify another.
Explanation: It is by one’s own self that evil is done. It is one’s own actions that defiles a person. If a person does not commit evil action, one is purified. A person is cleansed entirely by one’s own self. One cannot purify another. Purity and impurity both depend on one’s own self.
Verse 166. Help Others - But Promote One’s Own Good
Let none neglect their good
for others’ good however great.
Know well oneself’s own good
and to that good attend.
Explanation: One should not neglect one’s own spiritual progress in the course of many acts of service to others. Be fully aware of one’s own spiritual interest, and promote one’s own higher goals

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11/20/21
𝓛𝓔𝓢𝓢𝓞𝓝 4158 𝓢un 21 Nov 2021 Do Good Purify Mind - Path to Eternal Bliss 1. 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 text 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 Live upto 150 years for the price of coffee Nicotinamide Adenine Dinucleotide (NAD)15 Grams at $62.00 which plays a role in generating energy in the human body available ‘for the price of a coffee a day’ a Stunning anti-ageing breakthrough could see humans live to 150 years and regenerate organ.New process has been found by Harvard Professor David Sinclair and researchers from the University of New South Wales, involving cell eprogramming. According to the University of Singapore survey/review based on 131 countries. From June 18, world will be 100% free and happy from December 8th. Their predictions about Italy and Spain fit exactly. Maker of COVID Tests Says Pandemic is Biggest Hoax Ever Perpetrated It is like a blind man searching for a black cat in a dark room which is not there. 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.
Filed under: General, Theravada Tipitaka , Plant raw Vegan Broccoli, peppers, cucumbers, carrots
Posted by: site admin @ 6:25 pm
𝓛𝓔𝓢𝓢𝓞𝓝 4158 𝓢un 21 Nov 2021
Do Good Purify Mind - Path to Eternal Bliss


WHY IT’S DIFFICULT TO RENUNCIATE THE WORLD (Full Session)

Sutta Meditation Series

This
is the FULL DHAMMA SESSION conducted on ILL POYA (18 November 2021) via
zoom on “WHY IT’S DIFFICULT TO RENUNCIATE THE WORLD”, how to
contemplate the Hāliddikāni Sutta (SN 22.3)

This is a teaching to lay people, with Venerable Mahākaccāna elaborating on the Buddha’s verse:

“Having left home to roam without abode,
In the village the sage is intimate with none;
Rid of sensual pleasures, without expectations,

He would not engage people in dispute”
A
very important teaching about the importance of not making a home for
consciousness to establish and not roaming with our sense faculties to
construct (and reconstruct) the world, with some very practical
application.
This
Dhamma session consolidates and expands on many of the instructions,
insight pathways and meditations we have studied over the past few poya
and other Dhamma sessions.

Note
- This is a broad session on the Hāliddikāni Sutta (SN 22.3), and we
may have another session to go through a powerful meditation on this
sutta

In this Dhamma session we cover:
— Tips & reminders
— Why it’s difficult to renunciate the world
— Introduction to the HāliddikāniSutta (SN 22.3)
— Venerable Mahākaccāna’s detailed explanation of Buddha’s brief statement in 3 parts
— What is a sage (muni)?
— How to meditate on Halidakkani Sutta
Some of the suttas covered directly or indirectly in this session:
— Saṅgīti Sutta (DN 33)
— Suttavebhaṅgiya (Pe 9)
— Pamādavihārī Sutta (SN35.97)
— Loka Sutta (SN 1.70)
— Lokapañhā Sutta (SN 35.82)
— Cunda Sutta (Ud 8.5)
— Candūpamā Sutta (SN 16.3)
— Kulūpaka Sutta(SN 16.4)
— Moneyya Sutta (AN 3.122)
— Anusota Sutta (AN 4.5)
— Girimānanda Sutta (AN 10.60)
— Pañcasataāgantukabhikkhuvatthu (Dhp 87)
— Asubha Sutta (AN 4.163)
— Karaṇīyametta Sutta (Sn1.😎
— Vatthūpama Sutta (MN 7)
Bohoma pin to the person who requested this talk.
To read the Hāliddikāni Sutta (SN 22.3) - https://suttacentral.net/sn22.3/en/bodhi
The AUDIO has been uploaded to the Sutta Meditation Series podcast channel hosted at https://anchor.fm/suttameditationseries.
It can also be accessed on multiple podcast platforms including
Spotify, Podcast Addict, Google Podcasts, Apple Podcasts, Amazon Music,
and more.
Blessings of the Triple Gem. Theruwan saranai

SN 35.94 (S iv 69)
Adantāgutta Sutta
— Uncontrolled and unguarded —
[a+danta+a+gutta]
Here
is one of those advises which are so easy to understand with the
intellect, yet so difficult to understand at deeper levels because our
wrong views constantly interfere in the process. Therefore we need to
get it repeated often, even though that may seem boring to some.

05) Classical Pāḷi,

sāvatthi·nidānaṃ.
cha·y·ime, bhikkhave, phass·āyatanā a·dantā a·guttā a·rakkhitā a·saṃvutā dukkh·ādhivāhā honti. katame cha?

cakkhu, bhikkhave, phass·āyatanaṃ a·dantaṃ a·guttaṃ a·rakkhitaṃ a·saṃvutaṃ dukkh·ādhivāhaṃ hoti.
sotaṃ, bhikkhave, phass·āyatanaṃ a·dantaṃ a·guttaṃ a·rakkhitaṃ a·saṃvutaṃ dukkh·ādhivāhaṃ hoti.
ghāṇaṃ, bhikkhave, phass·āyatanaṃ a·dantaṃ a·guttaṃ a·rakkhitaṃ a·saṃvutaṃ dukkh·ādhivāhaṃ hoti.
jivhā, bhikkhave, phass·āyatanaṃ a·dantaṃ a·guttaṃ a·rakkhitaṃ a·saṃvutaṃ dukkh·ādhivāhaṃ hoti
kāyo, bhikkhave, phass·āyatanaṃ a·dantaṃ a·guttaṃ a·rakkhitaṃ a·saṃvutaṃ dukkh·ādhivāhaṃ hoti

The body as a sphere of contact, bhikkhus, being uncontrolled, unguarded, unprotected, unrestrained, brings suffering.

mano, bhikkhave, phass·āyatanaṃ a·dantaṃ a·guttaṃ a·rakkhitaṃ a·saṃvutaṃ dukkh·ādhivāhaṃ hoti.

The mind as a sphere of contact, bhikkhus, being uncontrolled, unguarded, unprotected, unrestrained, brings suffering.

ime kho, bhikkhave, cha phass·āyatanā a·dantā a·guttā a·rakkhitā a·saṃvutā dukkh·ādhivāhā honti.

cha·y·ime, bhikkhave, phass·āyatanā su·dantā su·guttā su·rakkhitā su·saṃvutā sukh·ādhivāhā honti. katame cha?

These
six spheres of contact, bhikkhus, being well controlled, well guarded,
well protected, well restrained, bring well-being. Which six?

cakkhu, bhikkhave, phass·āyatanaṃ su·dantaṃ su·guttaṃ su·rakkhitaṃ su·saṃvutaṃ sukh·ādhivāhaṃ hoti.

The
eye as a sphere of contact, bhikkhus, being well controlled, well
guarded, well protected, well restrained, brings well-being.

sotaṃ, bhikkhave, phass·āyatanaṃ su·dantaṃ su·guttaṃ su·rakkhitaṃ su·saṃvutaṃ sukh·ādhivāhaṃ hoti.

ghāṇaṃ, bhikkhave, phass·āyatanaṃ su·dantaṃ su·guttaṃ su·rakkhitaṃ su·saṃvutaṃ sukh·ādhivāhaṃ hoti.

The
nose as a sphere of contact, bhikkhus, being well controlled, well
guarded, well protected, well restrained, brings well-being.

jivhā, bhikkhave, phass·āyatanaṃ su·dantaṃ su·guttaṃ su·rakkhitaṃ su·saṃvutaṃ sukh·ādhivāhaṃ hoti.
kāyo, bhikkhave, phass·āyatanaṃ su·dantaṃ su·guttaṃ su·rakkhitaṃ su·saṃvutaṃ sukh·ādhivāhaṃ hoti.
mano, bhikkhave, phass·āyatanaṃ su·dantaṃ su·guttaṃ su·rakkhitaṃ su·saṃvutaṃ sukh·ādhivāhaṃ hoti.
ime kho, bhikkhave, cha phass·āyatanā su·dantā su·guttā su·rakkhitā su·saṃvutā sukh·ādhivāhā hontī·ti.

30) Classical English,Roman,

The (sutta) opening at Sāvatthī.{n}

These six spheres of contact, bhikkhus, being uncontrolled, unguarded, unprotected, unrestrained, bring suffering. Which six?

Those six spheres of contact, bhikkhus, being uncontrolled, unguarded, unprotected, unrestrained bring suffering.

The
eye,ear,nose,tongue,body,mind, as a sphere of contact, bhikkhus, being
uncontrolled, unguarded, unprotected, unrestrained, brings suffering.
The as a sphere of contact, bhikkhus, being well controlled, well guarded, well protected, well restrained, brings well-being.


Public


Treasury of Truth (Dhammapada) Chapter 11, Old Age
Verse 146. One Pacifying Word Is Noble
Why this laughter, why this joy,
when it’s ever blazing?
Shrouded all about in gloom
won’t you look for the light?

Explanation:
When you are perpetually burning with the flames of passion, what
laughter, what pleasure? When you are enveloped in the darkness of
ignorance, why do you not seek the light of Wisdom to dispel that
darkness?
Verse 147. Behold The True Nature Of The Body
See this body beautiful
a mass of sores, a congeries,
much considered but miserable
where nothing’s stable, nothing persists.

Explanation:
This body has no permanent existence. It is in fact a body of sores. It
is diseased. It is propped up by many kinds of bones. It is considered
by many to be good. It is well thought of by many. It is glamorously
made up. Observe the true nature of the body.
Verse 148. Life Ends In Death
All decrepit is this body,
diseases’ nest and frail;
this foul mass is broken up
for life does end in death.

Explanation:
This form - this body - is fully broken down. It is truly a den of
diseases. It disintegrates easily. Out of its nine orifices, putrid
matter oozes constantly. It breaks apart. Death puts an end to it.
Verse 149. A Sight That Stops Desire
These dove-hued bones
scattered in Fall,
like long white gourds,
what joy in seeing them?

Explanation:
In the dry autumnal season, one can see bones and skulls strewn around.
These dry grey-hued skulls are like gourds thrown here and there.
Seeing this, whoever will lust?
No photo description available.
Verse 150. The Body Is A City Of Bones
This city’s made of bones
plastered with flesh and blood,
within are stored decay and death,
besmearing and conceit.

Explanation:
This body is made of bones which form its structure. This bare
structure is plastered and filled with flesh and blood. Inside this
citadel are deposited decay, death, pride and ingratitude.
May be an illustration
Verse 151. Buddha’s Teaching Never Decays
Even royal chariots rot,
the body too does rot, decay,
but undecaying’s Dhamma of the Good
who to the good declare.

Explanation:
Such beautiful and attractive objects as the carriages of kings also
disintegrate. The human body too decays. But, the experience of truth
never decays. The calm ones experience this truth.
Verse
May be an illustration
Verse 152. Body Fattens - Mind Does Not
Just as the ox grows old
so this man of little learning:
his fleshiness increases,
his wisdom doesn’t grow.

Explanation:
The person who has scarcely heard the Teaching grows in physique, like a
fattened bull. Although his body grows, his self understanding does
not.
May be an illustration
Verse 153. Seeing The Builder of The House
Trough many of samsara’s births
I hasten seeking, finding not
the builder of this house:
pain is birth again, again.

Explanation:
This tour, this cycle of existence, has run through numerous births
without encountering, the builder, the creator of the world and self.
For repeated birth is painful.
No photo description available.
Verse 154. Thy Building Material Is Broken
O builder of this house you’re seen,
you shall not build a house again,
all your beams have given away,
rafters of the ridge decayed,
mind to the unconditioned gone,
exhaustion of craving has it reached.

Explanation:
Verses 153 and 154 were spoken by the Buddha immediately after his
enlightenment under the Bodhi tree, and at a later time was recited to
Venerable Ananda in an answer to a question).
No photo description available.
Verse 155. Regrets In Old Age
Who have not led the holy life
nor riches won while young,
they linger on as aged cranes
around a fished-out pond.

Explanation:
In youth they did not lead the higher spiritual life. Nor did they
acquire wealth when they were young. Now they are old and incapable.
They are similar to those old emaciated, old flightless storks who are
sighing away at the bank of a lake without fish. The fish are gone
because others have caught them.
No photo description available.
Verse 156. Nostalgia For Past Glory
Who have not led the holy life
nor riches won while young,
they languish on, worn-out bows,
sighing for the past.

Explanation:
This verse captures a situation that is universally true. Most people
tend to spend their youth squandering the precious days with no though
about the inevitable old-age that will overtake them. Youth is allow to
slip by without having garnered either material or spiritual wealth. The
Buddha’s admonition to mankind in this passage, is that they must, in
time, become mindful of the passage of time and the speedy fading of the
glamour of youth.


comments (0)
11/19/21
𝓛𝓔𝓢𝓢𝓞𝓝 4157 sat 20 Nov 2021 Do Good Purify Mind - Path to Eternal Bliss 1. 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 text 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 Live upto 150 years for the price of coffee Nicotinamide Adenine Dinucleotide (NAD)15 Grams at $62.00 which plays a role in generating energy in the human body available ‘for the price of a coffee a day’ a Stunning anti-ageing breakthrough could see humans live to 150 years and regenerate organ.New process has been found by Harvard Professor David Sinclair and researchers from the University of New South Wales, involving cell eprogramming. According to the University of Singapore survey/review based on 131 countries. From June 18, world will be 100% free and happy from December 8th. Their predictions about Italy and Spain fit exactly. Maker of COVID Tests Says Pandemic is Biggest Hoax Ever Perpetrated It is like a blind man searching for a black cat in a dark room which is not there. 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.
Filed under: General, Theravada Tipitaka , Plant raw Vegan Broccoli, peppers, cucumbers, carrots
Posted by: site admin @ 6:37 pm
𝓛𝓔𝓢𝓢𝓞𝓝 4157 sat 20 Nov 2021
Do Good Purify Mind - Path to Eternal Bliss


1. 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 text

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

Live upto 150 years for the price of coffee
Nicotinamide Adenine Dinucleotide (NAD)15
Grams
at $62.00 which plays a role in generating energy in the human body
available ‘for the price of a coffee a day’ a Stunning anti-ageing
breakthrough could see humans live to 150 years and regenerate organ.New
process has been found by Harvard Professor David Sinclair and
researchers from the University of New South Wales, involving cell
eprogramming.
According
to the University of Singapore survey/review based on 131 countries.
From June 18, world will be 100% free and happy from December 8th. Their
predictions about Italy and Spain fit exactly.
Maker
of COVID Tests Says Pandemic is Biggest Hoax Ever Perpetrated It is
like a blind man searching for a black cat in a dark room which is not
there.





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.



The Quote
Mind Can Be Your Best Friend Or Your Worst Enemy - Kabira
The mind can be our worst enemy or our best friend.

05) Classical Pāḷi,

31.
“nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yaṃ evaṃ adantaṃ
mahato anatthāya saṃvattati yathayidaṃ, bhikkhave, cittaṃ. cittaṃ,
bhikkhave, adantaṃ mahato anatthāya saṃvattatī”ti.
32.
“nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yaṃ evaṃ dantaṃ
mahato atthāya saṃvattati yathayidaṃ, bhikkhave, cittaṃ. cittaṃ,
bhikkhave, dantaṃ mahato atthāya saṃvattatī”ti.
33.
“nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yaṃ evaṃ aguttaṃ
mahato anatthāya saṃvattati yathayidaṃ, bhikkhave, cittaṃ. cittaṃ,
bhikkhave, aguttaṃ mahato anatthāya saṃvattatī”ti.
34.
“nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yaṃ evaṃ guttaṃ
mahato atthāya saṃvattati yathayidaṃ, bhikkhave, cittaṃ. cittaṃ,
bhikkhave, guttaṃ mahato atthāya saṃvattatī”ti.
35.
“nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yaṃ evaṃ arakkhitaṃ
mahato anatthāya saṃvattati yathayidaṃ, bhikkhave, cittaṃ. cittaṃ,
bhikkhave, arakkhitaṃ mahato anatthāya saṃvattatī”ti.
36.
“nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yaṃ evaṃ rakkhitaṃ
mahato atthāya saṃvattati yathayidaṃ, bhikkhave, cittaṃ. cittaṃ,
bhikkhave, rakkhitaṃ mahato atthāya saṃvattatī”ti.

37. “nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yaṃ evaṃ
asaṃvutaṃ mahato anatthāya saṃvattati yathayidaṃ, bhikkhave, cittaṃ.
cittaṃ, bhikkhave, asaṃvutaṃ mahato anatthāya saṃvattatī”ti. sattamaṃ.
38.
“nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yaṃ evaṃ saṃvutaṃ
mahato atthāya saṃvattati yathayidaṃ, bhikkhave, cittaṃ. cittaṃ,
bhikkhave, saṃvutaṃ mahato atthāya saṃvattatī”ti.
39.
“nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yaṃ evaṃ adantaṃ
aguttaṃ arakkhitaṃ asaṃvutaṃ mahato anatthāya saṃvattati yathayidaṃ,
bhikkhave, cittaṃ. cittaṃ, bhikkhave, adantaṃ aguttaṃ arakkhitaṃ
asaṃvutaṃ mahato anatthāya saṃvattatī”ti.
40.
“nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yaṃ evaṃ dantaṃ
guttaṃ rakkhitaṃ saṃvutaṃ mahato atthāya saṃvattati yathayidaṃ,
bhikkhave, cittaṃ. cittaṃ, bhikkhave, dantaṃ guttaṃ rakkhitaṃ saṃvutaṃ
mahato atthāya saṃvattatī”ti.
30) Classical English,Roman,

“I
don’t envision a single thing that, when tamed, guarded, protected,
restrained, leads to such great benefit as the mind. The mind, when
tamed leads to great benefit.”

youtube.com
Mind Can Be Your Best Friend Or Your Worst Enemy
Mind Can Be Your Best Friend Or Your Worst Enemy - Kabira#Quotes#BestQuotes#Quote




Verse 116. Never Hesitate To Do Good
Make haste towards the good
and check the mind for evil.
The one who’s is slow to make merit
delights in the evil mind.

Explanation:
In the matter of performing virtuous, meritorious actions, be alert and
act quickly. Guard the mind against evil. If one were to perform
meritorious actions hesitantly, his mind will begin to take delight in
evil things.
Verse 118. Accumulated Merit Leads To Happiness
If one should some merit make
do it again and again.
One should wish for it anew
for merit grows to joy.

Explanation:
A person may do some meritorious activity. He must keep on repeating
it, over and over. He must take delight in that meritorious action.
Accumulation of merit leads to happiness.
Verse 120. Good May Seem Bad Until Good Mature
As long as goodness ripens not
even the good one evil knows,
but when the goodness ripens
then that person knows the good.

Explanation:
A person may do good things. But those good things may at first seem
evil. But when the good matures, then the good will be seen to be
actually good.
Verse 122. Merit Grows Little By Little
Think lightly not of goodness,
‘It will not come to me’,
for by the falling of water drops
a water jar is filled.
The sage with goodness fills himself,
he soaks up little by little.

Explanation:
Some tend to think that virtue can be taken lightly, and that virtue
practiced is not likely to bring about any spectacular good results.
This view is not quite correct. The good done by an individual
accumulates little by little. The process is very much like the filling
of a water-pot, drop by drop. As time goes on, the little acts of virtue
accumulate, until the doer of good is totally filled with it.


Public


Verse 130. To All Life Is Dear
All tremble at force,
dear is life to all.
Likening others to oneself
kill not nor cause to kill.

Explanation:
All are frightened of being hurt or any threat to one’s life. To all
life is dear. Seeing that others feel the same way as oneself, equating
others to oneself, refrain from harming or killing.
Verse 132. Those Who Do Not Receive Happiness
Whoever doesn’t harms with force
those desiring happiness,
as seeker after happiness
one gains future joy.

Explanation:
If people who are in search of pleasure and happiness for themselves,
do not hurt or torture others or give pain to others, then they achieve
happiness in the next life too.
Verse 134. Tranquillity Should Be Preserved

If like a broken gong
never you reverberate,
quarrelling’s not part of you,
that Nibbana’s reached.

Explanation:
When an individual is tranquil and silent like a flattened out metal
pot, it is as if he has already attained Nibbana. Such a person does not
engage in vain talk. Even when it is struck, the flattened out metal
pot cannot make a sound in return.
Verse 142. Costumes Do Not Mar Virtue
Even though adorned, if living in peace
calm, tamed, established in the holy life,
for beings all laying force aside:
one pure, one peaceful, a bhikkhu is he.

Explanation:
Although a person may be attractively dressed, he behave in a
harmonious manner. He is tranquil, restrained: assured of liberation. He
leads the religious life. He is not violent towards beings. Such a
person is truly a priest (brahmana) and a mendicant monk (bhikkhu).
Verse 144. Effort Is Necessary To Avoid Suffering
As splendid horse touched with whip,
be ardent, deeply moved,
by faith and virtue, effort too,
by meditation, Dhamma’s search,
by knowledge, kindness, mindfulness;
abandon dukkha limitless!

Explanation:
Like a well-bred horse duly disciplined by the whip, you shall be
persistent and earnest. Possessed of devotion, discipline and
persistence and with composure examine experience. Attain to conscious
response with well established introspection.
Verse 145. Those Who Restrain Their Own Mind
Irrigators govern water,
fletchers fashion shafts,
as joiners shape their timber
those of good conduct tame themselves.
Explanation:
Irrigators direct the water. Fletchers shape the arrows. Carpenters
shape the wood. The wise consciously control themselves.