215 LESSON 01 04 2011 Appamada Sutta Heedfulness FREE ONLINE eNΔlandΔ Research and Practice UNIVERSITY and BUDDHIST GOOD NEWS letter to VOTE for BSP ELEPHANT for Social Transformation and Economic Emancipation to attain Ultimate Bliss-Through http://sarvajan.ambedkar.org
THE
BUDDHIST
ONLINE GOOD NEWS
LESSON
215
Appamada
Sutta: Heedfulness
translated
from the Pali by
Thanissaro
Bhikkhu
At
Savatthi. As he was sitting to one side, King Pasenadi Kosala said to the
Blessed One: “Is there, lord, any one quality that keeps both kinds of
benefit secure β benefits in this life & benefits in lives to come?”
“There
is one quality, great king, that keeps both kinds of benefit secure β benefits
in this life & benefits in lives to come.”
“But
what, lord, is that one quality…?”
“Heedfulness, great king. Just as the footprints of all
living beings with legs can be encompassed by the footprint of the elephant,
and the elephant’s footprint is declared to be supreme among them in terms of
its great size; in the same way, heedfulness is the one quality that keeps both
kinds of benefit secure β benefits in this life & benefits in lives to
come.”
That
is what the Blessed One said. Having said that, the One Well-Gone, the Teacher,
said further:
For
one who desires
long
life, health,
beauty,
heaven, & noble birth,
β
lavish delights, one after another β
the
wise praise heedfulness
in
performing deeds of merit.
When
heedful, wise,
you
achieve both kinds of benefit:
benefits
in this life,
&
benefits in lives to come.
By
breaking through to your benefit,
you’re
called enlightened,
wise.
Nandiya
Sutta: To Nandiya
translated
from the Pali by
Thanissaro
Bhikkhu
On one occasion the Blessed One
was staying among the Sakyans near Kapilavatthu in Nigrodha’s Park. Then Nandiya the
Sakyan went to the Blessed One and, on arrival, having bowed down to him, sat
to one side. As he was sitting there he said to the Blessed One, “Lord,
the disciple of the noble ones in whom the factors of stream entry are
altogether & in every way lacking: Is he called a disciple of the noble
ones who lives heedlessly?”
“Nandiya,
the person in whom the factors of stream entry are altogether & in every
way lacking I call an outsider, one who stands in the faction of the
run-of-the-mill. But as to how a disciple of the noble ones lives heedlessly
and heedfully, listen well and pay attention, I will speak”
“As
you say, lord,” Nandiya the Sakyan responded.
The
Blessed One said, “And how, Nandiya, does a disciple of the noble ones
live heedlessly? There is the case where a disciple of the noble ones is
endowed with verified confidence in the Awakened One: ‘Indeed, the Blessed One
is worthy and rightly self-awakened, consummate in knowledge & conduct,
well-gone, an expert with regard to the world, unexcelled as a trainer for
those people fit to be tamed, the Teacher of divine & human beings,
awakened, blessed.’ Content with that verified confidence in the Awakened One,
he does not exert himself further in solitude by day or seclusion by night. For
him, living thus heedlessly, there is no joy. There being no joy, there is no
rapture. There being no rapture, there is no serenity. There being no serenity,
he dwells in pain. When pained, the mind does not become centered. When the
mind is uncentered, phenomena do not become manifest. When phenomena are not
manifest, he is reckoned simply as one who dwells heedlessly.
“Furthermore,
the disciple of the noble ones is endowed with verified confidence in the
Dhamma: ‘The Dhamma is well-expounded by the Blessed One, to be seen here &
now, timeless, inviting verification, pertinent, to be realized by the wise for
themselves.’ Content with that verified confidence in the Dhamma, he does not
exert himself further in solitude by day or seclusion by night. For him, living
thus heedlessly, there is no joy. There being no joy, there is no rapture.
There being no rapture, there is no serenity. There being no serenity, he dwells
in pain. When pained, the mind does not become centered. When the mind is
uncentered, phenomena do not become manifest. When phenomena are not manifest,
he is reckoned simply as one who dwells heedlessly.
“Furthermore,
the disciple of the noble ones is endowed with verified confidence in the ‘The
Sangha of the Blessed One’s disciples who have practiced well… who have
practiced straight-forwardly… who have practiced methodically… who have
practiced masterfully β in other words, the four types of noble disciples when
taken as pairs, the eight when taken as individual types β they are the Sangha
of the Blessed One’s disciples: worthy of gifts, worthy of hospitality, worthy
of offerings, worthy of respect, the incomparable field of merit for the world.’
Content with that verified confidence in the Sangha, he does not exert himself
further in solitude by day or seclusion by night. For him, living thus
heedlessly, there is no joy. There being no joy, there is no rapture. There
being no rapture, there is no serenity. There being no serenity, he dwells in
pain. When pained, the mind does not become centered. When the mind is
uncentered, phenomena do not become manifest. When phenomena are not manifest,
he is reckoned simply as one who dwells heedlessly.
“Furthermore,
the disciple of the noble ones is endowed with virtues that are appealing to
the noble ones: untorn, unbroken, unspotted, unsplattered, liberating, praised
by the wise, untarnished, leading to concentration. Content with those virtues
pleasing to the noble ones, he does not exert himself further in solitude by
day or seclusion by night. For him, living thus heedlessly, there is no joy.
There being no joy, there is no rapture. There being no rapture, there is no
serenity. There being no serenity, he dwells in pain. When pained, the mind
does not become centered. When the mind is uncentered, phenomena do not become
manifest. When phenomena are not manifest, he is reckoned simply as one who
dwells heedlessly.
“This
is how a disciple of the noble ones lives heedlessly.
“And
how, Nandiya, does a disciple of the noble ones live heedfully? There is the
case where a disciple of the noble ones is endowed with verified confidence in
the Awakened One… Not content with that verified confidence in the Awakened
One, he exerts himself further in solitude by day or seclusion by night. For
him, living thus heedfully, joy arises. In one who has joy, rapture arises. In
one who has rapture, the body becomes serene. When the body is serene, one
feels pleasure. Feeling pleasure, the mind becomes centered. When the mind is
centered, phenomena become manifest. When phenomena are manifest, he is
reckoned as one who dwells heedfully.
“Furthermore,
the disciple of the noble ones is endowed with verified confidence in the Dhamma…
verified confidence in the Sangha… virtues that are appealing to the noble
ones: untorn, unbroken, unspotted, unsplattered, liberating, praised by the
wise, untarnished, leading to concentration. Not content with those virtues
pleasing to the noble ones, he exerts himself further in solitude by day or
seclusion by night. For him, living thus heedfully, joy arises. In one who has
joy, rapture arises. In one who has rapture, the body becomes serene. When the
body is serene, one feels pleasure. Feeling pleasure, the mind becomes
centered. When the mind is centered, phenomena become manifest. When phenomena
are manifest, he is reckoned as one who dwells heedfully.
“This
is how a disciple of the noble ones lives heedfully.”
Aparihani Sutta: No Falling Away
“Endowed
with four qualities, a monk is incapable of falling away and is right in the
presence of Unbinding. Which four?
“There
is the case where a monk is consummate in virtue, guards the doors to his sense
faculties, knows moderation in eating, & is devoted to wakefulness.
“And
how is a monk consummate in virtue? There is the case where a monk is virtuous.
He dwells restrained in accordance with the Patimokkha, consummate in his
behavior & sphere of activity. He trains himself, having undertaken the
training rules, seeing danger in the slightest faults. This is how a monk is
consummate in virtue.
“And
how does a monk guard the doors to his sense faculties? There is the case where
a monk, on seeing a form with the eye, does not grasp at any theme or
variations by which β if he were to dwell without restraint over the faculty of
the eye β evil, unskillful qualities such as greed or distress might assail
him. He practices with restraint. He guards the faculty of the eye. He achieves
restraint with regard to the faculty of the eye.
“On hearing a sound with the ear…
“On smelling an aroma with the nose…
“On tasting a flavor with the tongue…
“On feeling a tactile sensation with the
body…
“On
cognizing an idea with the intellect, he does not grasp at any theme or
variations by which β if he were to dwell without restraint over the faculty of
the intellect β evil, unskillful qualities such as greed or distress might
assail him. He practices with restraint. He guards the faculty of the
intellect. He achieves restraint with regard to the faculty of the intellect.
This is how a monk guards the doors to his sense faculties.
“And
how does a monk know moderation in eating? There is the case where a monk,
considering it appropriately, takes his food not playfully, nor for
intoxication, nor for putting on bulk, nor for beautification, but simply for
the survival & continuance of this body, for ending its afflictions, for
the support of the holy life, thinking, ‘I will destroy old feelings [of
hunger] & not create new feelings [from overeating]. Thus I will maintain
myself, be blameless, & live in comfort.’ This is how a monk knows
moderation in eating.
“And how is a monk devoted to
wakefulness? There is the case where a monk during the day, sitting &
pacing back & forth, cleanses his mind of any qualities that would hold the
mind in check. During the first watch of the night,[1] sitting & pacing back & forth,
he cleanses his mind of any qualities that would hold the mind in check. During
the second watch of the night,[2] reclining on his right side, he takes
up the lion’s posture, one foot placed on top of the other, mindful, alert,
with his mind set on getting up [either as soon as he awakens or at a
particular time]. During the last watch of the night,[3] sitting & pacing back & forth,
he cleanses his mind of any qualities that would hold the mind in check. This
is how a monk is devoted to wakefulness.
“Endowed
with these four qualities, a monk is incapable of falling away and is right in
the presence of Unbinding.”
The
monk established in virtue,
restrained
with regard to the sense faculties,
knowing
moderation in food,
&
devoted to wakefulness:
dwelling
thus ardently,
day
& night, untiring,
he
develops skillful qualities
for
the attainment of rest from the yoke.
The
monk delighting in heedfulness
and
seeing danger in heedlessness
is
incapable of falling away,
is
right in the presence of Unbinding.
Like
a frontier fortress,
guarded
inside & out,
guard
yourself.
Don’t
let the moment pass by.
Those
for whom the moment is past
grieve,
consigned to hell.
Suriya
Sutta: The Sun Deity’s Prayer for Protection
Thus
have I heard:
On one
occasion the Blessed One was living near Savatthi at Jetavana at
Anathapindika’s monastery. At that time Suriya, the sun deity, was seized by
Rahu, Lord of Asuras. Thereupon calling to mind the Blessed One, Suriya, the
Sun deity, recited this stanza:
i. “O
Buddha, the Hero, thou art wholly free from all evil. My adoration to thee. I
have fallen into distress. Be thou my refuge.”
Thereupon
the Blessed One addressed a stanza to Rahu, Lord of Asuras, on behalf of Suriya
thus:
ii.
“O Rahu, Suriya has gone for refuge to the Tathagata, the Consummate One.
Release Suriya. The Buddhas radiate compassion on the world (of beings).
iii.
“O Rahu, swallow not the dispeller of darkness, the shining one, the
radiant and effulgent traveler through the sky. Rahu, release Suriya, my
son.”
Thereupon
Rahu, Lord of Asuras, released Suriya, and immediately came to the presence of
Vepacitta, Lord of Asuras, and stood beside him trembling with fear and with
hair standing on end. Then Vepacitta addressed Rahu in this stanza:
iv.
“Rahu, why did you suddenly release Suriya? Why have you come trembling,
and why are you standing here terrified?”
“I
have been spoken to by the Buddha in a stanza (requesting me to release
Suriya). If I had not released Suriya my head would have split into seven
pieces. While yet I live, I should have had no happiness. (Therefore I released
Suriya).”
Candima Sutta: The Moon Deity’s
Prayer for Protection
Thus
have I heard:
On one
occasion the Blessed One was living near Savatthi, at Jetavana at
Anathpindika’s monastery. At that time Candima, the moon deity, was seized by
Rahu, lord of Asura. Thereupon calling to mind the Blessed One, Candima, the
moon deity, recited this stanza:
i. “O
Buddha, the Hero, thou art wholly free from all evil. My adoration to thee. I
have fallen into distress. Be thou my refuge.”
Thereupon
the Blessed One addressed a stanza to Rahu, Lord of Asuras, on behalf of
Candima, thus:
ii.
“O Rahu, Candima has gone for refuge to the Tathagata, the Consummate One.
Release Candima. The Buddhas radiate compassion on the world (of beings).”
Thereupon
Rahu, Lord of Asuras, released Candima, the deity, and immediately came to the
presence of Vepacitta, Lord of Asuras, and stood beside him trembling with fear
and with hair standing on end. Then Vepacitta addressed Rahu in this stanza.
iii.
“Rahu. Why did you suddenly release Candima? Why have you come trembling,
and why are you standing here terrified?”
“I
have been spoken to by the Buddha in a stanza (requesting me to release
Candima). If I had not released Candima my head would have split into seven
pieces. While yet I live, I should have had no happiness. (Therefore I released
Candima).”
Awakeness Practices
All 84,000 Khandas As Found in the Pali Suttas
|
Traditionally the are 84,000 Dharma Doors - 84,000 ways to get Awakeness. Maybe so; certainly the Buddha taught a large number of practices that lead to Awakeness. This web page attempts to catalogue those found in the Pali Suttas (DN, MN, SN, AN, Ud & Sn 1). There are 3 sections: |
The discourses of Buddha are divided into 84,000, as to separate addresses. The division includes all that was spoken by Buddha.βI received from Buddha,β said Ananda, β82,000 Khandas, andfrom the priests 2000; these are 84,000 Khandas maintained by me.β They are divided into 275,250, as to the stanzas of the original text, and into 361,550, as to the stanzas of the commentary. All the discourses including both those of Buddha and those of the commentator, are divided into 2,547 banawaras, containing 737,000 stanzas, and 29,368,000 separate letters.
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The teachings of Buddha are eternal, but even then Buddha did not proclaim them to be infallible. The religion of Buddha has the capacity to change according to times, a quality which no other religion can claim to haveβ¦Now what is the basis of Buddhism? If you study carefully, you will see that Buddhism is based on reason. There is an element of flexibility inherent in it, which is not found in any other religion.
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