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LESSON 3227 Mon 30 Dec 2019 Free Online NIBBANA TRAINING from KUSHINARA NIBBANA BHUMI PAGODA -PATH TO ATTAIN PEACE and ETERNAL BLISS AS FINAL GOAL Buddhist Doctrines - What is Nibbana? - The Roots of Nibbana in 29) Classical English,Roman, 57-1-4 (1) Meditation- what will you lose? We went to a village in Spain were all the houses are painted white. It’s called white village Great our home here is also white home. Kushinara Nibbana Bhumi Pagoda. Wish the whole world is painted white - THE BUDDHA’S SIMILE FOR THE FOURth JHANA The fourth jhana is likened to a man draped from head to toe in a cleanwhite cloth. The man represents the mind. The clean white clothrepresents the perfect purity of both equanimity and mindfulness that isthe hallmark of the fourth jhana. The mind in the fourth jhana isstainless, spotless as clean cloth, perfectly still and just looking on,purely and simply. Of course, this absolute purity of peacefulnesspervades the whole body of the mental experience, from the start to theend just as the white cloth completely covers the man’s body, form headto toe.
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LESSON 3227 Mon 30 Dec 2019




Buddhist Doctrines - What is Nibbana? - The Roots of Nibbana

in 29) Classical English,Roman,

57-1-4 (1)

Meditation- what will you lose?

We went to a village in Spain were all the houses are painted white. It’s called white village

Great our home here is also white home- Kushinara Nibbana Bhumi Pagoda.

Wish the whole world is painted white -

6 Glistening White-Washed Villages in Málaga
© Jean François/Flickr

Málaga province is scattered with “pueblos blancos” – the traditional,
picturesque “white villages” of squashed-together old houses and narrow
little streets that mark the landscape like snowflakes. Though many of
these villages and small towns are firmly-established on the tourist
scene, they have nevertheless retained their rural, Andalusian
character, as you will see if you visit any of the six below.


Were it not perched on two sides of a 330-foot-deep gorge, the beautiful country village of Ronda would probably be overlooked by many visitors to Málaga. But its beautiful and slightly terrifying New Bridge, built in the 18th
century to join up Ronda’s two halves, is an architectural masterpiece
that has made this quiet little town the third most visited destination
in Andalusia. The narrow streets of its old Moorish quarter, La Ciudad
(“The Town”) and the newish part known as El Mercadillo (“The Little
Market”) – which cling to the south and north sides of El Tajo canyon
respectively – are lined with elegant townhouses adorned with
yellow-framed doorways and windows, and hanging pots of bright
geraniums. Ronda is also the birthplace of modern bullfighting, and its
stately 18th century bullring is the town’s other key attraction.

Ronda is perched on either side of the “EL Tajo” gorge;, flick


Mijas is comprised of two quite separate areas: Mijas Costa
is a seven mile stretch of beautiful beaches and coastal resorts, while
Mijas Pueblo, tucked between verdant hills several miles inland, is one
of Andalusia’s most popular whitewashed villages. Its elevation of
1,400 feet above sea level means you can enjoy cinematic views of the
Mediterranean sea and surrounding mountains from its many pretty
terraces. And if you can’t be bothered exploring on foot during the
furnace of an Andalusian summer, you can take one of the donkey taxis
for which the town has become famous. These are the hallmarks of a rural
way of life that, were it not for the hordes of tourists that now
descend on this sleeply dwelling every summer, remains much as it was a
hundred years ago.

Taxi rank in Mijas; Tomás Fano, flickr


of the most ridiculously beautuiful of all Andalusia’s white villages
is perched on top of a 1,427 foot-high cliff about 10 miles inland from
Estepona (see below). Bizarrely, given its vertiginous location and the
attractiveness of its crunched-together white houses – that seem to have
been stacked on top of one another when you’re approaching from below –
Casares remains something of an underdog on the Málaga tourist scene.
The standard pueblo blanco offering – narrow little streets lined by the ubiqutous white houses, a 12th
century Moorish fort, pretty squares and terraces – is elevated to a
new level here (forgive the pun) because of Casares’ high altitude and
truly humbling views of the surrounding landscape.

The beautiful village of Casares sits on the top of a tcliff; pixabay

Villanueva de la Concepción

southern approach to Villanueva de la Concepción from Málaga, which
takes you through some of Andalusia’s most dramatic scenery, gives a
superb view of this lovely little village’s privileged location.
Resembling a giant patch of snow that has somehow settled among the
endless olive groves and hills, it hugs the foothills of the stunning El Torcal national park,
with its bizarre and fascinating karst rock formations. Some of the
more adventurous expats and holidaymakers make it out to Villanueva, but
it is essentially an unspoilt, working agricultural village in the
typical whitewashed Andalusian style. From the mirador at its eastern
end, close to the superb Meson Torfa bar, is a beautiful lookout from
which, on a clear day (and there are a lot of them in Villanueva) you
can see across the gently undulating countryside right down to Málaga and the Mediterranean beyond.

Villanueva de la Concepción © yepyep/Flickr


is often somewhat overshadowed by Marbella, its more famous coastal
neighbor, yet it combines the traditional prettiness of an Andalusian pueblo blanco
with some of the best beaches and sea views on the Costa del Sol. And
while brightly-colored teracotta pots overflowing with scarlet geraniums
are a staple of any white village or town in Andalusia, they are
particularly abundant in Estepona – especially on the streets
surrounding the aptly-named Plaza de Flores, which are some of the most
attractive you’ll see in Málaga province. To fully absorb Estepona’s
enchanting ambience, simply wander aimlessly around its colorful streets
on a warm summer evening, then head to La Rada beach for the sunset. If
that doesn’t make you want to immediately cancel your flight home and
stay on indefinitely in Andalusia, nothing will.

Estepona has some of the prettiest streets in Malaga; Alcalaina, flickr

See what we saw in a restaurant here…/pack-your-bags-to-get-awe-…
Pack your Bags to get awe-struck by Visiting the Heaven on Earth – Manali
Ever wished to live in heaven and looking deep into the snow-clad
mountains while resting on the beautiful ever-flowing river? You can do
all this and much more in Manali, the heaven on earth. So pack your bags
as I get walk through various destinations and activities that can be
done in Manali. The Rohtang Pass, which acts as the Indo-Tibet border is
a beautiful place completely covered with snow gives you a chill down
the spine with its sub-zero temperature. From the culinary delight to
accommodation, sightseeing to adventure you can have it all if planned
and executed judiciously like finalizing your service provider and
booking tickets in advance. Himachal Pradesh is one of the best sought
after destinations for holiday, honeymooning and adventure in the
picturesque hills that not only provide a treat to the eyes but also act
as a wonderful destination for skiers. You can opt for a quick escapade
to the snow-capped valleys for 3 nights starting from Delhi to Manali
on a road trip enjoying the stunning visuals that are sure to be a treat
to the sore eyes. Rest for a while and take your backpack and head to
the local attractions.
Local Attractions in Manali

Valley – Located 30 minutes away from Manali, Solang valley is always
bustling both in Winter for the snow and skiing opportunities and in the
summer for other adventure sports. Between January to march visitors
throng the valley for the skiing activities that take place here.

Pack your Bags to get awe-struck by Visiting the Heaven on Earth – Manali

Hadimba temple – The temple is for Hidimba, wife of Bhima. It is
located in a serene and peaceful atmosphere surrounded by tall pine
trees. The temple is well-known for its intricate architecture and the
idols are made of brass.

As Manali is situated on
the border between India and Tibet, the Tibetan population in Manali is
quite plenty. Himalayan Nyingmapa Gompa and Gadhan Thekchhokling Gompa
are the famous Tibetan monasteries that draw a lot of tourists for the
Tibetan art and craft displayed here.

Pack your Bags to get awe-struck by Visiting the Heaven on Earth – Manali

Manu temple – This temple is located 3 kilometers away from Mall road
and is famous for the greenery and natural beauty of this region.

Clubhouse – The clubhouse is famous for the adventure activities and
the delicious food offered by the in-house restaurant. Activities
provided here include table tennis, carom, Karting, and river-crossing.

Having given you the list of best places to visit in Manali it is now
time to look at the hotels in Manali where you can sit back, relax and
enjoy the boundless beauty of this paradise
Solang Valley Resort

The resort is located in a perfect location where you can unwind
looking at the ever flowing Beas river and vertical pine forest. The
hotel is just 8 km away from the bus terminus and is equipped with 50
fully facilitated rooms. We can opt for valley facing Orchard bungalow,
river facing The river retreat or the glacier facing Glacier point to

Pack your Bags to get awe-struck by Visiting the Heaven on Earth – Manali
Span Resort

Hotel span Resort and spa are just 14 km from Manali city and 510 km
from Delhi. The destination is present in the woods, which gives an
elegant look to this hotel. Away from the bustling city, this resort has
vintage cottages sandwiched between the river and snow-capped hills
making it a heaven for real.

The resort has a film library for
movie buffs and riverside spa to rejuvenate your mind and body. The
resort also provides interesting outdoor activities for its inmates.
Hotel Holiday Inn

This hotel offers compact and comfortable cottages with thatched roofs
to the visitors and is completely surrounded by breathtaking mountains
on all sides. The rooms open to the mesmerizing view of the Pirpanjal
range. The hotel also houses a spa which provides Oriental, Ayurvedic
and Traditional Spa services.

Pack your Bags to get awe-struck by Visiting the Heaven on Earth – Manali
Hotel Manu Allaya

This place can very well be called a honeymoon paradise for the
jaw-dropping view of the natural greenery, snow-white mountains and the
hypnotizing aroma of eucalyptus. You feel completely out of the world
here. The hotel also boasts of classy banquet halls and extraordinary

Pack your Bags to get awe-struck by Visiting the Heaven on Earth – Manali
Apple country resort

If you love taking a calm stroll across the foothills of the mountain
while enjoying some breathtaking visuals of snow-covered meadows, then
this place is ideal for you. The resort is just 1.5 km away from the
city of Manali. The impeccable mountains offer fresh air that penetrates
your mind and body and gives you a surreal bliss. The sweet aroma of
apple valleys makes your stay even more enchanting.

Pack your Bags to get awe-struck by Visiting the Heaven on Earth – Manali
Riverside Country resort

Located at the foothills of the Himalayas, the resort is surrounded by
tall pine forest just above the Beas river. The serenity of this place
is so pure that one can feel completely unwound from the monotonous and
stressful city life. The resort not only provides a wonderful stay but
also satisfies the lust for sports by providing the inmates with various
activities and also a jogging track to keep them fit. The hotel also
offers an exercise room with a massage therapist, steam room, game room
and a pool table.

Pack your Bags to get awe-struck by Visiting the Heaven on Earth – Manali
Hotel River Crescent

The name is attributed the mystic lullaby of the river sound, the
mind-blowing fragrance from the apple orchard and fresh air gushing from
the surrounding mountains. It is a hub for energetic youth as the
resort offers trekking, skiing, river rafting and biking to satiate
their adventurous nerves.
Hotel Banon tree

If you are looking
for a luxurious and upscale getaway, this is your destination. The
hotel is just 50 km from Kullu airport. This is a perfect romantic
destination with vast living areas, intricate wooden walls, and floors
that provide the much-needed warmth and coziness. The mini bars attract
tourists from all around the world and the restaurant offers Indian,
Chinese and European delicacies.

Pack your Bags to get awe-struck by Visiting the Heaven on Earth – Manali

All that is planned well ends well. So plan your trip well in advance
to avoid confusions and mishaps. Manali has everything to cater to
people with different needs. Manali is famous not only for the
breathtaking and stunning natural beauty that the place is blessed with
but also for the various adventure sports happening here. Pack your bags
and get ready for the once in a lifetime experience of giving up your
soul to the enchanting mountains and snow-covered glaciers in Manali,
the heaven on earth.

The post Pack your Bags to get awe-struck by Visiting the Heaven on Earth – Manali appeared first on

Leigh Brasington: Jhanas & Stilling the Mind

SF Dharma Collective
Leigh visits San Francisco Dharma Collective and leads a jhana meditation and dharma talk
Creative Commons Attribution license (reuse allowed)…/anapanasati/jhanas/ab.jhanas.pdf

THE FOURTH JHANA Sukha has vanished! As the stillness of the knower
calms that which is known, the bliss that was the central feature of the
first three jhanas changes again when one enters the fourth jhana. Only
this time it changes more radically. Sukha completely disappears. It
vanishes.What one is left with is an absolute still knower seeing
absolute stillness.The perfection of Peace. From the perspective of the
fourth jhana, thebliss of the previous jhanas is seen as a residual
movement of the mental object, and an affliction obscuring something much
greater. When the bliss subsides, all that is left is the profound
peace that is the hallmark of the fourth jhana. Nothing moves in here,
nothing glows. Nothing feels happiness or its opposite, discomfort. One
feels perfect balance in thevery center of the mind. Like being in the
center of the cyclone, nothing stirs in the center of the mind’s eye.
There is a sense of perfection inhere, a perfection of stillness and a
perfection of awareness. The Buddha described it as the purification of
mindfulness, just looking on (upekkhasati parisuddhim) (e.g. DN
9.13).The peace of the fourth jhana is like no other peace to be found
in the world. It can only be known having passed through the experience
of theprevious three jhanas. That passage is he only way of later
confirming that he unmoving peace that one felt, was indeed that of
fourth jhana.Furthermore, the state of fourth jhana is so very still,
that one remains on its plateau for many hours. It seems impossible that
one could experience the fourth jhana for any less time.

piti and sukha have both ceased in the fourth jhana, and all thatis left
is the perfection of peace, such an experience is later recognized,on
reviewing, as supremely delightful. Although all bliss has vanished,the
perfect peace of the fourth jhana is seen as the best bliss so far. It
isthe bliss of no more bliss! And this is not playing with words,
trying to sound clever and mystical. This is how it is.

Summary of the
Fourth Jhana

This the fourth jhana has the following features:

disappearance of sukha

2.An extremely long lasting, and unchanging,
perception of the perfection of peace, reached through the lower three

3.The same absolute rock-like stillness, and absence of a doer,
as in the second and third jhanas;

4.The complete inaccessibility from the
world of the five senses and one’s body.


The Buddha would often describe the experience within the four
jhanas using an evocative simile for each (MN 39.15-18, MN 77.25-28,
etc.).Before explaining these similes, it is helpful to pause to clarify
themeaning of a key word used in all the similes, kaya. Kaya has the
samerange of meanings as the English word “body.” Just as “body” can
meanthings other than the body of a person, such as a “body of evidence”
forexample, so too the Pali word kaya can mean things other than
aphysical body, such as a body of mental factors, nama kaya. (DN
15.20).In the jhanas, the five senses aren’t operating, meaning that
there is noexperience of a physical body. The body has been
transcended.Therefore, when the Buddha states in these four similes
“…so that thereis no part of his whole kaya un-pervaded (by bliss
etc.),” this can betaken to mean “…so that there is no part of his
whole mental body ofexperience un-pervaded (by bliss etc.)” (MN 39.16).
This point is toooften misunderstood.The Buddha’s simile for the first
jhana was a ball of clay (used as soap)with just the right amount of
moisture, neither too dry nor leaking out.The ball of clay stands for
the unified mind, wherein mindfulness hasbeen restricted to the very
small areas created by the “wobble.” Themoisture stands for the bliss
caused by total seclusion from the world ofthe fives senses. The
moisture pervading the clay ball completelyindicates the bliss
thoroughly pervading the space and duration of themental experience.
This is later recognized as bliss followed by bliss, andthen more bliss,
without interruption. The moisture not leaking outdescribes the bliss
always being contained in the space generated by thewobble, never
leaking out of this area of mind space into the world of thefive senses,
as long as the jhana persists.The second jhana is likened to a lake
with no external entry for water,but with a spring within the lake
itself replenishing the lake with cool water. The lake represents the
mind. The complete absence of any waythat water from outside can enter
the lake describes the inaccessibility ofthe mind in the second jhana
from any influence outside. Not even thedoer can enter such a mind.
Such hermetic inaccessibility from allexternal influences is the cause
of the rock-like stillness of the secondjhana. The internal spring
supplying the fount of cool water representsajjhattam sampasadanam, the
internal confidence in the bliss of thesecond jhana. This internal
confidence causes complete letting go,cooling the mind to stillness and
freeing it from all movement. Thecoolness stands for the bliss itself,
born of samadhi or stillness, andwhich pervades the whole mental
experience, unchanging, throughoutthe duration of the jhanas.The third
jhana is described by the metaphor of a lotus flower thatthrives
immersed in the cool water of a lake. The lotus represents themind in
third jhana. Water can cool the petals and leaves of a lotus butcan
never penetrate the lotus, since all water rolls off a lotus.
Thecoolness stands for sukha, the wetness stands for piti. So like the
lotusimmersed in water, the mind in the third jhana is cooled by sukha
but isnot penetrated by piti. The mind in the third jhana experiences
onlysukha. In the third jhana, the mind continues to experience a
rock-likestillness, never moving outside, just as the lotus in the
simile alwaysremains immersed within the water. Just as the bliss the
third jhanasustains the mind therein, so he cool water, which represents
bliss,causes the lotus to thrive. Once again, the unique bliss of the
thirdjhana pervades the whole mental experience form beginning to end,
justas the cool waters in the simile pervade the lotus with coolness
form itsroots to its tips.The fourth jhana is likened to a man draped
from head to toe in a cleanwhite cloth. The man represents the mind.
The clean white clothrepresents the perfect purity of both equanimity
and mindfulness that isthe hallmark of the fourth jhana. The mind in
the fourth jhana isstainless, spotless as clean cloth, perfectly still
and just looking on,purely and simply. Of course, this absolute purity
of peacefulnesspervades the whole body of the mental experience, from
the start to theend just as the white cloth completely covers the man’s
body, form headto toe.This is the meaning to the four similes for jhana,
as I understand them.…/power-of-…/jhana-stages-of-nibbana/
Pure Dhamma
A Quest to Recover Buddha’s True Teachings

The Jhanas
In the original Buddhist scriptures, there is only one word for any
level ofmeditation. Jhana designates meditation proper, where the
meditator’s mind is stilled from all thought, secluded from all
five-sense activity and is radiant with other-worldly bliss.
Put bluntly, it is isn’t Jhana then itisn’t true Buddhist meditation! Perhaps this is why the culminating
factor of the Buddha’s Noble Eightfold Path, the one that deals with
right meditation, is nothing less than the Jhanas.The Buddha’s
Rediscovery In the ancient Buddhist texts, the Buddha is said to have
discovered Jhana (SN 2,7).

This claim is repeated with full explanation by Venerable Ananda in another Sutta (AN 9,42).

The fact that the Buddha rediscovered Jhana should not be overlooked,
for the rediscovery was a central act in the dram of the Awakenment
with Awareness.When it is said that the Buddha discovered Jhana, it is
not to be understood that no one had ever experienced Jhana before.
For instance, in the era of the previous Buddha Kassapa, countless men
and women achieved Jhana and subsequently realized Awakenment with
Awareness. But in the India of twenty six centuries ago, all knowledge
of Jhana had disappeared. This was one reason that there is no mention
at all of Jhana in any religious text before the time of the Buddha.Some
might raise and objection that the teachers Alara Kalama and Udaka
Ramaputta preached on Jhana, because the texts state that they taught
the Bodhisatta (the Buddha-to-be) the attainment of the state of
nothingness and the attainment of the state of neither perception
nornon-perception. However, those two attainments could not have been
connected to Jhana, because the Bodhisatta recalled, just prior to
sitting under the Bodhi Tree, that the only time in his life that he had
experienced any Jhana was as a young boy, while sitting under a Rose
Apple Tree as his father conducted the first-ploughing ceremony (MN
36).That spontaneous early experience of Jhana had been
untaught,unplanned and since forgotten.

If that was the only
Jhana experienced by the Bodhisatta prior to his experience under the
Bodhi Tree, then the two teachers Alara Kalama and Udaka Ramaputta could
not have taught Jhana at all.Indeed, in the Mahasaccaka Sutta (MN 36),
the Bodhisatta is shown as rejecting the experiences under those two
teachers as not leading to Awakenment with Awareness, and then
exhausting just about every form of ascetic practice before concluding
that that too did not lead to Awakenment with Awareness.

Remembering the early experience of Jhana as a boy, the Bodhisatta
thought, “Perhaps this Jhana is the way to Awakenment with Awareness
(Bodhi).”Thus the Bodhisatta realized the jhanas under the Bodhi Tree
and proceeded from there to Full Awakenment with Awareness and the
attainment of Buddhahood.One of the reasons why Jhana was not practiced
before the Buddha’s Awakenment with Awareness was because people then
either indulged in seeking pleasure and comfort of the body or else
following a religion of tormenting the body. Both were caught up with
the body and its five senses and knew no release from the five senses.
Neither produced the sustained tranquility of the body necessary as the
foundation for Jhana.When the Bodhisatta began the easy practices
leading to such tranquility of body, his first five disciples abandoned
him in disgust. Such as practice was not regarded as valid. Therefore
it was not practiced, and so Jhana never occurred.After the Buddha’s
Awakenment with Awareness, the very first teaching that he gave,even
before the famous Four Noble Truths, was the exposition on the Middle
Way, a way which had not existed before (except long ago in the eras of
previous Buddhas), a way which leads automatically to Jhana and then to
Awakenment with Awareness.It was as if, the Buddha said, that He had
discovered a long but lost path leading to an ancient city (SN 12,65).
The ancient city was Nibbana(Awakenment with Awareness) and the long
lost path was the Eightfold Path culminating in Jhana. Since the Buddha
rediscovered this path, it can be said that the Buddha rediscovered

Can One be Attached to Jhana?

When the Bodhisatta
had the insight that Jhana was the way to Awakenment with Awareness, he
then thought, “Why am I afraid of that pleasure which has nothing to do
with the five senses nor with unwholesome things? I will not be afraid
of that pleasure (of Jhana)!” (MN 36). Even today, some meditators
mistakenly believe that something as intensely pleasurable as Jhana
cannot be conducive to the end of all suffering. They remain afraid of
Jhana. However, in the Suttas the Buddha repeatedly stated that the
pleasure of the Jhana “is to be followed, is to be developed and is to
be made much of. It is not to be feared” (MN 66). Inspite of this
clear advice from the Buddha Himself, some students of meditation are
misled by those who discover Jhana on the grounds that one can become
attached to Jhana and so never become awakend with awareness. It should
be pointed out that the Buddha’s word for attachment, upadana,only
refers to attachment to the comfort and pleasure of the five-sensesor
world or to attachment to various forms of wrong view (such as a viewof
self). It never means attachment to wholesome things, like Jhana1

Simply put, Jhana states are stages of letting go. One cannot be
attached to letting go. Just s one cannot be imprisoned by freedom.One
can indulge in jhana, in the bliss of letting go, and this is what some
people misled into fearing. But in the Pasadika Sutta (DN 29,25), the
Buddha said that one who indulges in the pleasures of Jhana may expect
only one of four consequences: Stream-Winning, Once-returner,
Non-returner, or Full Awakenment with Awareness! In other words,
indulging in Jhana leads only to the four stages of Awakenment with
Awareness. This in the words of the Buddha “One should not fear Jhana”
(MN 66).

For Those a Long Way from Jhana

For some meditators, the Jhanas may seem to be such a long distance away that they are seen as irrelevant.
This is not so. Discussing such sublime states can create inspiration,
as well as map out the territory ahead so that one can know the right
direction. More crucial y, it gives one the information about what to
do when one gets close to any of these profound states of freedom.
Finally, it gives a deeper understanding of the Dhamma, especially into
the Third Noble Truth that is the cessation of all suffering—Nibbana.
This is because, the rapture and bliss of jhanais directly related to
the amount of Samsara which is, albeit temporary,let go of. Thus,
discussing the Jhanas is well worthwhile, even if they may seem so far
away form you.

For Those a Little Closer to Jhana

readers may have already gotten close enough to be able to understand
this discussion from their own experience, and it may help them make the
last leap into the jhanas. Furthermore, when a meditator has actually
experienced a profound state of meditation, they want to find out
exactly what it was, to recognize the state in terms of the Buddha’s
accurate descriptions. So it is important to be able to
correctlyidentify the levels of depth in meditation.It is also important
to generate some inspiration in one’s achievement.Such a positive
emotion will only encourage further letting go. It is my aspiration to
show you how wonderful and profound these states of Jhana are, and to
illustrate how crucial their experience is to the event of
Enlightenment.Eventually, the seeds that are planted in you through
reading adiscussion on Jhana like this will one day bear fruit. When
one realize show the mental factor of intention actually occurs, one
understands how important it is to get information and inspiration like
this on the Jhanasform outside of oneself. The at the right time, the
mind will know automatically what it must do.For example, when nimittas
arise the mind will spontaneously know howto respond. Sometimes you
might reflect on this later, “Where did that intention come from?” The
answer is that that movement of the mind came from reading discussions
such as this. Sometimes it comes from things learned in a past
life!These are the things that generate the subtle guidance of the mind
in the still states of meditation. They do not come from you. If you
get involved and try to do something, the meditation is disturbed and
the peace falls apart.Sp please do not think that just because you are
not at this stage yet,that this discussion is of no use to you. In
fact, it will be very useful to you. But you will only realize its
usefulness after you have achieved one of the Jhanas and reflected back
to see that such instruction as given here, which you thought were
forgotten, manifest at the tight time to lead
the mind into jhana.

The Beautiful Breath:
The Beginning of the Journey into Jhanas

So far I have discovered the Jhanas from a historical and theoretical
point of view. Now it is time to explain the Jhanas in terms of their
practice. It is best to begin the description of the journey into Jhana
from the starting point of the “beautiful breath.” Before this stage
is accomplished, the mind has insufficient contentment, awareness and
stability to launch itself into the higher states of consciousness. But
when one is able to maintain an effortless awareness on the breath
without break for a long period of time, when the mind has settled into
such a rich awareness that the breath appears delightful. Then one is
ready to set off on the journey into jhana.

Do Not Be Afraid of Delight

I want to stress that one should be cautious not to be afraid of
delight in meditation. Too many meditators dismiss happiness thinking
it unimportant or, even worse, thinking that they don’t deserve such
delight. Happiness in meditation is important! Moreover, you deserve
this bliss out! Blissing our on the breath is an essential part of the
path. So when delight does arise alongside the breath, one should
cherish it like a valuable treasure, and guard it accordingly.

The Beautiful Breath and No Effort

The delight that arises at the stage of the beautiful breath is the
“glue”that holds the mind’s attention on the breath. It results in the
mindfulness staying with the breath without effort. One stays with full
attention on the breath because the mind wants to stay with the
breath.The mind, at this stage, enjoys watching the breath so much that
it doesn’t want to go anywhere else. It just remains with the
breath,automatically. It is so content being with the delightful,
beautiful breath that all wandering ceases. One remains fully aware of
the breath withoutany need to control the mind. Mindfulness of the
breath, here, becomes effortless.

Without the experience of
delight, there will be some discontent. And discontent is the source of
the wandering mind. Before one reaches the stage of the beautiful
breath, discontent pushes mindfulness away from the breath. There, the
only way to keep mindfulness upon the breath is through and effort of
will, through control. But when the stage of the beautiful breath is
achieved, when delight generates long lasting contentment, then the mind
will not wander. Then control can be relaxed, effort relieved, and the
mind remains motionless, naturally.Just as petrol/gas is the fuel
moving the car, so discontent is the fuel that moves the mind. When a
car runs out of gas, it gently comes to as top. One doesn’t need to use
the brakes. It comes to a state of stillness, naturally. In the same
way, when the mind runs out of discontent, through the arising of the
beautiful breath, it gently comes toa stop. One doesn’t need to use the
brakes of the will power. The mind comes to a state of stillness,

Pitisukha—Joy and Happiness

In Pali, the compound word pitisukha means the combination of joy andhappiness. One can use those words for all sorts of experiences, even forworldly experiences. But in meditation, pitisukha refers only to that joy and happiness that is generated through letting go.

Just as various types of fire may be distinguished by their fuel—such asa wood fire, oil fire or brushfire—so the various types of happiness can bedistinguished by their cause. The joy and happiness that arises with thebeautiful breath is fueled by the letting go of burdens such as past andfuture, internal commentary and diversity of consciousness. Because itis a delight born of letting go, it cannot produce attachment.

One cannot be attached and letting go at the same time. The delight that arises withthe beautiful breath is, in fact, a clear sign that some detachment has taken place.

Three Major Types of Pitisukha

One might propose three major types of pitisukha, (joy and happiness):that generated by sensual excitement, that cased by personalachievement, and that born of letting go. Not only are these types ofhappiness differentiated by their cause, but they are also very different intheir natures. The happiness generated by sensual excitement is hotand stimulating but also agitating and consequently tiring. It lessens inintensity on repetition. The happiness caused by personal achievementis warm and fulfilling but also fades quickly, leaving a sense of a vacanthole in need of filling. But the happiness born of letting go is cool andvery long lasting. It is associated with the sense of real freedom.

Moreover, the happiness generated by sensual excitement produces ever-stronger desire, like an addict needing an ever stronger dose, making thehappiness unstable and tyrannical. The happiness caused by personal achievement produces more investment in being the control freak,encouraging the illusion of personal power. The controller then kills anyhappiness. The happiness born of letting go inspires more letting go andless interference . Because it encourages one to leave things alone, it isthe most stable and effortlessly long lasting. It is the most independentof causes. It is closest to the unconditioned, the uncaused.It is important for success in meditation to recognize these different typesof happiness. If the happiness that arises with awareness of the breathis of the sensual excitement type, for example like waves of physicalpleasure coursing through your body, then it will soon disappear wheneffort is relaxed, leaving one heavy and tired. It is of little use here. Itfthe happiness is associated with the sense of achievement, for instancethinking “Wow! At last I’m getting somewhere in my meditation,” then itwill often be followed by the achievement disintegrating, destroyed by thecontroller suddenly being aroused, ruined by the interfering ego. But ifthe happiness that arises with the beautiful breath is that born of lettinggo, then one feels that one doesn’t need to say anything, or do anything.It becomes the happiness whose brother is freedom and whose sister ispeace. It will grow all by itself in magnificent intensity, blossoming like aflower in the garden of Jhana.

Beautiful Breath, Beautiful Metta, Beautiful Skull!

There are many other objects of meditation as well as the breath. Onecan take loving kindness (Metta), parts of the body (Kayagatasati), simplevisualizations (Kasina) and other things as the focus of one’s mindfulness. However, in all meditation that develops into jhana, there must come a stage where the pitisukha born of letting go arises. For example, loving kindness meditation opens into being such a wonderful,gorgeous, unconditional love for the whole cosmos, filling the meditator with delicious joy. Pitisukha born of letting go has arisen and one is att the stage of “beautiful Metta.” Another example: some meditators focuson parts of the human of the human body, often on a skull. As the meditation deepens, as mindfulness rests on the inner image of a skull,an amazing process unfolds. The image of the skull in one’s mind startsto whiten, then deepen in colour, until it appears to glow with intense luminosity as the “beautiful skull!” Again, pitisukha born of letting go has appeared filling the whole experience with joy and happiness. Evensome monks who practice Asubha (loathsomeness) meditation, on a decaying corpse say, can experience the initially repugnant cadaver suddenly changing into one of the most beautiful images of all. Letting go has aroused so much happiness that it overwhelms the naturaldisgust and floods the image with pitisukha. One has realized the stageof the “beautiful corpse!”IN breath meditation (Anapanasati), the Lord Buddha taught the arousing of pitisukha along with the experience of one’s breath as the 5hand 6th steps of the 16 step Anapanasati method (see MN 118). It is such a crucial stage in meditation that I have dealt with it in The Basic Method of Meditation2.

What if Pitisukha Hasn’t Appeared?

When pitisukha doesn’t arise, it must be because there is not enoughcontentment, this is, one is still trying too much. One should reflect onthe first two of the five hindrances. The first hindrance, sensory desire,draws the attention towards the object of desire and thus away from thebreath. The second hindrance, ill will, finds fault with the experience of breath, and the dissatisfaction repels the attention away from the breath.Contentment is the “middle way” between desire and ill will. It keepsone’s mindfulness with the breath long enough for the pitisukha to arise.

Sometimes meditators wonder about the role of effort in meditation. At the stage of meditation just before the beautiful breath, one’s effort should directed only into the knowing, and kept away from the doing mind. When effort is channeled into doing the meditation, that is,controlling everything, then the energized “doer” moves into restlessness,another of the hindrances. But when the effort is removed from the“doer” and is given fully to the knowing, then not only does restlessnessdisappear, but so does sloth and torpor. Sloth and torpor is another ofthe Five Hindrances. It arises because the knowing is without energy.Often this is because all one’s energy has gone into doing, into the activefunction of the mind, into controlling. So much so that the knowing, the passive function of mind, is starved into the feebleness of sloth andtorpor. But when all one’s effort is invested in the knowing, intomindfulness, then sloth and torpor become replaced by bright andenergized knowing.

Putting all one’s effort into the knowing is another way of generating pitisukha along with the breath. For the energy of the mind isequivalent to happiness. So if pitisukha hasn’t appeared yet, it mightbe that one is not directing effort away from the doer and into the knowing.

The Way Into Silence
Stillness means lack of movement. What causes the mind to move?“Will” causes the mind to move! This is why if one wants to experiencestillness, then one must remove all will, all doing, all control.

One can firmly hold a leaf on a plant but, however hard you try, you willnever be bale to hold to still. There will always be some vibration caused by slight tremors in one’s muscles. However, if one protected the leaffrom any wind, then the leaf becomes still, eventually, all by itself. Abyremoving the causes of the movement, the wind, then the leaf comes to anatural state of stillness.

In exactly the same way, one cannot achieve stillness by holding themind in the grip of one’s will. But if one removes the cause of movement in the mind, the will, then the mind soon comes to a natural state of stillness.
Thus one cannot will the mind to be still! The way into stillness is though the pitisukha born of letting go. Once the delight that comeswith the beautiful breath appears, then will becomes redundant. It becomes unnecessary since mindfulness stays with the breath all byitself, effortlessly. Mindfulness enjoys being with the beautiful breath,and so does not need to be forced. It is through the arising pitisukha atthe stage of the beautiful breath that will becomes calmed, effort isrelieved, and stillness begins to manifest.

When stillness appears it enriches the pitisukha. The deepening of pitisukha, in turn, creates even less opportunity for effort, and sostillness grows stronger. A self-reinforcing, feedback process ensues.Stillness deepens pitisukha. Pitisukha increases the stillness. Thisprocess continues, when not interrupted, all the way into Jhana where stillness is profound and pitisukha ecstatic.

When the Breath Disappears
If the breath disappears before the stage of the beautiful breath, then this is a case of sloth and torpor, of weak attention. One should go back to basics, strengthen present moment awareness and silence, and putmore energy into awareness.

But when one is on the stage of the beautiful breath, when it feels so delightful and effortless to be mindful of the breath for long periods oftime, then as the mind grows in stillness, the perception of the breath grows more subtle. Soon one is not aware of an in-breath, or of a beginning or middle or end of a breath. One is simply aware of aseemingly unchanging perception of breath, a single experience thathardly alters from moment to moment. What is happening is that someof the external features of breath, such as in and out, beginning and end,have been transcended, All one sees is the heart of the breath experience, beyond these labels.

Because of the extreme simplicity of the meditation object, the breath,stillness and pitisukha can grow even stronger. Let them grow stronger.Don’t fall onto the trap of doubt, wondering whether this very subtle barebreath experience is what one should be watching. Don’t worry thatperceptions of in and out, beginning and end, have disappeared. This ishow it should be. Don’t disturb the process. As the stillness andpitisukha grow ever stronger, the breath disappears.

When in the stage of the beautiful breath, the breath disappears, onlythe beauty remains. One is aware not of nothing, but of beauty, the pitisukha without any perception of breath. This is another importantstage in one’s meditation. It is a step closer to jhana.

The Calming of the Senses

Buddhism has always described experience in terms of six, not five,senses. They are sight, hearing, smell, taste, touch and also the mind.In breath meditation, one calms the first four senses into disappearance by focusing only on the breath. The breath is then experienced throughthe senses of touch and mind.

As the meditation progresses, the sense of touch is gradually calmed andthe sense of mind becomes more dominant. In the stages of the beautiful breath, the breath is experienced only partly by the sense of touch andmostly by the mind sense. The sense of touch gives one the perception of breath. The mind sense gives one the perception of beauty. When the“breath” disappears, it means that one has succeeded in calming the sense of touch into disappearance. The external five senses have at last been transcended. Only the mind sense remains. And the mind senseexperiences the breath as beauty.

In fact, one is still breathing at this stage, albeit ever so softly, It is just that one is now experiencing the breath through the mind sense, and not through the sense of touch. Because the familiar experience of breath is not linger present, one might conclude that one’s breath has stopped! But it hasn’t. Don’t worry. One will not die at this stage of meditation!One is just experiencing the breath in a new and wonderful way. One isexperiencing the breath only through the mind sense, and perceiving itas bliss.

It is like viewing a rare, sparkling diamond. At first one is aware of the shape, size and its many facets. But, maybe, after a while one doesn’t perceive the size and shape any more. Even the concept of facets disappears. All one notices, all that one is left with, is the “sparkle,” the beauty. The diamond is still there only one perceives it in a new and wonderful way.

Or it is like the simile that I like to use of the Cheshire cat in Alice in Wonderland, by Lewis Carol3 . First, the smiling face of a Cheshire Cat appears in the blue sky. As Alice and the Red Queen observe the image,the Cat’s head gradually disappears. Soon, only a mouth is left with anendearing smile. Then the mouth disappears, but the mile still remains!The body has gone, but the beauty remains.

This is how it appears when the five external senses completely disappear and only the mind sense remains. When one is not used topure mental objects, with no link to anything in the physical world, thenone may easily become confused. Faith or confidence (Saddha) is helpfulhere. If wisdom born of experience is yet too weak, then use confidence to know that when, in the stage of the beautiful breath, then breathdisappears leaving only a feeling of beauty or delight, then that is a puremental object that one is experiencing. Stay there with confidence. Becareful not to allow the hindrance of doubt to disturb the delightful peace. One may figure out what the experience means at the end of the meditation period, not now. As mentioned many times already, oneshould wait to the final few minutes of the meditation period to reviewany meaningful experiences.


This chapter has been an introduction to the Jhanas. I have given abrief history of the Jhanas and have explored some of the issues oftenraised about this exalted topic. I have returned yet one more time to the“beautiful breath,” for it is the beginning of the journey into Jhanas. Ihave prefaced the beautiful breath with the important exhortation not tobe afraid of delight in meditation, for delight is the “glue” that holds themind’s attention on the breath.The next part takes us further down the road to the deep absorptions.Let us turn now to a discussion of the nimitta, the “home stretch” intoJhanas.1

See upadana in Buddhist Dictionary: Manual of Buddhist Terms andDoctrines, Venerable Nyantiloka (Fourth Revised Edition), Kandy,Buddhist Publication Society, 1980.2

The Basic Method of Meditation by Ajahn Brahmavamso, available fromthe Buddhist Society of Western Australia.3

The annotate Alice: Alice’s Adventure in Wonderland and Through theLooking Glass, Harmondsworth, U.K. Penquin, 1965.
Buddha-In His Own Words

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Those are the collection of Quotes by Gautama Buddha of who he is and
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Beautiful Good Morning Photos With GodGautama Buddha,Wishes, Ecards, Images, WhatsApp Video

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8c Buddhist Doctrines - What is Nibbana?…/00amb…/ambedkar_buddha/04_04.html… ON NIBBANA

What is Nibbana?

1. Once the Blessed Lord was staying at Shravasti
in Anathapindika’s Ashrama, where Sariputta was also staying.
The Lord, addressing the Brethren, said: “Almsmen, be ye partakers not
of the world’s goods, butof my doctrine; in my compassion for you all I
am anxious to ensure this.”
3. Thus spoke the Lord, who thereupon rose and passed to his own cell.
4. Sariputta remained behind,and the Brethren asked him to explain what is Nibbana.
5. Then Sariputta in reply to the Brethren said: “Brethren, know you that greed is vile, and vile is resentment.
6. “To shed this greed andthis resentment, there is the Middle Way,
which gives us eyes to see and makes us know, leading us on to peace,
insight, awakenment with awareness, and Nibbana.
7. “What is
this Middle Way?It is naught but the Noble Eight-fold Path of right
outlook, right aims,right speech, right action, right means of
livelihood, right effort, right mindfulness, and right concentration;
this, Almsmen is the Middle Way.
8. “Yes, sirs; anger is vile and
malevolence is vile, envy and jealousy are vile, niggardliness
and avarice are vile, hypocrisy and deceit and arrogance are vile,
inflation[boastfulness?] is vile, and indolence is vile.
9. “For
the shedding of inflation and indolence there is the Middle Way, giving
us eyes to see, making us know, and leading us on to peace, insight,
awaktenment with awareness.
10. “Nibbana–which is naught but that Noble Eight-fold Path.”
11. Thus spoke the reverend Sariputta—glad at heart, the Almsmen rejoiced at what he had said.

The Roots of Nibbana


1. Once the venerable Radhacame to the
Exalted One. Having done so, he saluted the Exalted One andsat down on
one side. So seated, the venerable Radha thus addressed theExalted One:
“Pray, Lord, what for is Nibbana?”
2. “Nibbana means releasefrom passion,” replied the Lord.
3. “But Nibbana, Lord,–whatis the aim of it?”
4. “Rooted in Nibbana, Radha,the righteous life is lived. Nibbana
is its goal. Nibbana is its end.”


1. Once the Exalted One
was dwelling at Shravasti, in Jeta’s Grove, at Anathapindika’s Park. Then
the Exalted One called the brethren, saying, “Brethren.” “Yes, Lord,”
replied those brethren to the Exalted One. The Exalted One thus spake:
2. “Do ye bear in mind, brethren,the Five Fetters that bind to the lower world, as taught by me?”
3. Whereupon the venerable Malunkyaputta said this to the Exalted One :
4. “I, Lord, bear in mind those Five Fetters.”
5. “And how, Malunkyaputta,do you bear them in mind?”
6. ” I bear in mind, Lord,the view of bodyhood, as taught by the
Exalted One; and wavering, and the moral taint of dependence on rite and
ritual, the excitement of sensual delight, and malevolence, taught by the
Exalted One as fetters that bind to the lower world. These are the Five
Fetters that I bear in mind, Lord.”
7. “As taught for whom,
Malunkyaputta,do you bear in mind these Five Fetters? Will not the
wanderers of other views reproach you, using the parable of a tender baby
for their reproach and saying thus:
8. “‘But, Malunkyaputta,
therecan be no bodyhood for a tender baby-boy, dull of wits and lying on
hisback. How, then, can there arise in him any view of bodyhood? Yet
thereis indeed latent in him a tendency to the view of bodyhood.

9. “‘Likewise, Malunkyaputta,there can be no mental conditions for a
tender baby-boy, dull of wits andlying on his back. How, then, can there
be in him any wavering of mentalconditions? Yet there is in him a
latent tendency to wavering.
10. “‘So also, Malunkyaputta,he can
have no moral practice. How, then, can there be in him any moraltaint
of dependence on rite and ritual? Yet he has a latent tendency thereto.
11. “‘Again, Malunkyaputta,that tender babe has no sensual
passions. How, then, can be known the excitementof sensual delight? But
the tendency is there.
12. “‘Lastly, Malunkyaputta,for that
tender babe beings do not exist. How then can it harbour
malevolenceagainst beings? Yet the tendency thereto is in him.’

13. “Now, Malunkyaputta, willnot those wanderers of other views thus
reproach you, using for their reproachthe parable of that tender
14. When this was said, thevenerable Ananda thus
addressed the Exalted One: “Now is the time, ExaltedOne. O Wayfarer, now
is the time for the Exalted One to set.”

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A screencast lecture on Buddhist doctrines and philosophies.. Lecture three of four lectures on Buddhism.
Screencast lectures by Dr. Dale Tuggy, for his INDS 120 World
Religions - a college course surveying the traditions of Hinduism,
Buddhism, Judaism, Christianity, and Islam, and introducing students to
the terms and classic theories of Religious Studies.

You can take this course for credit during July 2014. See:
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This series is being created Feb - June 2014, so more screencasts are coming each week.

Parinibbana: How the Historical Buddha Entered Nibbana
The Last Days of the Buddha

Parinibbana: How the Historical Buddha Entered Nibbana This abridged
account of the historical Buddha’s passing and entry into Nibbana is
taken primarily from the Maha-parinibbana Sutta, translated from the
Pali by Sister Vajira & Francis Story. Other sources consulted are
Buddha by Karen Armstrong (Penguin, 2001) and Old Path White Clouds by
Thich Nhat Hanh (Parallax Press, 1991).

Forty-five years had
passed since the Lord Buddha’s awakenment with awareness, and the
Blessed One was 80 years old. He and his monks were staying in the
village of Beluvagamaka (or Beluva), which was near the present-day city
of Basrah, Bihar state, northeast India. It was the time of the monsoon
rains retreat,when the Buddha and his disciples stopped traveling.

Like an Old Cart

One day the Buddha asked the monks to leave and find other places to
stay during the monsoon. He would remain in Beluvagamaka with only his
cousin and companion, Ananda. After the monks had left, Ananda could see
that his master was ill. The Blessed One, in great pain, found comfort
only in deep meditation. But with the strength of will, he overcame his

Ananda was relieved but shaken. When I saw the Blessed
One’s sickness my own body became weak, he said. Everything became dim
to me, and my senses failed. Ye I still had some comfort in the thought
that the Blessed One would not come to his final passing away until he
had given some last instructions to his monks.

The Lord Buddha
responded, What more does the community of monks expect from me, Ananda?
I have taught the dhamma openly and completely. I have held nothing
back, and have nothing more to add to the teachings. A person who
thought the sangha depended on him for leadership might have something
to say. But, Ananda, the Tathagata has no such idea, that the sangha
depends on him. So what instructions should he give?

Now I am
frail, Ananda, old, aged, far gone in years. This is my eightieth year,
and my life is spent. My body is like an old cart, barely held together.

Therefore, Ananda, be islands unto yourselves, refuges unto yourselves,
seeking no other refuge; with the Dhamma as your island, the Dhamma as
your refuge, seeking no other refuge.

At the Capala Shrine

Soon after he had recovered from his illness, the Lord Buddha suggested
he and Ananda spend the day at a shrine, called the Capala Shrine. As
the two elderly men sat together, the Buddha remarked upon the beauty of
the scenery all around. The Blessed One continued, Whosoever, Ananda,
has perfected psychic power could, if he so desired, remain in this
place throughout a world-period or until the end of it. The Tathagata,
Ananda, has done so. Therefore the Tathagata could remain throughout a
world-period or until the end of it.

The Buddha repeated this suggestion three times. Ananda, possibly not understanding, said nothing.

Then came Mara, the evil one, who 45 years earlier had tried to tempt
the Buddha away from awakenment with awareness. You have accomplished
what you set out to do, Mara said. Give up this life and enter
Parinibbana [complete Nibbana] now.

The Buddha Relinquishes

His Will to Live Do not trouble yourself, Evil One, the Buddha replied. In three months I will pass away and enter Nibbana.

Then the Blessed One, clearly and mindfully, renounced his will to live
on. The earth itself responded with an earthquake. The Buddha told the
shaken Ananda about his decision to make his final entry into Nibbana in
three months. Ananda objected, and the Buddha replied that Ananda
should have made his objections known earlier, and requested the
Tathagata remain throughout a world-period or until the end of it.

To Kushinara

For the next three months, the Buddha and Ananda traveled and spoke to
groups of monks. One evening he and several of the monks stayed in the
home of Cunda, the son of a goldsmith. Cunda invited the Blessed One to
dine in his home, and he gave the Buddha a dish called sukaramaddava.
This means “mushrooms’ soft food.” No one today is certain what this
means. It was mushrooms dish.

Whatever was in the sukaramaddava,
the Buddha insisted that he would be the only one to eat from that dish.
When he had finished, the Buddha told Cunda to bury what was left so
that no one else would eat it.

That night, the Buddha suffered
terrible pain and dysentery. But the next day he insisted in traveling
on to Kushinara, located in what is now the state of Uttar Pradesh in
northern India. On the way, he told Ananda not to blame Cunda for his

Ananda’s Sorrow

The Buddha and his monks came to a
grove of sal trees in Kushinara. The Buddha asked Ananda to prepare a
couch between to trees, with its head to the north. I am weary and want
to lie down, he said. When the couch was ready, the Buddha lay down on
his right side, one foot upon the other, with his head supported by his
right hand. Then the sal trees bloomed, although it was not their
season, pale yellow petals rained down on the Buddha.

The Buddha
spoke for a time to his monks. At one point Ananda left the grove to
lean against a door post and weep. The Buddha sent a monk to find Ananda
and bring him back. Then the Blessed One said to Ananda, Enough,
Ananda! Do not grieve! Have I not taught from the very beginning that
with all that is dear and beloved there must be change and separation?
All that is born, comes into being, is compounded, and is subject to
decay. How can one say: “May it not come to dissolution”? This cannot

Ananda, you have served the Tathagata with loving-kindness in
deed, word, and thought; graciously, pleasantly, wholeheartedly. Now
you should strive to liberate yourself. The Blessed One then praised
Ananda in front of the other assembled monks.


The Buddha spoke further, advising the monks to keep the rules of the
order of monks. Then he asked three times if any among them had any
questions. Do not be given to remorse later on with the thought: “The
Master was with us face to face, yet face to face we failed to ask him.”
But no one spoke. The Buddha assured all of the monks they would
realize awakenment with awareness.

Then he said, All compounded things are subject to decay. Strive with diligence. Then, serenely, he passed into Parinibbana.

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