DO GOOD PURIFY MIND AND ENVIRONMENT Words of the Metteyya Awakened One with Awareness
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MahÄsatipaį¹į¹hÄna
Sutta in Buddha’s own words for happiness, eradication of hunger with
fearlessness and Unity chantings, songs and music in Classical Sanskrit
ą¤ą„ą¤²ą¤øą„ą¤øą¤æą¤ą¤²ą„ ą¤·ą¤Øą„ą¤øą„ą¤ą„ą¤°ą¤æą¤¤ą„
May
all be Happy, Well and Secure! May all live Long! May all have
calm, quiet, alert, attentive and equanimity Mind with a clear
understanding that Everything is Changing!romanalipyAH devanAgarIlipyAm
parivartanam
Words of the Metteyya Awakened One with Awareness
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This
outline displays the publication of books in the DevanĀ±gari-script
edition of the ChaĪ¼Ī¼ha SaagĀ±yana (Sixth Council) TipiĪ¼aka. The names of
the volumes are displayed in italics with the suffix ā-pĀ±1ā4iā
indicating the volume is part of the root TipiĪ¼aka, rather than
commentarial literature. This outline lists the root volumes only.Please
note: These books are in PĀ±li only, in DevanĀ±gari script, and are not
for sale.
No set of English translations is available. For further information please see: www.tipitaka.org
(Three divisions, printed in 5 books)
Sutta Vibhaaga [two books containing rules for the bhikkhus and bhikkhunis, outlining eight classes of offences]
TipiĪ¼aka (three ābasketsā)
Sutta PiĪ¼aka
(Five nikĀ±yas, or collections)
The Sutta Piį¹aka contains the essence of the Buddhaās teaching
regarding the Dhamma. It contains more than ten thousand suttas. It is
divided in five collections called NikÄyas (A multitude, assemblage; a
collection; a class, order, group; an association, fraternity,
congregation; a house, dwelling).
DÄ«gha NikÄya[dÄ«gha: long] The
DÄ«gha NikÄya gathers 34 of the longest discourses given by the Buddha.
There are various hints that many of them are late additions to the
original corpus and of questionable authenticity.
Majjhima NikÄya
[majjhima:
medium] The Majjhima NikÄya gathers 152 discourses of the Buddha of
intermediate length, dealing with diverse matters.
Saį¹yutta NikÄya
[samyutta:
group] The Saį¹yutta NikÄya gathers the suttas according to their
subject in 56 sub-groups called saį¹yuttas. It contains more than three
thousand discourses of variable length, but generally relatively short.
Aį¹
guttara NikÄya
[aį¹
g:
factor | uttara: additionnal] The Aį¹
guttara NikÄya is subdivized in
eleven sub-groups called nipÄtas, each of them gathering discourses
consisting of enumerations of one additional factor versus those of the
precedent nipÄta. It contains thousands of suttas which are generally short.
Khuddaka NikÄya
[khuddha:
short, small] The Khuddhaka NikÄya short texts and is considered as
been composed of two stratas: Dhammapada, UdÄna, Itivuttaka, Sutta
NipÄta, TheragÄthÄ-TherÄ«gÄthÄ and JÄtaka form the ancient strata, while
other books are late additions and their authenticity is more
questionable.
Sutta PiĪ¼aka
(Five nikĀ±yas, or collections)
1. D2gha-nikĀ±ya [34 suttas; 3 vaggas, or chapters (each a book)]
(1) S2lakkhandavagga-pĀ±1ā4i (13 suttas)
(2) MahĀ±vagga-pĀ±1ā4i (10 suttas)
(3) PĀ±Ī¼ikavagga-pĀ±1ā4i (11 suttas)
2. Majjhima-nikĀ±ya [152 suttas;15 vaggas; divided in 3 books,
5 vaggas each, known as paooĀ±sa (āfiftyā)]
(1) M3lapaooĀ±ssa-pĀ±1ā4i (the ārootā fifty)
1. M3lapariyĀ±yavagga (10 suttas)
2. S2hanĀ±davagga (10 suttas)
3. Tatiyavagga (10 suttas)
4. MahĀ±yamakavagga (10 suttas)
5. C31ā4ayamakavagga (10 suttas)
(2) MajjhimapaooĀ±sa-pĀ±1ā4i (the āmiddleā fifty)
6. Gahapati-vagga (10 suttas)
7. Bhikkhu-vagga (10 suttas)
8. ParibbĀ±jaka-vagga (10 suttas)
9. RĀ±ja-vagga (10 suttas)
10. BrĀ±hmana-vagga (10 suttas)
(3) UparipaooĀ±sa-pĀ±1ā4i (means āmore than fiftyā)
11. Devadaha-vagga (10 suttas)
12. Anupada-vagga (10 suttas)
13. SunĢnĢata-vagga (10 suttas)
14. Vibhaaga-vagga (12 suttas)
15. Sa1ā4Ā±yatana-vagga (10 suttas)
3. Sa1ā2yutta-nikĀ±ya [2,904 (7,762) suttas; 56 sa1ā2yuttas; 5 vaggas; divided
into 6 books]
(1) SagĀ±thavagga-sa1ā2yutta-pĀ±1ā4i (11 sa1ā2yuttas)
(2) NidĀ±navagga-sa1ā2yutta-pĀ±1ā4i (10 sa1ā2yuttas)
(3) Khandavagga-sa1ā2yutta-pĀ±1ā4i (13 sa1ā2yuttas)
(4) Sa1ā4Ā±yatanavagga-sa1ā2yutta-
(5) MahĀ±vagga-sa1ā2yutta-pĀ±1ā4i Vol I ( 6 sa1ā2yuttas)
(6) MahĀ±vagga-sa1ā2yutta-pĀ±1ā4i Vol II ( 6 sa1ā2yuttas)
4. Aaguttara-nikĀ±ya [9,557 suttas; in11 nipĀ±tas, or groups, arranged purely
numerically; each nipĀ±ta has several vaggas; 10 or more suttas in
each vagga; 6 books]
(1) Eka-Duka-Tika-nipata-pĀ±1ā4i (ones, twos, threes)
(2) Catukka-nipata-pĀ±1ā4i (fours)
(3) PanĢcaka-nipata-pĀ±1ā4i (fives)
(4) Chakka-Sattaka-nipata-pĀ±1ā4i (sixes, sevens)
(5) AĪ¼Ī¼haka-Navaka-nipata-pĀ±1ā4i (eights, nines)
(6) Dasaka-Ekadasaka-nipata-pĀ±1ā4i (tens, elevens)
5. Khuddaka-nikĀ±ya [the collection of small books, a miscellaneous gather-
ing of works in 18 main sections; it includes suttas, compilations of
doctrinal notes, histories, verses, and commentarial literature that has
been incorporated into the TipiĪ¼aka itself.; 12 books]
(1) KuddhakapĀ±tha,Dhammapada & UdĀ±na-pĀ±1ā4i
1. KuddhakapĀ±tha (nine short formulae and suttas, used as a training manual for
novice bhikkhus)
2. Dhammapada (most famous of all the books of the TipiĪ¼aka; a collection of 423
verses in 26 vaggas)
3. UdĀ±na (in 8 vaggas, 80 joyful utterances of the Buddha, mostly in verses, with
some prose accounts of the circumstances that elicited the utterance)
(2) Itivuttaka, SuttanipĀ±ta-pĀ±1ā4i
4. Itivuttaka (4 nipĀ±tas, 112 suttas, each beginning, āiti vutta1ā2 bhagavataā [thus was
said by the Buddha])
5. SuttanipĀ±ta (5 vaggas; 71 suttas, mostly in verse; contains many of the best
known, most popular suttas of the Buddha
(3) VimĀ±navatthu, Petavatthu, TheragĀ±thĀ± & TherigĀ±thĀ±-pĀ±1ā4i
6. VimĀ±navatthu (VimĀ±na means mansion; 85 poems in 7 vaggas about acts of
merit and rebirth in heavenly realms)
7. Petavatthu (4 vaggas, 51 poems describing the miserable beings [petas] born in
unhappy states due to their demeritorious acts)
8. TheragĀ±thĀ± (verses of joy and delight after the attainment of arahatship from 264
elder bhikkhus; 107 poems, 1,279 gĀ±thas)
9. TherigĀ±thĀ± (same as above, from 73 elder nuns; 73 poems, 522 gĀ±thas)
(4) JĀ±taka-pĀ±1ā4i, Vol. I
(5) JĀ±taka-pĀ±1ā4i, Vol II
10. JĀ±taka (birth stories of the Bodisatta prior to his birth as Gotama Buddha; 547
stories in verses, divided into nipĀ±ta according to the number of verses required to
tell the story. The full JĀ±taka stories are actually in the JĀ±taka commentaries that
explain the story behind the verses.
(6) MahĀ±nidessa-pĀ±1ā4i
(7) C31ā4anidessa-pĀ±1ā4i
11. Nidessa (commentary on two sections of SuttanipĀ±ta)
MahĀ±nidessa: commentary on the 4th vagga
C31ā4anidessa: commentary on the 5th vagga and
the KhaggavisĀ±oa sutta of the 1st vagga
(8) PaĪ¼isambhidĀ±magga-pĀ±1ā4i
12. PaĪ¼isambhidĀ±magga (an abhidhamma-style detailed analysis of the Buddhaās
teaching, drawn from all portions of the VinĀ±ya and Sutta PiĪ¼akas; three vaggas,
each containing ten topics [kathĀ±])
(9) ApadĀ±na-pĀ±1ā4i, Vol. I
13. ApadĀ±na (tales in verses of the former lives of 550 bhikkhus and 40 bhikkhunis)
(10) ApadĀ±na, Buddhava1ā2sa & CariyĀ±piĪ¼aka-pĀ±1ā4i
14. Buddhava1ā2sa (the history of the Buddhas in which the Buddha, in answer to a
question from Ven. Sariputta, tells the story of the ascetic Sumedha and D2paakara
Buddha and the succeeding 24 Buddhas, including Gotama Buddha.)
15. CariyĀ±piĪ¼aka (35 stories from the JĀ±taka arranged to illustrate the ten pĀ±ram2)
(11) Nettippakarana, PeĪ¼akopadesa-pĀ±1ā4i
16. Nettippakarana (small treatise setting out methods for interpreting and explain-
ing canonical texts)
17. PeĪ¼akopadesa (treatise setting out methods for explaining and expanding the
teaching of the Buddha)
(12) MilindapanĢha-pĀ±1ā4i
18. Milinda-panĢha (a record of the questions posed by King Milinda and the
answers by Ven. Nagasena; this debate took place ca. 500 years after the
mahĀ±parinibbĀ±na of the Buddha)
Abhidhamma PiĪ¼aka
[Seven sections of systematic, abstract exposition of all dhammas; printed in
12 books]
1. Dhammasaagao2
(enumeration of the dhammas)
(1) Dhammasaagao2-pĀ±1ā4i
2. Vibhaaga-pĀ±1ā42
(distinction or analysis of dhammas)
(2) Vibhaaga-pĀ±1ā42
3. DhĀ±tukathĀ±
(discussion of elements; these 1st three sections form a trilogy that
must be digested as a basis for understanding Abhidhamma)
4. PuggalapanĢnĢatti
(designation of individuals; ten chapters: the 1st dealing with single
individuals, the 2nd with pairs, the 3rd with groups of three, etc.
(3) DhĀ±tukathĀ±-PuggalapanĢnĢatti-
5. KathĀ±vatthu-pĀ±1ā42
(points of controversy or wrong view; discusses the points raised and
settled at the 3rd council, held at the time of AÅokaās reign, at Patna)
(4) KathĀ±vatthu-pĀ±1ā42
6. Yamaka-pĀ±1ā42
(book of pairs; a use of paired, opposing questions to resolve ambi-
guities and define precise usage of technical terms)
(5) Yamaka-pĀ±1ā42, Vol I
(6) Yamaka-pĀ±1ā42, Vol II
(7) Yamaka-pĀ±1ā42, Vol III
7. PaĪ¼Ī¼hĀ±na
(book of relations; the elaboration of a scheme of 24 conditional
relations [paccaya] that forms a complete system for understanding
the mechanics of the entire universe of Dhamma)
(8) PaĪ¼Ī¼hĀ±na-pĀ±1ā4i, Vol I
(9) PaĪ¼Ī¼hĀ±na-pĀ±1ā4i, Vol II
(10) PaĪ¼Ī¼hĀ±na-pĀ±1ā4i, Vol III
(11) PaĪ¼Ī¼hĀ±na-pĀ±1ā4i, Vol IV
(12) PaĪ¼Ī¼hĀ±na-pĀ±1ā4i, Vol V
(1) PĀ±rĀ±jika-pĀ±1ā4i Bhikku
pĀ±rĀ±jikĀ± (expulsion) 4
saaghadisesĀ± (meetings of the Sangha) 13
aniyatĀ± (indeterminate) 2
nissagiyĀ± pĀ±cittiyĀ± (expiation with forfeiture) 30
(2) PĀ±cittiya-pĀ±1ā4i
suddha pĀ±cittiyĀ± (ordinary expiation) 92
pĀ±tidesaniyĀ± (confession re: alms food) 4
sekhiya (concerning etiquette & decorum) 75
adhikaraoasamathĀ± (legal process) 7
(concludes with bhikkuni vinaya rules) ______Bhikkhuni
2. Khandaka [two books of rules and procedures]
(3) MahĀ±vagga-pĀ±1ā4i (10 sections [khandhakas]; begins with historical accounts of the
Buddhaās enlightenment, the first discourses and the early growth of the Sangha;
outlines the following rules governing the actions of the Sangha:
1. rules for admission to the order (upasampadĀ±)
2. the uposatha meeting and recital of the pĀ±timokkha
3. residence during the rainy season (vassa)
4. ceremony concluding the vassa, called pavĀ±raoĀ±
5. rules for articles of dress and furniture
6. medicine and food
7. annual distribution of robes (kaĪ¼hina)
8. rules for sick bhikkhus, sleeping and robe material
9. mode of executing proceedings of the Sangha
10. proceedings in cases of schism
(4) C31ā4avagga-pĀ±1ā4i (or Cullavagga) (12 khandakas dealing with further rules and proce-
dures for institutional acts or functions, known as saaghakamma:
1. rules for dealing with offences that come before the Sangha
(saaghĀ±disesa)
2. procedures for putting a bhikkhu on probation
3. procedures for dealing with accumulation of offences by a bhikkhu
4. rules for settling legal procedures in the Sangha
5. misc. rules for bathing, dress, etc.
6. dwellings, furniture, lodging, etc.
7. schisms
8. classes of bhikkhus and duties of teachers & novices
9. exclusion from the pĀ±timokkha
10. the ordination and instruction of bhikkhunis
11. account of the 1st council at RĀ±jagaha
12. account of the 2nd council at VesĀ±li
3. ParivĀ±ra-pĀ±1ā4i [a summary of the vinaya, arranged as a
catechism for instruction and examination]
(5) ParivĀ±ra-pĀ±1ā4i The fifth book of vinaya serves as a kind of manual enabling the reader
to make an analytical survey of the whole of Vinaya PiĪ¼aka.
Sutta Piį¹aka -Digha NikÄya DN 9 -
Poį¹į¹hapÄda Sutta
{excerpt}
ā The questions of Poį¹į¹hapÄda ā Poį¹į¹hapÄda asks various questions reagrding the nature of SaƱƱÄ. Note: plain texts
Now,
lord, does perception arise first, and knowledge after; or does
knowledge arise first, and perception after; or do perception &
knowledge arise simultaneously?
Potthapada, perception arises
first, and knowledge after. And the arising of knowledge comes from the
arising of perception. One discerns, āItās in dependence on this that my
knowledgehas arisen.ā Through this line of reasoning one can realize
how perception arises first, and knowledge after, and how the arising of
knowledge comes from the arising of perception.DN 22 - (D ii 290)
MahÄsatipaį¹į¹hÄna Sutta
ā Attendance on awareness ā
[
mahÄ+satipaį¹į¹hÄna ] This sutta is widely considered as a the main
reference for meditation practice. Note: infobubbles on all Pali
words
English Introduction I. Observation of KÄya
A. Section on ÄnÄpÄna
B. Section on postures
C. Section on sampajaƱƱa
D. Section on repulsiveness
E. Section on the Elements
F. Section on the nine charnel grounds
II. Observation of VedanÄ
Introduction
Thus have I heard: āØ
On
one occasion, the BhagavÄ was staying among the Kurus at
KammÄsadhamma,a market town of the Kurus. There, he addressed the
bhikkhus:
ā Bhikkhus.
ā Bhaddante answered the bhikkhus. The BhagavÄ said: āØ
ā
This, bhikkhus, is the path that leads to nothing but the purification
of beings, the overcoming of sorrow and lamentation, the disappearance
of dukkha-domanassa, the attainment of the right way, the realization of
NibbÄna, that is to say the four satipaį¹į¹hÄnas.
Which four?
Here, bhikkhus, a bhikkhu dwells observing kÄya in kÄya, ÄtÄpÄ«
sampajÄno, satimÄ, having given up abhijjhÄ-domanassa towards the world
He dwells observing vedanÄ in vedanÄ, ÄtÄpÄ« sampajÄno, satimÄ, having
given up abhijjhÄ-domanassa towards the world. He dwells observing citta
in citta, ÄtÄpÄ« sampajÄno, satimÄ, having given up abhijjhÄ-domanassa
towards the world. He dwells observing dhammaĀ·s in dhammaĀ·s, ÄtÄpÄ«
sampajÄno, satimÄ, having given up abhijjhÄ-domanassa towards the world.
I. KÄyÄnupassanÄ
A. Section on ÄnÄpÄna
And
how, bhikkhus, does a bhikkhu dwell observing kÄya in kÄya? 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 kÄya upright, and setting sati parimukhaį¹. Being
thus sato he breathes in, being thus sato he breathes out. Breathing in
long he understands: āI am breathing in longā; breathing out long he
understands: āI am breathing out longā; breathing in short he
understands: āI am breathing in shortā; breathing out short he
understands: āI am breathing out shortā; he trains himself: āfeeling the
whole kÄya, I will breathe inā; he trains himself: āfeeling the whole
kÄya, I will breathe outā; he trains himself: ācalming down the
kÄya-saį¹
khÄras, I will breathe inā; he trains himself: ācalming down the
kÄya-saį¹
khÄras, I will breathe outā.
Just as, bhikkhus, a
skillful turner or a turnerās apprentice, making a long turn,
understands: āI am making a long turnā; making a short turn, he
understands: āI am making a short turnā; in the same way, bhikkhus, a
bhikkhu, breathing in long, understands: āI am breathing in longā;
breathing out long he understands: āI am breathing out longā; breathing
in short he understands: āI am breathing in shortā; breathing out short
he understands: āI am breathing out shortā; he trains himself: āfeeling
the whole kÄya, I will breathe inā; he trains himself: āfeeling the
whole kÄya, I will breathe outā; he trains himself: ācalming down the
kÄya-saį¹
khÄras, I will breathe inā; he trains himself: ācalming down the
kÄya-saį¹
khÄras, I will breathe outā.
Thus he dwells observing
kÄya in kÄya internally, or he dwells observing kÄya in kÄya externally,
or he dwells observing kÄya in kÄya internally and externally; he
dwells observing the samudaya of phenomena in kÄya, or he dwells
observing the passing away of phenomena in kÄya, or he dwells observing
the samudaya and passing away of phenomena in kÄya; or else,
[realizing:] āthis is kÄya!ā sati is present in him, just to the extent
of mere ƱÄį¹a and mere paį¹issati, he dwells detached, and does not cling
to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing
kÄya in kÄya. āØ
B. Section on postures
Furthermore,
bhikkhus, a bhikkhu, while walking, understands: āI am walkingā, or
while standing he understands: āI am standingā, or while sitting he
understands: āI am sittingā, or while lying down he understands: āI am
lying downā. Or else, in whichever position his kÄya is disposed, he
understands it accordingly. āØ
Thus he dwells observing kÄya in
kÄya internally, or he dwells observing kÄya in kÄya externally, or he
dwells observing kÄya in kÄya internally and externally; he dwells
observing the samudaya of phenomena in kÄya, or he dwells observing the
passing away of phenomena in kÄya, or he dwells observing the samudaya
and passing away of phenomena in kÄya; or else, [realizing:] āthis is
kÄya!ā sati is present in him, just to the extent of mere ƱÄį¹a and mere
paį¹issati, he dwells detached, and does not cling to anything in the
world. Thus, bhikkhus, a bhikkhu dwells observing kÄya in kÄya. āØThus he
dwells observing kÄya in kÄya internally, or he dwells observing kÄya
in kÄya externally, or he dwells observing kÄya in kÄya internally and
externally; he dwells observing the samudaya of phenomena in kÄya, or he
dwells observing the passing away of phenomena in kÄya, or he dwells
observing the samudaya and passing away of phenomena in kÄya; or else,
[realizing:] āthis is kÄya!ā sati is present in him, just to the extent
of mere ƱÄį¹a and mere paį¹issati, he dwells detached, and does not cling
to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing
kÄya in kÄya. āØ
āØ
C. Section on sampajaƱƱa
Furthermore,
bhikkhus, a bhikkhu, while approaching and while departing, acts with
sampajaƱƱa, while looking ahead and while looking around, he acts with
sampajaƱƱa, while bending and while stretching, he acts with sampajaƱƱa,
while wearing the robes and the upper robe and while carrying the bowl,
he acts with sampajaƱƱa, while eating, while drinking, while chewing,
while tasting, he acts with sampajaƱƱa, while attending to the business
of defecating and urinating, he acts with sampajaƱƱa, while walking,
while standing, while sitting, while sleeping, while being awake, while
talking and while being silent, he acts with sampajaƱƱa. āØ
Thus
he dwells observing kÄya in kÄya internally, or he dwells observing
kÄya in kÄya externally, or he dwells observing kÄya in kÄya internally
and externally; he dwells observing the samudaya o phenomena in kÄya, or
he dwells observing the passing away of phenomena\ in kÄya, or he
dwells observing the samudaya and passing away of phenomena in kÄya; or
else, [realizing:] āthis is kÄya!ā sati is present in him, just to the
extent of mere ƱÄį¹a and mere paį¹issati, he dwells detached, and does not
cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells
observing kÄya in kÄya. āØ
D. Section on Repulsiveness
Furthermore,bhikkhus,
a bhikkhu considers this very body, from the soles of the feet up and
from the hair on the head down, which is delimited by its skin and full
of various kinds of impurities: āIn this kÄya, there are the hairs of
the head, hairs of the body, nails, teeth, skin, flesh, tendons, bones,
bone marrow, kidneys, heart, liver, pleura, spleen, lungs, intestines,
mesentery, stomach with its contents, feces, bile, phlegm, pus, blood,
sweat, fat, tears, grease, saliva, nasal mucus, synovial fluid and
urine.ā āØ
Just as if, bhikkhus, there was a bag having two
openings and filled with various kinds of grain, such as hill-paddy,
paddy, mung beans, cow-peas, sesame seeds and husked rice. A man with
good eyesight, having unfastened it, would consider [its contents]:
āThis is hill-paddy, this is paddy, those are mung beans, those are
cow-peas, those are sesame seeds and this is husked rice;ā in the same
way, bhikkhus, a bhikkhu considers this very body, from the soles of the
feet up and from the hair on the head down, which is delimited by its
skin and full of various kinds of impurities: āIn this kÄya, there are
the hairs of the head, hairs of the body, nails, teeth, skin, flesh,
tendons, bones, bone marrow, kidneys, heart, liver, pleura, spleen,
lungs, intestines, mesentery, stomach with its contents, feces, bile,
phlegm, pus, blood, sweat, fat, tears, grease,
saliva, nasal mucus, synovial fluid and urine.ā
Thus
he dwells observing kÄya in kÄya internally, or he dwells observing
kÄya in kÄya externally, or he dwells observing kÄya in kÄya internally
and externally; he dwells observing the samudaya of phenomena in kÄya,
or he dwells observing the passing away of phenomena in kÄya, or he
dwells observing the samudaya and passing away of phenomena in kÄya; or
else, [realizing:] āthis is kÄya!ā sati is present in him, just to the
extent of mere ƱÄį¹a and mere paį¹issati, he dwells detached, and does not
cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells
observing kÄya in kÄya. āØ
E. Section on the Elements
Furthermore,
bhikkhus, a bhikkhu reflects on this very kÄya, however it is placed,
however it is disposed: āIn this kÄya, there is the earth element, the
water element, the fire element and the air element.ā āØ
Just as,
bhikkhus, a skillful butcher or a butcherās apprentice, having killed a
cow, would sit at a crossroads cutting it into pieces; in the same way,
bhikkhus, a bhikkhu reflects on this very kÄya, however it is placed,
however it is disposed: āIn this kÄya, there is the earth element, the
water element, the fire element and the air element.ā
Thus he
dwells observing kÄya in kÄya internally, or he dwells observing kÄya in
kÄya externally, or he dwells observing kÄya in kÄya internally and
externally; he dwells observing the samudaya of phenomena in kÄya, or he
dwells observing the passing away of phenomena in kÄya, or he dwells
observing the samudaya and passing away of phenomena in kÄya; or else,
[realizing:] āthis is kÄya!ā sati is present in him, just to the extent
of mere ƱÄį¹a and mere paį¹issati, he dwells detached, and does not cling
to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing
kÄya in kÄya.
F. Section on the nine charnel grounds
(1)
Furthermore,
bhikkhus, a bhikkhu, just as if he was seeing a dead body, cast away in
a charnel ground, one day dead, or two days dead or three days dead,
swollen, bluish and festering, he considers this very kÄya: āThis kÄya
also is of such a nature, it is going to become like this, and is not
free from such a condition.ā āØ
Thus he dwells observing kÄya in
kÄya internally, or he dwells observing kÄya in kÄya externally, or he
dwells observing kÄya in kÄya internally and externally; he dwells
observing the samudaya of phenomena in kÄya, or he dwells observing the
passing away of phenomena in kÄya, or he dwells observing the samudaya
and passing away of phenomena in kÄya; or else, [realizing:] āthis is
kÄya!ā\ sati is present in him, just to the extent of mere ƱÄį¹a and mere
paį¹issati, he dwells detached, and does not cling to anything in the
world. Thus, bhikkhus, a bhikkhu dwells observing kÄya in kÄya.
(2)
Furthermore,
bhikkhus, a bhikkhu, just as if he was seeing a dead body, cast away in
a charnel ground, being eaten by crows, being eaten by hawks, being
eaten by vultures, being eaten by herons, being eaten by dogs, being
eaten by tigers, being eaten by panthers, being eaten by various kinds
of beings, he considers this very kÄya: āThis kÄya also is of such a
nature, it is going to become like this, and is not free from such a
condition.
Thus he dwells observing kÄya in kÄya internally, or
he dwells observing kÄya in kÄya externally, or he dwells observing kÄya
in kÄya internally and externally; he dwells observing the samudaya of
phenomena in kÄya, or he dwells observing the passing away of phenomena
in kÄya, or he dwells observing the samudaya and passing away of
phenomena in kÄya; or else, [realizing:] āthis is kÄya!ā sati is present
in him, just to the extent of mere ƱÄį¹a and mere paį¹issati, he dwells
detached, and does not cling to anything in the world. Thus, bhikkhus, a
bhikkhu dwells observing kÄya in kÄya.
(3)
Furthermore,
bhikkhus, a bhikkhu, just as if he was seeing a dead body, cast away in a
charnel ground, a squeleton with flesh and blood, held together by
tendons, he considers this very kÄya: āThis kÄya also is of such a
nature, it is going to become like this, and is not free from such a
condition.ā
āØThus he dwells observing kÄya in kÄya
internally, or he dwells observing kÄya in kÄya externally, or he dwells
observing kÄya in kÄya internally and externally; he dwells observing
the samudaya of phenomena in kÄya, or he dwells observing the passing
away of phenomena in kÄya, or he dwells observing the samudaya and
passing away of phenomena in kÄya; or else, [realizing:] āthis is kÄya!ā
sati is present in him, just to the extent of mere ƱÄį¹a and mere
paį¹issati, he dwells detached, and does not cling to anything in the
world. Thus, bhikkhus, a bhikkhu dwells observing kÄya in kÄya.
(4)
Furthermore,
bhikkhus, a bhikkhu, just as if he was seeing a dead body, cast away in
acharnel ground, a squeleton without flesh and smeared with blood,
heldtogether by tendons, he considers this very kÄya: āThis kÄya also is
of such a nature, it is going to become like this, and is not free from
such a condition.ā āØ
Thus he dwells observing kÄya in kÄya
internally, or he dwells observing kÄya in kÄya externally, or he dwells
observing kÄya in kÄya internally and externally; he dwells observing
the samudaya of phenomena in kÄya, or he dwells observing the passing
away of phenomena in kÄya, or he dwells observing the samudaya and
passing away of phenomena in kÄya; or else, [realizing:] āthis is kÄya!ā
sati is present in him, just to the extent of mere ƱÄį¹a and mere
paį¹issati, he dwells detached, and does not cling to anything in the
world. Thus, bhikkhus, a bhikkhu dwells observing kÄya in kÄya.
(5)
Furthermore,
bhikkhus, a bhikkhu, just as if he was seeing a dead body, cast away in
a charnel ground, a squeleton without flesh nor blood, held together by
tendons, he considers this very kÄya: āThis kÄya also is of such a
nature, it is going to become like this, and is not free from such a
condition.ā āØ
Thus he dwells observing kÄya in kÄya internally,
or he dwells observing kÄya in kÄya externally, or he dwells observing
kÄya in kÄya internally and externally; he dwells observing the samudaya
of phenomena in kÄya, or he dwells observing the passing away of
phenomena in kÄya, or he dwells observing the samudaya and passing away
of phenomena in kÄya; or else, [realizing:] āthis is kÄya!ā sati is
present in him, just to the extent of mere ƱÄį¹a and mere paį¹issati, he
dwells detached, and does not cling to anything in the world. Thus,
bhikkhus, a bhikkhu dwells observing kÄya in kÄya. āØ
(6)
Furthermore,
bhikkhus, a bhikkhu, just as if he was seeing a dead body, cast away in
a charnel ground, disconnected bones scattered here and there, here a
hand bone, there a foot bone, here an ankle bone, there a shin bone,
here a thigh bone, there a hip bone, here a rib, there a back bone, here
a spine bone, there a neck bone, here a jaw bone, there a tooth bone,
or there the skull, he considers this very kÄya: āThis kÄya also is of
such a nature, it is going to become like this, and is not free from
such a condition.ā āØ
Thus he dwells observing kÄya in kÄya
internally, or he dwells observing kÄya in kÄya externally, or he dwells
observing kÄya in kÄya internally and externally; he dwells observing
the samudaya of phenomena in kÄya, or he dwells observing the passing
away of phenomena in kÄya, or he dwells observing the samudaya and
passing away of phenomena in kÄya; or else, [realizing:] āthis is kÄya!ā
sati is present in him, just to the extent of mere ƱÄį¹a and mere
paį¹issati, he dwells detached, and does not cling to anything in the
world. Thus, bhikkhus, a bhikkhu dwells observing kÄya in kÄya.
(7)
Furthermore,
bhikkhus, a bhikkhu, just as if he was seeing a dead body, cast away in
a charnel ground, the bones whitened like a seashell, he considers this
very kÄya: āThis kÄya also is of such a nature, it is going to become
like this, and is not free from such a condition.ā āØ
(8)
Furthermore,
bhikkhus, a bhikkhu, just as if he was seeing a dead body, cast away in
a charnel ground, heaped up bones over a year old, he considers this
very kÄya: āThis kÄya also is of such a nature, it is going to become
like this, and is not free from such a condition.ā āØ
Thus he
dwells observing kÄya in kÄya internally, or he dwells observing kÄya in
kÄya externally, or he dwells observing kÄya in kÄya internally and
externally; he dwells observing the samudaya of phenomena in kÄya, or he
dwells observing the passing away of phenomena in kÄya, or he dwells
observing the samudaya and passing away of phenomena in kÄya; or else,
[realizing:] āthis is kÄya!ā sati is present in him, just to the extent
of mere ƱÄį¹a and mere paį¹issati, he dwells detached, and does not cling
to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing
kÄya in kÄya.
(9)
Furthermore, bhikkhus, a bhikkhu, just as if
he was seeing a dead body, cast away in a charnel ground, rotten bones
reduced to powder, he considers this very kÄya: āThis kÄya also is of
such a nature, it is going to become like this, and is not free from
such a condition.ā āØ
Thus he dwells observing kÄya in kÄya
internally, or he dwells observing kÄya in kÄya externally, or he dwells
observing kÄya in kÄya internally and externally; he dwells observing
the samudaya of phenomena in kÄya, or he dwells observing the
passingaway of phenomena in kÄya, or he dwells observing the samudaya
andpassing away of phenomena in kÄya; or else, [realizing:] āthis is
kÄya!ā sati is present in him, just to the extent of mere ƱÄį¹a and mere
paį¹issati, he dwells detached, and does not cling to anything in the
world. Thus, bhikkhus, a bhikkhu dwells observing kÄya in kÄya.
II. Observation of VedanÄ
Introduction
Which
four? Here, bhikkhus, a bhikkhu dwells observing kÄya in kÄya, ÄtÄpÄ«
sampajÄno, satimÄ, having given up abhijjhÄ-domanassa towards the world.
He dwells observing vedanÄ in vedanÄ, ÄtÄpÄ« sampajÄno, satimÄ, having
given up abhijjhÄ-domanassa towards the world. He dwells observing citta
in citta, ÄtÄpÄ« sampajÄno, satimÄ, having given up abhijjhÄ-domanassa
towards the world. He dwells observing dhammaĀ·s in dhammaĀ·s, ÄtÄpÄ«
sampajÄno, satimÄ, having given up abhijjhÄ-domanassa towards the world.
Thus
he dwells observing vedanÄ in vedanÄ internally, or he dwells observing
vedanÄ in vedanÄ externally, or he dwells observing vedanÄ in vedanÄ
internally and externally; he dwells observing the samudaya of phenomena
in vedanÄ, or he dwells observing the passing away of phenomena in
vedanÄ, or he dwells observing the samudaya and passing away of
phenomena in vedanÄ; or else, [realizing:] āthis is vedanÄ!ā sati is
present in him, just to the extent of mere ƱÄį¹a and mere paį¹issati, he
dwells detached, and does not cling to anything in the world. Thus,
bhikkhus, a bhikkhu dwells observing vedanÄ in vedanÄ.
(The Mirror of the Dhamma)
I
will expound the discourse on the Dhamma which is called DhammÄdÄsa,
possessed of which the ariyasÄvaka, if he so desires, can declare of
himself: āFor me, there is no more niraya, no more tiracchÄna-yoni, no
more pettivisaya, no more state of unhappiness, of misfortune, of
misery, I am a sotÄpanna, by nature free from states of misery, certain
of being destined to sambodhi.
And what, Änanda, is that
discourse on the Dhamma which is called DhammÄdÄsa, possessed of which
the ariyasÄvaka, if he so desires, can declare of himself: āFor me,
there is no more niraya, no more tiracchÄna-yoni, no more pettivisaya,
no more state of unhappiness, of misfortune, of misery, I am a
sotÄpanna, by nature free from states of misery, certain of being
destined to sambodhi?
Here, Änanda, an ariyasÄvaka is endowed with Buddhe aveccappasÄda:
IV. Observation of Dhammas
A. Section on the NÄ«varaį¹as
And
furthermore, bhikkhus, how does a bhikkhu dwell observing dhammas in
dhammas? Here, bhikkhus, a bhikkhu dwells observing dhammas in dhammas
with reference to the five nÄ«varaį¹as. And furthermore, bhikkhus, how
does a bhikkhu dwell observing dhammas in dhammas with reference to the
five nÄ«varaį¹as?
Here, bhikkhus, a bhikkhu, there being
kÄmacchanda present within, understands: “there is kÄmacchanda within
me”; there not being kÄmacchanda present within, he understands: “there
is no kÄmacchanda within me”; he understands how the unarisen
kÄmacchanda comes to arise; he understands how the arisen kÄmacchanda is
abandoned; and he understands how the abandoned kÄmacchanda does not
come to arise in the future.
Here, bhikkhus, a bhikkhu, there
being byÄpÄda present within, understands: “there is byÄpÄda within me”;
there not being byÄpÄda present within, he understands: “there is no
byÄpÄda within me”; he understands how the unarisen byÄpÄda comes to
arise; he understands how the arisen byÄpÄda is abandoned; and he
understands how the abandoned byÄpÄda does not come to arise in the
future.
Here, bhikkhus, a bhikkhu, there being thÄ«namiddhÄ
present within, understands: “there is thÄ«namiddhÄ within me”; there not
being thÄ«namiddhÄ present within, he understands: “there is no
thÄ«namiddhÄ within me”; he understands how the unarisen thÄ«namiddhÄ
comes to arise; he understands how the arisen thÄ«namiddhÄ is abandoned;
and he understands how the abandoned thÄ«namiddhÄ does not come to arise
in the future.
Here, bhikkhus, a bhikkhu, there being
uddhacca-kukkucca present within, understands: “there is
uddhacca-kukkucca within me”; there not being uddhacca-kukkucca present
within, he understands: “there is no uddhacca-kukkucca within me”; he
understands how the unarisen uddhacca-kukkucca comes to arise; he
understands how the arisen uddhacca-kukkucca is abandoned; and he
understands how the abandoned uddhacca-kukkucca does not come to arise
in the future
Here, bhikkhus, a bhikkhu, there being vicikicchÄ
present within, understands: “there is vicikicchÄ within me”; there not
being vicikicchÄ present within, he understands: “there is no vicikicchÄ
within me”; he understands how the unarisen vicikicchÄ comes to arise;
he understands how the arisen vicikicchÄ is abandoned; and he
understands how the abandoned vicikicchÄ does not come to arise in the
future.
Thus he dwells observing dhammas in dhammas internally,
or he dwells observing dhammas in dhammas externally, or he dwells
observing dhammas in dhammas internally and externally; he dwells
observing the samudaya of phenomena in dhammas, or he dwells observing
the passing away of phenomena in dhammas, or he dwells observing the
samudaya and passing away of phenomena in dhammas; or else, [realizing:]
“these are dhammas!” sati is present in him, just to the extent of mere
ƱÄį¹a and mere paį¹issati, he dwells detached, and does not cling to
anything in the world. Thus, bhikkhus, a bhikkhu dwells observing
dhammas in dhammas, with reference to the five nÄ«varaį¹as.
B. Section on the Khandhas
And
furthermore, bhikkhus, a bhikkhu dwells observing dhammas in dhammas
with reference to the five khandhas. And furthermore, bhikkhus, how does
a bhikkhu dwell observing dhammas in dhammas with reference to the five
khandhas?
Here, bhikkhus, a bhikkhu [discerns]: “such is rÅ«pa,
such is the samudaya of rūpa, such is the passing away of rūpa; such is
vedanÄ, such is the samudaya of vedanÄ, such is the passing away of
vedanÄ; such is saƱƱÄ, such is the samudaya of saƱƱÄ, such is the
passing away of saƱƱÄ; such is saį¹
khÄra, such is the samudaya of
saį¹
khÄra, such is the passing away of saį¹
khÄra; such is viƱƱÄį¹a, such is
the samudaya of viƱƱÄį¹a, such is the passing away of viƱƱÄį¹a”.
Thus
he dwells observing dhammas in dhammas internally, or he dwells
observing dhammas in dhammas externally, or he dwells observing dhammas
in dhammas internally and externally; he dwells observing the samudaya
of phenomena in dhammas, or he dwells observing the passing away of
phenomena in dhammas, or he dwells observing the samudaya and passing
away of phenomena in dhammas; or else, [realizing:] “these are dhammas!”
sati is present in him, just to the extent of mere ƱÄį¹a and mere
paį¹issati, he dwells detached, and does not cling to anything in the
world. Thus, bhikkhus, a bhikkhu dwells observing dhammas in dhammas,
with reference to the five khandhas.
C. Section on the Sense Spheres
And
furthermore, bhikkhus, a bhikkhu dwells observing dhammas in dhammas
with reference to the six internal and external Äyatanas. And
furthermore, bhikkhus, how does a bhikkhu dwell observing dhammas in
dhammas with reference to the six internal and external Äyatanas?
Here,
bhikkhus, a bhikkhu understands cakkhu, he understands rūpa, he
understands the saį¹yojana which arises owing to these two, he
understands how the unarisen saį¹yojana comes to arise, he understands
how the arisen saį¹yojana is abandoned, and he understands how the
abandoned saį¹yojana does not come to arise in the future.
He
understands sota, he understands sadda, he understands the saį¹yojana
which arises owing to these two, he understands how the unarisen
saį¹yojana comes to arise, he understands how the arisen saį¹yojana is
abandoned, and he understands how the abandoned saį¹yojana does not come
to arise in the future.
He understands ghÄna, he understands
gandha, he understands the saį¹yojana which arises owing to these two, he
understands how the unarisen saį¹yojana comes to arise, he understands
how the arisen saį¹yojana is abandoned, and he understands how the
abandoned saį¹yojana does not come to arise in the future.
He
understands jivha, he understands rasa, he understands the saį¹yojana
which arises owing to these two, he understands how the unarisen
saį¹yojana comes to arise, he understands how the arisen saį¹yojana is
abandoned, and he understands how the abandoned saį¹yojana does not come
to arise in the future.
He understands kÄya, he understands
phoį¹į¹habba, he understands the saį¹yojana which arises owing to these
two, he understands how the unarisen saį¹yojana comes to arise, he
understands how the arisen saį¹yojana is abandoned, and he understands
how the abandoned saį¹yojana does not come to arise in the future.
He
understands mana, he understands dhammas, he understands the saį¹yojana
which arises owing to these two, he understands how the unarisen
saį¹yojana comes to arise, he understands how the arisen saį¹yojana is
abandoned, and he understands how the abandoned saį¹yojana does not come
to arise in the future.
Thus he dwells observing dhammas in
dhammas internally, or he dwells observing dhammas in dhammas
externally, or he dwells observing dhammas in dhammas internally and
externally; he dwells observing the samudaya of phenomena in dhammas, or
he dwells observing the passing away of phenomena in dhammas, or he
dwells observing the samudaya and passing away of phenomena in dhammas;
or else, [realizing:] “these are dhammas!” sati is present in him, just
to the extent of mere ƱÄį¹a and mere paį¹issati, he dwells detached, and
does not cling to anything in the world. Thus, bhikkhus, a bhikkhu
dwells observing dhammas in dhammas, with reference to the six internal
and external Äyatanas.
D. Section on the Bojjhaį¹ gas
And
furthermore, bhikkhus, a bhikkhu dwells observing dhammas in dhammas
with reference to the seven bojjhaį¹
gas. And furthermore, bhikkhus, how
does a bhikkhu dwell observing dhammas in dhammas with reference to the
seven bojjhaį¹
gas?
Here, bhikkhus, a bhikkhu, there being the sati
sambojjhaį¹
ga present within, understands: “there is the sati
sambojjhaį¹
ga within me”; there not being the sati sambojjhaį¹
ga present
within, he understands: “there is no sati sambojjhaį¹
ga within me”; he
understands how the unarisen sati sambojjhaį¹
ga comes to arise; he
understands how the arisen sati sambojjhaį¹
ga is developed to perfection.
There
being the dhammavicaya sambojjhaį¹
ga present within, he understands:
“there is the dhammavicaya sambojjhaį¹
ga within me”; there not being the
dhammavicaya sambojjhaį¹
ga present within, he understands: “there is no
dhammavicaya sambojjhaį¹
ga within me”; he understands how the unarisen
dhammavicaya sambojjhaį¹
ga comes to arise; he understands how the arisen
dhammavicaya sambojjhaį¹
ga is developed to perfection.
There being
the vÄ«riya sambojjhaį¹
ga present within, he understands: “there is the
vÄ«riya sambojjhaį¹
ga within me”; there not being the vÄ«riya sambojjhaį¹
ga
present within, he understands: “there is no vÄ«riya sambojjhaį¹
ga within
me”; he understands how the unarisen vÄ«riya sambojjhaį¹
ga comes to arise;
he understands how the arisen vÄ«riya sambojjhaį¹
ga is developed to
perfection.
There being the pÄ«ti sambojjhaį¹
ga present within, he
understands: “there is the pÄ«ti sambojjhaį¹
ga within me”; there not being
the pÄ«ti sambojjhaį¹
ga present within, he understands: “there is no pÄ«ti
sambojjhaį¹
ga within me”; he understands how the unarisen pÄ«ti
sambojjhaį¹
ga comes to arise; he understands how the arisen pīti
sambojjhaį¹
ga is developed to perfection. There being the passaddhi
sambojjhaį¹
ga present within, he understands: “there is the passaddhi
sambojjhaį¹
ga within me”; there not being the passaddhi sambojjhaį¹
ga
present within, he understands: “there is no passaddhi sambojjhaį¹
ga
within me”; he understands how the unarisen passaddhi sambojjhaį¹
ga comes
to arise; he understands how the arisen passaddhi sambojjhaį¹
ga is
developed to perfection.
There being the samÄdhi sambojjhaį¹
ga
present within, he understands: “there is the samÄdhi sambojjhaį¹
ga
within me”; there not being the samÄdhi sambojjhaį¹
ga present within, he
understands: “there is no samÄdhi sambojjhaį¹
ga within me”; he
understands how the unarisen samÄdhi sambojjhaį¹
ga comes to arise; he
understands how the arisen samÄdhi sambojjhaį¹
ga is developed to
perfection.
There being the upekkhÄ sambojjhaį¹
ga present within,
he understands: “there is the upekkhÄ sambojjhaį¹
ga within me”; there not
being the upekkhÄ sambojjhaį¹
ga present within, he understands: “there
is no upekkhÄ sambojjhaį¹
ga within me”; he understands how the unarisen
upekkhÄ sambojjhaį¹
ga comes to arise; he understands how the arisen
upekkhÄ sambojjhaį¹
ga is developed to perfection.
Thus he dwells
observing dhammas in dhammas internally, or he dwells observing dhammas
in dhammas externally, or he dwells observing dhammas in dhammas
internally and externally; he dwells observing the samudaya of phenomena
in dhammas, or he dwells observing the passing away of phenomena in
dhammas, or he dwells observing the samudaya and passing away of
phenomena in dhammas; or else, [realizing:] “these are dhammas!” sati is
present in him, just to the extent of mere ƱÄį¹a and mere paį¹issati, he
dwells detached, and does not cling to anything in the world. Thus,
bhikkhus, a bhikkhu dwells observing dhammas in dhammas, with reference
to the seven bojjhaį¹
gas.
E. Section on the Truths
And
furthermore, bhikkhus, a bhikkhu dwells observing dhammas in dhammas
with reference to the four ariyaĀ·saccas. And furthermore, bhikkhus, how
does a bhikkhu dwell observing dhammas in dhammas with reference to the
four ariyaĀ·saccas?
E1. Exposition of Dukkhasacca
And what,
bhikkhus, is the dukkha ariyasacca? JÄti is dukkha, aging is dukkha
(sickness is dukkha) maraį¹a is dukkha, sorrow, lamentation, dukkha,
domanassa and distress is dukkha, association with what is disliked is
dukkha, dissociation from what is liked is dukkha, not to get what one
wants is dukkha; in short, the five upÄdÄnaĀ·kĀ·khandhas are dukkha.
And
what, bhikkhus, is jÄti? For the various beings in the various classes
of beings, jÄti, the birth, the descent [into the womb], the arising [in
the world], the appearance, the apparition of the khandhas, the
acquisition of the Äyatanas. This, bhikkhus, is called jÄti.
And
what, bhikkhus, is jarÄ? For the various beings in the various classes
of beings, jarÄ, the state of being decayed, of having broken [teeth],
of having grey hair, of being wrinkled, the decline of vitality, the
decay of the indriyas: this, bhikkhus, is called jarÄ.
And what,
bhikkhus, is maraį¹a? For the various beings in the various classes of
beings, the decease, the state of shifting [out of existence], the break
up, the disappearance, the death, maraį¹a, the passing away, the break
up of the khandhas, the laying down of the corpse: this, bhikkhus, is
called maraį¹a.
And what, bhikkhus, is sorrow? In one, bhikkhus,
associated with various kinds of misfortune, touched by various kinds of
dukkha dhammas, the sorrrow, the mourning, the state of grief, the
inner sorrow, the inner great sorrow: this, bhikkhus, is called sorrow.
And
what, bhikkhus, is lamentation? In one, bhikkhus, associated with
various kinds of misfortune, touched by various kinds of dukkha dhammas,
the cries, the lamentations, the weeping, the wailing, the state of
crying, the state of lamentating: this, bhikkhus, is called lamentation.
And
what, bhikkhus, is dukkha? Whatever, bhikkhus, bodily dukkha, bodily
unpleasantness, dukkha engendered by bodily contact, unpleasant
vedayitas: this, bhikkhus, is called dukkha.
And what, bhikkhus,
is domanassa? Whatever, bhikkhus, mental dukkha, mental unpleasantness,
dukkha engendered by mental contact, unpleasant vedayitas: this,
bhikkhus, is called domanassa.
And what, bhikkhus, is despair? In
one, bhikkhus, associated with various kinds of misfortune, touched by
various kinds of dukkha dhammas, the trouble, the despair, the state of
being in trouble, the state of being in despair: this, bhikkhus, is
called despair.
And what, bhikkhus, is the dukkha of being
associated with what is disagreeable? Here, as to the forms, sounds,
tastes, odors, bodily phenomena and mental phenomena there are which are
unpleasing, not enjoyable, unpleasant, or else those who desire one’s
disadvantage, those who desire one’s loss, those who desire one’s
discomfort, those who desire one’s non-liberation from attachment,
meeting, being associated, being together, encountering them: this,
bhikkhus, is called the dukkha of being associated with what is
disagreeable.
And what, bhikkhus, is the dukkha of being
dissociated from what is agreeable? Here, as to the forms, sounds,
tastes, odors, bodily phenomena and mental phenomena there are which are
pleasing, enjoyable, pleasant, or else those who desire one’s
advantage, those who desire one’s benefit, those who desire one’s
comfort, those who desire one’s liberation from attachment, not meeting,
not being associated, not being together, not encountering them: this,
bhikkhus, is called the dukkha of being dissociated from what is
agreeable.
And what, bhikkhus, is the dukkha of not getting what
one wants? In beings, bhikkhus, having the characteristic of being born,
such a wish arises: “oh really, may there not be jÄti for us, and
really, may we not come to jÄti.” But this is not to be achieved by
wishing. This is the dukkha of not getting what one wants.
In
beings, bhikkhus, having the characteristic of getting old, such a wish
arises: “oh really, may there not be jarÄ for us, and really, may we not
come to jarÄ.” But this is not to be achieved by wishing. This is the
dukkha of not getting what one wants.
In beings, bhikkhus, having
the characteristic of getting sick, such a wish arises: “oh really, may
there not be sickness for us, and really, may we not come to sickness.”
But this is not to be achieved by wishing. This is the dukkha of not
getting what one wants.
In beings, bhikkhus, having the
characteristic of getting old, such a wish arises: “oh really, may there
not be maraį¹a for us, and really, may we not come to maraį¹a.” But this
is not to be achieved by wishing. This is the dukkha of not getting what
one wants.
In beings, bhikkhus, having the characteristic of
sorrow, lamentation, dukkha, domanassa and distress, such a wish arises:
“oh really, may there not be sorrow, lamentation, dukkha, domanassa and
distress for us, and really, may we not come to sorrow, lamentation,
dukkha, domanassa and distress.” But this is not to be achieved by
wishing. This is the dukkha of not getting what one wants.
And
what, bhikkhus, are in short the five upÄdÄnakkhandhas? They are: the
rÅ«pa upÄdÄnakkhandha, the vedanÄ upÄdÄnakkhandha, the saƱƱÄ
upÄdÄnakkhandha, the saį¹
khÄra upÄdÄnakkhandha, the viƱƱÄį¹a
upÄdÄnakkhandha. These are called in short, bhikkhus, the five
upÄdÄnakkhandhas.
This is called, bhikkhus, the dukkha ariyasacca
E2. Exposition of Samudayasacca
And
what, bhikkhus, is the dukkha-samudaya ariyasacca? It is this taį¹hÄ
leading to rebirth, connected with desire and enjoyment, finding delight
here or there, that is to say: kÄma-taį¹hÄ, bhava-taį¹hÄ and
vibhava-taį¹hÄ. But this taį¹hÄ, bhikkhus, when arising, where does it
arise, and when settling [itself], where does it settle? In that in the
world which seems pleasant and agreeable, that is where taį¹hÄ, when
arising, arises, where when settling, it settles.
And what in the
world is pleasant and agreeable? The eye in the world is pleasant and
agreeable, there taį¹hÄ, when arising, arises, there when settling, it
settles. The ear in the world is pleasant and agreeable, there taį¹hÄ,
when arising, arises, there when settling, it settles. The nose in the
world is pleasant and agreeable, there taį¹hÄ, when arising, arises,
there when settling, it settles. The tongue in the world is pleasant and
agreeable, there taį¹hÄ, when arising, arises, there when settling, it
settles. KÄya in the world is pleasant and agreeable, there taį¹hÄ, when
arising, arises, there when settling, it settles. Mana in the world is
pleasant and agreeable, there taį¹hÄ, when arising, arises, there when
settling, it settles.
Visible forms in the world are pleasant and
agreeable, there taį¹hÄ, when arising, arises, there when settling, it
settles. Sounds in the world are pleasant and agreeable, there taį¹hÄ,
when arising, arises, there when settling, it settles. Smells in the
world are pleasant and agreeable, there taį¹hÄ, when arising, arises,
there when settling, it settles. Tastes in the world are pleasant and
agreeable, there taį¹hÄ, when arising, arises, there when settling, it
settles. Bodily phenomena in the world are pleasant and agreeable, there
taį¹hÄ, when arising, arises, there when settling, it settles. Dhammas
in the world are pleasant and agreeable, there taį¹hÄ, when arising,
arises, there when settling, it settles.
The eye-viƱƱÄį¹a in
the world is pleasant and agreeable, there taį¹hÄ, when arising, arises,
there when settling, it settles. The ear-viƱƱÄį¹a in the world is
pleasant and agreeable, there taį¹hÄ, when arising, arises, there when
settling, it settles. The nose-viƱƱÄį¹a in the world is pleasant and
agreeable, there taį¹hÄ, when arising, arises, there when settling, it
settles. The tongue-viƱƱÄį¹a in the world is pleasant and agreeable,
there taį¹hÄ, when arising, arises, there when settling, it settles.
KÄya-viƱƱÄį¹a in the world is pleasant and agreeable, there taį¹hÄ, when
arising, arises, there when settling, it settles. Mana-viƱƱÄį¹a in the
world is pleasant and agreeable, there taį¹hÄ, when arising, arises,
there when settling, it settles.
The eye-samphassa in the world
is pleasant and agreeable, there taį¹hÄ, when arising, arises, there when
settling, it settles. The ear-samphassa in the world is pleasant and
agreeable, there taį¹hÄ, when arising, arises, there when settling, it
settles. The nose-samphassa in the world is pleasant and agreeable,
there taį¹hÄ, when arising, arises, there when settling, it settles. The
tongue-samphassa in the world is pleasant and agreeable, there taį¹hÄ,
when arising, arises, there when settling, it settles. KÄya-samphassa in
the world is pleasant and agreeable, there taį¹hÄ, when arising, arises,
there when settling, it settles. Mana-samphassa in the world is
pleasant and agreeable, there taį¹hÄ, when arising, arises, there when
settling, it settles.
The vedanÄ born of eye-samphassa in the
world is pleasant and agreeable, there taį¹hÄ, when arising, arises,
there when settling, it settles. The vedanÄ born of ear-samphassa in the
world is pleasant and agreeable, there taį¹hÄ, when arising, arises,
there when settling, it settles. The vedanÄ born of nose-samphassa in
the world is pleasant and agreeable, there taį¹hÄ, when arising, arises,
there when settling, it settles. The vedanÄ born of tongue-samphassa in
the world is pleasant and agreeable, there taį¹hÄ, when arising, arises,
there when settling, it settles. The vedanÄ born of kÄya-samphassa in
the world is pleasant and agreeable, there taį¹hÄ, when arising, arises,
there when settling, it settles. The vedanÄ born of mana-samphassa in
the world is pleasant and agreeable, there taį¹hÄ, when arising, arises,
there when settling, it settles.
The saĆ±Ć±Ä of visible forms in
the world is pleasant and agreeable, there taį¹hÄ, when arising, arises,
there when settling, it settles. The saĆ±Ć±Ä of sounds in the world is
pleasant and agreeable, there taį¹hÄ, when arising, arises, there when
settling, it settles. The saĆ±Ć±Ä of odors in the world is pleasant and
agreeable, there taį¹hÄ, when arising, arises, there when settling, it
settles. The saĆ±Ć±Ä of tastes in the world is pleasant and agreeable,
there taį¹hÄ, when arising, arises, there when settling, it settles. The
saĆ±Ć±Ä of bodily phenomena in the world is pleasant and agreeable, there
taį¹hÄ, when arising, arises, there when settling, it settles. The saƱƱÄ
of Dhammas in the world is pleasant and agreeable, there taį¹hÄ, when
arising, arises, there when settling, it settles.
The intention
[related to] visible forms in the world is pleasant and agreeable, there
taį¹hÄ, when arising, arises, there when settling, it settles. The
intention [related to] sounds in the world is pleasant and agreeable,
there taį¹hÄ, when arising, arises, there when settling, it settles. The
intention [related to] odors in the world is pleasant and agreeable,
there taį¹hÄ, when arising, arises, there when settling, it settles. The
intention [related to] tastes in the world is pleasant and agreeable,
there taį¹hÄ, when arising, arises, there when settling, it settles. The
intention [related to] bodily phenomena in the world is pleasant and
agreeable, there taį¹hÄ, when arising, arises, there when settling, it
settles. The intention [related to] dhammas in the world is pleasant and
agreeable, there taį¹hÄ, when arising, arises, there when settling, it
settles.
The taį¹hÄ for visible forms in the world is pleasant and
agreeable, there taį¹hÄ, when arising, arises, there when settling, it
settles. The taį¹hÄ for sounds in the world is pleasant and agreeable,
there taį¹hÄ, when arising, arises, there when settling, it settles. The
taį¹hÄ for odors in the world is pleasant and agreeable, there taį¹hÄ,
when arising, arises, there when settling, it settles. The taį¹hÄ for
tastes in the world is pleasant and agreeable, there taį¹hÄ, when
arising, arises, there when settling, it settles. The taį¹hÄ for bodily
phenomena in the world is pleasant and agreeable, there taį¹hÄ, when
arising, arises, there when settling, it settles. The taį¹hÄ for dhammas
in the world is pleasant and agreeable, there taį¹hÄ, when arising,
arises, there when settling, it settles.
The vicÄra of visible forms
in the world is pleasant and agreeable, there taį¹hÄ, when arising,
arises, there when settling, it settles. The vicÄra of sounds in the
world is pleasant and agreeable, there taį¹hÄ, when arising, arises,
there when settling, it settles. The vicÄra of odors in the world is
pleasant and agreeable, there taį¹hÄ, when arising, arises, there when
settling, it settles. The vicÄra of tastes in the world is pleasant and
agreeable, there taį¹hÄ, when arising, arises, there when settling, it
settles. The vicÄra of bodily phenomena in the world is pleasant and
agreeable, there taį¹hÄ, when arising, arises, there when settling, it
settles. The vicÄra of dhammas in the world is pleasant and agreeable,
there taį¹hÄ, when arising, arises, there when settling, it settles. This
is called, bhikkhus, the dukkhaĀ·samudaya ariyasacca.
E3. Exposition of Nirodhasacca
And
what, bhikkhus, is the dukkha-samudaya ariyasacca? It is this taį¹hÄ
leading to rebirth, connected with desire and enjoyment, finding delight
here or there, that is to say: kÄma-taį¹hÄ, bhava-taį¹hÄ and
vibhava-taį¹hÄ. But this taį¹hÄ, bhikkhus, when abandoned, where is it
abandoned, and when ceasing, where does it cease? In that in the world
which seems pleasant and agreeable, that is where taį¹hÄ, when abandoned,
is abandoned, where when ceasing, it ceases.
And what in the
world is pleasant and agreeable? The eye in the world is pleasant and
agreeable, there taį¹hÄ, when abandoned, is abandoned, there when
ceasing, it ceases. The ear in the world is pleasant and agreeable,
there taį¹hÄ, when abandoned, is abandoned, there when ceasing, it
ceases. The nose in the world is pleasant and agreeable, there taį¹hÄ,
when abandoned, is abandoned, there when ceasing, it ceases. The tongue
in the world is pleasant and agreeable, there taį¹hÄ, when abandoned, is
abandoned, there when ceasing, it ceases. KÄya in the world is pleasant
and agreeable, there taį¹hÄ, when abandoned, is abandoned, there when
ceasing, it ceases. Mana in the world is pleasant and agreeable, there
taį¹hÄ, when abandoned, is abandoned, there when ceasing, it ceases.
Visible
forms in the world are pleasant and agreeable, there taį¹hÄ, when
abandoned, is abandoned, there when ceasing, it ceases. Sounds in the
world are pleasant and agreeable, there taį¹hÄ, when abandoned, is
abandoned, there when ceasing, it ceases. Smells in the world are
pleasant and agreeable, there taį¹hÄ, when abandoned, is abandoned, there
when ceasing, it ceases. Tastes in the world are pleasant and
agreeable, there taį¹hÄ, when abandoned, is abandoned, there when
ceasing, it ceases. Bodily phenomena in the world are pleasant and
agreeable, there taį¹hÄ, when abandoned, is abandoned, there when
ceasing, it ceases. Dhammas in the world are pleasant and agreeable,
there taį¹hÄ, when abandoned, is abandoned, there when ceasing, it
ceases.
The eye-viƱƱÄį¹a in the world is pleasant and agreeable,
there taį¹hÄ, when abandoned, is abandoned, there when ceasing, it
ceases. The ear-viƱƱÄį¹a in the world is pleasant and agreeable, there
taį¹hÄ, when abandoned, is abandoned, there when ceasing, it ceases. The
nose-viƱƱÄį¹a in the world is pleasant and agreeable, there taį¹hÄ, when
abandoned, is abandoned, there when ceasing, it ceases. The
tongue-viƱƱÄį¹a in the world is pleasant and agreeable, there taį¹hÄ, when
abandoned, is abandoned, there when ceasing, it ceases. KÄya-viƱƱÄį¹a in
the world is pleasant and agreeable, there taį¹hÄ, when abandoned, is
abandoned, there when ceasing, it ceases. Mana-viƱƱÄį¹a in the world is
pleasant and agreeable, there taį¹hÄ, when abandoned, is abandoned, there
when ceasing, it ceases.
The eye-samphassa in the world is
pleasant and agreeable, there taį¹hÄ, when abandoned, is abandoned, there
when ceasing, it ceases. The ear-samphassa in the world is pleasant and
agreeable, there taį¹hÄ, when abandoned, is abandoned, there when
ceasing, it ceases. The nose-samphassa in the world is pleasant and
agreeable, there taį¹hÄ, when abandoned, is abandoned, there when
ceasing, it ceases. The tongue-samphassa in the world is pleasant and
agreeable, there taį¹hÄ, when abandoned, is abandoned, there when
ceasing, it ceases. KÄya-samphassa in the world is pleasant and
agreeable, there taį¹hÄ, when abandoned, is abandoned, there when
ceasing, it ceases. Mana-samphassa in the world is pleasant and
agreeable, there taį¹hÄ, when abandoned, is abandoned, there when
ceasing, it ceases.
The vedanÄ born of eye-samphassa in the world
is pleasant and agreeable, there taį¹hÄ, when abandoned, is abandoned,
there when ceasing, it ceases. The vedanÄ born of ear-samphassa in the
world is pleasant and agreeable, there taį¹hÄ, when abandoned, is
abandoned, there when ceasing, it ceases. The vedanÄ born of
nose-samphassa in the world is pleasant and agreeable, there taį¹hÄ, when
abandoned, is abandoned, there when ceasing, it ceases. The vedanÄ born
of tongue-samphassa in the world is pleasant and agreeable, there
taį¹hÄ, when abandoned, is abandoned, there when ceasing, it ceases. The
vedanÄ born of kÄya-samphassa in the world is pleasant and agreeable,
there taį¹hÄ, when abandoned, is abandoned, there when ceasing, it
ceases. The vedanÄ born of mana-samphassa in the world is pleasant and
agreeable, there taį¹hÄ, when abandoned, is abandoned, there when
ceasing, it ceases.
The saĆ±Ć±Ä of visible forms in the world is
pleasant and agreeable, there taį¹hÄ, when abandoned, is abandoned, there
when ceasing, it ceases. The saĆ±Ć±Ä of sounds in the world is pleasant
and agreeable, there taį¹hÄ, when abandoned, is abandoned, there when
ceasing, it ceases. The saĆ±Ć±Ä of odors in the world is pleasant and
agreeable, there taį¹hÄ, when abandoned, is abandoned, there when
ceasing, it ceases. The saĆ±Ć±Ä of tastes in the world is pleasant and
agreeable, there taį¹hÄ, when abandoned, is abandoned, there when
ceasing, it ceases. The saĆ±Ć±Ä of bodily phenomena in the world is
pleasant and agreeable, there taį¹hÄ, when abandoned, is abandoned, there
when ceasing, it ceases. The saĆ±Ć±Ä of Dhammas in the world is pleasant
and agreeable, there taį¹hÄ, when abandoned, is abandoned, there when
ceasing, it ceases.
The intention [related to] visible forms in
the world is pleasant and agreeable, there taį¹hÄ, when abandoned, is
abandoned, there when ceasing, it ceases. The intention [related to]
sounds in the world is pleasant and agreeable, there taį¹hÄ, when
abandoned, is abandoned, there when ceasing, it ceases. The intention
[related to] odors in the world is pleasant and agreeable, there taį¹hÄ,
when abandoned, is abandoned, there when ceasing, it ceases. The
intention [related to] tastes in the world is pleasant and agreeable,
there taį¹hÄ, when abandoned, is abandoned, there when ceasing, it
ceases. The intention [related to] bodily phenomena in the world is
pleasant and agreeable, there taį¹hÄ, when abandoned, is abandoned, there
when ceasing, it ceases. The intention [related to] dhammas in the
world is pleasant and agreeable, there taį¹hÄ, when abandoned, is
abandoned, there when ceasing, it ceases.
The taį¹hÄ for visible
forms in the world is pleasant and agreeable, there taį¹hÄ, when
abandoned, is abandoned, there when ceasing, it ceases. The taį¹hÄ for
sounds in the world is pleasant and agreeable, there taį¹hÄ, when
abandoned, is abandoned, there when ceasing, it ceases. The taį¹hÄ for
odors in the world is pleasant and agreeable, there taį¹hÄ, when
abandoned, is abandoned, there when ceasing, it ceases. The taį¹hÄ for
tastes in the world is pleasant and agreeable, there taį¹hÄ, when
abandoned, is abandoned, there when ceasing, it ceases. The taį¹hÄ for
bodily phenomena in the world is pleasant and agreeable, there taį¹hÄ,
when abandoned, is abandoned, there when ceasing, it ceases. The taį¹hÄ
for dhammas in the world is pleasant and agreeable, there taį¹hÄ, when
abandoned, is abandoned, there when ceasing, it ceases.
The
vitakka of visible forms in the world is pleasant and agreeable, there
taį¹hÄ, when abandoned, is abandoned, there when ceasing, it ceases. The
vitakka of sounds in the world is pleasant and agreeable, there taį¹hÄ,
when abandoned, is abandoned, there when ceasing, it ceases. The vitakka
of odors in the world is pleasant and agreeable, there taį¹hÄ, when
abandoned, is abandoned, there when ceasing, it ceases. The vitakka of
tastes in the world is pleasant and agreeable, there taį¹hÄ, when
abandoned, is abandoned, there when ceasing, it ceases. The vitakka of
bodily phenomena in the world is pleasant and agreeable, there taį¹hÄ,
when abandoned, is abandoned, there when ceasing, it ceases. The vitakka
of dhammas in the world is pleasant and agreeable, there taį¹hÄ, when
abandoned, is abandoned, there when ceasing, it ceases.
The
vicÄra of visible forms in the world is pleasant and agreeable, there
taį¹hÄ, when abandoned, is abandoned, there when ceasing, it ceases. The
vicÄra of sounds in the world is pleasant and agreeable, there taį¹hÄ,
when abandoned, is abandoned, there when ceasing, it ceases. The vicÄra
of odors in the world is pleasant and agreeable, there taį¹hÄ, when
abandoned, is abandoned, there when ceasing, it ceases. The vicÄra of
tastes in the world is pleasant and agreeable, there taį¹hÄ, when
abandoned, is abandoned, there when ceasing, it ceases. The vicÄra of
bodily phenomena in the world is pleasant and agreeable, there taį¹hÄ,
when abandoned, is abandoned, there when ceasing, it ceases. The vicÄra
of dhammas in the world is pleasant and agreeable, there taį¹hÄ, when
abandoned, is abandoned, there when ceasing, it ceases. This is called,
bhikkhus, the dukkhaĀ·nirodha ariyasacca.
E4. Exposition of Maggasacca
And
what, bhikkhus, is the dukkhaĀ·nirodhaĀ·gÄminÄ« paį¹ipadÄ ariyasacca? It is
just this ariya aį¹į¹haį¹
gika magga, that is to say sammÄdiį¹į¹hi,
sammÄsaį¹
kappo, sammÄvÄcÄ, sammÄkammanto, sammÄ-ÄjÄ«vo, sammÄvÄyÄmo,
sammÄsati and sammÄsamÄdhi.
And what, bhikkhus, is sammÄdiį¹į¹hi?
That, bhikkhus, which is the ƱÄį¹a of dukkha, the ƱÄį¹a of
dukkha-samudaya, the ƱÄį¹a of dukkha-nirodha and the ƱÄį¹a of
dukkha-nirodha-gÄmini paį¹ipada, that is called, bhikkhus, sammÄdiį¹į¹hi.
And
what, bhikkhus, are sammÄsaį¹
kappas? Those, bhikkhus, which are
saį¹
kappas of nekkhamma, saį¹
kappas of abyÄpÄda, saį¹
kappas of avihiį¹sÄ,
those are called, bhikkhus, sammÄsaį¹
kappas.
And what, bhikkhus,
is sammÄvÄcÄ? That, bhikkhus, which is abstaining from musÄvÄdÄ,
abstaining from pisuį¹a vÄcÄ, abstaining from pharusa vÄcÄ, and
abstaining from samphappalÄpa, that is called, bhikkhus, sammÄvÄcÄ.
And
what, bhikkhus, is sammÄ-kammanta? That, bhikkhus, which is abstaining
from pÄį¹ÄtipÄta , abstaining from adinnÄdÄna, abstaining from
abrahmacariya, that is called, bhikkhus, sammÄ-kammanta.
And
what, bhikkhus, is sammÄ-ÄjÄ«va? Here, bhikkhus, a noble disciple, having
abandonned wrong livelihood, supports his life by right means of
livelihood, that is called, bhikkhus, sammÄ-ÄjÄ«va.
And what,
bhikkhus, is sammÄvÄyÄma? Here, bhikkhus, a bhikkhu generates his chanda
for the non-arising of unarisen pÄpaka and akusala dhammas, he exerts
himself, rouses his viriya, applies vigorously his citta and strives; he
generates his chanda for the forsaking of arisen pÄpaka and akusala
dhammas, he exerts himself, rouses his viriya, applies vigorously his
citta and strives; he generates his chanda for the arising of unarisen
kusala dhammas, he exerts himself, rouses his viriya, applies vigorously
his citta and strives; he generates his chanda for the steadfastness of
arisen kusala dhammas, for their absence of confusion, for their
increase, their development, their cultivation and their completion, he
exerts himself, rouses his viriya, applies vigorously his citta and
strives. This is called, bhikkhus, sammÄvÄyÄma.
An what,
bhikkhus, is sammÄsati? Here, bhikkhus, a bhikkhu dwells observing kÄya
in kÄya, ÄtÄpÄ« sampajÄno, satimÄ, having given up abhijjhÄ-domanassa
towards the world. He dwells observing vedanÄ in vedanÄ, ÄtÄpÄ«
sampajÄno, satimÄ, having given up abhijjhÄ-domanassa towards the world.
He dwells observing citta in citta, ÄtÄpÄ« sampajÄno, satimÄ, having
given up abhijjhÄ-domanassa towards the world. He dwells observing
dhammaĀ·s in dhammaĀ·s, ÄtÄpÄ« sampajÄno, satimÄ, having given up
abhijjhÄ-domanassa towards the world. This is called, bhikkhus,
sammÄsati.
And what, bhikkhus, is sammÄsamÄdhi? Here, bhikkhus, a
bhikkhu, detached from kÄma, detached from akusala dhammas, having
entered in the first jhÄna, abides therein, with vitakka and vicÄra,
with pīti and sukha born of detachment. With the stilling of
vitakka-vicÄra, having entered in the second jhÄna, he abides therein
with inner tanquilization, unification of citta, without vitakka nor
vicÄra, with pÄ«ti and sukha born of samÄdhi. And with indifference
towards pÄ«ti, he abides in upekkha, sato and sampajÄno, he experiences
in kÄya the sukha which the ariyas describe: ‘one who is equanimous and
mindful dwells in [this] sukha’, having entered in the third jhÄna, he
abides therein. Abandoning sukha and abandoning dukkha, somanassa and
domanassa having previously disappeared, without sukha nor dukkha, with
the purity of upekkha and sati, having entered in the fourth jhÄna, he
abides therein. This is called, bhikkhus, sammÄsamÄdhi.
This is called, bhikkhus, the dukkhaĀ·nirodhaĀ·gÄminÄ« paį¹ipadÄ ariyasacca.
Thus
he dwells observing dhammas in dhammas internally, or he dwells
observing dhammas in dhammas externally, or he dwells observing dhammas
in dhammas internally and externally; he dwells observing the samudaya
of phenomena in dhammas, or he dwells observing the passing away of
phenomena in dhammas, or he dwells observing the samudaya and passing
away of phenomena in dhammas; or else, [realizing:] “these are dhammas!”
sati is present in him, just to the extent of mere ƱÄį¹a and mere
paį¹issati, he dwells detached, and does not cling to anything in the
world. Thus, bhikkhus, a bhikkhu dwells observing dhammas in dhammas,
with reference to the four ariyaĀ·saccas.
The benefits of practicing the Satipaį¹į¹hÄnas
For
whoever, bhikkhus, would practice these four satipaį¹į¹hÄnas in this way
for seven years, one of two results may be expected: either [perfect]
knowledge in visible phenomena, or if there is some clinging left,
anÄgÄmita.
Let alone seven years, bhikkhus. For whoever,
bhikkhus, would practice these four satipaį¹į¹hÄnas in this way for six
years, one of two results may be expected: either [perfect] knowledge in
visible phenomena, or if there is some clinging left, anÄgÄmita.
Let
alone six years, bhikkhus. For whoever, bhikkhus, would practice these
four satipaį¹į¹hÄnas in this way for five years, one of two results may be
expected: either [perfect] knowledge in visible phenomena, or if there
is some clinging left, anÄgÄmita.
Let alone five years, bhikkhus.
For whoever, bhikkhus, would practice these four satipaį¹į¹hÄnas in this
way for four years, one of two results may be expected: either [perfect]
knowledge in visible phenomena, or if there is some clinging left,
anÄgÄmita.
Let alone four years, bhikkhus. For whoever, bhikkhus,
would practice these four satipaį¹į¹hÄnas in this way for three years,
one of two results may be expected: either [perfect] knowledge in
visible phenomena, or if there is some clinging left, anÄgÄmita.
Let
alone three years, bhikkhus. For whoever, bhikkhus, would practice
these four satipaį¹į¹hÄnas in this way for two years, one of two results
may be expected: either [perfect] knowledge in visible phenomena, or if
there is some clinging left, anÄgÄmita.
Let alone two years,
bhikkhus. For whoever, bhikkhus, would practice these four satipaį¹į¹hÄnas
in this way for one year, one of two results may be expected: either
[perfect] knowledge in visible phenomena, or if there is some clinging
left, anÄgÄmita.
Let alone one year, bhikkhus. For whoever,
bhikkhus, would practice these four satipaį¹į¹hÄnas in this way for seven
months, one of two results may be expected: either [perfect] knowledge
in visible phenomena, or if there is some clinging left, anÄgÄmita.
Let
alone seven months, bhikkhus. For whoever, bhikkhus, would practice
these four satipaį¹į¹hÄnas in this way for six months, one of two results
may be expected: either [perfect] knowledge in visible phenomena, or if
there is some clinging left, anÄgÄmita.
Let alone six months,
bhikkhus. For whoever, bhikkhus, would practice these four satipaį¹į¹hÄnas
in this way for five months, one of two results may be expected: either
[perfect] knowledge in visible phenomena, or if there is some clinging
left, anÄgÄmita.
Let alone five months, bhikkhus. For whoever,
bhikkhus, would practice these four satipaį¹į¹hÄnas in this way for four
months, one of two results may be expected: either [perfect] knowledge
in visible phenomena, or if there is some clinging left, anÄgÄmita.
Let
alone four months, bhikkhus. For whoever, bhikkhus, would practice
these four satipaį¹į¹hÄnas in this way for three months, one of two
results may be expected: either [perfect] knowledge in visible
phenomena, or if there is some clinging left, anÄgÄmita.
Let
alone three months, bhikkhus. For whoever, bhikkhus, would practice
these four satipaį¹į¹hÄnas in this way for two months, one of two results
may be expected: either [perfect] knowledge in visible phenomena, or if
there is some clinging left, anÄgÄmita.
Let alone two months,
bhikkhus. For whoever, bhikkhus, would practice these four satipaį¹į¹hÄnas
in this way for one month, one of two results may be expected: either
[perfect] knowledge in visible phenomena, or if there is some clinging
left, anÄgÄmita.
Let alone one month, bhikkhus. For whoever,
bhikkhus, would practice these four satipaį¹į¹hÄnas in this way for half a
month, one of two results may be expected: either [perfect] knowledge
in visible phenomena, or if there is some clinging left, anÄgÄmita.
Let
alone half a month, bhikkhus. For whoever, bhikkhus, would practice
these four satipaį¹į¹hÄnas in this way for a week, one of two results may
be expected: either [perfect] knowledge in visible phenomena, or if
there is some clinging left, anÄgÄmita.
“This, bhikkhus, is the
path that leads to nothing but the purification of beings, the
overcoming of sorrow and lamentation, the disappearance of
dukkha-domanassa, the attainment of the right way, the realization of
NibbÄna, that is to say the four satipaį¹į¹hÄnas.” Thus has it been said,
and on the basis of all this has it been said.
Thus spoke the BhagavÄ. Delighted, the bhikkhus welcomed the words of the BhagavÄ.
https://tenor.com/view/
https://economictimes.
COVID-19 conspiracy claims, but virus origins still a mystery.
There were still no conclusive answers as to where the disease started.
SARS-CoV-2,
now responsible for more than 200,000 deaths worldwide, was synthesised
by the Wuhan Institute of Virology (WIV), based in the city where the
disease was first identified.
Coronavirus Cases:
May
all be Happy, Well and Secure!May all live Long!May all have calm,
quiet, alert, attentive and equanimity Mind with a clear understanding
that Everything is Changing!
The Blessed,Noble,Awakened One-The
TathagataGive people time.Give people space.Don’t beg anyone to stay.Let
them roam.What’s meant for you willalways be yours.
https://tricycle.org/magazine/
Where Wordās Hunger Struggle Is Headed
Maį¹imÄkalai , ājewelled belt, girdle of gemsā
received a magicAtchaya Pathiram
(begging bowl) , which always gets filled.
Akshaya pathram Manimegalai the follower of Awakened One with Awareness said that
āHunger is the worst kind of illness.ā
āThe whole secret of existence is to have no fear.ā
Manimekalai
converted the prison into a hospice to help the needy, teaches the king
the dhamma of the Buddha. In the final five cantos of the epic,
Buddhist teachers recite Four Noble Truths, Twelve Nidanas and other
ideas to her.
Volunteers must become full-time members to
fullfill the vision & aspiration of his spiritual Manimekala Akshya
Pathram. Must be committed to the cause currently and involve in
strategy, growth, and governance of Akshaya Patra.
The journey so
far and what the future holds in the mission to end hunger for children
and adults in the world. Technology must be used in mass production
for the fantastic results. Other initiatives of the Akshaya Patra must
help children and adults from underprivileged backgrounds achieve their
dreams.
All the Governments all over the world allot funds for
the governance of Akshaya Patra and order all the vans used by postal
department, police vans to supply provisions, vegetables and food in
edible food packs till all the curfews are removed.
The state-of-the-art kitchens must become a subject of study and attract curious visitors from around the world.
Partnership
with the Governments all over the world India and various State
Governments, along with the persistent support from corporates,
individual donors, and well-wishers have to help Manimekali Akshya
Pathram to serve millions of underprevilaged children and adults.Picture
a life in which your every waking moment is spent searching for food.
Your belly is distended and your limbs are emaciated like a starving
childās. Your hunger is ceaseless and painful, but your throat is no
wider than the eye of a needle. When you find food, you canāt swallow
it. Not even a bite. The hunger persists, and your search continues.
Such is the fate of pretas in Buddhist traditionāthe hungry ghosts.These
poor souls were reborn this way because in past lives they were driven
by desire, greed, anger, and ignorance. While you might find yourself
checking a few of these boxes on any given day, in Buddhism you have to
take such vices to the extreme to end up with such a tortured
existenceālike committing murder in a jealous rage. So no need to
panic.Itās a tradition in many Asian cultures to leave offerings of food
for the hungry ghosts. But this doesnāt really help. It turns out these
ghosts arenāt really searching for food. Or they are, but their search
is misguided. Hunger for the ghosts has nothing to do with food, and
everything to do with what they did in their previous time on earth.
Thereās plenty of food for them, but they canāt eat it. Like every
religious parable, thereās an important lesson here: itās not food they
really need.Back here in the human realm, we still look to food to do
much more than nourish our bodies and satisfy our hunger. We turn to
food in times of great joy and great sadness. When something wonderful
happens, we celebrate with a dinner out. We drink champagne, we eat
cake, we splurge on nice meals. Food becomes part of the rejoicing. And
the opposite is true, too. Thereās a long tradition of providing food to
those who are grieving. We band together to provide meals to friends in
crisisāyou may, at some point in your life, have signed up on a
spreadsheet or email thread to bring meals to someone mourning, someone
recovering, someone struggling. In times of sadness, we instinctively
want to provide comfort in a tangible way. And very often, we do that
with food.Food is there for all of itāthe good times and the bad. And to
some extent, it makes sense. Itās fun to go out and celebrate a raise,
an anniversary, or a graduation. And it feels right that when people are
truly suffering, the last thing they should worry about is putting
together a meal. In these moments of tragedy or triumph, food is a
worthy and welcome ally.The problem comes when we use food to comfort
and reward ourselves when the stakes are much, much lower. Finally I got
the kids to sleep, now I can eat those cookies Iāve been eyeing. That
big meeting today was a mess, time for a big glass of wine. These
mundane highs and lows are challenging. But they are not worthy of great
sadness or great celebration. Or, really, food.Related: Read a
collection of Tricycle Teachings on Food And we know it, too.
Imagine
going out for dinner to celebrate fixing the washing machine. Or
delivering a meal to a friend who had a bad sunburn. It sounds
ridiculous. But we still give ourselves mini-rewards for minor
successes, and mini-comforts for minor irritationsāand they often
involve food. We wonāt buy ourselves a celebratory cake, but we might
well take a slice if thereās some in the refrigerator. Or we might find
ourselves a bag of chips or a cold beer. Each of these could easily be
several hundred calories. And worse still, itās generally at the end of a
long day that we find ourselves wanting this reward or comfortāthe
worst possible time for our bodies. Do that regularly, and it adds up
fast.Thereās a reason we do this, of course. Food is a natural reward.
Think of Ivan Pavlov and his studies of classical conditioning in
dogsāhe trained them with food. The comfort foods we usually turn toāthe
ones full of starch and sugarāare scientifically proven to improve our
mood. Ever hear someone refer to a particularly enticing snack as being
ālike crackā? Eating tasty food seems to activate the same parts of the
brain as addictive drugs and even cause the release of natural opiates.
Studies have shown that carbohydrates in particular increase serotonin
release, the chemical in the body that boosts mood. The more serotonin,
the better you feel. Fatty foods are the same. Brain scans of
participants in a 2011 study, who were fed either a solution of fatty
acids or a saline solution via a feeding tube, showed that those who got
the fatty acids had less activity in the areas of the brain that
controlled sadness, even after listening to āsad classical music.ā (Yes,
people actually volunteered for this studyāwith sad music and a feeding
tube.)So whatās wrong with that? Better than actual crack at least,
right? If food really does help with our mood, isnāt that a good
thing?Yes and no. But mostly no. Remember those hungry ghosts? They get a
bit of relief when they taste the food on their tongues. So do you,
studies tell usāand youāre luckier than the hungry ghosts because at
least you can swallow your chocolate. But that relief is temporary. The
bad day still lingers, smothered by the brownie, pretzel, or muffin. And
just like the hungry ghosts, you arenāt really looking for food. What
the ghosts truly want is relief from the void created by desire, greed,
anger, and ignoranceāyet they keep trying to fill that empty feeling
with food, even though it never works. Sound familiar?Not only are these
self-soothing snacks not all that soothing, but when we use food to
comfort and provide relief from stress, weāre using it at a time when we
can least afford the calories. A recent Ohio State University study of
58 healthy middle-aged women revealed that experiencing one or more
stressful events the day before eating a single high-fat meal actually
slowed their metabolism. And not just a littleāenough to āadd up to
almost 11 pounds across a yearā according to the authors. Stress seems
to cause the body to freak out and cling to the calories, thinking it
might need them later. This may be a biological holdover from times of
famine, or when we werenāt all that sure when weād spear our next woolly
mammoth. Whatever weāre stressed about todayāwhether an ill loved one, a
struggling relationship, a financial burden, or a lousy jobāprobably
wonāt cause us to starve tomorrow. But our bodies havenāt evolved to
know the difference.And it gets worse. Overeating for any reason often
leads to these same negative emotional states that then trigger more
overeating. A study of both normal-weight and overweight women in
Germany found that they felt sadness, shame, and anxiety after eating
high-calorie foodsāwith the overweight women reporting the most intense
emotional responses. So we overeat when weāre sad or stressed, then get
more sad and stressed when we overeat. In between, we gain weight, which
is also associated with depression and makes everything worse. Itās
another vicious cycle of āovereating, weight gain, and depressed
mood.āRelated: I Tried the Buddhist Monk DietāAnd It Worked Luckily,
there are many ways to deal with stress. The healthiest approach is to
take steps to address the actual cause. That may mean facing the reality
of a bad relationship, or seeking out a new job, or saying no to
commitments that have you stretched too thin. Social diversionābasically
hanging out with friends or familyāalso works well. In fact, of all the
ways to distract yourself, this seems to be the most effective.What
psychologists call āemotion-oriented copingā is the most dangerous. This
is when you blame yourself, daydream, fantasize, and otherwise ruminate
on your miserable life. Maybe lying in bed listening to sad music.
Donāt do that. This often leads to emotional eatingāperhaps because it
just doesnāt work on its own. Awful-izing rarely makes us feel better.On
the other hand, meditation and mindfulnessāa few minutes of pure
silence and peaceāhave been shown to help significantly. Similarly,
studies of yoga for relieving stress and anxiety are very promising, and
have even shown that yoga can reduce preoccupations with food for those
with serious eating disorders. Physical exercise has long been known to
improve our moods, and also seems to help us fight anxiety. Exposure to
nature helps many people. You may have to try several things before you
find something that works for you. But donāt let yourself use food as
your cure.You will slip up, of course, now and again. These are hard
habits to break. But think carefully about just how often you are
engaging in these behaviors, and see them for what they areāa temporary
fix that can cause a lasting problem. And remember the lesson of the
hungry ghosts. The unsettled self can never be sated with food.
ā¦From Buddhaās Diet: The Ancient Art of Losing Weight Without Losing Your Mind, by Tara Cottrell and Dan Zigmond, Ā© 2016.
Reprinted
with permission of Running Press, an imprint of Perseus Books, a
division of PBG Publishing, a subsidiary of Hachette Book Group.
There is no fire like passion
No crime like hatred,
No sorrow like separation,
No sickness like hunger,
And
no joy like the joy of freedom. Gautama Buddha Zen famously says: when
hungry, eat; when tired, sleep. But all things in moderation - as the
Buddha discovered in time to avoid starving to death.
UN News
Over
820 million people suffering from hunger; new UN report reveals
stubborn realities of āimmenseā global challenge Economic Development
After
nearly a decade of progress, the number of people who suffer from
hunger has slowly increased over the past three years, with about one in
every nine people globally suffering from hunger today, the United
Nations said in a new report released on Monday.
This fact
underscores āthe immense challengeā to achieving the Zero Hunger target
of the Sustainable Development Goals (SDGs) by 2030, according to the
State of Food Security and Nutrition in the World 2019.
The
report, launched on the margins of the High-level Political Forum (HLPF)
ā the main UN platform monitoring follow-up on Statesā actions on the
SDGs ā currently under way in New York, breaks down statistics by
region, and shows that hunger has risen almost 20 per cent in Africaās
subregions, areas which also have the greatest prevalence of
undernourishment.
Although the pervasiveness of hunger in Latin
America and the Caribbean is still below seven per cent, it is slowly
increasing. And in Asia, undernourishment affects 11 per cent of
the population.
Although
southern Asia saw great progress over the last five years, at almost 15
per cent, it is still the subregion with the highest prevalence of
undernourishment.
āOur actions to tackle these troubling trends
will have to be bolder, not only in scale but also in terms of
multisectoral collaboration,ā the heads of the UN Food and Agriculture
Organization (FAO), the International Fund for Agricultural Development
(IFAD), the UN Childrenās Fund (UNICEF), the World Food Programme (WFP)
and the World
Health Organization (WHO) urged in their joint foreword to the report.
Hunger
is increasing in many countries where economic growth is lagging,
particularly in middle-income countries and those that rely heavily on
international primary commodity trade. The annual UN report also found
that income inequality is rising in many of the countries where hunger
is on the rise, making it even more difficult forthe poor, vulnerable or
marginalized to cope with economic slowdowns and downturns.
āWe
must foster pro-poor and inclusive structural transformation focusing on
people and placing communities at the centre to reduce economic
vulnerabilities and set ourselves on track to ending hunger, food
insecurity and all forms of malnutrition,ā the UN leaders said.Food
insecurity
This yearās edition of the report takes a broader look at the impact of food insecurity ā beyond hunger.
It
introduces, for the first time, a second indicator for monitoring
Sustainable Development Goals (SDGs) Target 2.1 on the Prevalence of
Moderate or Severe Food Insecurity that shows that 17.2 per cent of the
worldās population, or 1.3 billion people, lacked regular access to
ānutritious and sufficient foodā.
āEven if they were not necessarily
suffering from hunger, they are at greater risk of various forms of
malnutrition and poor healthā, according to the report.The combination
of moderate and severe levels of food insecurity brings the estimate to
about two billion people, where in every continent, women are slightly
more food insecure than men.
Low birthweight still a major challenge
Turning to children, the report disclosed that since 2012, no progress
has been made in reducing low birthweight.
Additionally, while the
number of under-age-five children affected by stunting has decreased
over the past six years by 10 per cent globally, the pace of progress is
too slow to meet the 2030 target of halving the number of stunted
children.
Furthermore, overweight and obesity continue to increase
throughout all regions, particularly among school-age children and
adults. Income inequality increases the likelihood of severe food
insecurity ā UN report
To safeguard food security and nutrition, the
2019 report stresses the importance to economic and social policies to
counteract the effects of adverse economic cycles when they arrive,
while avoiding cuts in essential services.
It maintains that the
uneven pace of economic recovery āis undermining efforts to end hunger
and malnutrition, with hunger increasing in many countries where the
economy
has slowed down or contractedā, mostly in middle-income nations.
Moreover,
economic slowdowns or downturns disproportionally undermine food
security and nutrition where inequalities are greater.
The report
concludes with guidance on what short- and long-term policies must be
undertaken to safeguard food security and nutrition during episodes of
economic turmoil or in preparation for them, such as integrating food
security and nutrition concerns into poverty reduction efforts using
pro-poor and inclusive structural transformations. Solving Indiaās
hunger problem The Supreme Court has agreed to examine a plea that
starvation deaths continue to eat into the right to life and dignity of
social fabric and a āradicalā new measure like community kitchens need
to be set up across the country to feed the poor and the hungry.
A
Bench led by Justice N.V. Ramana issued notice on Monday to the
government on the petition filed jointly by activists Anun Dhawan,
Ishann Dhawan and Kunjana Singh, represented by advocates Ashima Mandla
and Fuzail Ahmad Ayyubi. State-funded community Asskhaya Patra kitchens
must be the novel concept in all countries. For combating starvation
and malnutrition crisis every locality must have Akshaya Patra kitchens
along with the existing hotels and bakeries.
https://www.ancient-buddhist-
Book
XV. Happiness, Sukha VaggaXV. 5. The Buddha feeds the Hungry 01203.
Hunger is the greatest of afflictions; the Aggregates of Being are the
principal source of suffering;
If a man thoroughly understand
this, he has attained NibbÄna, Supreme Happiness.This religious
instruction was given by the Teacher while he was in residence at Äįø·avi
with reference to a certain lay disciple.
For one day, as the
Teacher seated in the Perfumed Chamber at Jetavana {3.262} surveyed the
world at dawn, he beheld a certain poor man at Äįø·avi. Perceiving that he
possessed the faculties requisite for attaining the Fruit of
Conversion, he surrounded himself with a company of five hundred monks
and went to Äįø·avi.
The inhabitants of Äįø·avi straightway invited
the Teacher to be their guest. That poor man also heard that the Teacher
had arrived and made up his mind to go and hear the Teacher preach the
Law. But that very [30.75] day an ox of his strayed off. So he
considered within himself, āShall I seek that ox, or shall I go and hear
the Law?ā And he came to the following conclusion, āI will first seek
that ox and then go and hear the Law.ā Accordingly, early in the
morning, he set out to seek his ox.The residents of Äįø·avi provided seats
for the Congregation of Monks presided over by the Buddha, served them
with food, and after the meal took the Teacherās bowl, that he might
pronounce the words of thanksgiving. Said the Teacher, āHe for whose
sake I came hither a journey of thirty leagues has gone into the forest
to seek his ox which was lost. Not until he returns, will I preach the
Law.ā And he held his peace.While it was still day, that poor man found
his ox and straightway drove the ox back to the herd. Then he thought to
himself, āEven if I can do nothing else, I will at least pay my
respects to the Teacher.ā Accordingly, although he was oppressed with
the pangs of hunger, he decided not to go home, but went quickly to the
Teacher, and having paid obeisance to the Teacher, sat down respectfully
on one side. When the poor man came and stood before the Teacher, the
Teacher said to the steward of the alms, āIs there any food remaining
over and above to the Congregation of Monks?ā āReverend Sir, the food
has not been touched.ā āWell then, serve this poor man with food.ā So
when the steward had provided that poor man with a seat in a place
indicated by the Teacher, he served him dutifully with rice-porridge and
other food, both hard and soft. When the poor man had eaten his meal,
he rinsed his mouth.(We are told that with this single exception there
is no other instance on record in the Three Piį¹akas {3.263} of the
TathÄgataās having thus inquired about the supply of food.) As soon as
the poor manās physical sufferings had been relieved, his mind became
tranquil. Then the Teacher preached the Law in orderly sequence,
expounding one after another the Four Noble Truths. At the conclusion of
the lesson, the poor man was established in the Fruit of Conversion.
Then
the Teacher pronounced the words of thanksgiving, and having so done,
arose from his seat and departed. The multitude accompanied him a little
way and then turned back.The monks who accompanied the Teacher were
highly indignant and said, āJust consider, brethren, what the Teacher
did. Nothing of the sort ever happened before. But to-day, seeing a
certain poor man, the Teacher inquired about the supply of food and
directed that food to be given to another.ā The Teacher turned around,
stopped, [30.76] and said, āMonks, what are you saying?ā When he heard
what they were saying, he said to them, āIt is even so, monks. When I
came hither a journey of thirty leagues, a long and difficult journey,
my sole reason for coming hither was the fact that I saw that this lay
disciple possessed the faculties requisite for the attainment of the
Fruit of Conversion. Early in the morning, oppressed with the pangs of
hunger, this man went to the forest and spent the day in the forest
seeking his ox which was lost.
Therefore I thought to myself, āIf
I preach the Law to this man while he is suffering from the pangs of
hunger, he will not be able to comprehend it.ā Therefore was it that I
did what I did. Monks, there is no affliction like the affliction of
hunger.ā So saying, he pronounced the following Stanza,203.
Hunger is the greatest of afflictions; the Aggregates of Being are the principal source of suffering;
If a man thoroughly understand this, he has attained NibbÄna, Supreme Happiness.
Fear
What do Matteyya Awakened One with Awareness
quotes teach us about fear?
Trade your fear for freedom.
āEven death is not to be feared by one who has lived wisely.ā
āThe whole secret of existence is to have no fear.
Never fear what will become of you, depend on no one. Only the moment you reject all help are you freed.ā
āWhen
one has the feeling of dislike for evil, when one feels tranquil, one
finds pleasure in listening to good teachings; when one has these
feelings and appreciates them, one is free of fear.
āPain is a Gift
Instead of avoiding it,
Learn to embrace it.
Without pain,
there is no growthāFriends
https://tricycle.org/magazine/
Give people time.
Give people space.
Donāt beg anyone to stay.
Let them roam.Whatās meant for you will
always be yours.
Happiness, Sukha Vagga
The Buddha feeds the Hungry
Hunger is the greatest of afflictions; the Aggregates of Being are the principal source of suffering;
If a man thoroughly understand this, he has attained NibbÄna, Supreme Happiness.
Lord Buddha’s Ideals Have Solutions To Challenges Faced By World Today.
The eight-fold path of Lord Buddha shows the way towards the well-being of societies and nations.
Maį¹imÄkalai , ājewelled belt, girdle of gemsā
received a magic Atchaya Pathiram
(begging bowl) , which always gets filled.
Akshaya pathram Manimegalai the follower of Awakened One with Awareness said that
āHunger is the worst kind of illness.ā
āThe whole secret of existence is to have no fear.ā
There is no fire like passion
No crime like hatred,
No sorrow like separation,
No sickness like hunger,
And no joy like the joy of freedom.
Gautama Buddha
Zen famously says: when hungry, eat; when tired, sleep.
But all things in moderation - as the Buddha discovered in time to avoid starving to death.
Manimekalai
converted the prison into a hospice to help the needy, teaches the king
the dhamma of the Buddha. In the final five cantos of the epic.
Buddhist teachers recite Four Noble Truths, Twelve Nidanas and other ideas to her.
Volunteers
must become full-time members to fullfill the vision & aspiration
of his spiritual Manimekala Akshya Pathram. Must be committed to the
cause currently and involve in strategy, growth, and governance of
Akshaya Patra.
The journey so far and what the future holds in
the mission to end hunger for children and adults in the world.
Technology must be used in mass production for the fantastic results.
Other initiatives of the Akshaya Patra must help children and adults
from underprivileged backgrounds achieve their dreams.
All the
Governments all over the world allot funds for the governance of Akshaya
Patra and order all the vans used by postal department, police vans to
supply provisions, vegetables and food in edible food packs till all the
curfews are removed.
The state-of-the-art kitchens must become a subject of study and attract curious visitors from around the world.
Partnership
with the Governments all over the world,India and various State
Governments, along with the persistent support from corporates,
individual donors, and well-wishers have to help
Manimekali Akshya Pathram to serve millions of underprevilaged children and adults.
Picture a life in which your every waking moment is spent searching for food.
Your belly is distended and your limbs are emaciated like a starving
childās. Your hunger is ceaseless and painful, but your throat is no
wider
than the eye of a needle. When you find food, you canāt swallow it. Not
even a bite. The hunger persists, and your search continues.
Such is the fate of pretas in Buddhist traditionāthe hungry ghosts.
These
poor souls were reborn this way because in past lives they were driven
by desire, greed, anger, and ignorance. While you might find yourself
checking a few of these boxes on any given day, in Buddhism you have to
take such vices to the extreme to end up with such a tortured
existenceālike committing murder in a jealous rage. So no need to panic.
Itās a tradition in many Asian cultures to leave offerings of
food for the hungry ghosts. But this doesnāt really help. It turns out
these ghosts arenāt really searching for food.
Or they are, but
their search is misguided. Hunger for the ghosts has nothing to do with
food, and everything to do with what they did in their previous time on
earth. Thereās plenty of food for them, but they canāt eat it. Like
every religious parable, thereās an important lesson here: itās not food
they really need.
Back here in the human realm, we still look to
food to do much more than nourish our bodies and satisfy our hunger. We
turn to food in times of great joy and great sadness. When something
wonderful happens, we celebrate with a dinner out. We drink champagne,
we eat cake, we splurge on nice meals. Food becomes part of the
rejoicing.
And the opposite is true, too. Thereās a long
tradition of providing food to those who are grieving. We band together
to provide meals to friends in crisisāyou may, at some point in your
life, have signed up on a spreadsheet or email thread to bring meals to
someone mourning, someone recovering, someone struggling. In times of
sadness, we instinctively want to provide comfort in a tangible way. And
very often, we do that with food.Food is there for all of itāthe good
times and the bad. And to some extent, it makes sense. Itās fun to go
out and celebrate a raise, an anniversary, or a graduation. And it feels
right that when people are truly suffering, the last thing they should
worry about is putting together a meal. In these moments of tragedy or
triumph, food is a worthy and welcome ally.
The problem comes when we use food to comfort and reward ourselves when the stakes are much, much lower. Finally
I got the kids to sleep, now I can eat those cookies Iāve been eyeing.
That
big meeting today was a mess, time for a big glass of wine. These
mundane highs and lows are challenging. But they are not worthy of great
sadness or great celebration. Or, really, food.
UN News
Over 820 million people suffering from hunger; new UN report reveals stubborn realities of āimmenseā global challenge.
Fear
What do Matteyya Awakened One with Awareness
quotes teach us about fear?
Trade your fear for freedom.
āEven death is not to be feared by one who has lived wisely.ā
āThe whole secret of existence is to have no fear.
Never fear what will become of you, depend on no one. Only the moment you reject all help are you freed.ā
āWhen
one has the feeling of dislike for evil, when one feels tranquil, one
finds pleasure in listening to good teachings; when one has these
feelings and appreciates them, one is free of fear.
āPain is a Gift
Instead of avoiding it,
Learn to embrace it.
Without pain,
there is no growthā
As
the world fights extraordinary challenges, their lasting solutions can
come from the ideals of Lord Buddha. In his first sermon at Sarnath,
Lord Buddha referred to hope and purpose. For Lord Buddha, it was the
removal of human suffering.
We have to rise to the occasion and do whatever we can to increase hope among people.
If You Give a Buddhist a Cupcake
tricycle.org
If You Give a Buddhist a Cupcakeā¦
An excerpt from Tara Cottrell and Dan Zigmond’s new book Buddha