For
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White Pagoda with may be a table or, but be sure to having above head
level based on the usual use of the room.
Dr B.R.Ambedkar thundered āMain Bharat Baudhmay karunga.ā (I will make India Buddhist)
All Aboriginal Awakened Societies Thunder ā Hum Prapanch Prabuddha Bharatmay karunge.ā (We will make world Prabuddha Prapanch
The
Buddha died at the age of 80 by the banks of a river at Kusinari in
Prabuddha Bharat. Lying on his side with his head propped up by his hand
and a
serene expression, the Buddha passed into Nibbana. This moment is
captured in the image of the Reclining Buddha which can be seen in many
statues throughout Thailand, most famously at Wat Po in Bangkok. Nibbana
is a blissful state with no suffering and no reincarnation.
Meditation VR - Thailand, Chiang Mai & Pai Nature (360 VR Video)
enjoy this episode of ‘Meditation VR’ in which we select the most
relaxing scenes from each destination we’ve visited in this longer
format type of vi…
in Buddha’s own words with chants, songs, music Virtual Reality 3D 360
degrees Panoromic view for Discovery of Awakened One with Awareness
Universe for the welfare, happiness, and peace for all societies.
enjoy this episode of ‘Meditation VR’ in which we select the most
relaxing scenes from each destination we’ve visited in this longer
format type of video.
.Gorilla is an Amsterdam based virtual reality production studio. We aim
to create the most immersive, enthralling experiences imaginable. We
want to give you new experiences and take you places you have never
been. We want to tell stories like youāve never seen and heard them
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make 360Ā° video productions that are perfected to be experienced in
high end VR headsets (like Gear VR and Oculus) as well as Cardboard and
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Obviously te rules are different in VR but still there is much that we
gain from having this experience.
Tipitaka in Buddha’s own words with chants, songs, music Virtual Reality
3D 360 degrees Panoromic view for Discovery of Awakened One with
Awareness Universe for the welfare, happiness, and peace for all
societies.
VR 360 MEDITATION | WHO ARE YOU? | PART I
you for listening! Here are some extra tools for you. All rates have
been reduced during Covid-19 temporarily. Part II VR 360 Experience:
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in Buddha’s own words with chants, songs, music Virtual Reality 3D 360
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Universe for the welfare, happiness, and peace for all societies.
Buddhanussati: Verses of Recollection on the Buddha l Guided Meditation
Colombo Dhamma Friends
Meditation serves an important task in maintaining wholesome thoughts to
calm the mind. An awakened mind is able to comprehend clearly; the Four
Noble Truths.
serves an important task in maintaining wholesome thoughts to calm the
mind. An awakened mind is able to comprehend clearly; the Four Noble
Truths…
Buddhanussati: Meditation Recollecting the Qualities of the Buddha
meditations taught by the Buddha is the practice of recollecting the
qualities of the Buddha and his enlightenment. By remembering all of
the special qualities of the Buddha we gain much needed confidence in
his enlightenment and the spiritual practice he gave us. One of the most
beautiful explanations of this meditation comes from the Mahanama Sutta
in the Numerical Discourses. Mahanama was an elder in the Buddha’s
birth family and a faithful disciple. This passage comes from one of the
many times he would go to get advice from the Buddha:
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|
“There is the case where
you recollect the Tathagata: ‘Indeed, the Blessed One is worthy and rightly self-awakened, consummate in knowledge and conduct, well-gone, an expert with regard to the world, unexcelled as a trainer for those people fit to be tamed, the Teacher of divine and human beings, awakened, blessed.’ At any time when a disciple of the noble ones is recollecting the Tathagata, his mind is not overcome with passion, not overcome with aversion, not overcome with delusion. His mind heads straight, based on the Tathagata. And when the mind is headed straight, the disciple of the noble ones gains a sense of the goal, gains a sense of the Dhamma, gains joy connected with the Dhamma. In one who is joyful, rapture arises. In one who is rapturous, the body grows calm. One whose body is calmed experiences ease. In one at ease, the mind becomes concentrated. “Mahanama, you should develop this Mahanama Sutta: To Mahanama (2)
translated from the Pali by Thanissaro Bhikkhu |
|
guided meditation we use at our monastery to help us remember the
meaning of all of the Buddha’s qualities. It is helpful if we can first
memorize the list of his nine qualities in Pali and their English
meaning. That can form the framework to remember the specific meaning of
each quality.
If we have not memorized
this list and the meaning of each quality, we can easily glance down at a printed copy until we have them committed to memory. |
 |
Nammo tassa bhagavato arahato sammÄsambuddhassa!
Homage to the Blessed One, the Worthy One, the Fully Enlightened One!
Arahant ā Fully Accomplished One
I go for refuge to the Supreme Buddha, my great Teacher.
The Supreme Buddha eradicated sensual desires, and was entirely free of sensual desires.
The Supreme Buddha eradicated hatred, and was entirely free of hatred.
The Supreme Buddha eradicated delusion, and was entirely free of delusion.
The Supreme Buddha eradicated all defilements and all unwholesome thoughts, speech and actions.
The Supreme Buddha did not commit any misdeeds, even in secrecy.
The Supreme Buddha eradicated the desire for seeing forms.
The Supreme Buddha eradicated the desire for hearing sounds.
The Supreme Buddha eradicated the desire for smelling odors.
The Supreme Buddha eradicated the desire for tasting flavours.
The Supreme Buddha eradicated the desire for touching tangibles.
The Supreme Buddha eradicated the desire for cognizing thoughts.
The Supreme Buddha guarded sense faculties, controlled sense faculties, tamed sense faculties and restrained sense faculties.
My great Teacher, the Supreme Buddha completely destroyed all taints and was fully purified in body, speech and mind.
SammÄsambuddho ā Fully Enlightened
The Supreme Buddha, alone, understood perfectly the truth of suffering, without anyoneās help.
The Supreme Buddha, alone, eradicated the origin of suffering, without anyoneās help.
The Supreme Buddha, alone, attained the cessation of suffering, without anyoneās help.
The Supreme Buddha, alone, developed the path leading to the cessation of suffering, without anyoneās help.
The Supreme Buddha, alone, realized the Four Noble Truths, without anyoneās help.
The
Supreme Buddha understood the Four Noble Truths as they really are, in
their three phases (satya Ʊana, krutya Ʊana, kruta Ʊana) and twelve
aspects, without the help of a teacher.
The Supreme Buddha, my great
Teacher, is the one and only Teacher, who alone realized the Four Noble
Truths, escaped suffering, and achieved real happiness.
VijjÄcaranasampanno ā Perfect in True Knowledge and Conduct
Iddhivida
ƱÄna: The Supreme Buddha had the supernatural powers of creating
whatever he wished (having been one, to become many; having been many,
to become one; to appear and disappear; to move unhindered through walls
and mountains, as though through space; to dive in and out of the
Earth, as though it was water; to walk on water, as though it was Earth;
seated cross-legged, to travel in the air like birds; to touch and
stroke the Sun and Moon). Powerful and mighty was the Supreme Buddha, so
as to exercise mastery even as far as the Brahma-world.
Dibba sotaāDivine
ear: The Supreme Buddha had the ability to hear both divine and human
sounds that were far away, as well as those that were near.
Dibba chakkuāDivine eye: The Supreme Buddha had the ability to see even the smallest of things at a great distance by his divine eye.
ParacittavijÄnana ƱÄna: The Supreme Buddha had the ability to read othersā minds.
PubbenivÄsÄnussati ƱÄna: The Supreme Buddha had the ability to recollect the past lives of beings.
CutÅ«papÄta ƱÄna: The Supreme Buddha had the ability to see the passing away and rebirth of beings according to their actions.
Äsavakkhaya ƱÄna: The Supreme Buddha had the knowledge of the destruction of all taints.
The Supreme Buddha developed excellent psychic powers.
My
great Teacher, the Supreme Buddha had excellent virtue, excellent
concentration, excellent wisdom, excellent mindfulness; extraordinary
effort, courage and determination.
Sugato ā Sublime
The Supreme Buddha discovered the correct and clear path, the Noble Eightfold Path.
Following the Noble Eightfold Path, my great Teacher achieved the bliss of NibbÄna.
LokavidÅ« ā Knower of All Worlds
The
Supreme Buddha understood all worlds ā the Brahma world, the heavenly
world, the human world, hell, the animal world, the ghost world, and the
titansā world. The Supreme Buddha understood the origin of all worlds
and escaped from all worlds.
Anuttaro purisadammasÄrathi ā Incomparable Leader of Persons to be Tamed
With
great compassion, loving kindness, and great wisdom, the Supreme Buddha
tamed immoral humans, gods and Brahmas, to be moral and virtuous.
SatthÄ devamanussÄnam ā Teacher of Gods and Humans
The
Supreme Buddha is the Teacher of gods and humans. The Supreme Buddha
showed wise gods and wise humans the way to end suffering and reach
NibbÄna.
Buddho ā Fully Enlightened
Unaided
and unguided by any other, my great Teacher, the Supreme Buddha,
attained the supreme state of Enlightenment and fully realized the Four
Noble Truths. The
Supreme Buddha, with great compassion, expounded
the Dhamma to others without holding anything back, so that they may
understand suffering and achieve real happiness.
ā
BhagavÄti ā Blessed One
The Supreme Buddha is the one and only extraordinary, supreme Teacher with all of these great qualities.
These
are the great qualities of the Supreme Buddha, my great Teacher. My
refuge is based on these exceptional qualities and the incomparable
virtue, concentration, and wisdom of the Supreme Buddha.
My
great Teacher has taught us, when a noble son or daughter recollects the
qualities of the Blessed One, the mind of the noble disciple is not
afflicted with sensual desire, with hatred or with delusion. The mind
becomes unshaken towards the Supreme Buddha. With perfect confidence in
the Blessed One, inspiration is gained from the truth of the Dhamma.
Gladness arises in the noble disciple. With gladness towards the Dhamma,
rapture and joy are born. With joy, the body becomes tranquil. With a
tranquil body, the noble disciple feels pleasure. With pleasure, the
mind becomes concentrated. The noble disciple abides recollecting the
great qualities of the Supreme Buddha, the Blessed One, my great
Teacher.
SÄdhu! SÄdhu! SÄdhu!
Awakened
Buddha Sutta (SN 22:58)
Some schools of Buddhism teach that there is a
qualitative difference between the liberation of a Buddha and that of an
arahant disciple. This sutta, however, shows that the Buddha saw the
distinction in different terms.
* * *
Near SÄvatthÄ«ā¦ āMonks, the TathÄgataāthe worthy one,
the rightly self-awakened one, who from disenchantment with form, from
dispassion, from cessation, from lack of clinging (for form) is
releasedāis termed ārightly self-awakened.ā And a discernment-released
monkāwho from disenchantment with form, from dispassion, from cessation,
from lack of clinging (for form) is releasedāis termed
ādiscernment-released.ā
āThe TathÄgataāthe worthy one, the rightly
self-awakened one, who from disenchantment with feelingā¦ perceptionā¦
fabrication, from dispassion, from cessation, from lack of clinging (for
feelingā¦ perceptionā¦ fabrication) is releasedāis termed ārightly
self-awakened.ā And a discernment-released monkāwho from disenchantment
with feelingā¦ perceptionā¦ fabrication, from dispassion, from cessation,
from lack of clinging (for feelingā¦ perceptionā¦ fabrication) is
releasedāis termed ādiscernment-released.ā
āThe TathÄgataāthe worthy one, the rightly
self-awakened one, who from disenchantment with consciousness, from
dispassion, from cessation, from lack of clinging (for consciousness) is
releasedāis termed ārightly self-awakened.ā And a discernment-released
monkāwho from disenchantment with consciousness, from dispassion, from
cessation, from lack of clinging (for consciousness) is releasedāis
termed ādiscernment-released.ā
āSo what difference, what distinction, what
distinguishing factor is there between one rightly self-awakened and a
monk discernment-released?ā
āFor us, lord, the teachings have the Blessed One as
their root, their guide, & their arbitrator. It would be good if the
Blessed One himself would elaborate on the meaning of this statement.
Having heard it from the Blessed One, the monks will remember it.ā
āIn that case, monks, listen & pay close attention. I will speak.ā
āAs you say, lord,ā the monks responded to him.
The Blessed One said, āThe TathÄgataāthe worthy one,
the rightly self-awakened oneāis the one who gives rise to the path
(previously) unarisen, who engenders the path (previously) unengendered,
who points out the path (previously) not pointed out. He knows the
path, is expert in the path, is adept at the path. And his disciples now
keep following the path and afterward become endowed with the path.
āThis is the difference, this the distinction, this the
distinguishing factor between one rightly self-awakened and a monk
discernment-released.ā
Morning Chanting
DEDICATION
OF OFFERINGS
(Yo
so) bhagavÄ arahaį¹
sammÄsambuddho
To the Blessed One, the Lord
who fully attained perfect
enlightenment,
SvÄkkhÄto yena bhagavatÄ dhammo
To the Teaching which he expounded so
well,
Supaį¹ipanno
yassa bhagavato sÄvakasaį¹
gho
And to the Blessed Oneās disciples, who
have practised well,
Tammayaį¹ bhagavantaį¹
sadhammaį¹ sasaį¹
ghaį¹
To these; the Buddha, the Dhamma and the Sangha
Imehi sakkÄrehi yathÄrahaį¹
Äropitehi abhipÅ«jayÄma
We render with offerings our rightful homage.
SÄdhu
no bhante bhagavÄ sucira-parinibbutopi
It is well for us that the Blessed One,
having attained liberation,
PacchimÄ-janatÄnukampamÄnasÄ
Still had compassion for later generations.
Ime sakkÄre duggata-paį¹į¹ÄkÄra-bhÅ«te
paį¹iggaį¹hÄtu
May these simple offerings be accepted
AmhÄkaį¹ dÄ«gharattaį¹
hitÄya sukhÄya
For our long-lasting benefit and for
the happiness it gives us.
Arahaį¹ sammÄsambuddho
bhagavÄ
The Lord, the Perfectly Enlightened and
Blessed One
Buddhaį¹ bhagavantaį¹ abhivÄdemi
I render homage to the Buddha, the
Blessed One. (Bow)
(SvÄkkhÄto)
bhagavatÄ dhammo
The
Teaching so completely explained by him
Dhammaį¹ namassÄmi
I bow to the Dhamma. (Bow)
(Supaį¹ipanno)
bhagavato sÄvakasaį¹
gho
The
Blessed Oneās disciples who have practised well
Saį¹
ghaį¹
namÄmi
I bow to the Sangha. (Bow)
PRELIMINARY HOMAGE
(Handa
mayaį¹ buddhassa bhagavato pubbabhÄga-namakÄraį¹ karomase)
[Now let us pay
preliminary homage to the Buddha]
[Namo
tassa] bhagavato arahato sammÄsambuddhassa (3x)
Homage
to the Blessed, Noble and Perfectly Enlightened One. (3x)
HOMAGE TO THE BUDDHA
(Handa
mayaį¹ buddhÄbhithutiį¹ karomase)
[Now
let us chant in praise of the Buddha]
(Yo
so) tathÄgato arahaį¹ sammÄsambuddho
The
TathÄgata is the Pure One, the Perfectly Enlightened One;
VijjÄcaraį¹a-sampanno
He is impeccable in conduct and understanding
Sugato
The
Accomplished One
Lokavidū
The
Knower of the Worlds;
Anuttaro purisadamma-sÄrathi
He
trains perfectly those who wish to be trained
SatthÄ deva-manussÄnaį¹
He
is Teacher of devÄs and humans
Buddho bhagavÄ
He is Awake and Holy.
Yo imaį¹ lokaį¹ sadevakaį¹ samÄrakaį¹ sabrahmakaį¹
In
this world with its devÄs, demons and kind spirits,
Sassamaį¹a-brÄhmaį¹iį¹ pajaį¹ sadeva-manussaį¹ sayaį¹
abhiƱƱÄ
sacchikatvÄ pavedesi
Its seekers and sages, celestial and human
beings, he has by deep insight revealed the Truth.
Yo dhammaį¹ desesi Ädi-kalyÄį¹aį¹
majjhe-kalyÄį¹aį¹ pariyosÄna-kalyÄį¹aį¹
He has pointed out the Dhamma: beautiful
in the beginning, beautiful in the middle, beautiful in the end.
SÄtthaį¹ sabyaƱjaį¹aį¹ kevala-paripuį¹į¹aį¹ parisuddhaį¹
brahmacariyaį¹ pakÄsesi
He has explained the Spiritual Life of
complete purity in its essence and
conventions.
Tamahaį¹ bhagavantaį¹ abhipÅ«jayÄmi tamahaį¹ bhagavantaį¹ sirasÄ namÄmi
I
chant my praise to the Blessed One, I bow my head to the Blessed One.
(Bow)
HOMAGE TO THE DHAMMA
(Handa
mayaį¹ dhammÄbhithutiį¹ karomase)
[Now
let us chant in praise of the Dhamma]
(Yo
so) svÄkkhÄto bhagavatÄ dhammo
The Dhamma is well-expounded by the Blessed
One,
Sandiį¹į¹hiko
Apparent here and now
AkÄliko
Timeless
Ehipassiko
Encouraging investigation,
Opanayiko
Leading onwards
Paccattaį¹
veditabbo viĆ±Ć±Å«hi
To be experienced individually by the
wise.
Tamahaį¹
dhammaį¹ abhipÅ«jayÄmi tamahaį¹ dhammaį¹ sirasÄ namÄmi
I chant my praise to this Teaching, I bow
my head to this Truth.
(Bow)
HOMAGE
TO THE SANGHA
(Handa mayaį¹ saį¹ ghÄbhithutiį¹ karomase)
[Now let us chant in praise of the
Sangha]
(Yo so) supaį¹ipanno bhagavato sÄvakasaį¹
gho
They are the Blessed Oneās disciples who
have practised well,
Ujupaį¹ipanno
bhagavato sÄvaka saį¹
gho
Who have practised directly,
ĆÄyapaį¹ipanno
bhagavato sÄvaka
saį¹
gho
Who have practised insightfully,
SÄmÄ«cipaį¹ipanno
bhagavato sÄvaka saį¹
gho
Those who practise with integrity;
Yadidaį¹
cattÄri purisayugÄni aį¹į¹ha purisapuggalÄ
That is the four pairs, the eight kinds
of noble beings,
Esa
bhagavato sÄvaka saį¹
gho
These are the Blessed Oneās disciples.
į¾¹huneyyo
Such ones are worthy of gifts
PÄhuneyyo
Worthy of hospitality
Dakkhiį¹eyyo
Worthy of offerings
AƱjali-karaį¹Ä«yo
Worthy of respect;
Anuttaraį¹ puƱƱakkhettaį¹ lokassa
They give occasion for incomparable goodness
to arise in the world.
Tamahaį¹
saį¹
ghaį¹ abhipÅ«jayÄmi tamahaį¹ saį¹
ghaį¹ sirasÄ namÄmi
I chant my praise to this Sangha, I bow my head to this Sangha.
(Bow)
SALUTATION OF THE TRIPLE GEM
(Handa mayaį¹
ratanattaya-paį¹Äma-gÄthÄyo ceva saį¹vega vatthu-paridÄ«paka pÄį¹haƱca bhaį¹Ämase)
[Now
let us chant our salutation of the Triple Gem and a passage to arouse urgency]
(Buddho
susuddho) karuį¹Ämahaį¹į¹avo
The
Buddha, absolutely pure, with ocean-like compassion,
Yoccanta-suddhabbara-ƱÄį¹a-locano
Possessing
the clear sight of wisdom,
Lokassa
pÄpÅ«pakilesa-ghÄtako
Destroyer
of worldly self-corruption
VandÄmi
buddhaį¹ ahamÄdarena taį¹
Devotedly indeed, that Buddha I revere.
Dhammo
padīpo viya
tassa satthuno
The Teaching of the Lord, like a lamp,
Yo
maggapÄkÄmata-bheda-bhinnako
Illuminating the Path and its Fruit: the Deathless
ā
Lokuttaro
yo ca tadattha-dīpano
That which is beyond the conditioned world
ā
VandÄmi
dhammaį¹ ahamÄdarena taį¹
Devotedly indeed, that Dhamma I revere.
Saį¹
gho
sukhettÄbhyati-khetta-saƱƱito
The Sangha, the most fertile ground for
cultivation,
Yo diį¹į¹hasanto sugatÄnubodhako
Those who have realised Peace, awakened
after the Accomplished One,
Lolappahīno
ariyo sumedhaso
Noble
and wise, all longing abandoned
VandÄmi
saį¹
ghaį¹ ahamÄdarena taį¹
Devotedly
indeed, that Sangha I revere.
Iccevaį¹-ekantabhipÅ«ja-neyyakaį¹
This salutation should be made
Vatthuttayaį¹
vandayatÄbhisaį¹
khataį¹
To that which is worthy;
PuƱƱaį¹
mayÄ yaį¹ mama sabbupaddavÄ
Through the power of such good action
MÄ hontu
ve tassa pabhÄvasiddhiyÄ
May all obstacles disappear.
Idha
tathÄgato loke uppanno arahaį¹ sammÄsambuddho
One who knows things as they are has come into
this world; and he is an Arahant, a perfectly awakened being.
Dhammo ca desito niyyÄniko upasamiko parinibbÄniko
sambodhagÄmÄ«
sugatappavedito
Purifying the way leading out of delusion,
calming and directing to
perfect
peace, and leading to enlightenment ā this Way he has made known.
Mayantaį¹
dhammaį¹ sutvÄ evaį¹ jÄnÄma
Having
heard the Teaching, we know this:
JÄtipi dukkhÄ Birth is dukkha
JarÄpi dukkhÄ Ageing is dukkha
Maraį¹ampi dukkhaį¹ And death is dukkha;
Soka-parideva-dukkha-domanassupÄyÄsÄpi
dukkhÄ
Sorrow, lamentation, pain, grief and
despair are dukkha;
Appiyehi sampayogo
dukkho
Association with the disliked is dukkha
Piyehi vippayogo dukkho
Separation from the liked is dukkha;
Yampicchaį¹ nalabhati
tampi dukkhaį¹
Not
attaining oneās wishes is dukkha
Saį¹
khittena
paƱcupÄdÄnakkhandhÄ dukkhÄ
In brief, the five focuses of identity are
dukkha.
SeyyathÄ«daį¹ These are as follows:
RÅ«pÅ«pÄdÄnakkhandho
Attachment to form,
VedanÅ«pÄdÄnakkhandho Attachment
to feeling,
SaĆ±Ć±Å«pÄdÄnakkhandho Attachment to perception,
Saį¹ khÄrÅ«pÄdÄnakkhandho Attachment to kamma formations,
ViƱƱÄį¹Å«pÄdÄnakkhandho Attachment to sense-consciousness.
Yesaį¹ pariƱƱÄya For the complete understanding of this,
DharamÄno
so bhagavÄ The Blessed One, in his lifetime
Evaį¹ bahulaį¹ sÄvake vineti
Frequently
instructed his disciples in just this way.
Evaį¹ bhÄgÄ ca
panassa bhagavato sÄvakesu anusÄsanÄ« BahulÄ
pavattati
In
addition, he further instructed:
RÅ«paį¹
aniccaį¹ Form is impermanent,
VedanÄ aniccÄ Feeling is impermanent,
SaĆ±Ć±Ä aniccÄ
Perception is
impermanent,
Saį¹ khÄrÄ aniccÄ Kamma formations are impermanent,
ViƱƱÄį¹aį¹ aniccaį¹ Sense-consciousness is impermanent;
RÅ«paį¹ anattÄ Form is not-self,
VedanÄ anattÄ Feeling is not-self,
SaĆ±Ć±Ä anattÄ Perception is not-self,
Saį¹ khÄrÄ anattÄ Kamma formations are not-self,
ViƱƱÄį¹aį¹ anattÄ Sense-consciousness is not-self;
Sabbe saį¹
khÄrÄ aniccÄ All conditions are transient,
Sabbe
dhammÄ anattÄ āti There is no self in the created or the uncreated.
Te mayaį¹ All of us
Otiį¹į¹Ämaha-jÄtiyÄ
jarÄmaraį¹ena
Are bound by birth, ageing and death,
Sokehi
paridevehi dukkhehi domanassehi upÄyÄsehi
By sorrow, lamentation, pain, grief and despair,
Dukkhotiį¹į¹Ä
dukkhaparetÄ
Bound
by dukkha and obstructed by dukkha.
AppevanÄmimassa
kevalassa dukkhakkhandhassa antakiriyÄ paƱƱÄyethÄ āti
Let
us all aspire to complete freedom from suffering.
(The
following is chanted only by the monks and sÄmaneras:)
Ciraparinibbutampi
taį¹ bhagavantaį¹
uddissa arahantaį¹ sammÄĀsambuddhaį¹
Remembering the Blessed
One, the Noble Lord and Perfectly Enlightened One, who long ago attained
ParinibbÄna.
SaddhÄ agÄrasmÄ anagÄriyaį¹ pabbajitÄ
We have gone forth with faith from home to
homelessness,
Tasmiį¹
bhagavati brahma-cariyaį¹ carÄma
And like the Blessed One, we practise the
Holy Life,
BhikkhÅ«naį¹*
sikkhÄsÄjÄ«va-samÄpannÄ
Being
fully equipped with the bhikkhusāā system of training.
Taį¹ no brahma-cariyaį¹, imassa kevalassa
dukkhakkhandhassa antakiriyÄya samvattatu
May
this Holy Life lead us to the end of this whole mass of suffering.
sÄmaneras chant: * sÄmanerÄnaį¹ ā sÄmanerasā
(An alternative version of the preceding
section)
Ciraparinibbutampi taį¹
bhagavantaį¹ saraį¹aį¹ gatÄ
The Blessed One, who
long ago attained ParinibbÄna is our refuge
DhammaƱca saį¹ ghaƱca
So
too are the Dhamma and Sangha
Tassa
bhagavato sÄsanaį¹ yathÄsati yathÄbalaį¹ manasikaroma anupaį¹ipajjÄma
Attentively we follow the pathway of that
Blessed One, with all of our mindfulness and strength
SÄ
sÄ no paį¹ipatti
May then the cultivation of this practice
Imassa kevalassa
dukkhakkhandhassa
antakiriyÄya saį¹vattatu
Lead us to the end of every kind of
suffering 
The Blessed,Noble,Awakened One-The Tathagata
Give people time.
Give people space.
Don’t beg anyone to stay.
Let them roam.
What’s meant for you will always be yours. 
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.
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 growth
lord, does perception arise first, and knowledge after; or does
knowledge arise first, and perception after; or do perception &
knowledge arise simultaneously?
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
Brahm discusses sutta 9 from the Digha Nikaya: Potthapada Sutta -
States of Consciousness, this is part 1 of 2. Read DN9 here on Sutta
Central: https://suttacentral.net/search?query…
Buddha discusses with a wanderer the nature of perception and how it
evolves through deeper states of meditation. None of these, however,
should be identified with a self or soul”, Sutta Central.
one occasion, the BhagavÄ was staying among the Kurus at
KammÄsadhamma,a market town of the Kurus. There, he addressed the
bhikkhus:
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.
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.
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.
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.
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.
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 
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
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.
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
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
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.
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
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.
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.
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.
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
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.
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
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.
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
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
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
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.
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
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
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.
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
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.
Forum on Dhamma teachings of Ven. Dr. M. Punnaji Maha Thera with
sharing by Bro. Billy Tan from a scientific perspective. Session 1 at
the Buddhist Maha Vihara on 25th July 2016 on SaĆ±Ć±Ä (sensation) &
VedanÄ (feeling), and the PaƱca-khandha (the Five constituents of the
Process of Perception).
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.
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.
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?
Most Venerable Chaokhun Ajahn Jayasaro (Shaun Michael Chiverton)
delivered an Evening Dhamma talk in the SSBU Dhamma hall, Shan State
Buddhist University, Taunggyi, Shan State, Myanmar on 2nd March 2020.
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?
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.
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.
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.
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
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.
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.
Most Venerable Chaokhun Ajahn Jayasaro (Shaun Michael Chiverton)
delivered an Evening Dhamma talk in the SSBU Dhamma hall, Shan State
Buddhist University…
PERCEPTION - a process that takes place when there is contact between a
sense door and the appropriate object. One type of perception for each
of the senses
MENTAL FORMATIONS. -50 different mental qualities which give
characteristics to the state of consciousness such as love kindness and
compassion or anger ill-will or gred, or netural qualities like
concetration or attention.
CONSCIOUSNESS - is not constant but arises when a sense door is
stimulated by the appropriate object then a particular typw of
consciousness arises. Eg if a smell strikes the nose the olfactory
consciousness will arise. This consciousness arises and passes away in a
split second.
said the Five Aggregates are all changing from moment to moment.
However, we don’t see things as they really are. Nothing is permanent
(Anicca). There is no self inherent in anything (anatta). Suffering is a
given of all conditioned things (Dukkha).
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?
bhikkhus, a bhikkhu [discerns]: “such is rÅ«pa, such is the samudaya of
rÅ«pa, such is the passing away of rÅ«pa; 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”.
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.
