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12/14/21
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𝓛𝓔𝓢𝓢𝓞𝓝 4182 Wed 15 Dec 2021
FIVE SUBJECTS WE MUST FREQUENTLY CONTEMPLATE
FIVE SUBJECTS WE MUST FREQUENTLY CONTEMPLATE
Sutta Meditation Series
In this session, we examine the Buddha’s teaching on FIVE SUBJECTS WE MUST FREQUENTLY CONTEMPLATE.
The session is broken into the following sections:
– Introduction to Abhiṇhapaccavekkhitabbaṭhāna Sutta (AN 5.57)
– Finding support for this teaching - various suttas that support or intersect with this teaching
– “Deep dive” into the five contemplations
– Fruits of this Practice
– Short instructions on how to meditate on this sutta
Suttas that are mentioned in this talk:
– Vatthupama Sutta (MN 7) - The Simile of the Cloth
– Sammādiṭṭhi Sutta (MN 9) – Right View
– Māgaṇḍiya Sutta (MN 75) – To Māgaṇḍiya
– Assu Sutta (SN 15.3) – Tears
– Jātidhammā Sutta (SN 35.33–42_ Subject to Birth
– Dukkhatā Sutta (SN45.165) – Painful States
– Jarādhamma Sutta (SN 48.41) – Old Age
– Dhammacakkappavattana Sutta (SN 56.11) - Setting in Motion the Wheel of the Dhamma
– Devadūta Sutta (AN 3.36) – Messengers of the Gods
– Sukhamāla Sutta (AN 3.39) – Delicate
– Paṭhamabhaya Sutta (AN 4.119) – Fear 1st
– Pāṭibhoga Sutta (AN 4.182) – Guarantee/Security
– Pāṇātipātī Sutta (AN 4.224) – Killing Living Beings
– Paṭhamamagga Sutta (AN 4.225) – The Path 1st
– Pariyesanā Sutta (AN 4.255) – Searches
– Alabbhanīyaṭhāna Sutta (AN 5.48) – Things That Cannot Be Obtained
— Nibbedhika Sutta (AN 6.63) – Penetrative
– Adhammacariyā Sutta (AN 10.220) – Unrighteous Conduct
– Saṁsappanīya Sutta (AN 10.216) - Creeping
– Pesakaradhita Vatthu (Dhp 174) – Story of the Weaver Girl
– Tayojanapabbajita Vatthu (Dhp209-12) - Story of Three Ascetics
The AUDIO has been uploaded to the Sutta Meditation Series podcast channel hosted at https://anchor.fm/suttameditationseries.
It can also be accessed on multiple podcast platforms including
Spotify, Podcast Addict, Google Podcasts, Apple Podcasts and more.
It can also be accessed on multiple podcast platforms including
Spotify, Podcast Addict, Google Podcasts, Apple Podcasts and more.
AN 6.25 (A iii 312)
Anussatiṭṭhāna Sutta
— Subjects of recollection —
This sutta defines what are the six subjects of recollection.
Note: info·bubbles on “underdotted” English words
Pāḷi
“chayimāni, bhikkhave, anussatiṭṭhānāni. katamāni cha?
idha,
bhikkhave, ariyasāvako tathāgataṃ anussarati: ‘itipi so bhagavā arahaṃ
sammāsambuddho, vijjācaraṇasampanno, sugato, lokavidū, anuttaro
purisadammasārathi, satthā devamanussānaṃ, buddho bhagavā’ti. yasmiṃ,
bhikkhave, samaye ariyasāvako tathāgataṃ anussarati, nevassa tasmiṃ
samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti,
na mohapariyuṭṭhitaṃ cittaṃ hoti; ujugatamevassa tasmiṃ samaye cittaṃ
hoti, nikkhantaṃ muttaṃ vuṭṭhitaṃ gedhamhā. ‘gedho’ti kho, bhikkhave,
pañcannetaṃ kāmaguṇānaṃ adhivacanaṃ. idampi kho, bhikkhave, ārammaṇaṃ
karitvā evamidhekacce sattā visujjhanti.
bhikkhave, ariyasāvako tathāgataṃ anussarati: ‘itipi so bhagavā arahaṃ
sammāsambuddho, vijjācaraṇasampanno, sugato, lokavidū, anuttaro
purisadammasārathi, satthā devamanussānaṃ, buddho bhagavā’ti. yasmiṃ,
bhikkhave, samaye ariyasāvako tathāgataṃ anussarati, nevassa tasmiṃ
samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti,
na mohapariyuṭṭhitaṃ cittaṃ hoti; ujugatamevassa tasmiṃ samaye cittaṃ
hoti, nikkhantaṃ muttaṃ vuṭṭhitaṃ gedhamhā. ‘gedho’ti kho, bhikkhave,
pañcannetaṃ kāmaguṇānaṃ adhivacanaṃ. idampi kho, bhikkhave, ārammaṇaṃ
karitvā evamidhekacce sattā visujjhanti.
“puna
caparaṃ, bhikkhave, ariyasāvako dhammaṃ anussarati: ‘svākkhāto
bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ
veditabbo viññūhī’ti. yasmiṃ, bhikkhave, samaye ariyasāvako dhammaṃ
anussarati, nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na
dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti;
ujugatamevassa tasmiṃ samaye cittaṃ hoti, nikkhantaṃ muttaṃ vuṭṭhitaṃ
gedhamhā. ‘gedho’ti kho, bhikkhave, pañcannetaṃ kāmaguṇānaṃ adhivacanaṃ.
idampi kho, bhikkhave, ārammaṇaṃ karitvā evamidhekacce sattā
visujjhanti.
caparaṃ, bhikkhave, ariyasāvako dhammaṃ anussarati: ‘svākkhāto
bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ
veditabbo viññūhī’ti. yasmiṃ, bhikkhave, samaye ariyasāvako dhammaṃ
anussarati, nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na
dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti;
ujugatamevassa tasmiṃ samaye cittaṃ hoti, nikkhantaṃ muttaṃ vuṭṭhitaṃ
gedhamhā. ‘gedho’ti kho, bhikkhave, pañcannetaṃ kāmaguṇānaṃ adhivacanaṃ.
idampi kho, bhikkhave, ārammaṇaṃ karitvā evamidhekacce sattā
visujjhanti.
“puna
caparaṃ, bhikkhave, ariyasāvako attano sīlāni anussarati akhaṇḍāni
acchiddāni asabalāni akammāsāni bhujissāni viññu·p·pasatthāni
a·parāmaṭṭhāni samādhi·saṃvattanikāni. yasmiṃ, bhikkhave, samaye
ariyasāvako sīlaṃ anussarati, nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ
cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ
cittaṃ hoti; ujugatamevassa tasmiṃ samaye cittaṃ hoti, nikkhantaṃ muttaṃ
vuṭṭhitaṃ gedhamhā. ‘gedho’ti kho, bhikkhave, pañcannetaṃ kāmaguṇānaṃ
adhivacanaṃ. idampi kho, bhikkhave, ārammaṇaṃ karitvā evamidhekacce
sattā visujjhanti.
caparaṃ, bhikkhave, ariyasāvako attano sīlāni anussarati akhaṇḍāni
acchiddāni asabalāni akammāsāni bhujissāni viññu·p·pasatthāni
a·parāmaṭṭhāni samādhi·saṃvattanikāni. yasmiṃ, bhikkhave, samaye
ariyasāvako sīlaṃ anussarati, nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ
cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ
cittaṃ hoti; ujugatamevassa tasmiṃ samaye cittaṃ hoti, nikkhantaṃ muttaṃ
vuṭṭhitaṃ gedhamhā. ‘gedho’ti kho, bhikkhave, pañcannetaṃ kāmaguṇānaṃ
adhivacanaṃ. idampi kho, bhikkhave, ārammaṇaṃ karitvā evamidhekacce
sattā visujjhanti.
“puna
caparaṃ, bhikkhave, ariyasāvako devatā anussarati: ‘santi devā
cātumahārājikā, santi devā tāvatiṃsā, santi devā yāmā, santi devā
tusitā, santi devā nimmānaratino, santi devā paranimmitavasavattino,
santi devā brahmakāyikā, santi devā tatuttari. yathārūpāya saddhāya
samannāgatā tā devatā ito cutā tattha upapannā; mayhampi tathārūpā
saddhā saṃvijjati. yathārūpena sīlena samannāgatā tā devatā ito cutā
tattha upapannā; mayhampi tathārūpā sīlā saṃvijjati. sutena samannāgatā
tā devatā ito cutā tattha upapannā; mayhampi tathārūpā sutā saṃvijjati.
cāgena samannāgatā tā devatā ito cutā tattha upapannā; mayhampi
tathārūpā cāgā saṃvijjati. paññāya samannāgatā tā devatā ito cutā tattha
upapannā; mayhampi tathārūpā paññā saṃvijjatī’” ti. “yasmiṃ, bhikkhave,
samaye ariyasāvako attano ca tāsañca devatānaṃ saddhañca sīlañca
sutañca cāgañca paññañca anussarati nevassa tasmiṃ samaye
rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na
mohapariyuṭṭhitaṃ cittaṃ hoti; ujugatamevassa tasmiṃ samaye cittaṃ hoti,
nikkhantaṃ muttaṃ vuṭṭhitaṃ gedhamhā. ‘gedho’ti kho, bhikkhave,
pañcannetaṃ kāmaguṇānaṃ adhivacanaṃ. idampi kho, bhikkhave, ārammaṇaṃ
karitvā evamidhekacce sattā visujjhanti.
caparaṃ, bhikkhave, ariyasāvako devatā anussarati: ‘santi devā
cātumahārājikā, santi devā tāvatiṃsā, santi devā yāmā, santi devā
tusitā, santi devā nimmānaratino, santi devā paranimmitavasavattino,
santi devā brahmakāyikā, santi devā tatuttari. yathārūpāya saddhāya
samannāgatā tā devatā ito cutā tattha upapannā; mayhampi tathārūpā
saddhā saṃvijjati. yathārūpena sīlena samannāgatā tā devatā ito cutā
tattha upapannā; mayhampi tathārūpā sīlā saṃvijjati. sutena samannāgatā
tā devatā ito cutā tattha upapannā; mayhampi tathārūpā sutā saṃvijjati.
cāgena samannāgatā tā devatā ito cutā tattha upapannā; mayhampi
tathārūpā cāgā saṃvijjati. paññāya samannāgatā tā devatā ito cutā tattha
upapannā; mayhampi tathārūpā paññā saṃvijjatī’” ti. “yasmiṃ, bhikkhave,
samaye ariyasāvako attano ca tāsañca devatānaṃ saddhañca sīlañca
sutañca cāgañca paññañca anussarati nevassa tasmiṃ samaye
rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na
mohapariyuṭṭhitaṃ cittaṃ hoti; ujugatamevassa tasmiṃ samaye cittaṃ hoti,
nikkhantaṃ muttaṃ vuṭṭhitaṃ gedhamhā. ‘gedho’ti kho, bhikkhave,
pañcannetaṃ kāmaguṇānaṃ adhivacanaṃ. idampi kho, bhikkhave, ārammaṇaṃ
karitvā evamidhekacce sattā visujjhanti.
English
There are, bhikkhus, these six subjects of recollection. Which six?
Here,
bhikkhus, a noble disciple recollects the Tathāgata: ‘Truly, the
Fortunate One is an arahant, fully enlightened, accomplished in true
knowledge and good conduct, sublime, a knower of the worlds, the supreme
trainer of men to be tamed, teacher of devas and humans, awakened,
fortunate.’ When, bhikkhus, a noble disciple recollects the Tathāgata,
then at that time his mind is neither under the sway of avidity, nor
under the sway of hatred, nor under the sway of delusion. Then his mind
is just upright, he has left greed behind, released himself from it, he
has emerged from it. ‘Greed’, bhikkhus, is an expression for the five
strands of sensuality. Having made this a foundation, some beings get
purified in this way.
bhikkhus, a noble disciple recollects the Tathāgata: ‘Truly, the
Fortunate One is an arahant, fully enlightened, accomplished in true
knowledge and good conduct, sublime, a knower of the worlds, the supreme
trainer of men to be tamed, teacher of devas and humans, awakened,
fortunate.’ When, bhikkhus, a noble disciple recollects the Tathāgata,
then at that time his mind is neither under the sway of avidity, nor
under the sway of hatred, nor under the sway of delusion. Then his mind
is just upright, he has left greed behind, released himself from it, he
has emerged from it. ‘Greed’, bhikkhus, is an expression for the five
strands of sensuality. Having made this a foundation, some beings get
purified in this way.
Also,
bhikkhus, a noble disciple recollects the Dhamma: ‘The Dhamma is well
expounded by the Fortunate One, visible directly, immediate, inviting to
come and see, efficient, to be experienced individually by the wise.’
When, bhikkhus, a noble disciple recollects the Dhamma, then at that
time his mind is neither under the sway of avidity, nor under the sway
of hatred, nor under the sway of delusion. Then his mind is just
upright, he has left greed behind, released himself from it, he has
emerged from it. ‘Greed’, bhikkhus, is an expression for the five
strands of sensuality. Having made this a foundation, some beings get
purified in this way.
bhikkhus, a noble disciple recollects the Dhamma: ‘The Dhamma is well
expounded by the Fortunate One, visible directly, immediate, inviting to
come and see, efficient, to be experienced individually by the wise.’
When, bhikkhus, a noble disciple recollects the Dhamma, then at that
time his mind is neither under the sway of avidity, nor under the sway
of hatred, nor under the sway of delusion. Then his mind is just
upright, he has left greed behind, released himself from it, he has
emerged from it. ‘Greed’, bhikkhus, is an expression for the five
strands of sensuality. Having made this a foundation, some beings get
purified in this way.
“puna
caparaṃ, bhikkhave, ariyasāvako saṅghaṃ anussarati: ‘suppaṭipanno
bhagavato sāvaka·saṅgho, uju·paṭipanno bhagavato sāvaka·saṅgho,
ñāya·paṭipanno bhagavato sāvaka·saṅgho, sāmīci·paṭipanno bhagavato
sāvaka·saṅgho, yadidaṃ cattāri purisa·yugāni aṭṭha purisa·puggalā, esa
bhagavato sāvaka·saṅgho āhuneyyo, pāhuneyyo, dakkhiṇeyyo,
añjali·karaṇīyo, anuttaraṃ puññakkhettaṃ lokassā’ti. yasmiṃ, bhikkhave,
samaye ariyasāvako saṅghaṃ anussarati, nevassa tasmiṃ samaye
rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na
mohapariyuṭṭhitaṃ cittaṃ hoti; ujugatamevassa tasmiṃ samaye cittaṃ hoti,
nikkhantaṃ muttaṃ vuṭṭhitaṃ gedhamhā. ‘gedho’ti kho, bhikkhave,
pañcannetaṃ kāmaguṇānaṃ adhivacanaṃ. idampi kho, bhikkhave, ārammaṇaṃ
karitvā evamidhekacce sattā visujjhanti.
caparaṃ, bhikkhave, ariyasāvako saṅghaṃ anussarati: ‘suppaṭipanno
bhagavato sāvaka·saṅgho, uju·paṭipanno bhagavato sāvaka·saṅgho,
ñāya·paṭipanno bhagavato sāvaka·saṅgho, sāmīci·paṭipanno bhagavato
sāvaka·saṅgho, yadidaṃ cattāri purisa·yugāni aṭṭha purisa·puggalā, esa
bhagavato sāvaka·saṅgho āhuneyyo, pāhuneyyo, dakkhiṇeyyo,
añjali·karaṇīyo, anuttaraṃ puññakkhettaṃ lokassā’ti. yasmiṃ, bhikkhave,
samaye ariyasāvako saṅghaṃ anussarati, nevassa tasmiṃ samaye
rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na
mohapariyuṭṭhitaṃ cittaṃ hoti; ujugatamevassa tasmiṃ samaye cittaṃ hoti,
nikkhantaṃ muttaṃ vuṭṭhitaṃ gedhamhā. ‘gedho’ti kho, bhikkhave,
pañcannetaṃ kāmaguṇānaṃ adhivacanaṃ. idampi kho, bhikkhave, ārammaṇaṃ
karitvā evamidhekacce sattā visujjhanti.
Also,
bhikkhus, a noble disciple recollects the Sangha: ‘The Sangha of the
Fortunate One’s disciples is practicing well, the Sangha of the
Fortunate One’s disciples is practicing straightforwardly, the Sangha of
the Fortunate One’s disciples is practicing rightly, the Sangha of the
Fortunate One’s disciples is practicing correctly, that is, the four
pairs of men, the eight [types of] individuals, this Sangha of the
Fortunate One’s disciples is worthy of gifts, worthy of hospitality,
worthy of offerings, worthy of respectful salutations, the unsurpassed
field of merit for the world.’ When, bhikkhus, a noble disciple
recollects the Sangha, then at that time his mind is neither under the
sway of avidity, nor under the sway of hatred, nor under the sway of
delusion. Then his mind is just upright, he has left greed behind,
released himself from it, he has emerged from it. ‘Greed’, bhikkhus, is
an expression for the five strands of sensuality. Having made this a
foundation, some beings get purified in this way.
bhikkhus, a noble disciple recollects the Sangha: ‘The Sangha of the
Fortunate One’s disciples is practicing well, the Sangha of the
Fortunate One’s disciples is practicing straightforwardly, the Sangha of
the Fortunate One’s disciples is practicing rightly, the Sangha of the
Fortunate One’s disciples is practicing correctly, that is, the four
pairs of men, the eight [types of] individuals, this Sangha of the
Fortunate One’s disciples is worthy of gifts, worthy of hospitality,
worthy of offerings, worthy of respectful salutations, the unsurpassed
field of merit for the world.’ When, bhikkhus, a noble disciple
recollects the Sangha, then at that time his mind is neither under the
sway of avidity, nor under the sway of hatred, nor under the sway of
delusion. Then his mind is just upright, he has left greed behind,
released himself from it, he has emerged from it. ‘Greed’, bhikkhus, is
an expression for the five strands of sensuality. Having made this a
foundation, some beings get purified in this way.
Also,
bhikkhus, a noble disciple recollects his own virtues, which are
entire, not defective, unspotted, unblemished, liberating, praised by
the wise, without attachment, leading to concentration. When, bhikkhus, a
noble disciple recollects his own virtues, then at that time his mind
is neither under the sway of avidity, nor under the sway of hatred, nor
under the sway of delusion. Then his mind is just upright, he has left
greed behind, released himself from it, he has emerged from it. ‘Greed’,
bhikkhus, is an expression for the five strands of sensuality. Having
made this a foundation, some beings get purified in this way.
bhikkhus, a noble disciple recollects his own virtues, which are
entire, not defective, unspotted, unblemished, liberating, praised by
the wise, without attachment, leading to concentration. When, bhikkhus, a
noble disciple recollects his own virtues, then at that time his mind
is neither under the sway of avidity, nor under the sway of hatred, nor
under the sway of delusion. Then his mind is just upright, he has left
greed behind, released himself from it, he has emerged from it. ‘Greed’,
bhikkhus, is an expression for the five strands of sensuality. Having
made this a foundation, some beings get purified in this way.
“puna
caparaṃ, bhikkhave, ariyasāvako attano cāgaṃ anussarati: ‘lābhā vata
me! suladdhaṃ vata me! yohaṃ maccheramalapariyuṭṭhitāya pajāya
vigatamalamaccherena cetasā agāraṃ ajjhāvasāmi muttacāgo payatapāṇi
vossaggarato yācayogo dānasaṃvibhāgarato’ti. yasmiṃ, bhikkhave, samaye
ariyasāvako attano cāgaṃ anussarati, nevassa tasmiṃ samaye
rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na
mohapariyuṭṭhitaṃ cittaṃ hoti; ujugatamevassa tasmiṃ samaye cittaṃ hoti,
nikkhantaṃ muttaṃ vuṭṭhitaṃ gedhamhā. ‘gedho’ti kho, bhikkhave,
pañcannetaṃ kāmaguṇānaṃ adhivacanaṃ. idampi kho, bhikkhave, ārammaṇaṃ
karitvā evamidhekacce sattā visujjhanti.
caparaṃ, bhikkhave, ariyasāvako attano cāgaṃ anussarati: ‘lābhā vata
me! suladdhaṃ vata me! yohaṃ maccheramalapariyuṭṭhitāya pajāya
vigatamalamaccherena cetasā agāraṃ ajjhāvasāmi muttacāgo payatapāṇi
vossaggarato yācayogo dānasaṃvibhāgarato’ti. yasmiṃ, bhikkhave, samaye
ariyasāvako attano cāgaṃ anussarati, nevassa tasmiṃ samaye
rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na
mohapariyuṭṭhitaṃ cittaṃ hoti; ujugatamevassa tasmiṃ samaye cittaṃ hoti,
nikkhantaṃ muttaṃ vuṭṭhitaṃ gedhamhā. ‘gedho’ti kho, bhikkhave,
pañcannetaṃ kāmaguṇānaṃ adhivacanaṃ. idampi kho, bhikkhave, ārammaṇaṃ
karitvā evamidhekacce sattā visujjhanti.
Also,
bhikkhus, a noble disciple recollects his own generosity: ‘Truly, it is
a gain for me! Truly, it has been well gained by me that in this
generation given to the stain of avarice, I live at home with a mind
devoid of the stain of avarice, freely generous, openhanded, delighting
in donations, accessible to requests, delighting in giving and sharing.’
When, bhikkhus, a noble disciple recollects his own generosity, then at
that time his mind is neither under the sway of avidity, nor under the
sway of hatred, nor under the sway of delusion. Then his mind is just
upright, he has left greed behind, released himself from it, he has
emerged from it. ‘Greed’, bhikkhus, is an expression for the five
strands of sensuality. Having made this a foundation, some beings get
purified in this way.
bhikkhus, a noble disciple recollects his own generosity: ‘Truly, it is
a gain for me! Truly, it has been well gained by me that in this
generation given to the stain of avarice, I live at home with a mind
devoid of the stain of avarice, freely generous, openhanded, delighting
in donations, accessible to requests, delighting in giving and sharing.’
When, bhikkhus, a noble disciple recollects his own generosity, then at
that time his mind is neither under the sway of avidity, nor under the
sway of hatred, nor under the sway of delusion. Then his mind is just
upright, he has left greed behind, released himself from it, he has
emerged from it. ‘Greed’, bhikkhus, is an expression for the five
strands of sensuality. Having made this a foundation, some beings get
purified in this way.
Also,
bhikkhus, a noble disciple recollects the devas: ‘There are the devas
of the four Maharajas, there are the devas of Tāvatiṃsa, there are the
devas of Yāma, there are the devas of Tusita, there are the devas who
delight in creation, there are the devas who control what is created by
others, there are the devas of Brahma’s retinue, there are devas higher
than those. I have in me the kind of conviction endowed with which, on
passing away from here, they reappeared as such. I have in me the kind
of virtue endowed with which, on passing away from here, they reappeared
as such. I have in me the kind of learning endowed with which, on
passing away from here, they reappeared as such. I have in me the kind
of generosity endowed with which, on passing away from here, they
reappeared as such. I have in me the kind of discernment endowed with
which, on passing away from here, they reappeared as such. When,
bhikkhus, a noble disciple recollects the conviction, virtue, learning,
generosity and discernment in himself as well as in those devas, then at
that time his mind is neither under the sway of avidity, nor under the
sway of hatred, nor under the sway of delusion. Then his mind is just
upright, he has left greed behind, released himself from it, he has
emerged from it. ‘Greed’, bhikkhus, is an expression for the five
strands of sensuality. Having made this a foundation, some beings get
purified in this way.
bhikkhus, a noble disciple recollects the devas: ‘There are the devas
of the four Maharajas, there are the devas of Tāvatiṃsa, there are the
devas of Yāma, there are the devas of Tusita, there are the devas who
delight in creation, there are the devas who control what is created by
others, there are the devas of Brahma’s retinue, there are devas higher
than those. I have in me the kind of conviction endowed with which, on
passing away from here, they reappeared as such. I have in me the kind
of virtue endowed with which, on passing away from here, they reappeared
as such. I have in me the kind of learning endowed with which, on
passing away from here, they reappeared as such. I have in me the kind
of generosity endowed with which, on passing away from here, they
reappeared as such. I have in me the kind of discernment endowed with
which, on passing away from here, they reappeared as such. When,
bhikkhus, a noble disciple recollects the conviction, virtue, learning,
generosity and discernment in himself as well as in those devas, then at
that time his mind is neither under the sway of avidity, nor under the
sway of hatred, nor under the sway of delusion. Then his mind is just
upright, he has left greed behind, released himself from it, he has
emerged from it. ‘Greed’, bhikkhus, is an expression for the five
strands of sensuality. Having made this a foundation, some beings get
purified in this way.
imāni kho, bhikkhave, cha anussatiṭṭhānānī”ti.
These, bhikkhus, are the six subjects of recollection.
anchor.fm
Sutta Meditation Series Podcast • A podcast on Anchor
A
podcast on how to study the Buddha’s Teachings (Dhamma) and meditate on
the Buddha’s insight (knowledge) pathways from the Theravada suttas.
Particular emphasis is given to lay practitioners to develop on the
Buddha’s Noble Eightfold Path towards full liberation. This is an
offering, Dhammadāna, …
podcast on how to study the Buddha’s Teachings (Dhamma) and meditate on
the Buddha’s insight (knowledge) pathways from the Theravada suttas.
Particular emphasis is given to lay practitioners to develop on the
Buddha’s Noble Eightfold Path towards full liberation. This is an
offering, Dhammadāna, …
Doctors must unite and have an open mind on other systems of medicine in general and Siddha medicines in particular.
Listen
to the patients more, just like how Doctor Pramila suggested to go for
swimming to prevent slip disc surgery in the year 1996 and the patient
followed the instructions and today he is an international master
swimmer champion practising mindful meditation swimming won many gold
medals 
. That patient wishes to talk to doctor and swimmers all over the world to practice mindful swimming.
to the patients more, just like how Doctor Pramila suggested to go for
swimming to prevent slip disc surgery in the year 1996 and the patient
followed the instructions and today he is an international master
swimmer champion practising mindful meditation swimming won many gold
medals . That patient wishes to talk to doctor and swimmers all over the world to practice mindful swimming. Acknowledging the need for validating traditional systems of medicine.
Integrate modern and traditional medicines and one should be cognisant of the other and not be dismissive.
Doctors must be ethical, as ethics was an area that did not get adequate attention
in general and mindful swimming in particular. Swimming pool 
may be opened throughout the State and the centre for people to practice mindful swimming.
may be opened throughout the State and the centre for people to practice mindful swimming.The Doctors need to guard against commercialisation and listen to the patient as a vision towards 2040.
2.
Hunger is the greatest ill, the greatest suffering - conditionedness, said the Buddha
knowing this reality at it is:
Ultimate Happiness supreme that is the end of suffering.
Hunger is the greatest ill, the greatest suffering - conditionedness, said the Buddha
knowing this reality at it is:
Ultimate Happiness supreme that is the end of suffering.
Sujata fed Buddha, Ashoka planted fruit bearing trees all over his empire.
Maha Mayawati wants that rule and VP Haris may direct their followers to Grow Broccoli 
Bell Peppers
Cucumber 
Carrots 
Beans in pots like Free Birds 
in Vegan 
White Home to make the hungry minds to glow like Lotus.
Dr B.R.Ambedkar thundered “Main Bharat Baudhmay karunga.” (I will make this country Buddhist)
All
Aboriginal Awakened Societies Thunder ” Hum Prapanch Prabuddha
Prapanchmay karunge.” (We will make the whole world Prabuddha Prapanch
3.
Create Free online the first time, when Jai Bhim was uttered when it
was used as a war cry during the famous Battle of Koregaon (fought
between
the Peshwa and British East India Company) on January 1818.The army of
Mahars defeated the Peshwa. Ambedkar used to visit this battle
field-located in Pune-every year, and pay floral tributes to the
exemplary valour displayed by the Mahars
Live upto 150 years for the price of coffee
Nicotinamide
Adenine Dinucleotide (NAD)15 Grams at $62.00 which plays a role in
generating energy in the human body available ‘for the price of a coffee
a day’ a Stunning anti-ageing breakthrough could see humans live to 150
years and regenerate organ.New process has been found by Harvard
Professor David Sinclair and
researchers from the University of New South Wales, involving cell
eprogramming.
According to the University of Singapore survey/review based on 131 countries.
From June 18, world will be 100% free and happy from December 8th. Their predictions about Italy and Spain fit exactly.
Maker
of COVID Tests Says Pandemic is Biggest Hoax Ever Perpetrated It is
like a blind man searching for a black cat in a dark room which is not
there.
Propagate
to grow vegetables such as Broccoli, Capcicum, Cucumbers, Carrots,
beans and fruit bearing trees in pots to overcome hunger the worst kind
of illness.
to grow vegetables such as Broccoli, Capcicum, Cucumbers, Carrots,
beans and fruit bearing trees in pots to overcome hunger the worst kind
of illness.
102) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,
பொதுவாக மற்ற மருத்துவ முறைகள் மற்றும் குறிப்பாக சித்த மருந்துகளில் மருத்துவர்கள் ஒன்றிணைந்து திறந்த மனதுடன் இருக்க வேண்டும்.
1996-ம்
ஆண்டு ஸ்லிப் டிஸ்க் அறுவை சிகிச்சையைத் தடுக்க மருத்துவர் பிரமிளா
நீச்சல் செல்லச் சொன்னதைப் போலவே நோயாளிகள் சொல்வதைக் கேளுங்கள்.. அந்த நோயாளி, உலகெங்கிலும் உள்ள மருத்துவர் மற்றும் நீச்சல் வீரர்களிடம் கவனமாக நீச்சல் பயிற்சி செய்ய விரும்புகிறான்.
ஆண்டு ஸ்லிப் டிஸ்க் அறுவை சிகிச்சையைத் தடுக்க மருத்துவர் பிரமிளா
நீச்சல் செல்லச் சொன்னதைப் போலவே நோயாளிகள் சொல்வதைக் கேளுங்கள்.
. அந்த நோயாளி, உலகெங்கிலும் உள்ள மருத்துவர் மற்றும் நீச்சல் வீரர்களிடம் கவனமாக நீச்சல் பயிற்சி செய்ய விரும்புகிறான்.பாரம்பரிய மருத்துவ முறைகளை சரிபார்க்க வேண்டியதன் அவசியத்தை ஒப்புக்கொள்வது.
நவீன மற்றும் பாரம்பரிய மருந்துகளை ஒருங்கிணைத்து, ஒன்று மற்றொன்றை அறிந்திருக்க வேண்டும், நிராகரிக்கக்கூடாது.
நெறிமுறைகள் போதுமான கவனத்தைப் பெறாத ஒரு பகுதி என்பதால், மருத்துவர்கள் நெறிமுறையாக இருக்க வேண்டும்
பொதுவாக மற்றும் குறிப்பாக கவனத்துடன் நீச்சல். நீச்சல் குளம் மாநிலம் முழுவதும் திறக்கப்படலாம் மற்றும் மக்கள் கவனமாக நீச்சல் பயிற்சி செய்யலாம்.
மாநிலம் முழுவதும் திறக்கப்படலாம் மற்றும் மக்கள் கவனமாக நீச்சல் பயிற்சி செய்யலாம்.மருத்துவர்கள்
வணிகமயமாக்கலுக்கு எதிராகக் காத்துக்கொள்ள வேண்டும் மற்றும் நோயாளியின்
கருத்தை 2040 ஆம் ஆண்டிற்கான பார்வையாகக் கேட்க வேண்டும்.
வணிகமயமாக்கலுக்கு எதிராகக் காத்துக்கொள்ள வேண்டும் மற்றும் நோயாளியின்
கருத்தை 2040 ஆம் ஆண்டிற்கான பார்வையாகக் கேட்க வேண்டும்.
ப்ரோக்கோலி,
கேப்சிகம், வெள்ளரிகள், கேரட், பீன்ஸ் மற்றும் பழம்தரும் மரங்கள் போன்ற
காய்கறிகளை பானைகளில் வளர்க்க பிரச்சாரம் செய்யுங்கள்.
கேப்சிகம், வெள்ளரிகள், கேரட், பீன்ஸ் மற்றும் பழம்தரும் மரங்கள் போன்ற
காய்கறிகளை பானைகளில் வளர்க்க பிரச்சாரம் செய்யுங்கள்.
2.
பசி மிக மோசமான, மிகப்பெரிய துன்பம் - நிபந்தனையற்ற தன்மை, புத்தர் கூறினார்
இந்த யதார்த்தத்தை அறிந்துகொள்வது:
அல்டிமேட் மகிழ்ச்சி மிகுந்த துயரத்தின் முடிவாகும்.
பசி மிக மோசமான, மிகப்பெரிய துன்பம் - நிபந்தனையற்ற தன்மை, புத்தர் கூறினார்
இந்த யதார்த்தத்தை அறிந்துகொள்வது:
அல்டிமேட் மகிழ்ச்சி மிகுந்த துயரத்தின் முடிவாகும்.
சுஜாதா ஃபெடரல் புத்தர்,
அசோகா தனது சாம்ராஜ்யத்தின் மீது மரங்களைத் தாங்கி மரங்களை நடவு செய்தார்.
Maha Mayawati அந்த விதி மற்றும் VP Haris தங்கள் பின்பற்றுபவர்கள் தங்கள்
பின்தொடர்பவர்களை brorocoli ™ பெல் மிளகுத்தூள் வெள்ளரி ™ கேரட் ™ பீன்ஸ்
இலவச பறவைகள் போன்ற பீன்ஸ் இலவச பறவைகள்
லோட்டஸ் போன்ற பளபளப்பு செய்ய பசி மனதில் இருந்து பூச்சிகள் பீன்ஸ். டாக்டர் b.r.ambedkar thandered “பிரதான பாரத் பாத்மவே கருங்கா.” (நான் இந்த நாட்டின் புத்தமதத்தை செய்வேன்)
அனைத்து
பழங்குடியினரையும் விழித்தெழுந்த சங்கங்கள் தண்டர் “ஹம் பிரப்பன்ச்
பிரபான்சா பிரபத்டா பிரபாஞ்ச் மெகன்ஜ்.” (நாங்கள் முழு உலக பிரபுதா
பிரபஞ்ச் செய்வோம்
பழங்குடியினரையும் விழித்தெழுந்த சங்கங்கள் தண்டர் “ஹம் பிரப்பன்ச்
பிரபான்சா பிரபத்டா பிரபாஞ்ச் மெகன்ஜ்.” (நாங்கள் முழு உலக பிரபுதா
பிரபஞ்ச் செய்வோம்
3.
இலவச ஆன்லைனில் இலவசமாக உருவாக்கவும், ஜெய் பிம் அதை எப்போது பேசினார்
கோரேகானின் புகழ்பெற்ற போரில் ஒரு போர் கூக்குரலாக பயன்படுத்தப்பட்டது
(போராடியது
Peshwa மற்றும் பிரிட்டிஷ் கிழக்கு இந்தியா நிறுவனத்திற்கு இடையே) ஜனவரி
1818 அன்று. மகார்களின் இராணுவம் பெஷ்வாவை தோற்கடித்தது. அம்பேத்கர் இந்த
போர்க்களத்தை பார்வையிட்டார்.
இலவச ஆன்லைனில் இலவசமாக உருவாக்கவும், ஜெய் பிம் அதை எப்போது பேசினார்
கோரேகானின் புகழ்பெற்ற போரில் ஒரு போர் கூக்குரலாக பயன்படுத்தப்பட்டது
(போராடியது
Peshwa மற்றும் பிரிட்டிஷ் கிழக்கு இந்தியா நிறுவனத்திற்கு இடையே) ஜனவரி
1818 அன்று. மகார்களின் இராணுவம் பெஷ்வாவை தோற்கடித்தது. அம்பேத்கர் இந்த
போர்க்களத்தை பார்வையிட்டார்.
காபி
விலை 150 ஆண்டுகள் வரை வாழ
Nicotinamide Adidine Dinucleotide (NAD) $ 62.00 மணிக்கு $ 62.00 மணிக்கு
ஒரு பங்கு வகிக்கிறது ‘ஒரு காபி விலை ஒரு பாத்திரம் வகிக்கிறது’ ஒரு காபி
விலை ஒரு தினம் ‘ஒரு அதிர்ச்சி தரும் வயது முதிர்ச்சியடைந்த திருப்புமுனை
மனிதர்கள் 150 ஆண்டுகள் வாழ்கின்றனர் மற்றும் organeverate ஹார்வர்ட்
பேராசிரியர் டேவிட் சின்க்ளேர் மற்றும் செயல்முறை கண்டறியப்பட்டுள்ளது
செல் சம்பந்தப்பட்ட நியூ சவுத் வேல்ஸ் பல்கலைக்கழகத்தின் ஆராய்ச்சியாளர்கள்
Eprogramming.
விலை 150 ஆண்டுகள் வரை வாழ
Nicotinamide Adidine Dinucleotide (NAD) $ 62.00 மணிக்கு $ 62.00 மணிக்கு
ஒரு பங்கு வகிக்கிறது ‘ஒரு காபி விலை ஒரு பாத்திரம் வகிக்கிறது’ ஒரு காபி
விலை ஒரு தினம் ‘ஒரு அதிர்ச்சி தரும் வயது முதிர்ச்சியடைந்த திருப்புமுனை
மனிதர்கள் 150 ஆண்டுகள் வாழ்கின்றனர் மற்றும் organeverate ஹார்வர்ட்
பேராசிரியர் டேவிட் சின்க்ளேர் மற்றும் செயல்முறை கண்டறியப்பட்டுள்ளது
செல் சம்பந்தப்பட்ட நியூ சவுத் வேல்ஸ் பல்கலைக்கழகத்தின் ஆராய்ச்சியாளர்கள்
Eprogramming.
131 நாடுகளின் அடிப்படையில் சிங்கப்பூர் ஆய்வு / ஆய்வு பற்றிய ஆய்வு.
ஜூன் 18 முதல், உலக டிசம்பர் 8 முதல் உலகில் 100% இலவச மற்றும்
மகிழ்ச்சியாக இருக்கும். இத்தாலி மற்றும் ஸ்பெயினைப் பற்றிய அவர்களின்
கணிப்புகள் சரியாக பொருந்துகின்றன.
Covid சோதனைகள் தயாரிப்பாளர் தொற்றுநோய் மிகப்பெரிய ஹோக்ஸ் என்று
கூறுகிறார், அது ஒரு இருண்ட அறையில் ஒரு கருப்பு பூனை தேடும் ஒரு கருப்பு
பூனை தேடும் ஒரு குருட்டு மனிதன் போல.
