There are ten ‘Fetters’-samyojana-by which beings are bound to the wheel of existence. They are:
Self-Illusion (sakkaaya-di.t.thi)
Scepticism (vicikicchaa)
Attachment to mere Rule and Ritual (siilabbata-paraamaasa)
Sensual Lust (kaamaraaga)
Ill-Will (vyaapaada)
Craving for Fine-Material Existence (ruupa-raaga)
Craving for Immaterial Existence (aruupa-raaga)
Conceit (maana)
Restlessness (uddhacca)
Ignorance (avijjaa).
The Noble Ones
(Ariya-puggala)
One
who is freed from the first three Fetters is called a ‘Stream -
Enterer’ (in Pali: Sotaapanna) i.e. one who has entered the stream
leading to Nibbaana. He has unshakable faith in the Buddha, Dhamma, and
Sangha, and is incapable of breaking the five Moral Precepts. He will be
reborn seven times, at the utmost, and not in a state lower than the
human world.
One
who has overcome the fourth and the fifth Fetters in their grosser
form, is called a Sakadaagaami, lit. ‘Once-Returner’ i.e. he will be
reborn only once more in the Sensuous Sphere (kaama-loka), and
thereafter reach Holiness.
An
Anaagaami, lit. ‘Non-Returner’, is wholly freed from the first five
Fetters which bind one to rebirth in the Sensuous Sphere; after death,
while living in the Fine-Material Sphere (ruupa-loka), he will reach the
goal.
An Arahat, i.e. the perfectly ‘Holy One’, is freed from all the ten Fetters.
Each
of the aforementioned four stages of Holiness consists of the ‘Path’
(magga) and the ‘Fruition’, e.g. ‘Path of Stream Entry’
(sotaapatti-magga) and ‘Fruition of Stream Entry’ (sotaapatti-phala).
Accordingly there are eight types, or four pairs, of ‘Noble Individuals’
(ariya-puggala).
The
‘Path’ consists of the single moment of entering the respective
attainment. By ‘Fruition’ are meant those moments of consciousness which
follow immediately thereafter as the result of the ‘Path’, and which
under certain circumstances, may repeat innumerable times during
life-time.
For further details, see B. Dict.: ariya-puggala, sotaapanna,etc.
Mundane And Super Mundane Understanding
M.117
Therefore, I say, Right Understanding is of two kinds:
1.
The view that alms and offerings are not useless; that there is fruit
and result, both of good and bad actions; that there are such things as
this life, and the next life; that father and mother, as also
spontaneously born beings (in the heavenly worlds), are no mere words;
that there are in the world monks and priests, who are spotless and
perfect, who can explain this life and the next life, which they
themselves have understood: this is called the ‘Mundane Right
Understanding’ (lokiya-sammaa-di.t.thi), which yields worldly fruits and
brings good results.
2.
But whatsoever there is of wisdom, of penetration, of right
understanding conjoined with the ‘Path’ (of the Sotaapanna,
Sakadaagaami, Anaagaami, or Arahat)-the mind being turned away from the
world and conjoined with the path, the holy path being pursued: this is
called the ‘Super mundane Right Understanding’
(lokuttara-sammaa-di.t.thi), which is not of the world, but is super
mundane and conjoined with the path.
Thus, there are two kinds of the Eightfold Path:
1.
The ‘mundane’ (lokiya), practiced by the ‘Worldling’ (puthujjana), i.e.
by all those who have not yet reached the first stage of Holiness; 2.
The ’super mundane’ (lokuttara) practiced by the ‘Noble Ones’
(ariya-puggala).
Conjoined With Other Steps
Now,
in understanding wrong understanding as wrong and right understanding
as right, one practices ‘Right Understanding’ (1st factor); and in
making efforts to overcome wrong understanding, and to arouse right
understanding, one practices ‘Right Effort’ (6th factor); and in
overcoming wrong understanding with attentive mind, and dwelling with
attentive mind in the possession of right understanding one practices
‘Right Mindfulness’ (7th factor). Hence, there are three things that
accompany and follow upon right understanding, namely: Right
Understanding, Right Effort, and Right Mindfulness.
Free from All Theories
M. 72
Now,
if any one should put the question, whether I admit any theory at all,
he should be answered thus: The Perfect One is free from any theory, for
the Perfect One has understood what corporeality is, and how it arises
and passes away. He has understood what feeling is, and how it arises
and passes away. He has understood what perception is, and how it arises
and passes away. He has understood what the mental formations are, and
how they arise and pass away. He has understood what consciousness is,
and how it arises and passes away. Therefore I say, the Perfect One has
won complete deliverance through the extinction, fading-away,
disappearance, rejection, and getting rid of all opinions and
conjectures, of all inclination to the vain-glory of ‘I‘ and ‘mine‘.
The Three Characteristics
A. III. 134
Whether
Perfect Ones (Buddhas) appear in the world, or whether Perfect Ones do
not appear in the world, it still remains a firm condition, an immutable
fact and fixed law: that all formations are impermanent (Anicca), that
all formations are subject to suffering (dukkha); that everything is
without a Self (an-attaa).
The
word ’sankhaaraa’ (formations) comprises here all things that are
conditioned or ‘formed’ (sankhata-dhamma), i.e. all possible physical
and mental constituents of existence. The word ‘dhamma’, however, has a
still wider application and is all-embracing, as it comprises also the
so-called Unconditioned (’unformed’, asankhata), i.e. Nibbana.
For
this reason, it would be wrong to say that all dhammas are impermanent
and subject to change, for the Nibbaana-dhamma is permanent and free
from change. And for the same reason, it is correct to say that not only
all the sankhaaras (=sankhata-dhamma), but that all the dhammas
(including the asankhata-dhamma) lack an Ego (an-attaa).
S. XXII. 94
A
corporeal phenomenon, a feeling, a perception, a mental formation, a
consciousness, which is permanent and persistent, eternal and not
subject to change, such a thing the wise men in this world do not
recognize; and I also say that there is no such thing.
A. I. 15
And it is impossible that a being possessed of right understanding should regard anything as the Self.
Views and Discussions About the Ego
D. 15
Now,
if someone should say that feeling is his Self, he should be answered
thus: ‘There are three kinds of feeling: pleasurable, painful, and
indifferent feeling. Which of these three feelings do you consider as
your Self?’ Because, at the moment of experiencing one of these
feelings, one does not experience the other two. These three kinds of
feeling are impermanent, of dependent origin, are subject to decay and
dissolution, to fading-away and extinction. Whosoever, in experiencing
one of these feelings, thinks that this is his Self, must after the
extinction of that feeling, admit that his Self has become dissolved.
And thus he will consider his Self already in this present life as
impermanent, mixed up with pleasure and pain, subject to arising and
passing away.
If
any one should say that feeling is not his Ego, and that his Self is
inaccessible to feeling, he should be asked thus: ‘Now, where there is
no feeling, is it then possible to say: “This am I?”
Or,
another might say: ‘Feeling, indeed, is not my Self, but it also is
untrue that my Self is inaccessible to feeling, for it is my Self that
feels, my Self that has the faculty of feeling’. Such a one should be
answered thus: ‘Suppose that feeling should become altogether totally
extinguished; now, if after the extinction of feeling, no feeling
whatever exists there, is it then possible to say: “This am I’?”
M. 148
To
say that the mind, or the mind-objects, or the mind-consciousness,
constitute the Self, such an assertion is unfounded. For an arising and a
passing away is seen there; and seeing the arising and passing away of
these things, one would come to the conclusion that one’s Self arises
and passes away.
S. XII. 62
1t
would be better for the unlearned worldling to regard his body, built
up of the four elements, as his Self, rather than his mind. For it is
evident that the body may last for a year, for two years, for three,
four, five, or ten years, or even for a hundred years and more; but that
which is called thought, or mind, or consciousness, arises
continuously, during day and night, as one thing, and passes away as
another thing.
S. XXII. 59
Therefore,
whatsoever there is of corporeality, of feeling, of perception, of
mental formations, of consciousness whether past, present or future,
one’s own or external, gross or subtle, lofty or low, far or near: of
this one should understand according to reality and true wisdom: ‘This
does not belong to me; this am I not; this is not my Self.’
To show the impersonality and utter emptiness of existence, Visuddhi-Magga XVI quotes the following verse:
Mere suffering exists, no sufferer is found,
The deed is, but no doer of the deed is there.
Nirvana is, but not the man that enters it.
The path is, but no traveler on it is seen’.
Past, Present and Future
D. 9
If
now, any one should ask: ‘Have you been in the past, and is it untrue
that you have not been? Will you be in the future, and is it untrue that
you will not be? Are you, and is it untrue that you are not?’ - you may
reply that you have been in the past, and that it is untrue that you
have not been; that you will be in the future, and that it is untrue
that you will not be; that you are, and that it is untrue that you are
not.
In
the past only that past existence was real, but unreal the future and
present existence. In the future only the future existence will be real,
but unreal the past and the present existence. Now only the present
existence is real, but unreal, the past and future existence.
M. 28
Verily,
he who perceives the ‘Dependent Origination’ (pa.ticca-samuppaada),
perceives the truth; and he who perceives the truth, perceives the
Dependent Origination.
D. 8
For
just as from the cow comes milk, from milk curd, from curd butter, from
butter ghee, from ghee the skim of ghee; and when it is milk, it is not
counted as curd, or butter, or ghee, or skim of ghee, but only as milk;
and when it is curd, it is only counted as curd: just so was my past
existence at that time real, but unreal the future and present
existence; and my future existence will be at that time real, but unreal
the past and present existence; and my present existence is now real,
but unreal the past and future existence. All these are merely popular
designations and expressions, mere conventional terms of speaking, mere
popular notions. The Perfect One indeed makes use of these, without
however clinging to them.
S. XLIV 4
Thus,
he who does not understand corporeality, feeling, perception, mental
formations and consciousness according to reality (i.e. as void of a
personality, or Ego) nor understands their arising, their extinction,
and the way to their extinction, he is liable to believe, either that
the Perfect One continues after death, or that he does not continue
after death, and so forth.
The Two Extremes (Annihilation and Eternity Belief) and the Middle Doctrine
S. XII. 25
Truly,
if one holds the view that the vital principle (jiva; ‘Soul’) is
identical with this body, in that case a holy life is not possible; and
if one holds the view that the vital principle is something quite
different from the body, in that case also a holy life is not possible.
Both these two extremes the Perfect One has avoided, and he has shown
the Middle Doctrine, which says:
Dependent Origination
(Pa.ticca-samuppaada)
S. XII. 1
On Ignorance (avijjaa) depend the ‘Karma-formations’ (sankhaaraa).
On the Karma-formations depends ‘Consciousness’ (vi~n~naa.na; starting with rebirth-consciousness in the womb of the mother).
On Consciousness depends the ‘Mental and Physical Existence’ (naama-ruupa).
On the mental and physical existence depend the ‘Six Sense-Organs’ (sa.l-aayatana).
On the six sense-organs depends ‘Sensorial Impression’ (phassa).
On sensorial impression depends ‘Feeling’ (vedanaa).
On feeling depends ‘Craving’ (ta.nhaa).
On craving depends ‘Clinging’ (upaadaana).
On clinging depends the ‘Process of Becoming’ (bhava).
On the process of becoming (here: kamma-bhava, or karma-process) depends ‘Rebirth’ (jaati).
On rebirth depend ‘Decay and Death’ (jaraa-marana), sorrow, lamentation, pain, grief and despair.
Thus arises this whole mass of suffering. This is called the noble truth of the origin of suffering.
“No god, no Brahma can be called
The maker of this wheel of life:
Empty phenomena roll on,
Dependent on conditions all.”
(Quoted in Visuddhi-Magga XIX).
S. XII. 51
A
disciple, however, in whom Ignorance (avijjaa) has disappeared and
wisdom arisen, such a disciple heaps up neither meritorious, nor
de-meritorious, nor imperturbable Karma-formations.
The
term sankhaaraa has been rendered here by ‘Karma Formations’ because,
in the context of the Dependent Origination, it refers to karmically
wholesome and unwholesome volition (cetanaa), or volitional activity, in
short, Karma.
The
threefold division of it, given in the preceding passage, comprises
karmic activity in all spheres of existence, or planes of consciousness.
The ‘meritorious karma-formations’ extend also to the Fine-Material
Sphere (ruupaavacara), while the ‘imperturbable karma-formations’
(ane~njaabhisankhaaraa) refer only to the Immaterial Sphere
(aruupaavacara).
S. XII. 1
Thus,
through the entire fading away and extinction of this ‘Ignorance’, the
‘Karma-formations’ are extinguished. Through the extinction of
Karma-formations, ‘Consciousness’ (rebirth) is extinguished. Through the
extinction of consciousness, the ‘Mental and Physical Existence’ is
extinguished. Through the extinction of the mental and physical
existence, the ‘Six Sense-Organs’ are extinguished. Through the
extinction of the six sense organs, ‘Sensorial Impression’ is
extinguished. Through the extinction of sensorial impression, ‘Feeling’
is extinguished. Through the extinction of feeling, ‘Craving’ is
extinguished. Through the extinction of craving, ‘Clinging’ is
extinguished. Through the extinction of clinging, the ‘Process of
Becoming’ is extinguished. Through the extinction of the process of
becoming, ‘Rebirth’ is extinguished. Through the extinction of rebirth,
‘Decay and Death’, sorrow, lamentation, pain, grief, and despair are
extinguished. Thus takes place the extinction of this whole mass of
suffering. This is called the noble truth of the extinction of
suffering.
Rebirth-Producing Kamma
M. 43
Truly,
because beings, obstructed by ignorance (avijjaa) and ensnared by
craving (tanhaa) seek ever fresh delight, now here, now there, therefore
fresh rebirth continually comes to be.
A. III. 33
And
the action (kamma) that is done out of greed, hatred and delusion
(lobha, dosa, moha), that springs from them, has its source and origin
in them: this action ripens wherever one is reborn, and wherever this
action ripens there one experiences the fruits of this action, be it in
this life, or the next life, or in some future life.
Cessation of Kamma
M. 43
However,
through the fading away of ignorance, through the arising of wisdom,
through the extinction of craving, no future rebirth takes place again.
A. III. 33
For
the actions which are not done out of greed, hatred and delusion, which
have not sprung from them, which have not their source and origin in
them: such actions, through the absence of greed, hatred and delusion,
are abandoned, rooted out, like a palm-tree torn out of the soil,
destroyed, and not able to spring up again.
A. VIII. 12
In
this respect one may rightly say of me: that I teach annihilation, that
I propound my doctrine for the purpose of annihilation, and that I
herein train my disciples; for certainly I do teach annihilation-the
annihilation, namely, of greed, hatred and delusion, as well as of the
manifold evil and unwholesome things.
The
Pa.ticca Samuppaada, lit, the Dependent Origination, is the doctrine of
the conditionality of all physical and mental phenomena, a doctrine
which, together with that of Impersonality (anattaa), forms the
indispensable condition for the real understanding and realization of
the Buddha’s teaching. It shows that the various physical and mental
life-processes, conventionally called personality, man, animal, etc.,
are not a mere play of blind chance, but the outcome of causes and
conditions. Above all, the Pa.ticca-Samuppaada explains how the arising
of rebirth and suffering is dependent upon conditions; and, in its
second part, it shows how, through the removal of these conditions, all
suffering must disappear. Hence, the Pa.ticca-Samuppaada serves to
elucidate the second and the third Noble Truths, by explaining them from
their very foundations upwards, and giving them a fixed philosophical
form.
The
following diagram shows at a glance how the twelve links of the formula
extend over three consecutive existences, past, present, and future:
Past Existence
1. Ignorance (avijjaa)
Karma Process (kamma-bhava) 5 causes: 1, 2, 8, 9, 10
2. Karma-Formations (sankhaaraa)
Present Existence
3. Consciousness (vi~n~naa.na)
Rebirth-Process (upapatti-bhava) 5 results: 3-7
4. Mental and Physical Existence (naamaruupa)
5. 6 Sense Organs (sa.l-aayatana)
6. Sense-Impression (phassa)
7. Feeling (vedanaa)
8. Craving (ta.nha)
Karma Process (kamma-bhava) 5 causes: 1, 2, 8, 9, 10
9. Clinging (upaadaana)
10. Process of Existence (bhava)
Future Existence
11. Rebirth (jaati)
Rebirth-Process (upapatti-bhava) 5 results: 3-7
12. Decay and Death (jaraa-marana)
The links 1-2, together with 8-10, represent the Karma-Process, containing the five karmic causes of rebirth.
The links 3-7, together with 11-12, represent the Rebirth-Process, containing the five Karma-Results.
Accordingly it is said in the Patisambhidaa-Magga:
Five causes were there in past,
Five fruits we find in present life.
Five causes do we now produce,
Five fruits we reap in future life.
(Quoted in Vis. Magga XVII)
For a full explanation see Fund. III and B. Dict.
Right Intention
Right Thought
(Sammaa-sankappa)
D. 22
What, now, is Right Thought?
Thought free from lust (nekkhamma-sankappa).
Thought free from ill-will (avyaapaada-sankappa).
Thought free from cruelty (avihimsaa-sankappa).
This is called Right Thought.
Mundane And Super Mundane Thought
M. 117
Now, Right Thought, I tell you, is of two kinds:
1. Thought
free from lust, from ill-will, and from cruelty-this is called ‘Mundane
Right Thought’ (lokiya sammaa-sankappa), which yields worldly fruits and
brings good rcsu1ts.
2. But,
whatsoever there is of thinking, considering, reasoning, thought,
ratiocination, application-the mind being holy, being turned away from
the world, and conjoined with the path, the holy path being
pursued-these ‘verbal operations’ of the mind (vacii-sankhaaraa) are
called the ‘Super mundane Right Thought’ (lokuttara-sammaa-sankappa),
which is not of the world, but is super mundane, and conjoined with the
path.
Conjoined with Other Factors
Now, in understanding wrong thought as wrong, and right thought as right, one practices Right Understanding (1st factor); and in making efforts to overcome evil thought and to arouse right thought, one practices Right Effort
(6th factor); and in overcoming evil thought with attentive mind, and
dwelling with attentive mind in possession of right thought, one
practices Right Mindfulness (7th factor). Hence there are three
things that accompany and follow upon Right Thought, namely: Right
Understanding, Right Effort, and Right Mindfulness.
Ethical Conduct
3) Right Speech
Right Speech
(Sammaa-vaacaa)
What now, is Right Speech?
Abstaining from Lying
A. X. 176
1. Herein
someone avoids lying and abstains from it. He speaks the truth, is
devoted to the truth, reliable, worthy of confidence, not a deceiver of
men. Being at a meeting, or amongst people, or in the midst of his
relatives, or in a society, or in the king’s court, and called upon and
asked as witness to tell what he knows, he answers, if he knows nothing:
‘I know nothing’, and if he knows, he answers: ‘I know’; if he has seen
nothing, he answers: ‘I have seen nothing’, and if he has seen, he
answers: ‘I have seen’. Thus he never knowingly speaks a lie, either for
the sake of his own advantage, or for the sake of another person’s
advantage, or for the sake of any advantage whatsoever.
Abstaining from Tale Bearing
2. He avoids
tale bearing, and abstains from it. What he has heard here, he does not
repeat there, so as to cause dissension there; and what he has heard
there, he does not repeat here, so as to cause dissension here. Thus he
unites those that are divided; and those that are united, he encourages.
Concord gladdens him, he delights and rejoices in concord; and it is
concord that he spreads by his words.
Abstaining from Harsh Language
3. He avoids
harsh language, and abstains from it. He speaks such words as are
gentle, soothing to the ear, loving, such words as go to the heart, and
are courteous, friendly, and agreeable to many.
In
Majjhima-Nicaaya No. 21, the Buddha says: ‘Even, O monks, should
robbers and murderers saw through your limbs and joints, whosoever
should give way to anger thereat would not be following my advice. For
thus ought you to train yourselves:
‘Undisturbed
shall our mind remain, no evil words shall escape our lips; friendly
and full of sympathy shall we remain, with heart full of love, and free
from any hidden malice; and that person shall we penetrate with loving
thoughts, wide, deep, boundless, freed from anger and hatred’.
Abstaining from Vain Talk
A. X. 176
4. He avoids
vain talk, and abstains from it. He speaks at the right time, in
accordance with facts, speaks what is useful, speaks of the law and the
discipline: his speech is like a treasure, uttered at the right moment,
accompanied by arguments, moderate and full of sense.
This is called Right Speech.
Mundane and Super Mundane Speech
M. 117
Now, Right Speech. I tell you, is of two kinds:
1. Abstaining
from lying, from tale-bearing, from harsh language, and from vain talk;
this is called ‘Mundane Right Speech’ (lokiya-sammaa-vaacaa), which
yields worldly fruits and brings good results.
2. But the
avoidance of the practice of this fourfold wrong speech, the abstaining,
desisting. refraining there from-the mind being holy, being turned away
from the world, and conjoined with the path, the holy path being
pursued-this is called the ‘Super mundane Right Speech’
(lokuttara-sammaa-vaacaa), which is not of the world, but is super
mundane, and conjoined with the path.
Conjoined with Other Factors
Now, in understanding wrong speech as wrong, and right speech as right, one practices Right Understanding (1st factor); and in making efforts to overcome evil speech and to arouse right speech, one practices Right Effort
(6th factor); and in overcoming wrong speech with attentive mind, and
dwelling with attentive mind in possession of right speech, one
practices Right Mindfulness (7th factor). Hence, there are
three things that accompany and follow upon Right Speech, namely: Right
Understanding, Right Effort, and Right Mindfulness.
4) Right Action
(Sammaa-kammanta)
A. X. 176
What, now, is Right Action?
Abstaining from Killing
1. Herein someone
avoids the killing of living beings, and abstains from it. Without stick
or sword, conscientious, full of sympathy, he is desirous of the
welfare of all living beings.
Abstaining from Stealing
2. He avoids stealing,
and abstains from it; what another person possesses of goods and
chattels in the village or in the wood, that he does not take away with
thievish intent.
Abstaining from Unlawful Sexual Intercourse
3. He avoids unlawful
sexual intercourse, and abstains from it. He has no intercourse with
such persons as are still under the protection of father, mother,
brother, sister or relatives, nor with married women, nor female
convicts, nor lastly, with betrothed girls.
This is called Right Action.
Mundane And Super Mundane Action
M. 117
Now, Right Action, I tell you, is of two kinds:
1. Abstaining from
killing, from stealing, and from unlawful sexual intercourse: this is
called the ‘Mundane Right Action’ (lokiya-sammaa-kammanta) which yields
worldly fruits and brings good results.
2. But the avoidance
of the practice of this threefold wrong action, the abstaining,
desisting, refraining there from-the mind being holy.Being
turned away from the world, and conjoined with the path, the holy path
being pursued-this is called the ‘Super mundane Right Action’
(lokuttara-sammaa-kammanta), which is not of the world, but is super
mundane, and conjoined with the path.
Conjoined With Other Factors
Now in understanding wrong action as wrong, and right action as right, one practices Right Understanding (1st factor): and in making efforts to overcome wrong action, and to arouse right action, one practices Right Effort
(6th factor); and in overcoming wrong action with attentive mind, and
dwelling with attentive mind in possession of right action, one
practices Right Mindfulness (7th factor).Hence,
there are three things that accompany and follow upon Right Action,
namely: Right Understanding, Right Effort, and Right Mindfulness.
5) Right Livelihood
(Sammaa-aajiva)
What, now, is Right Livelihood?
D. 22
1. When the
noble disciple, avoiding a wrong way of living, gets his livelihood by a
right way of living, this is called Right Livelihood.
In
the Majjhima-Nikaaya, No. 117, it is said: ‘To practice deceit,
treachery, soothsaying, trickery, usury: this is wrong livelihood.’
And
in the Anguttara-Nikaaya, V. 1 77, it is said: ‘Five trades should be
avoided by a disciple: trading in arms, in living beings, in flesh, in
intoxicating drinks, and in poison’.
Included are the professions of a soldier, a fisherman, a hunter, etc.
Now, Right Livelihood, I tell you, is of two kinds:
Mundane and Super mundane Right Livelihood
M. 117
1. When the
noble disciple, avoiding wrong living, gets his livelihood by a right
way of living: this is called ‘Mundane Right Livelihood’
(lokiya-sammaa-aajiva), which yields worldly fruits and brings good
results.
2. But the
avoidance of wrong livelihood, the abstaining, desisting, refraining
there from-the mind being holy, being turned away from the world, and
conjoined with the path, the holy path being pursued-this is called the
‘Super mundane Right Livelihood’ (lokuttara-sammaa-aajiva), which is not
of the world,but is super mundane, and conjoined with the path.
Conjoined with Other Factors
Now. in understanding wrong livelihood as wrong, and right livelihood as right, one practices Right Understanding (1st factor); and in making efforts to overcome wrong livelihood, to establish right livelihood, one practices Right Effort
(6th factor); and in overcoming wrong livelihood with attentive mind,
and dwelling with attentive mind in possession of right livelihood, one
practices Right Mindfulness (7th factor). Hence, there are
three things that accompany and follow upon Right Livelihood, namely:
Right Understanding, Right Effort, and Right Mindfulness.
Mental Development
6) Right Effort
(Sammaa-vaayaama)
A. IV. 13, 14
What, now. is Right Effort?
There are Four Great Efforts; the effort to avoid, the effort to overcome, the effort to develop, and the effort to maintain.
I. The Effort to Avoid
(Sa.mvara-ppadhaana)
What, now is the effort to Avoid?
Herein the disciple rouses his will to avoid the arising of evil,
unwholesome things that have not yet arisen; and he makes efforts, stirs
up his energy; exerts his mind and strives.
Thus, when lie
perceives a form with the eye, a sound with the ear, and an odor with
the nose, a taste with the tongue, an impression with the body, or an
object with the mind, he neither adheres to the whole, nor to its parts.
And he strives to ward off that through which evil and unwholesome
things, greed and sorrow, would arise, if he remained with unguarded
senses; and he watches over his senses, restrains his senses.
Possessed of this noble ‘Control over the Senses’ he experiences inwardly a feeling of joy, into which no evil thing can enter.
This is called the effort to avoid
2. The Effort to Overcome
(Pahaana-ppadhaana)
What, now, is the effort to Overcome?
There the disciple rouses his will to overcome the evil, unwholesome
things that have already arisen; and he makes effort, stirs up his
energy, exerts his mind and strives.
He does not
retain any thought of sensual lust, ill-will or grief, or any other evil
and unwholesome states that may have arisen; he abandons them, dispels
them, destroys them. causes them to disappear.
Five Methods of Expelling Evil Thoughts
M. 20
If, whilst
regarding a certain object, there arise in the disciple, on account of
it, evil and unwholesome thoughts connected with greed, hatred and
delusion, then the disciple (1) should, by means of this object, gain
another and wholesome object. (2) Or, he should reflect on the misery of
these thoughts; ‘Unwholesome, truly, are these thoughts! Blamable are
these thoughts! Of painful result are these thoughts!’ (3) Or he should
pay no attention to these thoughts. (4) Or, he should consider the
compound nature of these thoughts. (5) Or, with teeth clenched and
tongue pressed against the gums, he should with his mind restrain,
suppress and root out these thoughts; and in doing so these evil and
unwholesome thoughts of greed, hatred and delusion will dissolve and
disappear; and the mind will inwardly become settled and calm, composed
and concentrated.
This is called the effort to overcome.
3. The Effort to Develop
(Bhaavanaa-ppadhaana)
A. IV. 13, 14
What, now, is the effort to Develop?
Herein the disciple rouses his will to arouse wholesome things that
have not yet arisen; and he makes effort, stirs up his energy, exerts
his mind and strives.
Thus he
develops the ‘Elements of Enlightenment’ (bojjhanga), based on solitude,
on detachment, on extinction, and ending in deliverance, namely:
‘Mindfulness’ (sati), ‘Investigation of the Law’ (dhamma-vicaya),
‘Energy’ (viriya), ‘Rapture’ (piiti), ‘Tranquility’ (passaddhi),
‘Concentration’ (samadhi). and ‘Equanimity’ (upekkhaa).
This is called the effort to develop.
4. The Effort to Maintain
(Anurakkha.na-ppadhaana)
What, now, is
the effort to Maintain? Herein the disciple rouses his will to maintain
the wholesome things that have already arisen, and not to allow them to
disappear, but to bring them to growth, to maturity and to the full
perfection of development (bhaavanaa); and he makes effort, stirs up his
energy, exerts his mind and strives.
Thus, for
example, he keeps firmly in his mind a favorable object of concentration
that has arisen, such as the mental image of a skeleton, of a corpse
infested by worms, of a corpse blue-black in color, of a festering
corpse, of a corpse riddled with holes, of a corpse swollen up.
This is called the effort to maintain.
M. 70
Truly, for a
disciple who is possessed of faith and has penetrated the Teaching of
the master, it is fit to think: ‘Though skin sinews and bones wither
away, though flesh and blood of my body dry up, I shall not give up my
efforts till I have attained whatever is attainable by manly
perseverance, energy and endeavor.’
This is called Right Effort.
A. IV. 14
The effort of Avoiding, Overcoming,
Of Developing and Maintaining:
These four great efforts have been shown
By him, the scion of the sun.
And he who firmly clings to them,
May put an end to suffering.
7) Right Mindfulness
(Sammaa-sati)
What, now, is Right Mindfulness?
The Four Foundations of Mindfulness
(Satipa.t.thaana)
D. 22
The only way
that leads to the attainment of purity, to the overcoming of sorrow and
lamentation, to the end of pain and grief, to the entering upon the
right path and the realization of Nibbana, is by the ‘Four Foundations
of Mindfulness’. And which are these four?
Herein the
disciple dwells in contemplation of the Body, in contemplation of
Feeling, in contemplation of the Mind, in contemplation of the
Mind-Objects; ardent, clearly comprehending them and mindful, after
putting away worldly greed and grief.
1. Contemplation of the Body
(kaayaanupassanaa)
But how does the disciple dwell in contemplation of the body?
Watching Over In- and Out-Breathing
(aanaapaana-sati)
Herein the
disciple retires to the forest, to the foot of a tree, or to a solitary
place, seats himself with legs crossed, body erect, and with mindfulness
fixed before him, mindfully he breathes in, mindfully he breathes out.
When making a long inhalation, he knows: ‘I make a long inhalation’;
when making a long exhalation, he knows: ‘I make a long exhalation’.
When making a short inhalation, he knows: ‘I make a short inhalation’:
when making a short exhalation, he knows: ‘I make a short exhalation’.
‘Clearly perceiving the entire (breath-) body, I shall breathe in’: thus
he trains himself; ‘Clearly perceiving the entire (breath-) body, I
shall breathe out’: thus he trains himself. ‘Calming this bodily
function (kaaya-sankhaara), I shall breathe in’: thus he trains himself;
‘Calming this bodily function. I shall breathe out’: thus he trains
himself.
Thus he dwells
in contemplation of the body, either with regard to his own person, or
to other persons, or to both, he beholds how the body arises; beholds
how it passes away; beholds the arising and passing away of the body. A
body is there-
‘A
body is there, but no living being, no individual, no woman, no man, no
self, and nothing that belongs to a self; neither a person. nor
anything belonging to a person. (Comm.)
this clear
awareness is present in him, to the extent necessary for knowledge and
mindfulness, and he lives independent, unattached to anything in the
world. Thus does the disciple dwell in contemplation of the body.
‘Mindfulness
of Breathing’ (aanaapaana-sati) is one of the most important meditative
exercises. It may be used for the development of Tranquility
(samatha-bhaavanaa), i.e. for attaining the four Absorptions (jhana; see
“The Four Absorptions” on page 67), for the development of Insight
(vipassanaa-bhaavanaa) or for a combination of both practices. Here, in
the context of satipa.t.thaana, it is principally intended for
tranquillization and concentration preparatory to the practice of
Insight, which may be undertaken in the following way.
After
a certain degree of calm and concentration, or one of the Absorptions,
has been attained through regular practice of mindful breathing, the
disciple proceeds to examine the origin of breath. He sees that the
inhalations and exhalations are conditioned by the body consisting of
the four material elements and the various corporeal phenomena derived
from them, e.g. the five sense organs, etc. Conditioned by fivefold
sense-impression arises consciousness, and together with it the three
other ‘Groups of Existence’, i.e. Feeling, Perception, and mental
Formations. Thus the meditator sees clearly: ‘There is no ego-entity or
self in this so called personality, but it is only a corporeal and
mental process conditioned by various factors’. Thereupon he applies the
Three Characteristics to these phenomena, understanding them thoroughly
as impermanent subject to suffering, and impersonal.
For further details about Ânaapaana-sati, see M. 118.62: Visuddhi-Magga VIII, 3.
The Four Postures
And further,
whilst going, standing, sitting, or lying down, the disciple understands
(according to reality) the expressions; ‘I go’; ‘I stand’; ‘I sit’; ‘I
lie down’; he understands any position of the body.
‘The
disciple understands that there is no living being, no real Ego, that
goes, stands, etc., but that it is by a mere figure of speech that one
says: “I go”, “I stand” and so forth’. (Comm.)
Mindfulness and Clear Comprehension
(sati-sampaja~n~na)
And further,
the disciple acts with clear comprehension in going and coming; he acts
with clear comprehension in looking forward and backward; acts with
clear comprehension in bending and stretching (any part of his body);
acts with clear comprehension in carrying alms bowl and robes; acts with
clear comprehension in eating, drinking, chewing and tasting; acts with
clear comprehension in discharging excrement and urine; acts with clear
comprehension in walking, standing, sitting, falling asleep, awakening;
acts with clear comprehension in speaking and keeping silent.
In
all that the disciple is doing, he has a clear comprehension: 1. of his
intention, 2. of his advantage, 3. of his duty, 4. of the reality.
(Comm.)
Contemplation of Loathsomeness
(pa.tikuula-sa~n~naa)
And further,
the disciple contemplates this body from the sole of the foot upward,
and from the top of the hair downward, with a skin stretched over it,
and filled with manifold impurities: ‘This body has hairs of the head
and of the body, nails, teeth, skin, flesh, sinews, bones, marrow,
kidneys, heart, liver, diaphragm, spleen, lungs, stomach, bowels,
mesentery, and excrement; bile, phlegm, pus, blood, sweat, lymph, tears,
skin-grease, saliva, nasal mucus, oil of the joints, and urine.’
Just as if
there were a sack, with openings at both ends, filled with various kinds
of grain-with paddy, beans, sesamum and husked rice-and a man not blind
opened it and examined its contents, thus: ‘That is paddy, these are
beans, this is sesamum, this is husked rice’: just so does the disciple
investigate this body.
Analysts of Four Elements
(dhaatu)
And further,
the disciple contemplates this body, however it may stand or move, with
regard to the elements; ‘This body consists of the solid element, the
liquid element, the heating element and the vibrating element’. Just as
if a skilled butcher or butcher’s apprentice, who had slaughtered a cow
and divided it into separate portions, were to sit down at the junction
of four highroads: just so does the disciple contemplate this body with
regard to the elements.
In Visuddhi Magga XIII, 2 this simile is explained as follows:
When
a butcher rears a cow, brings it to the place of slaughter, binds it to
a post, makes it stand up, slaughters it and looks at the slaughtered
cow, during all that time he has still the notion ‘cow’. But when he has
cut up the slaughtered cow, divided it into pieces, and sits down near
it to sell the meat, the notion, ‘cow’ ceases in his mind, and the
notion ‘meat’ arises. He does not think that he is selling a cow or that
people buy a cow, but that it is meat that is sold and bought.
Similarly, in an ignorant worldling, whether monk or layman, the
concepts ‘being’, ‘man’, ‘personality’, etc., will not cease until he
has mentally dissected this body of his, as it stands and moves, and has
contemplated it according to its component elements. But when he has
done so, the notion ‘personality’, etc., will disappear, and his mind
will become firmly established in the Contemplation of the Elements.
Cemetery Meditations
1. And
further, just as if the disciple were looking at a corpse thrown on a
charnel-ground, one, two, or three days dead, swollen up, blue-black in
color, full of corruption-so he regards his own body: ‘This body of mine
also has this nature, has this destiny, and cannot escape it.’
2. And
further, just as if the disciple were looking at a corpse thrown on a
charnel-ground, eaten by crows, hawks or vultures, by dogs or jackals,
or devoured by all kinds of worms-so he regards his own body; ‘This body
of mine also has this nature, has this destiny, and cannot escape it.’
3. And
further, just as if the disciple were looking at a corpse thrown on a
charnel-ground, a framework of bones, flesh hanging from it, bespattered
with blood, held together by the sinews;
4. A framework of bone, stripped of flesh, bespattered with blood, held together by the sinews;
5. A framework of bone, without flesh and blood, but still held together by the sinews;
6. Bones,
disconnected and scattered in all directions, here a bone of the hand,
there a bone of the foot, there a shin bone, there a thigh bone, there a
pelvis, there the spine, there the skull-so he regards his own body:
‘This body of mine also has this nature, has this destiny, and cannot
escape it.’
7. And further, just as if the disciple were looking at bones lying in the charnel-ground, bleached and resembling shells;
8. Bones heaped together, after the lapse of years;
9. Bones
weathered and crumbled to dust-so he regards his own body: ‘This body of
mine also has this nature, has this destiny, and cannot escape it.’
Thus he dwells in contemplation of the body, either with regard to his own person, or to other persons, or to both.He
beholds how the body arises; beholds how it passes away; beholds the
arising and passing away of the body. ‘A body is there’: this clear
awareness is present in him, to the extent necessary for knowledge and
mindfulness; and he lives independent, unattached to anything in the
world.Thus does the disciple dwell in contemplation of the body.
Assured Of Ten Blessings
M. 119
Once the
contemplation of the body is practiced, developed, often repeated, has
become one’s habit, one’s foundation, is firmly established,
strengthened and perfected; the disciple may expect ten blessings:
1. Over
delight and discontent he has mastery; he does not allow himself to be
overcome by discontent; he subdues it, as soon as it arises.
2. He conquers
fear and anxiety; he does not allow himself to be overcome by fear and
anxiety; he subdues them, as soon as they arise.
3. He endures
cold and heat, hunger and thirst; wind and sun, attacks by gadflies,
mosquitoes and reptiles; patiently he endures wicked and malicious
speech, as well as bodily pains that befall him, though they be
piercing, sharp, bitter, unpleasant, disagreeable, and dangerous to
life.
4. The four
Absorptions’ (jhana), which purify the mind, and bestow happiness even
here, these he may enjoy at will, without difficulty, without effort.
Six ‘Psychical Powers’
(Abhi~n~naa)
5. He may enjoy the different ‘Magical Powers (id.dhi-vidhaa).
6. With the
‘Heavenly Ear’ (dibba-sota), the purified, the super-human, he may hear
both kinds of sounds, the heavenly and the earthly, the distant and the
near.
7. With the mind he may obtain ‘Insight into the Hearts of Other Beings’ (parassa-cetopariya-~naa.na), of other persons.
8. He may obtain ‘Remembrances of many Previous Births’ (pubbe-nivaasaanussati-~naa.na).
9. With the
‘Heavenly Eye’ (dibba-cakkhu), purified and super-human, he may see
beings vanish and reappear, the base and the noble, the beautiful and
the ugly, the happy and the unfortunate; he may perceive how beings are
reborn according to their deeds.
10. He may,
through the ‘Cessation of Passions’ (aasavakkhaya), come to know for
himself, even in this life, the stainless deliverance of mind, the
deliverance through wisdom.
The
last six blessings (5-10) are the ‘Psychical Powers’ (abhi~n~naa). The
first five of them are mundane (lokiya) conditions, and may therefore be
attained even by a ‘worldling’ (puthujjana), whilst the last Abhi~n~naa
is super-mundane (lokuttara) and exclusively the characteristic of the
Arhat, or Holy One. It is only after the attainment of all the four
Absorptions (jhana) that one may fully succeed in acquiring the five
worldly ‘Psychical Powers’. There are four iddhipaada, or ‘Bases for
obtaining Magical Powers’, namely: concentration of Will, concentration
of Energy, concentration of Mind, and concentration of Investigation.
2. Contemplation of the Feelings
(vedanaanupassanaa)
D. 22
But how does the disciple dwell in contemplation of the feelings?
In
experiencing feelings, the disciple knows: ‘I have an agreeable
feeling’; or: ‘I have a disagreeable feeling’, or: ‘I have an
indifferent feeling’; or: ‘I have a worldly agreeable feeling’, or: ‘I
have an unworldly agreeable feeling’, or: ‘I have a worldly disagreeable
feeling’, or: ‘I have an unworldly disagreeable feeling’, or: ‘I have a
worldly indifferent feeling’, or: ‘I have an unworldly indifferent
feeling’.
Thus he dwells
in contemplation of the feelings, either with regard to his own person,
or to other persons, or to both. He beholds how the feelings arise;
beholds how they pass away; beholds the arising and passing away of the
feelings. ‘Feelings are there’: this clear awareness is present in him,
to the extent necessary for knowledge and mindfulness; and he lives
independent, unattached to anything in the world. Thus does the disciple
dwell in contemplation of the feelings.
The
disciple understands that the expression ‘I feel’ has no validity
except as a conventional expression (vohaaravacana); he understands
that, in the absolute sense (paramattha), there are only feelings, and
that there is no Ego, no experiencer of the feelings.
3. Contemplation of the Mind
(cittaanupassanaa)
But how does the disciple dwell in contemplation of the mind?
Herein the
disciple knows the greedy mind as greedy, and the not greedy mind as not
greedy; knows the hating mind as hating, and the not hating mind as not
hating: knows the deluded mind as deluded and the undeluded mind as
undeluded. He knows the cramped mind as cramped, and the scattered mind
as scattered; knows the developed mind as developed, and the undeveloped
mind as undeveloped; knows the surpass able mind as surpass able and
the unsurpassable mind as unsurpassable; knows the concentrated mind as
concentrated, and the unconcentrated mind as unconcentrated; knows the
freed mind as freed, and the un-freed mind as un-freed.
Citta
(mind) is here used as a collective term for the Cittas, or moments of
consciousness. Citta being identical with vi~n~naa.na, or consciousness,
should not be translated by ‘thought’. ‘Thought’ and ‘thinking’
correspond rather to the ‘verbal operations of the mind’: vitakka
(thought-conception) and vicaara (discursive thinking), which belong to
the Sankhaara-kkhandha.
Thus he dwells
in contemplation of the mind, either with regard to his own person, or
to other persons, or to both. He beholds how consciousness arises;
beholds how it passes away; beholds the arising and passing away of
consciousness. ‘Mind is there’; this clear awareness is present in him,
to the extent necessary for knowledge and mindfulness; and he lives
independent, unattached to anything in the world. Thus does the disciple
dwell in contemplation of the mind.
4. Contemplation of the Mind-Objects
(dhammaanupassanaa)
But how does the disciple dwell in contemplation of mind-objects?
Herein the disciple dwells in contemplation of the mind-objects, namely of the ‘Five Hindrances.’
The Five Hindrances
(niivara.na)
1. He knows
when there is ‘Lust’ (kaamacchanda) in him: ‘In me is lust’; knows when
there is ‘Anger’ (vyaapaada) in him: ‘In me is anger’; knows when there
is ‘Torpor and Sloth’ (thiina-middha) in him: ‘In me is torpor and
sloth’; knows when there is ‘Restlessness and Mental Worry’
(uddhacca-kukkucca) in him: ‘In me is restlessness and mental worry’;
knows when there are ‘Doubts’ (vicikicchaa) in him: ‘In me are doubts’.
He knows when these hindrances are not in him: ‘In me these hindrances
are not’. He knows how they come to arise; knows how, once arisen, they
are overcome; and he knows how they do not rise again in the future.
For
example, ‘Lust’ arises through unwise thinking on the agreeable and
delightful. It may be suppressed by the following six methods: fixing
the mind upon an idea that arouses disgust; contemplation of the
loathsomeness of the body; controlling one’s six senses; moderation in
eating; friendship with wise and good men; right instruction. Lust and
anger are for ever extinguished upon attainment of Anaagaamiiship;
‘Restlessness’ is extinguished by reaching Arhatship; ‘Mental Worry’, by
reaching Sotapanship.
The Five Groups of Existence
(khandha)
And further: the disciple dwells in contemplation of the mind-objects, namely of the five ‘Groups of Existence’.He
knows what ‘Corporeality’ (ruupa) is, how it arises, how it passes
away; knows what ‘Feeling’ (vedanaa) is, how it arises, how it passes
away; knows what ‘Perception’ (sa~n~naa) is, how it arises, how it
passes away; knows what the ‘Mental Formations’ (Sankhara) are, how they
arise, how they pass away; knows what ‘Consciousness’ (vi~n~naa.na) is,
how it arises, how it passes away.
The Sense-Bases
(aayatana)
And further:
the disciple dwells in contemplation of the mind-objects, namely of the
six ‘Subjective-Objective Sense-Bases’. He knows the eye and visual
objects, ear and sounds, nose and odors, tongue and tastes, body and
bodily impressions, mind and mind-objects; and the fetter that arises in
dependence on them, he also knows. He knows how the fetter comes to
arise, knows how the fetter is overcome, and how the abandoned fetter
does not rise again in future.
The Seven Elements of Enlightenment
(bojjhanga)
And further:
the disciple dwells in contemplation of the mind-objects, namely of the
seven ‘Elements of Enlightenment’, He knows when there is in him
‘Mindfulness’ (sati), ‘Investigation of the Law’ (dhammavicaya),
‘Energy’ (viriya), ‘Enthusiasm’ (piiti), ‘Tranquility’ (passaddhi),
‘Concentration’ (samadhi), and ‘Equanimity’ (upekkhaa). He knows when it
is not in him, knows how it comes to arise, and how it is fully
developed.
The Four Noble Truths
(ariya-sacca)
And further:
the disciple dwells in contemplation of the mind-objects, namely of the
‘Four Noble Truths’. He knows according to reality, what Suffering is;
knows according to reality, what the Origin of suffering is; knows
according to reality what the Extinction of suffering is; knows
according to reality, what the Path is that leads to the extinction of
suffering.
Thus he dwells
in contemplation of the mind-objects either with regard to his own
person, or to other persons or to both. He beholds how the mind-objects
arise, beholds how they pass away, beholds the arising and passing away
of the mind-objects. ‘Mind-objects are there’: this clear awareness is
present in him, to the extent necessary for knowledge and mindfulness;
and he lives independent, unattached to anything in the world. Thus does
the disciple dwell in contemplation of the mind-objects.
The only way
that leads to the attainment of purity, to the overcoming of sorrow and
lamentation, to the end of pain and grief, to the entering upon the
right path, and the realization of Nibbana, is by these four foundations
of mindfulness.
These
four contemplations of Satipa.t.thaana relate to all the five Groups of
Existence, namely: 1. The contemplation of corporeality relates to
ruupakkhandha; 2. the contemplation of feeling, to vedanaakkhandha; 3.
the contemplation of mind, to vi~n~naanakkhandha; 4. the contemplation
of mind-objects, to sa~n~naa- and sankhaara-kkhandha.
For further details about Satipa.t.thaana see the Commentary to the discourse of that name, translated in The Way of Mindfulness, by Bhikkhu Soma (Kandy 1967, Buddhist Publication Society).
Nibbaana Through Aanaapaana-Sati
M. 118
Watching over
In - and Out-breathing (aanaapaana-sati), practiced and developed,
brings the Four ‘Foundations of Mindfulness’ to perfection; the four
foundations of mindfulness, practiced and developed, bring the seven
‘Elements of Enlightenment’ to perfection; the seven elements of
enlightenment, practiced and developed, bring ‘Wisdom and Deliverance’
to perfection.
But how does
watching over In- and Out-breathing, practiced and developed, bring the
four ‘Foundations of Mindfulness’ (satipa.t.thaana) to perfection?
I. Whenever
the disciple (1) mindfully makes a long inhalation or exhalation, or (2)
makes a short inhalation or exhalation, or (3) trains himself to inhale
or exhale whilst experiencing the whole (breath-) body, or (4) whilst
calming down this bodily function (i.e. the breath)-at such a time the
disciple dwells in ‘contemplation of the body’, full of energy,
comprehending it, mindful, after subduing worldly greed and grief. For,
inhalation and exhalation I call one amongst the corporeal phenomena.
II. Whenever
the disciple trains himself to inhale or exhale (1) whilst feeling
rapture (piiti), or (2) joy (sukha), or (3) the mental functions
(cittasankhaara), or (4) whilst calming down the mental functions-at
such a time he dwells in ‘contemplation of the feelings’, full of
energy, clearly comprehending them, mindful, after subduing worldly
greed and grief. For, the full awareness of In- and Out-breathing I call
one amongst the feelings.
III. Whenever
the disciple trains himself to inhale or exhale (1) whilst experiencing
the mind, or (2) whilst gladdening the mind, or (3) whilst concentrating
the mind, or (4) whilst setting the mind free–at such a time he dwells
in ‘contemplation of the mind’, full of energy, clearly comprehending
it, mindful, after subduing worldly greed and grief. For, without
mindfulness and clear comprehension, I say, there is no Watching over
In- and Out-breathing.
IV. Whenever
the disciple trains himself to inhale or exhale whilst contemplating (1)
impermanence, or (2) the fading away of passion, or (3) extinction, or
(4) detachment-at such a time he dwells in ‘contemplation of the
mind-objects’, full of energy, clearly comprehending them, mindful,
after subduing worldly greed and grief. Having seen, through
understanding, what is the abandoning of greed and grief, he looks on
with complete equanimity.
Watching over In- and Out-breathing, thus practiced, and developed, brings the four Foundations of Mindfulness to perfection.
But how do the
four Foundations of Mindfulness, practiced and developed, bring the
seven ‘Elements of Enlightenment’ (bojjhanga) to full perfection?
1. Whenever
the disciple dwells in contemplation of body, feelings, mind and
mind-objects, strenuous, clearly comprehending them, mindful, after
subduing worldly greed and grief-at such a time his mindfulness is
undisturbed; and whenever his mindfulness is present and undisturbed, at
such a time he has gained and develops the Element of Enlightenment
‘Mindfulness’ (sati-sambojjhanga); and thus this element of
enlightenment reaches fullest perfection.
2. And
whenever, whilst dwelling with mindfulness, he wisely investigates,
examines and thinks over the ‘Law’ (dhamma)-at such a time he has gained
and develops the Element of Enlightenment ‘Investigation of the Law’
(dhammavicaya-sambojjhanga); and thus this element of enlightenment
reaches fullest perfection.
3. And
whenever, whilst wisely investigating, examining and thinking over the
law, his energy is firm and unshaken-at such a time he has gained and
develops the Element of Enlightenment ‘Energy’ (viriya-sambojjhanga);
and thus this element of enlightenment reaches fullest perfection.
4. And
whenever in him, whilst firm in energy, arises super-sensuous rapture-at
such a time he has gained and develops the Element of Enlightenment
‘Rapture’ (piiti-sambojjhanga); and thus this element of enlightenment
reaches fullest perfection.
5. And
whenever, whilst enraptured in mind, his spiritual frame and his mind
become tranquil-at such a time he has gained and develops the Element of
Enlightenment ‘Tranquility’ (passaddhi-sambojjhanga); and thus this
element of enlightenment reaches fullest perfection.
6. And
whenever, whilst being tranquillized in his spiritual frame and happy,
his mind becomes concentrated-at such a time he has gained and develops
the Element of Enlightenment ‘Concentration’ (samaadhi-sambojjhanga);
and thus this element of enlightenment reaches fullest perfection.
7. And
whenever he looks with complete indifference on his mind thus
concentrated-at such a time he has gained and develops the Element of
Enlightenment ‘Equanimity’ (upekkhaa-sambojjhanga); and thus this
element of enlightenment reaches fullest perfection.
The four
Foundations of Mindfulness, thus practiced and developed, bring the
seven elements of enlightenment to full perfection.
And how do the
seven elements of enlightenment, practiced and developed, bring Wisdom
and Deliverance (vijjaa-vimutti) to full perfection?
Herein the
disciple develops the elements of enlightenment: Mindfulness,
Investigation of the Law, Energy, Rapture, Tranquility, Concentration
and Equanimity, based on detachment, on absence of desire, on extinction
and renunciation.
The seven elements of enlightenment thus practiced and developed, bring wisdom and deliverance, to full perfection.
M. 125
Just
as the elephant hunter drives a huge stake into the ground and chains
the wild elephant to it by the neck, in order to drive out of him his
wonted forest ways and wishes, his forest unruliness, obstinacy and
violence, and to accustom him to the environment of the village, and to
teach him such good behavior as is required amongst men: in like manner
also should the noble disciple fix his mind firmly to these four
Foundations of Mindfulness, so that he may drive out of himself his
wonted worldly ways and wishes, his wonted worldly unruliness, obstinacy
and violence, and win to the True, and realize Nibbana.
8) Right Concentration
(Sammaa-samaadhi)
M. 44
What, now, is Right Concentration?
Its Definition
Having the mind fixed to a single object (cittekeggataa, lit. ‘One-pointed ness of mind’): this is concentration.
‘Right
Concentration’ (sammaa-samaadhi), in its widest sense, is the kind of
mental concentration, which is present in every wholesome state of
consciousness (kusala-citta), and hence is accompanied by at least Right
Thought (2nd factor), Right Effort (6th factor) and Right Mindfulness
(7th factor). ‘Wrong Concentration’ is present in unwholesome states of
consciousness, and hence is only possible in the sensuous, not in a
higher sphere.Samadhi, used alone, always stands in the Sutta, for sammaa-samaadhi, or Right Concentration.
Its Objects
The four ‘Foundations of Mindfulness’ (7th factor): these are the objects of concentration.
Its Requisites
The four ‘Great Efforts’ (6th factor): these are the requisites for concentration.
Its Development
The practicing, developing, and cultivating of these things: this is the development (bhaavanaa) of concentration.
Right
Concentration (sammaa-samaadhi) has two degrees of development; 1.
‘Neighborhood Concentration’ (upacaarasamaadhi). which approaches the
first absorption without, however, attaining it; 2. ‘Attainment
Concentration’ (appanaasamaadhi), which is the concentration present in
the four Absorptions (jhana). These Absorptions are mental states beyond
the reach of the fivefold sense-activity, attainable only in solitude
and by unremitting perseverance in the practice of concentration. In
these states all activity of the five senses is suspended. No visual or
audible impressions arise at such a time, no bodily feeling is felt.
But, although all outer sense-impressions have ceased, yet the mind
remains active, perfectly alert, fully awake.
The
attainment of these Absorptions, however, is not a requisite for the
realization of the four Super mundane Paths of Holiness; and neither
Neighborhood-Concentration nor Attainment-Concentration, as such,
possesses the power of conferring entry to the four Super mundane Paths:
hence they really have no power to free one permanently from evil
things. The realization of the Four Supermundane Paths is possible only
at the moment of deep ‘Insight’ (vipassanaa) into the Impermanency
(aniccataa), Miserable Nature (dukkhataa) and Impersonality (anattataa)
of this whole phenomenal process of existence. This Insight, again, is
attainable only during Neighborhood-Concentration, not during Attainment
Concentration.
He
who has realized one or other of the Four Super mundane Paths without
ever having attained the Absorptions, is called Sukkha-vipassaka, or
Suddhavipassanaa-yaanika, i.e. ‘one who has taken merely Insight
(vipassana) as his vehicle’. He, however, who, after cultivating the
Absorptions, has reached one of the Super mundane Paths is called
Saniathayaanika, or ‘one who has taken Tranquility (samatha) as his
vehicle (yaana)’.
For samatha and vipassana see Fund IV. and B. Diet.
The Four Absorptions
(jhaana)
D.22
Detached from
sensual objects, detached from evil things, the disciple enters into the
first Absorption, which is accompanied by Thought Conception and
Discursive Thinking, is born of detachment, and filled with Rapture and
Happiness.
This
is the first of the Absorptions belonging to the Fine-Material Sphere
(rupaavacarajjhaana). It is attained when, through the strength of
concentration, the fivefold sense activity is temporarily suspended, and
the five Hindrances are likewise eliminated.
See B. Dict.: kasina, nimitta, samadhi.
M. 43
This first
Absorption is free from five things, and five things are present. When
the disciple enters the first Absorption, there have vanished (the five
Hindrances): Lust, Ill-Will, Torpor and Sloth, Restlessness and Mental
Worry, Doubts; and there are present: Thought Conception (vitakka),
Discursive Thinking (vicaara), Rapture (piiti), Happiness (sukha),
Concentration (citt’ekaggataa = samadhi).
These
five mental factors present in the first Absorption, are called Factors
(or Constituents) of Absorption (jhaananga). Vitakka (initial formation
of an abstract thought) and vicaara (discursive thinking, rumination)
are called ‘verbal functions’ (vaci-sankhaara) of the mind; hence they
are something secondary compared with consciousness.
In
Visuddhi-Magga, vitakka is compared with the taking hold of a pot, and
vicaara with the wiping of it. In the first Absorption both are present,
but are exclusively focused on the subject of meditation, vicaara being
here not discursive, but of an ‘exploring’ nature. Both are entirely
absent in the following Absorptions.
And further:
after the subsiding of Thought-Conception and Discursive Thinking, and
by the gaining of inner tranquility and oneness of mind, he enters into a
state free from Thought-Conception and Discursive Thinking, the second
Absorption, which is born of concentration (samadhi), and filled with
Rapture (piti) and Happiness (sukha).
In the second Absorption, there are three Factors of Absorption: Rapture, Happiness, and Concentration.
And further:
after the fading away of Rapture, he dwells in equanimity, mindful, with
clear awareness: and he experiences in his own person that feeling of
which the Noble Ones say: ‘Happy lives he who is equanimous and
mindful’-thus he enters the third Absorption.
In
the third Absorption there are two Factors of Absorption: equanimous
Happiness (upekkhaa-sukha) and Concentration (citt’ekaggataa).
And further:
after the giving up of pleasure and pain, and through the disappearance
of previous joy and grief, he enters into a state beyond pleasure and
pain, into the fourth Absorption, which is purified by equanimity and
mindfulness.
In the fourth Absorption there are two Factors of Absorption: Concentration and Equanimity (upekkhaa).
In
Visuddhi-magga forty subjects of meditation (kamma.t.thaana) are
enumerated and treated in detail. By their successful practice the
following Absorptions may be attained:
All
four Absorptions. through Mindfulness of Breathing (see Vis. M. VIII.
3), the ten Kasina-exercises (Vis. M. IV, V. and B. Dict.); the
contemplation of Equanimity (upekkhaa), being the practice of the fourth
Brahma-vihaara (Vis. M. IX. 4).
The
first three Absorptions: through the development of Loving-Kindness
(mettaa), Compassion (karunaa) and Sympathetic Joy (muditaa), being the
practice of the first three Brahma-vihaaras (Vis. M. IX. 1-3,).
The
first Absorption: through the ten Contemplations of Impurity
(asubha-bhaavanaa; i.e. the Cemetery Contemplations, which are ten
according to the enumeration in Vis. M. VI); the contemplation of the
Body (i.e. the 32 parts of the body; Vis. M. VIII, 2);
‘Neighborhood-Concentration’ (upacaara-samaadhi): through the
Recollections on Buddha, Dhamma and Sangha, on Morality, Liberality,
Heavenly Beings, Peace (=Nibbana) and death (Vis. M. VI. VII); the
Contemplation on the Loathsomeness of Food (Vis. M. XI. I); the Analysis
of the Four Elements (Vis. M. IX. 2).
The
four Immaterial Absorptions (aruupa-jjhaana or aaruppa), which are
based on the fourth Absorption, are produced by meditating on their
respective objects from which they derive their names; Sphere of
Unbounded Space, of Unbounded Consciousness, of Nothingness, and of
Neither-Perception-Nor-Non-Perception.
The entire object of concentration and meditation is treated in Vis M. III-XIII; see also Fund. IV.
8. XXII. 5
Develop your
concentration: for he who has concentration, understands things
according to their reality. And what are these things? The arising and
passing away of corporeality, of feeling, perception, mental formations
and consciousness.
M. 149
Thus, these
five Groups of Existence must be wisely penetrated; Ignorance and
Craving must be wisely abandoned; Tranquility (samatha) and Insight
(vipassana) must be wisely developed.
S. LVI. II
This is the
Middle Path which the Perfect One has discovered, which makes one both
to see and to know, and which leads to peace, to discernment, to
enlightenment, to Nibbana.
Dhp. 275
“And following upon this path, you will put an end to suffering.
Jhanas
Stream-enterer
The Sotapanna or ‘Stream-Enterer’
And by thus considering, three fetters vanish, namely; Self-illusion, Scepticism, and Attachment to mere Rule and Ritual.
M. 22
But those disciples, in whom these three fetters have vanished, they all have ‘entered the Stream‘ (sotaapanna).
Dhp. 178
More than any earthly power,
More than all the joys of heaven,
More than rule o’er all the world,
Is the Entrance to the Stream.
Once-returner
Once-returner: After you become a stream-enterer, your
practice includes reminding yourself of your new realization of
“no-self,” as well as paying attention to the ways that you’re still
attached and your resistance to life as it unfolds. After a period of
time (generally years of devoted practice) in which your concentration
gets even stronger and your mind becomes even more tranquil, you have
another direct insight into no-self. (Remember, knowing this truth as a
concept or memory is one thing, but experiencing it directly, beyond the
conceptual mind, is something else entirely.)
This insight (essentially the same as the first
but even stronger and clearer) brings a significant reduction in
attachment and aversion and the suffering that accompanies these states
of mind. For example, occasional irritation and preference replace
hatred and greed, which no longer have any hold over the once-returner.
Someone who reaches this stage has only one more rebirth before becoming
completely enlightened — hence the name once-returner.
Non-returner
Bhikkhu Pesala
Where Have You Come From?
The
Buddha’s daily routine was extraordinary, he slept for only a few hours
in the early hours of the morning. We divide the night into three
watches: from 6pm to 10pm, from 10pm to 2am, and from 2am to 6am. In the
first watch, after bathing, the Buddha taught the community of monks.
At the end of the first watch, the monks would return to their quarters.
Then celestial beings approached the Buddha to ask questions. The
Buddha spent the middle watch answering their questions.
During
the first part of the last watch the Buddha practised walking
meditation to relieve the stiffness caused by sitting since the morning.
In the second part, the Buddha lay down mindfully and slept. In the
third part, he enjoyed the bliss of nibbāna. After abiding in the
absorption of great compassion in the fourth part, at dawn he considered
who was ready to be taught the Dhamma.
The Weaver’s Daughter
One
morning he perceived in his divine eye the daughter of a poor weaver
whose wife had just died. Realising that the young girl needed to hear
his teaching, the Buddha went on foot to the village where she was
staying. Seeing the Buddha arrive, the villagers invited him for the
meal, and the Buddha gave a discourse after the meal to all the
villagers, including the young girl. The essence of his teaching was as
follows: “Death is certain, life is uncertain. Contemplate death
constantly to overcome the fear of death. As one who enters the jungle
armed with a stick is not afraid on seeing a snake, one who contemplates
death constantly is not afraid if death comes suddenly.” The villagers
all appreciated the Buddha’s discourse, and for several days meditated
seriously on death. However, after a week or so every one of them had
forgotten the Buddha’s advice, and was carrying on just as heedlessly as
before — except, that is, for the young girl. Because her mother had
recently died, she could not forget the Buddha’s words. She meditated
constantly on death, for months and years afterwards.
Three
years later the Buddha reconsidered the situation of the weaver’s
daughter and, seeing that she now had mature insight, he went to her
village to teach her again. She was now sixteen, and had to work hard to
help her father, who had no other children. On the day that the Buddha
arrived, the weaver had been working all night to finish an urgent job,
and his daughter was busy spinning more thread for her father. Hearing
that the Buddha had arrived she considered what she should do. She
decided to go to see the Buddha as soon as she had finished her
spinning, then she would take the newly spun thread to her father.
The
villagers offered the meal to the Buddha, but as the girl was not
present, the Buddha sat in silence after the meal waiting for her to
arrive. The villagers were obliged to wait in silence too, out of
respect for the Buddha. Finally, the young girl arrived, and the Buddha
asked her the following four questions:
“Young girl, where have you come from?” “I do not know, Lord” she replied.
“Young girl, where are you going to?” “I do not know, Lord” she replied.
“Do you not know?” “I know, Lord” she replied.
“Do you know?” “I do not know, Lord” she replied.
The
villagers were baffled by her answers. Some thought she was being
cheeky, and started scolding her, “Why don’t you tell the Buddha that
you came from the spinning-shed, and are going to your father’s house?”
The Buddha silenced them and asked the girl to explain her answers. The girl replied:
“When
you asked, ‘Where have you come from?’ you didn’t want to know that I
came from the spinning-shed; you meant to ask from which existence I
came to this one. So I replied that I do not know.”
“When
you asked, ‘Where are you going to?’ you meant to ask to which
existence I am going after this one, so I again replied that I do not
know.”
“When you asked, ‘Do you not know?’ you meant to ask, ‘Do you not know that you will die?’ so I replied that I know I will die.”
“When
you asked, ‘Do you know?’ you meant to ask, ‘Do you know when you will
die?’ so I replied that I do not know when I will die.”
The
Buddha praised the girl for her intelligent answers, and the villagers
were amazed. The Buddha then spoke the following verse:
“Blind is this world, only a few can see clearly. Like birds that escape from a net, only a few go to a blissful state.”
The girl realised nibbāna and became a Stream-winner on hearing this verse.
The
young girl then went to her father’s house and put the newly spun skein
of thread down by the loom. After working the whole night, her father
had fallen asleep at the loom. When his daughter came in, he woke up
with a start, and accidentally swung a heavy beam on the loom. The beam
struck the girl hard, and she died on the spot. The father was totally
distraught, and hurried to the Buddha to seek consolation. The Buddha
explained the truth of suffering to him, and the weaver asked for
ordination, later attaining Arahantship.
The
Buddha’s love and compassion was unlimited. For the benefit of one poor
girl and her father, he twice went on a long journey to teach the
Dhamma, and he did not forget about the girl after the first visit, but
returned as soon as he knew that she needed his help. Though he had many
thousands of disciples including kings and ministers, and also taught
celestial beings, the Buddha always had time for anyone who would
benefit from his teaching, even including beggars and slaves.
This
story is very interesting for the Buddhist because it shows that
although we do believe in rebirth we do not need to remember our
previous lives to gain nibbāna, the goal of Buddhism. The weaver’s
daughter could not tell the Buddha from which existence she had come to
be reborn as a weaver’s daughter, but the Buddha was pleased with her
answers. She had understood about the uncertainty of life and the
certainty of death after three years of meditation. That understanding
enabled her to attain nibbāna while listening to the verse.
One
who has attained nibbāna no longer has any doubts such as “Am I?” “Am I
not?” “What am I?” “How am I?” since the egocentric way of thinking has
been removed by insight. It is not unlike the case of someone who has
grown up and lost interest in football. He is no longer disappointed
when his football team loses, or elated when they win. Even if he hears
that his former football team has been relegated to the second division,
it no longer matters since he doesn’t follow the team avidly any more.
Self-view
is hard to remove entirely. We identify with our family, our school,
our neighbourhood, our local football team, our country, or our racial
group. If we hear any good or bad news about anything that we regard as
ours then we feel elated or depressed. If we hear someone say something
critical about us personally, then we may feel terrible. However, we
should not take it too much to heart. There is a saying in the
Dhammapada:
“They blame those who speak too much, They blame those who speak too little, They blame those who remain silent. No one escapes blame in this world.”
Similarly,
if someone praises us we should not become conceited because of that.
If we work hard we will get a good result, that is only natural, but
there is always someone who can do better than us, at least in other
ways. It is hard to remove pride and conceit, but we must do it if we
want to gain the highest happiness. The Buddha described how his pride
and intoxication vanished, when he was still an unenlightened
bodhisatta. “On seeing an old man, all pride and intoxication in youth
vanished. On seeing a sick man, all pride and intoxication in health
vanished. On seeing a dead man, all pride and intoxication in life
vanished.”
How
can we remove self-view, pride, and conceit? We must develop
mindfulness or awareness. Whatever thoughts or feelings arise within us
should be observed as they occur from moment to moment. We should not
allow ourselves to be heedless even for an instant. Heedlessness allows
defilements like self-view, pride, and conceit to enter the mind and
dominate it. Perhaps you have enjoyed watching a cartoon like Tom and
Jerry. How did the ideas “Tom” and “Jerry” arise? When one watches a
cartoon, one become absorbed in the story and soon begins to believe and
feel what one imagines Tom and Jerry are feeling. Actually, Tom and
Jerry exist only in our imaginations. A cartoon is only drawings that
are displayed on the screen in rapid succession. However, the mind
arises and passes away much more rapidly than the cartoon pictures, so
it can put together the dialogue, sound effects, and pictures to create
the illusion that Tom really is bashing Jerry over the head with a
frying-pan, so we are emotionally affected by what we see.
Real
life is like this too. We see and hear things so rapidly that our mind
constructs a mental picture, which we regard as real. If someone abuses
us, we may feel like they are bashing us over the head, they are making
bad kamma, but we suffer. Why is this? It is due to the mental
formations that we create. We cannot easily stop this natural process
because it is the result of previous kamma. Having abused others in the
past, we have to suffer abuse in the present. However, we can sharpen
our awareness of the process to the point where we can separate the
mental impressions from the experience of hearing. Eventually, we will
realise that all these impressions do not happen to anyone, they just
happen. Then we will realise that the idea of a self, a person, a ‘me’,
or a ‘you’, is just an illusion.
Self-view
is deeply rooted and cannot be removed by the unmindful person. The
average, unmindful person dwells with self-view dominating his or her
mind for the entire life. The mindful meditator can disrupt it
temporarily while engaged in meditation, but after stopping meditation
it will gradually reassert itself unless the meditator has gained deep
insight. If a meditator gains deep insight and attains the first path of
a Stream-winner, self-view is completely destroyed, and will never
arise again. Such a person may be heedless to some extent, but can never
be careless enough to break any of the five precepts. He or she is
absolutely free from rebirth in the four lower realms of hell, hungry
ghosts, demons, and animals, and will attain final nibbāna (Arahantship)
within seven lives at the most. Having seen nibbāna personally, he or
she has unshakeable confidence in the Buddha, Dhamma, and Sangha, and is
truly worthy of offerings and homage. The weaver’s daughter was a
Stream-winner.
After
attaining nibbāna, the Dhamma becomes central to the life of a
Stream-winner. They are not yet free from sensual desire and anger, so
they can lead a fairly normal family life. Whenever they wish to enjoy
the peace of nibbāna they can meditate again, developing concentration,
and attaining the fruition of the first path. If their concentration is
strong, they may remain in the attainment of fruition for quite long
periods, say, an hour or two. If they wish to attain the higher path,
they should go into retreat for meditation and resolve not to attain the
fruition of the first path during that period, and strive to attain the
higher path. If they are successful and attain the second path of a
Once-returner, they will be reborn on this earth only once more at the
most before attaining the final liberation of Arahantship.
The
second path destroys strong forms of lust and anger, but some of these
deep-rooted defilements remain, so they still have some sensual
attachment and ill-will. If the Once-returner strives again in
meditation and attains the third path of a Non-returner, all traces of
lust and anger are uprooted. Since they have no sensual attachment at
all they will not be born in the womb again, and will take rebirth only
in the Suddhāvāsa Brahmā realms. These realms are the Theravāda ‘Pure
Land’ because only Non-returners are reborn there. The bodhisattas are
not reborn there either, because they are still worldlings who have not
yet gained even the first path of a Stream-winner.
Non-returners
seem to be extremely rare these days. Saya Thetgyi, a Burmese lay
meditation teacher, who taught U Ba Khin (Goenkaji’s teacher), was
reputed to be a Non-returner. The Venerable Ledi Sayādaw praised him and
asked him to teach meditation to his own monk disciples. A Non-returner
will be naturally inclined to lead a monastic life, having no sexual
desire at all, but may be obliged to remain as a lay person to support
relatives. The potter honoured by Buddha Kassapa in the Ghatīkāra Sutta
(Majjhimanikāya, Sutta 81) was a Non-returner. Though he was a humble
potter, he was the chief supporter of Buddha Kassapa, and looked after
his own blind and aged parents. He did not use money, but let people
take his pots, leaving whatever goods they wished to in exchange.
Knowing that he was a good supporter of the Buddha, they donated
generously so he didn’t need any other source of income. Refusing to dig
the earth himself, he gathered clay from river banks or that had been
dug up by animals. Thus, though a layman, he lived on ten precepts like
one gone forth.
The
Non-returner has to strive again in meditation to attain the final goal
of Arahantship. Only then is all rebirth and suffering finally
destroyed. Not even the subtlest defilements remain, so the Arahant is
worthy of the highest honour. The word ‘Araham’ means ‘worthy’. There
have been a few monks in Burma and Thailand in recent years who are
reputed to have attained the final path. Venerable Ledi Sayādaw was
thought to be one, but it is hard to be sure, since Arahants are
extremely modest about their attainments.
A
certain monk was living in dependence on an elder who was an Arahant.
Living in dependence meant in those days that the pupil shared a cell
with his teacher, looked after his robes, studied at his feet, and
accompanied him on the daily almsround. Teacher and pupil lived liked a
good father and devoted son. One day, while walking for alms, the pupil
asked his teacher, “Venerable Sir, how can one know an Arahant?” The
elder, who was an Arahant, replied, “It is not easy friend, to know an
Arahant. Even if one were to live in dependence on an Arahant, doing all
the duties for him, and accompany him on his daily almsround, one might
not know that he was an Arahant.” Yet even when given such a broad hint
by his teacher, the pupil did not realise that the elder was an
Arahant.
Due
to excessive devotion, pious people are inclined to elevate their
revered teacher to the status of an Arahant, though he may still be a
worldling or Stream-winner at best. To eradicate all lust, anger,
conceit, and attachment to life is no easy task. First one should aim to
attain the stage of Stream-winning in this very life. If one succeeds
in doing that, one may perhaps then be able to distinguish between a
worldly person and a saint, since one will be free from doubt and
superstition.
It
is my belief that most intelligent people could attain Stream-winning
in this very life if they really tried hard. However, very few really
strive hard in meditation. Since confidence and effort are lacking, the
goal cannot be attained. Though she was only thirteen years old, the
weaver’s daughter practised meditation relentlessly for three years to
attain the path. These days, people think that a ten-day intensive
vipassanā course is really a bit over the top, but striving in
meditation throughout the whole day and late into the night is not
self-mortification. It is the minimum amount of effort required to
attain deep insight or nibbāna. If we want to sleep at least six or
seven hours, the goal is still far away.
To
motivate oneself, one should meditate seriously on death. There is no
guarantee that one will not die today. Perhaps one can avoid paying
taxes if one lives like a monk, but no one can avoid death. Each breath
brings death nearer. Please think seriously about this — do not imagine
for one minute that it will never happen to you. If you postpone
meditation until you are old — assuming that you live to old age — your
attachment will have grown stronger, and your health and vitality will
have grown weaker. It is best to meditate in the prime of youth, before
the clutter of household life traps you in its vice-like grip. In
Burmese, the expression for getting married means, literally, “to fall
into house prison.” The Burmese have the right attitude. Married life is
a comfortable prison from which it is hard to escape. Even if one
partner freely permits the other to go to meditate for a few weeks, or
to ordain permanently, most will not want to go.
When
the bodhisatta heard that his son had been born he murmured “A fetter
has arisen” so his father Suddhodana named his new grandson ‘Rāhula’
meaning fetter, hoping that the baby would prove an impediment to the
bodhisatta’s renunciation of household life. Fortunately for us, the
bodhisatta’s mind was already made up, and the news of Rahula’s birth
was the final spur to make him decide, “It must be done at once, before I
get attached.” So he left the palace on the same night without even
setting eyes on his newborn son.
Attachment
is very sticky stuff. Many monks who fall back to household life do so
because of sexual desire. To get free from sensual attachment, one must
meditate either on death or on the repulsive aspects of the body. One
should consider what all human bodies contain. If we opened one up and
took a look inside, it would be hard to become lustful. It is just a
foul smelling carcase of meat, blood, and bones that we have to carry
around the whole day and night. If there was no skin or clothes to cover
it up, what a horrible sight it would be. One would need to carry a
stick to drive off the dogs and crows that would come sniffing around
looking for something to eat. Yet people think very highly of their own
bodies, and those of others. What folly it is to lust after another
person’s body, but delusion fools us completely when we are heedless.
At
one time a certain nun fell in love with the Venerable Ānanda and,
pretending to be ill, she arranged for him to visit her in her quarters.
Venerable Ānanda was then still only a Stream-winner, so he was not yet
free from lust, but he was wise enough not to allow desire to arise. He
did not get angry with her either, but admonished her, “Sister, sexual
intercourse is the cause of birth. From birth, old age, disease, and
death arise.” Realising that Venerable Ānanda knew about her ulterior
motives, she confessed her offence to him, and regained her sense of
shame.
To
gain liberation from suffering, there has to be renunciation at some
point. Desire and attachment will not just disappear of their own
accord. We have to pluck them out as we remove a splinter or thorn stuck
under the skin. It is painful, but when it is done we can dwell at ease
again. The most effective way to remove desire is to practise
mindfulness meditation relentlessly throughout the whole day without a
break until insight knowledge arises. On seeing things as they really
are, desire and attachment will vanish.
Arhat: At this stage, the path bears ultimate fruit
in nibbana — any residual trace of a separate self falls away for good.
The experience, frequently accompanied by unimaginable bliss, has been
compared to falling into the depths of a cloud and disappearing. At this
point, the circumstances of life no longer have the slightest hold over
you; positive or negative experiences no longer stir even the slightest
craving or dissatisfaction. As Buddha said, all that needed to be done
has been done. There’s nothing further to realize. The path is complete,
and no further rebirths are necessary.
Translated from the Pali by Thanissaro Bhikkhu. For free distribution only.
Introduction:Does
an arahant reborn or does he reappear some where after his death. Why
are we paying reverence to him, since he has passed away? Buddha refused
to answer to this question stating that it is beyond our layman
knowledge to perceive what happened to Arahat after his death. The
simile given here is a fire and after you extinguished the fire, no body
knows where that fire has gone. It is for the wise to comprehend what
happened after the arahant passed away.
Aggi-Vacchagotta Sutta
I have heard that on one occasion the Blessed One was staying in Savatthi, at Jeta’s Grove, Anathapindika’s monastery. Then the wanderer Vacchagotta
went to the Blessed One and, on arrival, exchanged courteous greetings
with him. After an exchange of friendly greetings and courtesies, he sat
to one side. As he was sitting there he asked the Blessed One: “How is
it, Master Gotama, does Master Gotama hold the view:
‘The cosmos is eternal: only this is true, anything otherwise is worthless’?”
“…no…”
“Then does Master Gotama hold the view: ‘The cosmos is not eternal: only this is true, anything otherwise is worthless’?”
“…no…”
“Then does Master Gotama hold the view: ‘The cosmos is finite: only this is true, anything otherwise is worthless’?”
“…no…”
“Then does Master Gotama hold the view: ‘The cosmos is infinite: only this is true, anything otherwise is worthless’?”
“…no…”
“Then
does Master Gotama hold the view: ‘The soul and the body are the same:
only this is true, anything otherwise is worthless’?”
“…no…”
“Then
does Master Gotama hold the view: ‘The soul is one thing and the body
another: only this is true, anything otherwise is worthless’?”
“…no…”
“Then does Master Gotama hold the view: ‘After death a Tathagata exists: only this is true, anything otherwise is worthless’?”
“…no…”
“Then
does Master Gotama hold the view: ‘After death a Tathagata does not
exist: only this is true, anything otherwise is worthless’?”
“…no…”
“Then
does Master Gotama hold the view: ‘After death a Tathagata both exists
and does not exist: only this is true, anything otherwise is
worthless’?”
“…no…”
“Then
does Master Gotama hold the view: ‘After death a Tathagata neither
exists nor does not exist: only this is true, anything otherwise is
worthless’?”
“…no…”
“How
is it, Master Gotama, when Master Gotama is asked if he holds the view
‘the cosmos is eternal…’… ‘after death a Tathagata neither exists
nor does not exist: only this is true, anything otherwise is worthless,’
he says ‘…no…’ in each case. Seeing what drawback, then, is Master
Gotama thus entirely dissociated from each of these ten positions?”
“Vaccha,
the position that ‘the cosmos is eternal’ is a thicket of views, a
wilderness of views, a contortion of views, a writhing of views, a
fetter of views. It is accompanied by suffering, distress, despair, and
fever, and it does not lead to disenchantment, dispassion, cessation; to
calm, direct knowledge, full Awakening, Unbinding.
“The position that ‘the cosmos is not eternal’…
“…’the cosmos is finite’…
“…’the cosmos is infinite’…
“…’the soul and the body are the same’…
“…’the soul is one thing and the body another’…
“…’after death a Tathagata exists’…
“…’after death a Tathagata does not exist’…
“…’after death a Tathagata both exists and does not exist’…
“…’after
death a Tathagata neither exists nor does not exist’… does not lead
to disenchantment, dispassion, cessation; to calm, direct knowledge,
full Awakening, Unbinding.”
“Does Master Gotama have any position at all?”
“A
‘position,’ Vaccha, is something that a Tathagata has done away with.
What a Tathagata sees is this: ‘Such is form, such its origin, such its
disappearance; such is feeling, such its origin, such its disappearance;
such is perception… such are mental fabrications… such is
consciousness, such its origin, such its disappearance.’ Because of
this, I say, a Tathagata — with the ending, fading out, cessation,
renunciation, and relinquishment of all construings, all excogitations,
all I-making and mine-making and obsession with conceit — is, through
lack of clinging/sustenance, released.”
“But, Master Gotama, the monk whose mind is thus released: Where does he reappear?”
“‘Reappear,’ Vaccha, doesn’t apply.”
“In that case, Master Gotama, he does not reappear.”
“‘Does not reappear,’ Vaccha, doesn’t apply.”
“…both does and does not reappear.”
“…doesn’t apply.”
“…neither does nor does not reappear.”
“…doesn’t apply.”
“How
is it, Master Gotama, when Master Gotama is asked if the monk
reappears… does not reappear… both does and does not reappear…
neither does nor does not reappear, he says, ‘…doesn’t apply’ in each
case. At this point, Master Gotama, I am befuddled; at this point,
confused. The modicum of clarity coming to me from your earlier
conversation is now obscured.”
“Of
course you’re befuddled, Vaccha. Of course you’re confused. Deep,
Vaccha, is this phenomenon, hard to see, hard to realize, tranquil,
refined, beyond the scope of conjecture, subtle, to-be-experienced by
the wise. For those with other views, other practices, other
satisfactions, other aims, other teachers, it is difficult to know. That
being the case, I will now put some questions to you. Answer as you see
fit. How do you
construe this, Vaccha: If a fire were burning in front of you, would you
know that, ‘This fire is burning in front of me’?”
“…yes…”
“And
suppose someone were to ask you, Vaccha, ‘This fire burning in front of
you, dependent on what is it burning?’ Thus asked, how would you
reply?”
“…I would reply, ‘This fire burning in front of me is burning dependent on grass and timber as its sustenance.’”
“If the fire burning in front of you were to go out, would you know that, ‘This fire burning in front of me has gone out’?”
“…yes…”
“And
suppose someone were to ask you, ‘This fire that has gone out in front
of you, in which direction from here has it gone? East? West? North? Or
south?’ Thus asked, how would you reply?”
“That
doesn’t apply, Master Gotama. Any fire burning dependent on a
sustenance of grass and timber, being unnourished — from having
consumed that sustenance and not being offered any other — is
classified simply as ‘out’ (unbound).”
“Even
so, Vaccha, any physical form by which one describing the Tathagata
would describe him: That the Tathagata has abandoned, its root
destroyed, like an uprooted palm tree, deprived of the conditions of
existence, not destined for future arising. Freed from the
classification of form, Vaccha, the Tathagata is deep, boundless, hard
to fathom, like the sea. ‘Reappears’ doesn’t apply. ‘Does not reappear’
doesn’t apply. ‘Both does and does not reappear’ doesn’t apply. ‘Neither
reappears nor does not reappear’ doesn’t apply.
“Any feeling… Any perception… Any mental fabrication…
“Any
consciousness by which one describing the Tathagata would describe him:
That the Tathagata has abandoned, its root destroyed, like an uprooted
palm tree, deprived of the conditions of existence, not destined for
future arising. Freed from the classification of consciousness, Vaccha,
the Tathagata is deep, boundless, hard to fathom, like the sea.
‘Reappears’ doesn’t apply. ‘Does not reappear’ doesn’t apply. ‘Both does
and does not reappear’ doesn’t apply. ‘Neither reappears nor does not
reappear’ doesn’t apply.”
When
this was said, the wanderer Vacchagotta said to the Blessed One:
“Master Gotama, it is as if there were a great sala tree not far from a
village or town: From inconstancy, its branches and leaves would wear
away, its bark would wear away, its sapwood would wear away, so that on a
later occasion — divested of branches, leaves, bark, and sapwood — it
would stand as pure heartwood. In the same way, Master Gotama’s words
are divested of branches, leaves, bark, and sapwood and stand as pure
heartwood.
“Magnificent,
Master Gotama! Magnificent! Just as if he were to place upright what
was overturned, to reveal what was hidden, to show the way to one who
was lost, or were to carry a lamp into the dark so that those with eyes
could see forms, in the same way has Master Gotama has — through many
lines of reasoning — made the Dhamma clear. I go to Master Gotama for
refuge, to the Dhamma, and to the Sangha of monks. May Master Gotama
remember me as a lay follower who has gone to him for refuge, from this
day forward, for life.”
The Ten Fetters
The ten fetters referred to in Buddhist scriptures are what
bind beings to the cycle of birth and death. The first five are referred
to as the ‘lower fetters’ and the second five as the ‘higher fetters’.
1. Personality-Belief This refers to the mistaken belief -
from a Buddhist perspective - that the self is a permanent, unchanging
essence or soul. Buddhism teaches that what we call the self or
personality is made up of five factors - corporeality, feeling,
perception, mental formations (including volition or will) and
consciousness. To cling to the idea of a permanent self, therefore, is
erroneous. (See teaching on Not-Self or Anatta)
2. Skeptical Doubt This is to have doubts about the three jewels,
namely the Buddha, the Dhamma and the Sangha; about what is morally
wholesome and what is not; about the nature of religious training
outlined by the Buddha and about the conditionality of all things.
3. Clinging to Rites and Rituals Although rites and
rituals form a part of Buddhist practices in various schools, the Buddha
taught that there was no point in clinging to them for their own sake.
Rites and rituals are a means of giving form to the expression of heart
and mind, otherwise they are empty vessels.
4. Sensuous Craving On one level this refers to lust but
it has a broader meaning in terms of craving for pleasant sensations,
those that our senses bring to us: sounds, sights, smells, tastes and
touch.
5. Ill-will This encapsulates feelings of enmity, even hatred, towards others. It is the opposite of loving-kindness (metta).
6. Craving for Fine-Material Existence In the development of meditation, refined, rapturous states known as jhanas
can be experienced. But even attachment to these is ultimately
unwholesome to progress. This relates to the first four of eight jhanas.
7. Craving for Immaterial Existence This fetter calls for the abandonment of subtle attractions to those states of mind experienced in the final four jhanas .
8. Conceit This is sometimes interpreted as pride but it
is likely something more subtle is intended, namely, attachment to the
idea of self on an experiential level, even if the belief in an enduring
self has been abandoned intellectually.
9. Restlessness Restlessness or agitation suggests that
true peace and contentment have still not been achieved in full.The mind
is still unsettled.
10. Ignorance At the core of the Buddha’s teaching is the
idea that we live in a state of unknowing, of sleep, of ignorance. The
whole Buddhist approach is aimed at dispelling our ignorance which is
synonymous with waking up to truth. It is not surprising then that this
is the final fetter.
The removal of the first three fetters makes one a
’stream-enterer’, one whose final awakening is assured within seven
further rebirths. The removal of the first three fetters and the
dilution of the next two makes one ‘a once-returner’; in other words,
there will only one more rebirth as a human being before enlightenment.
The compete abandonment of the first five fetters makes one a
‘non-returner’ and therefore leads to rebirth in one of the Buddhist
‘Pure Abodes’ where final awakening will be assured. An arahat or
’saint’ is one in whom all ten fetters have been destroyed.
Buddhist Publication Society Newsletter
2nd Mailing 1995 No. 30
Towards a Threshold of Understanding - I
Pope
John Paul II’s recent book, Crossing the Threshold of Hope is a
collection of reflections primarily on issues of Christian faith; but
the book also features the Pope’s assessment of other religions,
including a short chapter on Buddhism. The Pontiff s words in this
chapter are far from appreciative. The release of the book in Sri Lanka
on the eve of the Pope’s visit to this country this past January stirred
up waves of indignation in the Buddhist community that spread as far as
the Vatican. The Buddhist prelates announced that they would not attend
an inter-religious meeting requested by the Pope unless he formally
retracted his unfavourable remarks about Buddhism. Although on arrival
the Pope tried to appease the feelings of Buddhist leaders by declaring
his esteem for their religion, even quoting the Dhammapada, he fell
short of proffering a full apology, and this did not satisfy the Sangha
elders.
The
following essay is intended as a short corrective to the Pope’s
demeaning characterization of Buddhism. It addresses the issues solely
at the level of ideas, without delving into the question whether
ulterior motives lay behind the Pope’s pronouncements. The essay is
based on an article written for a Polish publisher, Source (Katowice),
which is presently compiling a book on the Buddhist response to the
Pope’s book.
The Pope states that
“the Buddhist tradition and the methods deriving from it have an
almost exclusively negative soteriology (doctrine of salvation).”
Such a view of the Buddhist teachings was widespread among Christian
missionaries in Asia during the 19th century, serving to justify their
evangelical incursions into the heartlands of Buddhism. Serious scholars
of comparative religion have long recognized this view to be a
misrepresentation, rooted, in the case of the early missionaries, partly
in misunderstanding, partly in deliberate distortion. It
is therefore puzzling that the present head of the Catholic Church,
otherwise so well informed, should repeat these worn-out lines,
particularly at a time when greater mutual understanding is expected
from the leaders of different religions.
The
Pope does not explain exactly why he regards Buddhist soteriology as
negative. Most likely, he takes this view because the Buddhist
path of deliverance does not recognize a personal God as the agent and
end of salvation. Like beauty, however, what is negative and what is
positive lies in the eye of the beholder, and what is negative for one
may turn out to be another’s supreme ideal. If one seeks an everlasting
union between one’s eternal soul and a creator God, then a doctrine that
denies the existence of an eternal soul and a Divine Creator will
inevitably appear negative. If one regards everything conditioned as
impermanent and devoid of self, and seeks deliverance in Nibbana, the
Deathless Element, then a doctrine of everlasting union between God and
the soul will seem-not negative perhaps—but founded upon wishful
thinking and unacceptable articles of faith. For the ordinary reader,
however, the word “negative,” when applied to Buddhism, will suggest
something far different from a philosophically acute way of approaching
the Ultimate, conjuring up pictures of a bleak doctrine of escapism
aimed at personal annihilation. Behind the Pope’s words we can detect
echoes of the ancient texts: “There are, monks, some recluses and
brahmins who charge me with being an annihilationist, saying that the
recluse Gotama teaches the annihilation of an existent being. That is
false misrepresentation. What I teach, in the past as also now, is
suffering and the cessation of suffering” (MN 22).
Even
more worrisome than the Pope’s characterization of the Buddhist
doctrine of salvation as negative is his contention that “the Buddhist
doctrine of salvation constitutes the central point, or rather the only
point, of this system.” The conclusion implied by this pronouncement,
left hanging silently behind the lines, is that Buddhism is incapable of
offering meaningful guidance to people immersed in the problems of
everyday life; it is an otherworldly religion of escape suited only for
those of an ascetic bent.
While
Western scholars in the past have focused upon the Buddhist doctrine of
salvation as their main point of interest, the living traditions of
Buddhism as practised by its adherents reveal that this attitude, being
one-sided to begin with, must yield one-sided results. The Buddhist
texts themselves show that Buddhism addresses as wide a range of
concerns as any other of humanity’s great religions. Nibbana
remains the ultimate goal of Buddhism, and is certainly “the central
point” of the Dhamma, but it is by no means “the only point” for which
the Buddha proclaimed his Teaching.
According
to the Buddhist texts, the Dhamma is intended to promote three types
of good, each by way of different but overlapping sets of principles.
These three goals, though integrated into the framework of a single
internally consistent teaching, enable the Dhamma to address individuals
at different stages of spiritual development, with varying capacities
for comprehension. The three goods are:
(i)
the good pertaining to the present life (ditthadhammattha), i.e. the
achievement of happiness and well-being here and now, through ethical
living and harmonious relationships based on kindness and compassion;
(ii)
the good pertaining to the future life (samparayikattha), i.e. a
favourable rebirth within the round of existence, by practising
generosity, observing the precepts, and cultivating the mind in
meditation; and
(iii)
the ultimate good (paransattha), i.e. the attainment of Nibbana, by
following the complete training defined by the Noble Eightfold Path.
For
most Buddhists in their day-to-day lives, the pursuit of Nibbana is a
distant rather than an immediate goal, to be approached gradually
during the long course of rebirths. Until they are ready for a direct
assault on the final good, they expect to walk the path for many lives
within samsara, pursuing their mundane welfare while aspiring for the
Ultimate. To assist them in this endeavour, the Buddha has taught
numerous guidelines that pertain to ethically upright living within the
confines of the world. In the Sigalovada Sutta, for example, he
enumerates the reciprocal duties of parents and children, husband and
wife, friends and friends, employers and employees, teachers and
students, religious and laity. He made right livelihood an integral part
of the Noble Eightfold Path, and explained what it implies in the life
of a busy lay person. During his long ministry he gave advice to
merchants on the prudent conduct of business, to young wives on how to
behave towards their husbands, to rulers on how to administer their
state. All such guidance, issuing from the Buddha’s great compassion,
is designed to promote the welfare and happiness of the world while at
the same time steering his followers towards a pleasant rebirth and
gradual progress towards final liberation.
Yet,
while the Buddha offers a graduated teaching adjusted to the varying
life situations of his disciples, he does not allow any illusion to
linger about the ultimate aim of his Doctrine. That aim is Nibbana,
which is not a consoling reconciliation with the world but irreversible
deliverance from the world. Such deliverance cannot be gained merely by
piety and good works performed in a spirit of social sympathy. It can be
won only by renunciation, by “the relinquishment of all acquisitions”
(sabb’upadhipatinissagga), including among such “acquisitions” the
bodily and mental processes that we identify as our self. The
achievement of this end is necessarily individual. It must be arrived at
through personal purification and personal insight, as the fruit of
sustained effort in fulfilling the entire course of training. Hence the
Buddha did not set out to found a church capable of embracing all
humanity within the fold of a single creed. He lays down a path—a path
perfect in its ideal formulation—to be trodden by imperfect human
beings under the imperfect conditions that life within the world
affords. While the quest for the highest goal culminates in deliverance
from the world, this same ideal “bends back” towards the world and
spells out standards of conduct and a scale of values to guide the
unenlightened manyfolk in their daily struggles against the streams of
greed, hatred, and delusion. Nibbana remains the “chief point” and the
omega point of the Dhamma. But as this goal is to be experienced as the
extinction of greed, hatred, and delusion, it defines the condition for
its realization as a life devoted to overcoming greed through
generosity, to overcoming hatred through patience and loving kindness,
and to overcoming delusion through wisdom and understanding.
Bhikkhu Bodhi
Part II of this essay will appear in the next BPS newsletter.
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ ** New teaching and mediation series with Lama Rabten Tshering ** “The Six Paramitas” begins Sunday, January 6 @ Maitrivana 4610 Earles Street in Vancouver Everyone welcome - by donation ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
NalandabodhiVancouver is pleased to announce a new series of teachings and mediation sessions with our resident lama, Lama Rabten Tshering.
The series begins on Sunday morning, January 6, and will run every second Sunday thereafter (please see our on-line calendar to confirm dates). The format for Sunday sessions is:
9:30 am -10:30 am: Meditation 10:30 am -12:00 pm: Teaching on the Paramitas
** The Paramitas ** The Dzogchen Ponlop Rinpoche has asked the Nalandabodhi sangha to continuously practice the six Paramitas, the transcendent actions or virtues that are the basis of Mahayana practice.
The Paramitas are: Generosity, Morality (Discipline), Patience, Diligence, Mediation, and Wisdom (Prajna).
Rinpoche suggests that we study, practice, and meditate on one Paramita per month, repeating the cycle in the second half of the year.
In January, Lama’s teachings will focus on Generosity; in February on Morality, and so forth.
The purpose of Paramita practice and contemplation is to develop a strong sense of compassion and loving kindness, as well as mental discipline.
The Paramita teachings originate in the Sutras, the original teachings of Buddha Sakyamuni.
All are welcome to the Sunday morning sessions. Lama Rabten’s approach will be beneficial to both beginners and more seasoned practitioners.
We especially welcome newcomers to the dharma - Lama’s teachings will be a wonderful opportunity to meditate and learn with others. The sessions are by donation, and you are welcome to attend all or some of them.
You’ll find information about Lama Rabten’s future teaching dates, plus other programs and special events at Maitrivana, Nalandabodhi’s Garden of Loving Kindness.
புத்திசாலித்தனமாக நடந்து கொள்ளுங்கள் - புத்தர்
https://youtu.be/PpAjQ-pdgNU
https://youtu.be/kaKNVStTiaI
பஞ்ச் ஷிலா
நான் மற்ற மனிதர்களால் கொல்லப்படுவதை விரும்பவில்லை, அதனால் நான் கொல்லப்படக்கூடாது என்று நினைப்பேன்.
மற்றவர்கள் என் காரியங்களை திருடுவதை நான் விரும்பவில்லை, அதனால் திருடுவதற்கு நான் பயிற்சியளிக்க மாட்டேன்!
மற்றவர்கள் எனக்கு பொய்களை சொல்ல விரும்பவில்லை, அதனால் நான் பொய்யை சொல்ல மனதில் பயிற்சி செய்வேன்!
என் கணவர் / மனைவியை மற்றவர்கள் எடுத்துக்கொள்ள விரும்புவதில்லை, பாலியல் துஷ்பிரயோகத்தில் ஈடுபட வேண்டாம் என்று என் மனதில் பயப்படுகிறேன்.
மேலே உள்ள எல்லா கட்டளைகளையும் மீறுவதைத் தவிர்ப்பதற்காக நான் குடிப்பது போதாதென்று என் மனதில் பயிற்சி செய்வேன் - விழிப்புணர்வுடன் விழித்தெழு!
https://goo.gl/images/9TkGXF
உடல்நலம் என்பது மிகப்பெரிய பரிசு, மிகுந்த செல்வம், விசுவாசம், சிறந்த உறவு ஆகியவற்றை உள்ளடக்கியது. புத்தர்
மேலும் படிக்க: https://www.brainyquote.com/quotes/buddha_140966
https://goo.gl/images/zfh5hE
நல்ல ஆரோக்கியத்தை அனுபவித்து, ஒருவரின் குடும்பத்திற்கு உண்மையான மகிழ்ச்சியைக் கொண்டு, அனைவருக்கும் சமாதானத்தை வழங்குவதற்கு, ஒருவர் முதலில் மனதை கட்டுப்படுத்தி கட்டுப்படுத்த வேண்டும். ஒரு மனிதன் தனது மனதை கட்டுப்படுத்த முடியும் என்றால் அவர் விழிப்புணர்வு வழி கண்டுபிடிக்க முடியும், மற்றும் அனைத்து ஞானம் மற்றும் நல்லொழுக்கம் அவரை இயல்பாக வரும். புத்தர்
https://goo.gl/images/51KBHB
எவரும் நம்மைக் காப்பாற்றுவதில்லை. யாரும் யாராலும் முடியாது, யாரும் இல்லை. நாம் பாதையில் நடக்க வேண்டும். புத்தர்
https://goo.gl/images/sgLTrT
மூன்று விஷயங்களை நீண்ட மறைக்க முடியாது: சூரியன், சந்திரன், சத்தியம். புத்தர்
https://goo.gl/images/TZKZ2r
ஒரு மெழுகுவர்த்தியை நெருப்பு இல்லாமல் எரிக்க முடியாது போலவே, ஆண்கள் ஒரு ஆன்மீக வாழ்க்கை இல்லாமல் வாழ முடியாது. புத்தர்
https://goo.gl/images/jT5tZZ
We are shaped by our thoughts; we become what we think. When the mind is pure, joy follows like a shadow that never leaves. Buddha
jT5tZZ
நம் எண்ணங்கள் மூலம் நாம் வடிவமைக்கப்படுகிறோம்; நாம் என்ன நினைக்கிறோம் என்பதை மாற்றி விடுகிறோம். மனம் தூய்மையானதாக இருக்கும் போது, மகிழ்ச்சி ஒரு நிழல் போல பின் தொடரும். புத்தர்
https://goo.gl/images/KOst2X
What we think, we become. Buddha
நாம் என்ன நினைக்கிறோமோ அதுவாகவே ஆகிறோம். புத்தர்
మనం అనుకున్నది, మేము మారింది. బుద్ధ
ہم جو سوچتے ہیں وہی بنتے ہیں. بدھ
আমরা কি ভাবি কি হব. বুদ্ধ
我们的想法，我们成为了。 佛
અમે જે વિચારીએ છીએ, તે બની જાય છે. બુદ્ધ
जो हम सोचते हैं वो बनते हैं। बुद्धा
私達が考えるもの、私達はなる。 仏
ನಾವು ಯೋಚಿಸುವೆವು, ನಾವು ಆಗುತ್ತೇವೆ. ಬುದ್ಧ
നമ്മൾ കരുതുന്നത്, നാം മാറുന്നു. ബുദ്ധ
आपण जे विचार करतो ते आम्ही बनतो बुद्ध
ကျွန်တော်စဉ်းကျနော်တို့ဖြစ်လာသည်။ ဗုဒ္ဓ
हामी के सोच्छौं, हामी बस्यौँ। बुद्ध
ਅਸੀਂ ਕੀ ਸੋਚਦੇ ਹਾਂ, ਅਸੀਂ ਬਣ ਜਾਂਦੇ ਹਾਂ ਬੁੱਧ
ڇا اسان سوچيو ٿا، اسان هئاسين. مهاتما
අප සිතන දේ, අප බවට පත් වේ. බුද්ධ
สิ่งที่เราคิดว่าเราเป็น พระพุทธเจ้า
Những gì chúng tôi nghĩ rằng, chúng ta trở thành. Phật
http://buddhasutra.com/
http://buddhasutra.com/files/parinirvana.jpg
https://goo.gl/images/WTsW48
Work out your own salvation. Do not depend on others. Buddha
Tìm ra sự cứu rỗi của riêng bạn. Không được dựa dẫm vào người khác. Phật m
اپنا نجات کام کرو. دوسروں پر انحصار نہ کریں. بدھ ایم
สร้างความรอดของคุณเอง อย่าพึ่งคนอื่น พระพุทธรูป m
మీ సొంత మోక్షం పని. ఇతరులపై ఆధారపడకూడదు. బుద్ధ
உங்கள் சொந்த இரட்சிப்பை உண்டாக்குங்கள். மற்றவர்கள் மீது நம்பிக்கை இல்லை. புத்தர்
جسم کو اچھی صحت میں رکھنے کے لئے ایک فرض ہے … ورنہ ہم اپنے دماغ کو مضبوط اور واضح رکھنے میں کامیاب نہیں رہیں گے. بدھ
Để giữ cho cơ thể khỏe mạnh là nhiệm vụ … nếu không chúng ta sẽ không thể giữ cho tâm trí của chúng ta mạnh mẽ và rõ ràng. Phật
https://goo.gl/images/mNjT2B
Thousands of candles can be lighted from a single candle, and the life of the candle will not be shortened. Happiness never decreases by being shared. Buddha
Hàng ngàn ngọn nến có thể được thắp sáng từ một ngọn nến duy nhất, và tuổi thọ của ngọn nến sẽ không bị rút ngắn. Hạnh phúc không bao giờ giảm bởi được chia sẻ. Phật
ہزاروں موم بتیوں کو ایک موم بتی سے روشن کیا جا سکتا ہے، اور موم بتی کی زندگی کم نہیں ہوگی. شریک ہونے سے خوشی کبھی نہیں کم ہوتی ہے. بدھ
కొవ్వొత్తులను వేలాది కొవ్వొత్తి నుండి వెలిగిస్తారు, మరియు కొవ్వొత్తి యొక్క జీవితం తగ్గించబడదు. పంచుకోవడం ద్వారా ఆనందం తగ్గుతుంది. బుద్ధ
ஆயிரக்கணக்கான மெழுகுவர்த்திகளை ஒரு மெழுகுவர்த்தியிலிருந்து ஒளியேற்ற முடியும், மற்றும் மெழுகுவர்த்தியின் வாழ்க்கை சுருக்கப்பட்டிருக்காது. மகிழ்ச்சி எப்போதும் பகிர்ந்து கொள்வதன் மூலம் குறைவதில்லை. புத்தர்
हजारो मेणबत्त्या एकाच मेणबत्तीतून प्रकाशल्या जाऊ शकतात आणि मेणबत्त्याचे आयुष्य कमी केले जाणार नाही. सामायिक करून आनंद कधीच कमी होत नाही. बुद्ध
ആയിരക്കണക്കിന് മെഴുകുതിരികൾ ഒരു മെഴുകുതിരിയിൽ നിന്ന് പ്രകാശം ചെയ്യപ്പെടും, മെഴുകുതിരിയുടെ ജീവിതം ചുരുക്കപ്പെടുകയുമില്ല. പങ്കുവെച്ചുകൊണ്ട് സന്തോഷം ഒരിക്കലും കുറയുന്നു. ബുദ്ധ
Beribu-ribu lilin boleh disalakan dari lilin tunggal, dan kehidupan lilin tidak akan dipendekkan. Kebahagiaan tidak pernah berkurang dengan dikongsi. Buddha
Beribu-ribu lilin boleh disalakan dari lilin tunggal, dan kehidupan lilin tidak akan dipendekkan. Kebahagiaan tidak pernah berkurang dengan dikongsi. Buddha
하나의 양초에서 수천 개의 양초를 밝힐 수 있으며 양초의 수명이 단축되지 않습니다. 행복은 결코 공유되지 않아서 줄어들지 않습니다. 불
ಒಂದೇ ದೀಪದಿಂದ ಸಾವಿರ ಮೇಣದಬತ್ತಿಗಳನ್ನು ಬೆಳಗಿಸಬಹುದಾಗಿದೆ, ಮತ್ತು ಮೇಣದಬತ್ತಿಯ ಜೀವನವನ್ನು ಕಡಿಮೆ ಮಾಡಲಾಗುವುದಿಲ್ಲ. ಹಂಚಿಕೆಯ ಮೂಲಕ ಸಂತೋಷವು ಎಂದಿಗೂ ಕಡಿಮೆಯಾಗುವುದಿಲ್ಲ. ಬುದ್ಧ
हजारों मोमबत्तियों को एक मोमबत्ती से रोका जा सकता है, और मोमबत्ती का जीवन छोटा नहीं किया जाएगा। साझा करने से खुशी कभी भी कम नहीं होती है। बुद्धा
હજારો મીણબત્તીઓ એક મીણબત્તીથી પ્રકાશિત થઈ શકે છે, અને મીણબત્તીનું જીવન ટૂંકું કરવામાં આવશે નહીં. સુખ ક્યારેય વહેંચી શકાય નહીં. બુદ્ધ
可以用一根蜡烛点燃数千根蜡烛，蜡烛的寿命不会缩短。 幸福永远不会通过共享减少。 佛
হাজার হাজার মোমবাতি একক মোমবাতি থেকে আলোকিত হতে পারে, এবং মোমবাতি জীবন ছোট করা হবে না। সুখ ভাগাভাগি করলে কখনো কমে না। বুদ্ধ
https://goo.gl/images/mNjT2B
Thousands of candles can be lighted from a single candle, and the life of the candle will not be shortened. Happiness never decreases by being shared. Buddha
Hàng ngàn ngọn nến có thể được thắp sáng từ một ngọn nến duy nhất, và tuổi thọ của ngọn nến sẽ không bị rút ngắn. Hạnh phúc không bao giờ giảm bởi được chia sẻ. Phật
ہزاروں موم بتیوں کو ایک موم بتی سے روشن کیا جا سکتا ہے، اور موم بتی کی زندگی کم نہیں ہوگی. شریک ہونے سے خوشی کبھی نہیں کم ہوتی ہے. بدھ
కొవ్వొత్తులను వేలాది కొవ్వొత్తి నుండి వెలిగిస్తారు, మరియు కొవ్వొత్తి యొక్క జీవితం తగ్గించబడదు. పంచుకోవడం ద్వారా ఆనందం తగ్గుతుంది. బుద్ధ
ஆயிரக்கணக்கான மெழுகுவர்த்திகளை ஒரு மெழுகுவர்த்தியிலிருந்து ஒளியேற்ற முடியும், மற்றும் மெழுகுவர்த்தியின் வாழ்க்கை சுருக்கப்பட்டிருக்காது. மகிழ்ச்சி எப்போதும் பகிர்ந்து கொள்வதன் மூலம் குறைவதில்லை. புத்தர்
हजारो मेणबत्त्या एकाच मेणबत्तीतून प्रकाशल्या जाऊ शकतात आणि मेणबत्त्याचे आयुष्य कमी केले जाणार नाही. सामायिक करून आनंद कधीच कमी होत नाही. बुद्ध
ആയിരക്കണക്കിന് മെഴുകുതിരികൾ ഒരു മെഴുകുതിരിയിൽ നിന്ന് പ്രകാശം ചെയ്യപ്പെടും, മെഴുകുതിരിയുടെ ജീവിതം ചുരുക്കപ്പെടുകയുമില്ല. പങ്കുവെച്ചുകൊണ്ട് സന്തോഷം ഒരിക്കലും കുറയുന്നു. ബുദ്ധ
Beribu-ribu lilin boleh disalakan dari lilin tunggal, dan kehidupan lilin tidak akan dipendekkan. Kebahagiaan tidak pernah berkurang dengan dikongsi. Buddha
Beribu-ribu lilin boleh disalakan dari lilin tunggal, dan kehidupan lilin tidak akan dipendekkan. Kebahagiaan tidak pernah berkurang dengan dikongsi. Buddha
하나의 양초에서 수천 개의 양초를 밝힐 수 있으며 양초의 수명이 단축되지 않습니다. 행복은 결코 공유되지 않아서 줄어들지 않습니다. 불
ಒಂದೇ ದೀಪದಿಂದ ಸಾವಿರ ಮೇಣದಬತ್ತಿಗಳನ್ನು ಬೆಳಗಿಸಬಹುದಾಗಿದೆ, ಮತ್ತು ಮೇಣದಬತ್ತಿಯ ಜೀವನವನ್ನು ಕಡಿಮೆ ಮಾಡಲಾಗುವುದಿಲ್ಲ. ಹಂಚಿಕೆಯ ಮೂಲಕ ಸಂತೋಷವು ಎಂದಿಗೂ ಕಡಿಮೆಯಾಗುವುದಿಲ್ಲ. ಬುದ್ಧ
جو لوگ خوش قسمت خیالات سے پاک ہیں وہ یقینی طور پر امن تلاش کریں. بدھ
Những người tự do của những suy nghĩ oán giận chắc chắn sẽ tìm thấy hòa bình. Phật
Namo Amitabha - Namo Buddhaya
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Below is compilations of all the Buddhist Sutras from A to Z.
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Sutra Starting With Letter In Word Document In PDF
A Part-1 doc (800 KB) pdf (1.6 MB)
A Part-2 doc (740 KB) pdf (792 KB)
B doc (892 KB) pdf (748 KB)
C doc (564 KB) pdf (532 KB)
D doc (672 KB) pdf (708 KB)
EFG doc (976 KB) pdf (856 KB)
HIJK doc (884 KB) pdf (732 KB)
L doc (696 KB) pdf (608 KB)
M Part-1 doc (800 KB) pdf (612 KB)
M Part-2 doc (768 KB) pdf (640 KB)
NOP doc (592 KB) pdf (564 KB)
RS doc (1.1 MB) pdf (752 KB)
S doc (916 KB) pdf (880 KB)
TU doc (764 KB) pdf (668 KB)
VY doc (800 KB) pdf (684 KB)
A
A Little Spell of Emptiness (text to speech)
Aakankheyya Sutta (text to speech) - If the Bhikkhu Desires
Aanaapaanasuttam (text to speech) - The Discourse On In and Out Breathing
Aananjasappaayasuttam (text to speech) - Suitability to Attain Imperturbability
Abhasita Sutta (text to speech) - What Was Not Said
Abhaya Raja Kumara Sutta (text to speech) - To Prince Abhaya
Abhaya Sutta (text to speech) - Fearless
Abhisanda Sutta (text to speech) - Rewards
Accayika Sutta (text to speech) - Urgent
Acchariya Abbhuta Sutta (text to speech) - Wonderful And Marvelous
Acintita Sutta (text to speech) - Un-conjecturable
Adanta Sutta (text to speech) - Untamed
Aditta Sutta (text to speech) - The House On Fire
Adittapariyana Sutta (text to speech) - The Fire Sermon
Adiya Sutta (text to speech) - Benefits to be Obtained From Wealth
Advice to Venerable Punna (text to speech)
Agara Sutta (text to speech) - The Guest House
The Agganna Sutta (text to speech) - On Knowledge of Beginnings
Aggi Vacchagotta Sutta (text to speech) - To Vacchagotta on Fire
Aghata Sutta (text to speech) - Hatred
Aghatapativinaya Sutta (text to speech) - Subduing Hatred
Ajaniya Sutta (text to speech) - The Thoroughbred
Ajivaka Sutta (text to speech) - To the Fatalists’ Student
Akankha Sutta (text to speech) - Wishes
Akkhama Sutta (text to speech)- Not Resilient
Akkosa Sutra (text to speech) - Insult
Alagagadduupama Sutta (text to speech) - The Simile of the Snake
Alavaka Sutta (text to speech) - To the Alavaka Yakkha
All the Taints (text to speech)
Ambalatthikaraahulovada Sutta (text to speech) - Advice to Venerable Rahula At Ambalatthika
Ambattha Sutta (text to speech) - Pride Humbled
Amitabha Sutra (text to speech)
Anaathapindikovaadasuttam (text to speech) - Advise to Anaathapindika
Anagata Bhayani Suttas (text to speech) - The Discourses on Future Dangers
Anana Sutta (text to speech) - Debtless
Ánanda Sutta (text to speech) - Instructions to Vangisa
Ánanda Sutta (text to speech) - On Self, No Self, and Not-self
Ánanda Sutta (text to speech) - On Mindfulness of Breathing
Ánandabhaddekarattasuttam (text to speech) - A single Auspicious Attachment to Venerable Ánanda
Anangana Sutta (text to speech) - Without Blemishes
Anattá Lakkhana Sutta (text to speech) - The Discourse on the Not-self Characteristic
Andhakavinda Sutta (text to speech) - At Andhakavinda
Aneñja Sappaya Sutta (text to speech) - Conducive to the Imperturbable
Angulimala Sutta (text to speech) - To Angulimala
Ani Sutta (text to speech) - The Peg
Anubuddha Sutta (text to speech) - Understanding
Anugghita Sutta (text to speech) - Supported
Anumaana Sutta (text to speech) - Self Observation
Anupadasuttam (text to speech) - Uninterrupted Concentration
Anuradha Sutta (text to speech) - To Anuradha
Anuruddhasuttam (text to speech) - To Anuruddha
Apannaka Sutta (text to speech) - The Inquiring Teaching
Aparihani Sutta (text to speech) - No Falling Away
Appaka Sutta (text to speech) - Few
Appamada Sutta (text to speech) - Heedfulness
Aranavibhangasuttam (text to speech) - The Classification of Solitude
Arañña Sutta (text to speech) - The Wilderness
Ariya Vamsa Sutta (text to speech) - The Discourse on the Traditions of the Noble Ones
Ariyapariyesana Sutta (text to speech) - The Noble Search
Assu Sutta (text to speech) - Tears
Âtânâtiya Sutta (text to speech) - Discourse on Atanatiya
Attadanda Sutta (text to speech) - The Training
Atthakarana Sutta (text to speech) - In Judgment
Atthasatapariyaya Sutta (text to speech) - One Hundred Eight Feelings
Atthi Raga Sutta (text to speech) - Where There is Passion
The Avalambana Sutta (text to speech) - The Urabon Sutra
Avalika Sutta (text to speech) - Sister Avalika
Avarana Sutta (text to speech) - Obstacles
Avijja Sutta (text to speech) - Ignorance
Avatamsaka Sutra (text to speech) - The Flower Garland Sutra
Ayacana Sutta (text to speech) - The Request
B
Baalapandita Sutta (text to speech) - To Recognize the Fool and the Wise One
Bahiya Sutta (text to speech) - About Bahiya
Bahudhaatukasuttam (text to speech) - The Discourse on Many Elements
Bahuna Sutta (text to speech) - To Bahuna
Bahuvedaniiya Sutta (text to speech) - The Discourse On Many Feelings
Bakkulasuttam (text to speech) - The Wonderful Things About Venerable Bakkula
Bhaddekarattasuttam (text to speech) - A single Auspicious Attachment
Bhayabherava Sutta (text to speech) - Great Fear
Bhikkhu Aparihaniya Sutta (text to speech) - Conditions for No Decline Among the Monks
Bhikkhuni Sutta (text to speech) - The Nun
Bhojana Sutta (text to speech) - A Meal
Bhutamidam Sutta (text to speech) - This Has Come Into Being
Bhuumija Sutta (text to speech) - To Venerable Bhuumija
Brahmajala Sutta (text to speech) - The Supreme Net What the Teaching Is Not
Brahmana Sutta (text to speech) - To Unnabha the Brahman
Brahma Net Sutra (text to speech) - Bodhisattva Mind-Ground Chapter
Brahmanimantana Sutta (text to speech) - An Address to Brahma
Buddha’s Bequeathed Teaching Sutra (text to speech)
Buddha’s Words on Kamma (text to speech)
C
Caatuma Sutta (text to speech) - The Discourse at Catuma
Cakkavattisihananda Sutta (text to speech) - The Lion’s Roar on the Turning of the Wheel
Cakkhu Sutta (text to speech) - The Eye
Cala Sutta (text to speech) - Sister Cala
Candala Sutta (text to speech) - The Outcaste
Cankii Sutta (text to speech) - To the Brahmin Cankii
Capala Sutta (text to speech) - Nodding
Cetana Sutta (text to speech) - An Act of Will
Cetokhiila Sutta (text to speech) - The Arrow in the Mind
Chabbisodana Sutta (text to speech) - The Six-fold Examination
Chachakka Sutta (text to speech) - The Six Sextets
Channovaadasuttam (text to speech)- Advice to Venerable Channa
Chappana Sutta (text to speech) - The Six Animals
Chiggala Sutta (text to speech) - The Hole
Contemplation Of Buddha Amitayus (text to speech)
Culasunnatta Sutta (text to speech)
Cula-dhammasamadana Sutta (text to speech) - The Shorter Discourse on Taking on Practices
Cula-Assapura Sutta (text to speech) - The Shorter Discourse in Assapura
Cula Kammavibhanga Sutta (text to speech) - The Shorter Analysis of Action
The Cula Malunkya Sutra (text to speech)
Cula Malunkyovada Sutta (text to speech) - The Shorter Instructions to Malunkya
Cula Punnama Sutta (text to speech) - The Shorter Discourse on the Full-moon Night
Cula Suññata Sutta (text to speech) - The Lesser Discourse on Emptiness
Cula Vedalla Sutta (text to speech) - The Shorter Set of Questions-and-Answers
Culadukkhakkhandha Sutta (text to speech) - The Shorter Discourse On The Mass Of Suffering
Culagopalaka Sutta (text to speech) - The Minor Discourse on the Cowherd
Cunda Sutta (text to speech) - Shariputra’s Passing Away
Cuularaahulovaadasuttam (text to speech) - Advice in short, to venerable Rahula
Cuulatanhaasankhaya Sutta (text to speech) - The Shorter Discourse On the Destruction of Craving
D
Dahara Sutta (text to speech) - Young
Dakkhinaavibhangasuttam (text to speech) - Classification of Offerings
Danda Sutta (text to speech) - The Stick
Dantabhumi Sutta (text to speech) - The Discourse on the “Tamed Stage”
Dasuttara Sutta (text to speech) - Expanding Decades
Datthabba Sutta (text to speech) - To Be Known
The Demonstration of the Inconceivable State of Buddhahood Sutra
Devadaha Sutta (text to speech) - At Devadaha
Devaduuta Sutta (text to speech) - The Heavenly Messengers
Dhaatuvibhangasuttam (text to speech) - Classification of Elements
Dhajagga Sutta (text to speech) - Banner Protection
Dhamma Niyama Sutta (text to speech) - The Discourse on the Orderliness of the Dhamma
Dhammacariya Sutta (text to speech) - Wrong Conduct
Dhammadaayaada Sutta (text to speech) - To Inherit the Teaching
Dhammakakkappavattana Sutta (text to speech) - Foundation of the Kingdom of Righteousness
Dhammaññu Sutta (text to speech) - One With a Sense of Dhamma
Dhammika Sutta (text to speech) - To Dhammika
Dhana Sutta (text to speech) - Treasure
Dhaniya Sutta (text to speech) - Dhaniya the Cattleman
The Dharani Sutra of the Buddha on Longevity The Extinction of Offences And the Protection of Young Children (text to speech) - 佛說長壽滅罪護諸童子陀羅尼經白話翻譯
Dhatu Sutta (text to speech) - Properties
Dhatu Vibhanga Sutta - An Analysis of the Properties
The Diamond Sutra (text to speech)
Dighajanu Sutta (text to speech) - To Dighajanu
Dighanakha Sutta (text to speech) - Advice to Dighanakha the Wandering Ascetic
Dighavu-kumara Vatthu (text to speech) - The Story of Prince Dighavu
The Discourse of the Teaching Bestowed by the Buddha (text to speech)
The Discourse Collection (text to speech)
Discourse on Great Blessings (text to speech)
The Discourse Of The Teaching Bequeathed By The Buddha Just Before His Parinibbána (text to speech)
Ditthi Sutta (text to speech) - Views
Duggata Sutta (text to speech) - Fallen on Hard Times
Dutthatthaka Sutta (text to speech) - Corrupted
Dvayatanupassana Sutta (text to speech) - The Contemplation of Dualities
Dvedhavitakka Sutta (text to speech) - Two Sorts of Thinking
E
Eight Great Realizations Sutra
The Enlightenment Sutra
The Empty Beggar’s Bowl
Esukaari Sutta - To the Brahmin Esukari
F
Filial Piety Sutra
The First Discourse Of The Buddha
First Khandhaka - The Admission to the Order of Bhikkhus
The First Teaching - Background of his Decision to Preach
The First Teaching Of The Buddha
Flawless Purity Sutra - A dialogue with the Laywoman Gangottara
Sutra in Forty-Two Sections
Fourth Khandhaka - The Pavàranà Ceremony at the End of the Rainy Season, Vassa
G
Gaddula Sutta - The Leash
Gadrabha Sutta - The Donkey
Ganakamoggallana Sutta - The Discourse to Ganaka-Moggallana
Ganda Sutta - A Boil
Garava Sutta - Reverence
Gavi Sutta - The Cow
Gelañña Sutta - At the Sick Room
Gilana Sutta - Sick
Gilana Sutta - Sick People
Gilayana Sutta - Illness
Girimananda Sutta - Discourse to Girimananda Thera
Gopakamoggallaanasuttam - To the Brahmin Gopakamoggallaana
Gotama Buddha - Remembers His Earlier Existences
Gotama Buddha - Talks Of His Ascetic Practices
Gotama Buddha Ponders
Gotamaka Cetiya Sutta - At Gotamaka Shrine
Gotama’s First Masters - Kalama And Ramaputta
Gotami Sutta - Sister Gotami
Guhatthaka Sutta - The Cave of the Body
Gulissaani Sutta - On account of Venerable Gulissani
H
Hatthaka Sutta - To Hatthaka On Sleeping Well in the Cold Forest
Heart Sutra
The Heart of Prajna Paramita Sutra
Himavanta Sutta - On the Factors for Awakening
Hiri Sutta - On Friendship
Hiri Sutta - Conscience
Hita Sutta - Benefit
I
Iddhipada Vibhanga Sutta - Analysis of the Bases of Power
Ina Sutta - Debt
Indriyabhaavanaasuttam - Development of the Mental Faculties
Indriya Vibhanga Sutta - Analysis of the Mental Faculties
The Infinite Life Sutra of Adornment, Purity, Equality and Enlightenment of the Mahayana School (佛说大乘無量壽莊嚴清净平等覺經)
Isidatta Sutta - About Isidatta
Isigilisuttam - The Rock Which Devours Sages
Issattha Sutta - Archery Skills
Ittha Sutta - What is Welcome
J
Jaliya Sutta - About Jaliya
Jara Sutta - Old Age
Jara Sutta - Old Age
Jata Sutta - The Tangle
Jataka Tales of the Buddha (word document)
Jhana Sutta - Mental Absorption
Jiivaka Sutta - A Discourse To Jiivaka The Foster Son Of The Prince
Jinna Sutta - Old
Jivaka Sutta - To Jivaka
K
Kaayagataasatisuttam - Mindfulness established in the Body
Kaccayanagotta Sutta - To Kaccayana Gotta On Right View
Kakacupama Sutta - The Simile of the Saw
Kaladana Sutta - Seasonable Gifts
Kalahavivada Sutta- Further Questions
Kalama Sutta - The Instruction to the Kalamas
Kama Sutta - Sensual Pleasure
Kammavaranata Sutta - Kamma Obstructions
Kannakatthala Sutta - At Kannakattala
Karaniya Metta Sutta - Good Will
Karaniya Mettá Sutta - The Hymn of Universal Love
Kasi Bharadvaja Sutta - Discourse to Bharadvaja, the Farmer
Kathavatthu Sutta - Topics of Conversation
Katuviya Sutta - Putrid
Kayasakkhi Sutta - Bodily Witness
Kesi Sutta - To Kesi the Horse-trainer
Kevatta Sutta - To Kevatta
Khaggavisana Sutta - A Rhinoceros Horn
Khandha Sutta - Aggregates
Khuddaka Pátha - Lesser Readings
Khuddakapatha Sutta - The Short Passages
Kimattha Sutta - What is the Purpose?
Kimila Sutta - To Kimila
Kimsila Sutta - Right Conduct
Kimsila Sutta - With What Virtue?
Kindada Sutta - A Giver of What
Kintisuttam - What Do You Think Of Me?
Kitágirisutta - Advice given at Kitagiri
Ksitigarbha Sutra - Sutra of the Past Vows of Earth Store Bodhisattva
Kucchivikara-vatthu - The Monk with Dysentery
Kukkuravatika Sutta - The Dog-duty Ascetic
Kula Sutta - On Families
Kusita Arambhavatthu Sutta - The Grounds for Laziness and the Arousal of Energy
Kuta Sutta - The Peak of the Roof
Kutadanta Sutta - A Bloodless Sacrifice
L
Ladukikopama Sutta - The Quail Simile
Lakkhana Sutta - 32 Marks of a Great Man
Lankavatara Sutra
Lekha Sutta
Lion’s Roar Of Queen Srimala Sutra
The Great Discourse on the Lion’s Roar
The Shorter Discourse on the Lion’s Roar
Lohicca Sutta - Good and Bad Teachers
Lokapala Sutta - Guardians of the World
Lokavipatti Sutta - The Failings of the World
Lokayatika Sutta - The Cosmologist
Lomasangiyabhaddekaratthasuttam - A Single Auspicious Attachment to Venerable Lomasangiya
Lonaphala Sutta - The Salt Crystal
Lotus Sutra - The Sutra Of Innumerable Meanings
M
Maagandiyasuttam - Point by point Classification
Madhupindika Sutta - The Ball of Honey
Madhura Sutta - concerning Caste
Magandiya Spell
Magga-vibhanga Sutta - An Analysis of the Path
Mahaacattaariisakasuttam - The Longer Discourse On The Forty
Maha Hatthipadopama Sutta - The Great Elephant Footprint Simile
Mahaakammavibhangasuttam - The Detailed Classification Of Actions
Maha Mangala Sutta - Blessings
Maha Parinibbána Sutta - Last Days of the Buddha
Mahaapunnamasuttam - The Longer Discourse on the Full Moon Night
Maha Salayatanika Sutta - The Great Six Sense-media Discourse
Maha Samaya Sutta - The Great Meeting
Maha Sudassana-Sutta - The Great King of Glory
Maha Satipatthána Sutta - The Great Frames of Reference
Maha Sunnata Sutta - The Greater Discourse On Emptiness
Mahaakaccaanabhaddekarattasuttam - Venerable Mahaakaccaana’s Explanation Of The Single Auspicious Attachment
Mahaasaccaka Sutta - The Major Discourse to Saccaka
Mahaassapura Sutta - The Longer Discourse in Assapura
Mahadukkhakkhandha Sutta - The Greater Discourse On The Mass Of Suffering
Mahagovinda Sutta - The Great Steward
Mahali Sutta - Heavenly Sights, Soul And Body
Mahanama Sutta - To Mahanama
Mahanidana Sutta - The Great Causes Discourse
Mahapadana Sutta - The Great Discourse on the Lineage
Mahayana Sutra Of The Three Superior Heaps
Makkata Sutta - The Monkey
Maranassati Sutta - Mindfulness of Death
Marapasa Sutta - Mara’s Power
Mara Upasatha Sutra - Founding The Kingdom
Master Of Healing Buddha Sutra
Mata Sutta - Mother
Meditation on The Bodhisattva Universal Virtue Sutra
Meghiya Sutta - The Buddha’s Advice to Meghiya
Merit Of Bathing The Buddha Sutra
Metta Sutta - Discourse on Advantages of Loving-kindness
Mettagu Manava Puccha - Mettagu’s Questions
N
Na Tumhaka Sutta - Not Yours
Nadi Sutta - The River
Nagara Sutta - The City
Nagaravindeyya Sutta - The Discourse Delivered at Nagaravindika
Nakhasikha Sutta - The Tip of the Fingernail
Nakula Sutta - Nakula’s Parents
Nakulapita Sutta - To Nakulapita
Nalakalapiyo Sutta - Sheaves of Reeds
Nalakapána Sutta - The Discourse at Nalakapana
Nandakovaadasuttam - Advice from Venerable Nandaka
Nandana Sutta - Delight
Nava Sutta - The Ship
Neyyattha Sutta - A Meaning to be Inferred
Nibbána Sutta - Unbinding
Nibbedhika Sutta - Penetrative
Nidana Sutta - Causes
Niramisa Sutta - Unworldly
Nissaraniya Sutta - Means of Escape
Nivaapa Sutta - The Simile of the Deer Feeder
O
Ogha-tarana Sutta - Crossing over the Flood
One Way In Sutra
P
Pabbata Sutta - A Mountain
Pabbatopama Sutta - The Simile of the Mountains
Pabhassara Sutta - Luminous
Paccaya Sutta - Requisite Conditions
Padhana Sutta - The Great Struggle
Pahana Sutta - Giving Up
Pañcakanga Sutta - Carpenter Five-tools
Pancattayasuttam - The Five And The Three
Pañha Sutta - Questions
Pañña Sutta - Discernment
Parabhava Sutta - Downfall
Paramatthaka Sutta - On Views
Parileyyaka Sutta - At Parileyyaka
Parivatta Sutta - The Fourfold Round
Pasura Sutta - To Pasura
Patala Sutta - The Bottomless Chasm
Paticca Samuppada Vibhanga Sutta - Analysis of Dependent Co-arising
Patika Sutta - About Patikaputta the Charlatan
Patimokkha Sutta - The Bhikkhus’ Code of Discipline
Patoda Sutta - The Goad-stick
Payasi Sutta - Debate with a Skeptic
The Penitent Thief
Phassa Sutta - Contact
Phassamulaka Sutta - Rooted in Sense-impression
Pilahaka Sutta - The Dung Beetle
Pindapaatapaarisuddha Sutta - The Purity of Alms Food
Piya Sutta - Dear
Piyajaatika Sutta - Loved Ones
Potaliya Sutta - To Potaliya
Potthapada Sutta - About Potthapada
The Prajña Paramita - The Heart Sutra
Prajñápáramitá - The Heart Sutra
Praise Of The Pure Land And Protection By Buddhas
Pubbakotthaka Sutta - Eastern Gatehouse
Puggalavaggo - Andha Sutta
Punnovaadasuttam - Advice to Venerable Punna
Puttamansa Sutta - A Son’s Flesh
R
Rahogata Sutta - Secluded
Rahula Sutta - Advice to Rahula
Raja Sutta - The King
Ratana Sutta - Treasures
Ratana Sutta - The Jewel Discourse
Ratha-vinita Sutta - Relay Chariots
Rathakara Sutta - The Chariot Maker
Rohitassa Sutta - To Rohitassa
Rupa Sutta - Forms
S
Saamagaama Sutta - At Samagama
Sabbasava Sutta - All the Fermentations
Saccavibhanga Sutta - Discourse on The Analysis of the Truths
Sacitta Sutta - One’s Own Mind
Saddha Sutta - Conviction
Sakka Sutta - To the Sakyan
Sakkapanha Sutta - A God Consults the Buddha
Sakunagghi Sutta - The Hawk
Salayatana Vibhanga Sutta - An Analysis of the Six Sense-media
Saleyyaka Sutta - The Brahmans of Sala
Salha Sutta - To Salha
Salla Sutta - The Arrow
Sallatha Sutta - The Arrow
Sallekha Sutta - The Discourse on Effacement
Samadhanga Sutta - The Factors of Concentration
The Samádhi Suttas - Immeasurable Concentration
Samajivina Sutta - Living in Tune
Samana Mundika Sutta - Mundika the Contemplative
Samaññaphala Sutta - The Fruits of the Contemplative Life
Samanupassana Sutta - Assumptions
Sambodhi Sutta - Self-awakening
Samiddhi Sutta - About Samiddhi
Sammaditthi Sutta - The Discourse on Right View
Samnamndiká Sutta - Advice to the Wandering Ascetic Uggaahamaana Samanamandikaaputta
Sangaaravasuttam - To the Brahmin Sangaarava
Sangaha Sutta - The Bonds of Fellowship
Sangiti Sutta - Chanting Together
Sankha Sutta - The Conch Trumpet
Sankhaaruppatti Sutta - Arising of Intentions
Sankhitta Sutta - Good Will, Mindfulness, and Concentration
Sañña Sutta - Perception
Saññoga Sutta - Bondage
Sappurisasuttam - The Worthy One
Saraniya Sutta - Conducive to Amiability
Satipatthána Sutta - Frames of Reference
Sattatthana Sutta - Seven Bases
Scripture Preached by the Buddha on the Total Extinction of the Dharma
Second Khandhaka - The Uposatha Ceremony, and the Pàtimokkha
Sedaka Suttas - At Sedaka
Sekha Patipada Sutta - The Practice for One in Training
Sela Sutta - Sister Sela
Sela Sutta - To the Brahmin Sela
The Sermon At Rajagaha
The Sermon Of The Seven Suns
Sevitabba-Asevitabbasuttam - Things That Should and Should Not Be Practiced
Shurangama Sutra
Surangama Sutra (PDF version)
Sigalovada Sutta - The Layperson’s Code of Discipline
Sigala Sutta - The Jackal
Siha Sutta - On Generosity
Silavant Sutta - Virtuous
Sisupacala Sutta - Sister Sisupacala
The Snake Simile
Soma Sutta - Sister Soma
Sona Sutta - About Sona
Sonadanda Sutta - The Qualities Of A True Brahmin
Sotar Sutta - The Listener
Subha Sutta - Morality, Concentration, Wisdom
Subhasita Sutta - Well Spoken
Suda Sutta - The Cook
Suddhatthaka Sutta - On Purity
Sukhamala Sutta - Refinement
The Larger Sukhavativyuha Sutra
Sunakkhatta Sutta - To Sunakkhatta
Suñña Sutta - Empty
Susima Sutta - About Susima
Sussusa Sutta - Listening Well
Sutava Sutta - To Sutavan
T
Talaputa Sutta - To Talaputa the Actor
Tamonata Sutta - Darkness
Tanha Sutta - Craving
Tapussa Sutta - To Tapussa
The Discourse On The Ten Wholesome Ways Of Action
Tevigga-Sutta - On Knowledge Of The Vedas
Tevijjavacchagotta Sutta - The Three Vedas to Vacchagotta
Thana Sutta - Traits
Theragatha - Single Verse
Theragatha - Pair Verses
Theragatha - Triple Verses
Theragatha - Quadruple Verses
Theragatha - Ten Verses
Third Khandhaka - Residence During the Rainy Season, Vassa
Tittha Sutta - Sectarians
U
Ubhatobhaga Sutta - Released Both Ways
Udayi Sutta - About Udayin
Uddesa Vibhanga Sutta - An Analysis of the Statement
Udumbarika Sihanada Sutta - The Great Lion’s Roar to the Udumbarkans
Ugga Sutta - To Ugga
Ullambana Sutra - True words for repaying parents’ kindness
Upacala Sutta - Sister Upacala
Upadana Sutta - Clinging
Upaddha Sutta - Half of the Holy Life
Upajjhatthana Sutta - Subjects for Contemplation
Upakilesa Sutta - The Minor Defilements
Upanisa Sutta - Prerequisites
Upasena Sutta - To Upasena
Upaya Sutta - Attached
Uposatha Sutta - The Eight-Precept Observance
Uraga Sutta - The Snake
Usnisa Vijaya Dharani Sutra - Purifying All Evil Paths
Uttara Sutta - Uttara the Deva’s Son
Utthana Sutta - On Vigilance
V
Vagrakkhedika Sutta - The Diamond Cutter
Vajira Sutta - Sister Vajira
Vajjiya Sutta - About Vajjiya
Vajrasamadhi Sutra - The Diamond Absorption Sutra
Valahaka Sutta - Thunderheads
Vammika Sutta - The Simile of the Ant Hill
Vanapattha Sutta - The Ways of the Forest
Vanijja Sutta - Wrong Livelihood
Vasala Sutta - Discourse on Outcasts
Vatthupama Sutta - The Simile of the Cloth
Vedana Sutta - Feeling
Vekhanassa Sutta - Advice to the Wandering Ascetic Vekhanassa
Veranjaka Sutta - The Discourse to the Householders of Veranjaka
Vijaya Sutta - Victory
Vimalakirti Nirdesa Sutra - Purification of the Buddha Field
Vimamsaka Sutta - The Examination
Vina Sutta - The Lute
Viññana Sutta - Consciousness
Vipaka Sutta - Results
Vipallasa Sutta - Perversions
Virecana Sutta - A Purgative
Visakhuposatha Sutta - The Discourse to Visakha on the Uposatha with the Eight Practices
The Visualization Of Amitabha Pure Land Sutra
Vitakkasanthaana Sutta - The Discursively Thinking Mind
Vitthara Sutta - Strengths in Detail
Vyagghapajja Sutta - Conditions of Welfare
Y
Yamaka Sutta - To Yamaka
Yavakalapi Sutta - The Sheaf of Barley
Yodhajiva Sutta - The Warrior
Yodhajiva Sutta - The Warrior
Yodhajiva Sutta - To Yodhajiva
Yoga Sutta - Yokes
Yuganaddha Sutta - In Tandem
https://goo.gl/images/CPZhsB
It is better to conquer yourself than to win a thousand battles. Then the victory is yours. It cannot be taken from you, not by angels or by demons, heaven or hell. Buddha
Nó là tốt hơn để chinh phục chính mình hơn để giành chiến thắng một ngàn trận đánh. Sau đó, chiến thắng là của bạn. Nó không thể được lấy từ bạn, không phải bởi thiên thần hay bởi quỷ, trời hay địa ngục. Phậ
ہزار جنگ جیتنے کے بجائے خود کو فتح کرنا بہتر ہے. تو کامیابی تمہارا ہے یہ تم سے نہیں لیا جا سکتا ہے، نہ فرشتوں کی طرف سے یا شیطانوں کی طرف سے، جنت یا جہنم. بدھ
ఇది వెయ్యి యుద్ధాలు గెలుచుకున్న కంటే మిమ్మల్ని మీరు జయించటానికి ఉత్తమం. అప్పుడు విజయం మీదే. ఇది దేవదూతలు లేదా దయ్యాలు, స్వర్గం లేదా నరకం కాదు, మీ నుండి తీసుకోబడదు. బుద్ధ
ஆயிரம் போர்களை வெல்ல விட உங்களை கைப்பற்ற நல்லது. பிறகு வெற்றி உங்களுடையது. தேவதூதர்களாலோ அல்லது பேய்களாலோ, பரலோகத்திலோ அல்லது நரகத்தாலோ இது உங்களிடமிருந்து எடுக்கப்படாது. புத்தர்
اهو آهي ته هڪ هزار ويڙهه حاصل ڪرڻ جي ڀيٽ ۾ پاڻ کي فتح ڪرڻ لاء. پوء فتح توهان جي آهي. اهو توهان کي نه ٿو پهچائي، نه فرشتن يا فرشتن طرفان، جنت يا دوزخ. مهاتما
हजार लढा जिंकण्यापेक्षा स्वत: ला जिंकणे चांगले. मग विजय तुझाच आहे. हे तुमच्याकडून घेतले जाऊ शकत नाही, देवदूत किंवा भुते, स्वर्गात किंवा नरकाद्वारे नव्हे. बुद्ध
Huwa aħjar li tirbaħ lilek innifsek milli tirbaħ elf battalja. Imbagħad ir-rebħa hija tiegħek. Ma tistax tittieħed minnek, mhux minn anġli jew minn demons, ġenna jew infern.
ആയിരം യുദ്ധങ്ങൾ നേടിയതിനേക്കാൾ സ്വയം കീഴടക്കാനാണ് നല്ലത്. അതിനുശേഷം നിങ്ങളുടേത് വിജയമാണ്. മലക്കുകളോ ഭൂതങ്ങളാൽ സ്വർഗ്ഗമോ നരകമോ ഒന്നും നിങ്ങളുടെ കൈവശം ഉണ്ടാകില്ല. ബുദ്ധ
Adalah lebih baik untuk menakluk diri daripada memenangi seribu pertempuran. Kemudian kemenangan itu adalah milikmu. Ia tidak boleh diambil dari kamu, bukan oleh malaikat atau oleh iblis, surga atau neraka. Buddha
천 전투에서 승리하는 것보다 자신을 정복하는 것이 좋습니다. 그러면 승리가 당신 것입니다. 그것은 천사들에 의해서가 아니라 귀신들, 천국들 또는 지옥들에 의해서가 아니라 당신에게서 빼앗을 수 있습니다. 불
វាជាការល្អប្រសើរជាងមុនដើម្បីយកឈ្នះខ្លួនឯងជាងដើម្បីឈ្នះការប្រយុទ្ធមួយពាន់។ បន្ទាប់មកជ័យជំនះគឺជារបស់អ្នក។ វាមិនអាចត្រូវបានយកចេញពីអ្នកមិនមែនដោយពួកទេវតាឬដោយអារក្សស្ថានសួគ៌ឬឋាននរកទេ។ ពុទ្
ಸಾವಿರ ಯುದ್ಧಗಳನ್ನು ಗೆಲ್ಲುವುದಕ್ಕಿಂತ ನೀವೇ ವಶಪಡಿಸಿಕೊಳ್ಳುವುದು ಉತ್ತಮ. ನಂತರ ಜಯವು ನಿಮ್ಮದಾಗಿದೆ. ದೇವರಿಂದ ಅಥವಾ ದೆವ್ವಗಳಿಂದ ಅಲ್ಲ, ಸ್ವರ್ಗ ಅಥವಾ ನರಕದಿಂದ ಇದು ನಿಮ್ಮನ್ನು ತೆಗೆದುಕೊಳ್ಳಲಾಗುವುದಿಲ್ಲ. ಬುದ್ಧ
हजारों लड़ाइयों को जीतने से खुद को जीतना बेहतर है। तब जीत तुम्हारा है। यह आपसे नहीं लिया जा सकता है, न कि स्वर्गदूतों द्वारा या राक्षसों, स्वर्ग या नरक द्वारा। बुद्धा
હજાર લડત જીતવા કરતાં પોતાને જીતવા માટે સારું છે. પછી વિજય તમારો છે. તે તમારી પાસેથી લઈ શકાય નહીં, દૂતો દ્વારા કે દાનવો દ્વારા, સ્વર્ગ કે નરક. બુદ્ધ
একটি হাজার যুদ্ধ জয় করার চেয়ে নিজেকে দখল করা ভাল। তারপর বিজয় আপনার। এটি আপনার কাছ থেকে নেওয়া যাবে না, স্বর্গদূত বা আত্মারা, স্বর্গ বা জাহান্নাম দ্বারা নয়। বুদ্ধ
https://goo.gl/images/Cp5VQP
The mind is everything. What you think you become. Buddha
মন সবকিছু। আপনি হত্তয়া কি মনে করেন। বুদ্ধ
મન બધું છે તમે શું વિચારો છો કે તમે બનશો બુદ્ધ
मन सबकुछ है। आपको क्या लगता है आप कया बनेंगे। बुद्धा
心はすべてです。 あなたはあなたが何と思うか。 仏
ಮನಸ್ಸು ಎಲ್ಲವನ್ನೂ ಹೊಂದಿದೆ. ನೀವು ಏನಾಗುವಿರಿ ಎಂದು ನೀವು ಭಾವಿಸುತ್ತೀರಿ. ಬುದ್ಧ
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Sutra Starting With Letter In Word Document In PDF
A Part-1 doc (800 KB) pdf (1.6 MB)
A Part-2 doc (740 KB) pdf (792 KB)
B doc (892 KB) pdf (748 KB)
C doc (564 KB) pdf (532 KB)
D doc (672 KB) pdf (708 KB)
EFG doc (976 KB) pdf (856 KB)
HIJK doc (884 KB) pdf (732 KB)
L doc (696 KB) pdf (608 KB)
M Part-1 doc (800 KB) pdf (612 KB)
M Part-2 doc (768 KB) pdf (640 KB)
NOP doc (592 KB) pdf (564 KB)
RS doc (1.1 MB) pdf (752 KB)
S doc (916 KB) pdf (880 KB)
TU doc (764 KB) pdf (668 KB)
VY doc (800 KB) pdf (684 KB)
A
A Little Spell of Emptiness (text to speech)
Aakankheyya Sutta (text to speech) - If the Bhikkhu Desires
Aanaapaanasuttam (text to speech) - The Discourse On In and Out Breathing
Aananjasappaayasuttam (text to speech) - Suitability to Attain Imperturbability
Abhasita Sutta (text to speech) - What Was Not Said
Abhaya Raja Kumara Sutta (text to speech) - To Prince Abhaya
Abhaya Sutta (text to speech) - Fearless
Abhisanda Sutta (text to speech) - Rewards
Accayika Sutta (text to speech) - Urgent
Acchariya Abbhuta Sutta (text to speech) - Wonderful And Marvelous
Acintita Sutta (text to speech) - Un-conjecturable
Adanta Sutta (text to speech) - Untamed
Aditta Sutta (text to speech) - The House On Fire
Adittapariyana Sutta (text to speech) - The Fire Sermon
Adiya Sutta (text to speech) - Benefits to be Obtained From Wealth
Advice to Venerable Punna (text to speech)
Agara Sutta (text to speech) - The Guest House
The Agganna Sutta (text to speech) - On Knowledge of Beginnings
Aggi Vacchagotta Sutta (text to speech) - To Vacchagotta on Fire
Aghata Sutta (text to speech) - Hatred
Aghatapativinaya Sutta (text to speech) - Subduing Hatred
Ajaniya Sutta (text to speech) - The Thoroughbred
Ajivaka Sutta (text to speech) - To the Fatalists’ Student
Akankha Sutta (text to speech) - Wishes
Akkhama Sutta (text to speech)- Not Resilient
Akkosa Sutra (text to speech) - Insult
Alagagadduupama Sutta (text to speech) - The Simile of the Snake
Alavaka Sutta (text to speech) - To the Alavaka Yakkha
All the Taints (text to speech)
Ambalatthikaraahulovada Sutta (text to speech) - Advice to Venerable Rahula At Ambalatthika
Ambattha Sutta (text to speech) - Pride Humbled
Amitabha Sutra (text to speech)
Anaathapindikovaadasuttam (text to speech) - Advise to Anaathapindika
Anagata Bhayani Suttas (text to speech) - The Discourses on Future Dangers
Anana Sutta (text to speech) - Debtless
Ánanda Sutta (text to speech) - Instructions to Vangisa
Ánanda Sutta (text to speech) - On Self, No Self, and Not-self
Ánanda Sutta (text to speech) - On Mindfulness of Breathing
Ánandabhaddekarattasuttam (text to speech) - A single Auspicious Attachment to Venerable Ánanda
Anangana Sutta (text to speech) - Without Blemishes
Anattá Lakkhana Sutta (text to speech) - The Discourse on the Not-self Characteristic
Andhakavinda Sutta (text to speech) - At Andhakavinda
Aneñja Sappaya Sutta (text to speech) - Conducive to the Imperturbable
Angulimala Sutta (text to speech) - To Angulimala
Ani Sutta (text to speech) - The Peg
Anubuddha Sutta (text to speech) - Understanding
Anugghita Sutta (text to speech) - Supported
Anumaana Sutta (text to speech) - Self Observation
Anupadasuttam (text to speech) - Uninterrupted Concentration
Anuradha Sutta (text to speech) - To Anuradha
Anuruddhasuttam (text to speech) - To Anuruddha
Apannaka Sutta (text to speech) - The Inquiring Teaching
Aparihani Sutta (text to speech) - No Falling Away
Appaka Sutta (text to speech) - Few
Appamada Sutta (text to speech) - Heedfulness
Aranavibhangasuttam (text to speech) - The Classification of Solitude
Arañña Sutta (text to speech) - The Wilderness
Ariya Vamsa Sutta (text to speech) - The Discourse on the Traditions of the Noble Ones
Ariyapariyesana Sutta (text to speech) - The Noble Search
Assu Sutta (text to speech) - Tears
Âtânâtiya Sutta (text to speech) - Discourse on Atanatiya
Attadanda Sutta (text to speech) - The Training
Atthakarana Sutta (text to speech) - In Judgment
Atthasatapariyaya Sutta (text to speech) - One Hundred Eight Feelings
Atthi Raga Sutta (text to speech) - Where There is Passion
The Avalambana Sutta (text to speech) - The Urabon Sutra
Avalika Sutta (text to speech) - Sister Avalika
Avarana Sutta (text to speech) - Obstacles
Avijja Sutta (text to speech) - Ignorance
Avatamsaka Sutra (text to speech) - The Flower Garland Sutra
Ayacana Sutta (text to speech) - The Request
B
Baalapandita Sutta (text to speech) - To Recognize the Fool and the Wise One
Bahiya Sutta (text to speech) - About Bahiya
Bahudhaatukasuttam (text to speech) - The Discourse on Many Elements
Bahuna Sutta (text to speech) - To Bahuna
Bahuvedaniiya Sutta (text to speech) - The Discourse On Many Feelings
Bakkulasuttam (text to speech) - The Wonderful Things About Venerable Bakkula
Bhaddekarattasuttam (text to speech) - A single Auspicious Attachment
Bhayabherava Sutta (text to speech) - Great Fear
Bhikkhu Aparihaniya Sutta (text to speech) - Conditions for No Decline Among the Monks
Bhikkhuni Sutta (text to speech) - The Nun
Bhojana Sutta (text to speech) - A Meal
Bhutamidam Sutta (text to speech) - This Has Come Into Being
Bhuumija Sutta (text to speech) - To Venerable Bhuumija
Brahmajala Sutta (text to speech) - The Supreme Net What the Teaching Is Not
Brahmana Sutta (text to speech) - To Unnabha the Brahman
Brahma Net Sutra (text to speech) - Bodhisattva Mind-Ground Chapter
Brahmanimantana Sutta (text to speech) - An Address to Brahma
Buddha’s Bequeathed Teaching Sutra (text to speech)
Buddha’s Words on Kamma (text to speech)
C
Caatuma Sutta (text to speech) - The Discourse at Catuma
Cakkavattisihananda Sutta (text to speech) - The Lion’s Roar on the Turning of the Wheel
Cakkhu Sutta (text to speech) - The Eye
Cala Sutta (text to speech) - Sister Cala
Candala Sutta (text to speech) - The Outcaste
Cankii Sutta (text to speech) - To the Brahmin Cankii
Capala Sutta (text to speech) - Nodding
Cetana Sutta (text to speech) - An Act of Will
Cetokhiila Sutta (text to speech) - The Arrow in the Mind
Chabbisodana Sutta (text to speech) - The Six-fold Examination
Chachakka Sutta (text to speech) - The Six Sextets
Channovaadasuttam (text to speech)- Advice to Venerable Channa
Chappana Sutta (text to speech) - The Six Animals
Chiggala Sutta (text to speech) - The Hole
Contemplation Of Buddha Amitayus (text to speech)
Culasunnatta Sutta (text to speech)
Cula-dhammasamadana Sutta (text to speech) - The Shorter Discourse on Taking on Practices
Cula-Assapura Sutta (text to speech) - The Shorter Discourse in Assapura
Cula Kammavibhanga Sutta (text to speech) - The Shorter Analysis of Action
The Cula Malunkya Sutra (text to speech)
Cula Malunkyovada Sutta (text to speech) - The Shorter Instructions to Malunkya
Cula Punnama Sutta (text to speech) - The Shorter Discourse on the Full-moon Night
Cula Suññata Sutta (text to speech) - The Lesser Discourse on Emptiness
Cula Vedalla Sutta (text to speech) - The Shorter Set of Questions-and-Answers
Culadukkhakkhandha Sutta (text to speech) - The Shorter Discourse On The Mass Of Suffering
Culagopalaka Sutta (text to speech) - The Minor Discourse on the Cowherd
Cunda Sutta (text to speech) - Shariputra’s Passing Away
Cuularaahulovaadasuttam (text to speech) - Advice in short, to venerable Rahula
Cuulatanhaasankhaya Sutta (text to speech) - The Shorter Discourse On the Destruction of Craving
D
Dahara Sutta (text to speech) - Young
Dakkhinaavibhangasuttam (text to speech) - Classification of Offerings
Danda Sutta (text to speech) - The Stick
Dantabhumi Sutta (text to speech) - The Discourse on the “Tamed Stage”
Dasuttara Sutta (text to speech) - Expanding Decades
Datthabba Sutta (text to speech) - To Be Known
The Demonstration of the Inconceivable State of Buddhahood Sutra
Devadaha Sutta (text to speech) - At Devadaha
Devaduuta Sutta (text to speech) - The Heavenly Messengers
Dhaatuvibhangasuttam (text to speech) - Classification of Elements
Dhajagga Sutta (text to speech) - Banner Protection
Dhamma Niyama Sutta (text to speech) - The Discourse on the Orderliness of the Dhamma
Dhammacariya Sutta (text to speech) - Wrong Conduct
Dhammadaayaada Sutta (text to speech) - To Inherit the Teaching
Dhammakakkappavattana Sutta (text to speech) - Foundation of the Kingdom of Righteousness
Dhammaññu Sutta (text to speech) - One With a Sense of Dhamma
Dhammika Sutta (text to speech) - To Dhammika
Dhana Sutta (text to speech) - Treasure
Dhaniya Sutta (text to speech) - Dhaniya the Cattleman
The Dharani Sutra of the Buddha on Longevity The Extinction of Offences And the Protection of Young Children (text to speech) - 佛說長壽滅罪護諸童子陀羅尼經白話翻譯
Dhatu Sutta (text to speech) - Properties
Dhatu Vibhanga Sutta - An Analysis of the Properties
The Diamond Sutra (text to speech)
Dighajanu Sutta (text to speech) - To Dighajanu
Dighanakha Sutta (text to speech) - Advice to Dighanakha the Wandering Ascetic
Dighavu-kumara Vatthu (text to speech) - The Story of Prince Dighavu
The Discourse of the Teaching Bestowed by the Buddha (text to speech)
The Discourse Collection (text to speech)
Discourse on Great Blessings (text to speech)
The Discourse Of The Teaching Bequeathed By The Buddha Just Before His Parinibbána (text to speech)
Ditthi Sutta (text to speech) - Views
Duggata Sutta (text to speech) - Fallen on Hard Times
Dutthatthaka Sutta (text to speech) - Corrupted
Dvayatanupassana Sutta (text to speech) - The Contemplation of Dualities
Dvedhavitakka Sutta (text to speech) - Two Sorts of Thinking
E
Eight Great Realizations Sutra
The Enlightenment Sutra
The Empty Beggar’s Bowl
Esukaari Sutta - To the Brahmin Esukari
F
Filial Piety Sutra
The First Discourse Of The Buddha
First Khandhaka - The Admission to the Order of Bhikkhus
The First Teaching - Background of his Decision to Preach
The First Teaching Of The Buddha
Flawless Purity Sutra - A dialogue with the Laywoman Gangottara
Sutra in Forty-Two Sections
Fourth Khandhaka - The Pavàranà Ceremony at the End of the Rainy Season, Vassa
G
Gaddula Sutta - The Leash
Gadrabha Sutta - The Donkey
Ganakamoggallana Sutta - The Discourse to Ganaka-Moggallana
Ganda Sutta - A Boil
Garava Sutta - Reverence
Gavi Sutta - The Cow
Gelañña Sutta - At the Sick Room
Gilana Sutta - Sick
Gilana Sutta - Sick People
Gilayana Sutta - Illness
Girimananda Sutta - Discourse to Girimananda Thera
Gopakamoggallaanasuttam - To the Brahmin Gopakamoggallaana
Gotama Buddha - Remembers His Earlier Existences
Gotama Buddha - Talks Of His Ascetic Practices
Gotama Buddha Ponders
Gotamaka Cetiya Sutta - At Gotamaka Shrine
Gotama’s First Masters - Kalama And Ramaputta
Gotami Sutta - Sister Gotami
Guhatthaka Sutta - The Cave of the Body
Gulissaani Sutta - On account of Venerable Gulissani
H
Hatthaka Sutta - To Hatthaka On Sleeping Well in the Cold Forest
Heart Sutra
The Heart of Prajna Paramita Sutra
Himavanta Sutta - On the Factors for Awakening
Hiri Sutta - On Friendship
Hiri Sutta - Conscience
Hita Sutta - Benefit
I
Iddhipada Vibhanga Sutta - Analysis of the Bases of Power
Ina Sutta - Debt
Indriyabhaavanaasuttam - Development of the Mental Faculties
Indriya Vibhanga Sutta - Analysis of the Mental Faculties
The Infinite Life Sutra of Adornment, Purity, Equality and Enlightenment of the Mahayana School (佛说大乘無量壽莊嚴清净平等覺經)
Isidatta Sutta - About Isidatta
Isigilisuttam - The Rock Which Devours Sages
Issattha Sutta - Archery Skills
Ittha Sutta - What is Welcome
J
Jaliya Sutta - About Jaliya
Jara Sutta - Old Age
Jara Sutta - Old Age
Jata Sutta - The Tangle
Jataka Tales of the Buddha (word document)
Jhana Sutta - Mental Absorption
Jiivaka Sutta - A Discourse To Jiivaka The Foster Son Of The Prince
Jinna Sutta - Old
Jivaka Sutta - To Jivaka
K
Kaayagataasatisuttam - Mindfulness established in the Body
Kaccayanagotta Sutta - To Kaccayana Gotta On Right View
Kakacupama Sutta - The Simile of the Saw
Kaladana Sutta - Seasonable Gifts
Kalahavivada Sutta- Further Questions
Kalama Sutta - The Instruction to the Kalamas
Kama Sutta - Sensual Pleasure
Kammavaranata Sutta - Kamma Obstructions
Kannakatthala Sutta - At Kannakattala
Karaniya Metta Sutta - Good Will
Karaniya Mettá Sutta - The Hymn of Universal Love
Kasi Bharadvaja Sutta - Discourse to Bharadvaja, the Farmer
Kathavatthu Sutta - Topics of Conversation
Katuviya Sutta - Putrid
Kayasakkhi Sutta - Bodily Witness
Kesi Sutta - To Kesi the Horse-trainer
Kevatta Sutta - To Kevatta
Khaggavisana Sutta - A Rhinoceros Horn
Khandha Sutta - Aggregates
Khuddaka Pátha - Lesser Readings
Khuddakapatha Sutta - The Short Passages
Kimattha Sutta - What is the Purpose?
Kimila Sutta - To Kimila
Kimsila Sutta - Right Conduct
Kimsila Sutta - With What Virtue?
Kindada Sutta - A Giver of What
Kintisuttam - What Do You Think Of Me?
Kitágirisutta - Advice given at Kitagiri
Ksitigarbha Sutra - Sutra of the Past Vows of Earth Store Bodhisattva
Kucchivikara-vatthu - The Monk with Dysentery
Kukkuravatika Sutta - The Dog-duty Ascetic
Kula Sutta - On Families
Kusita Arambhavatthu Sutta - The Grounds for Laziness and the Arousal of Energy
Kuta Sutta - The Peak of the Roof
Kutadanta Sutta - A Bloodless Sacrifice
L
Ladukikopama Sutta - The Quail Simile
Lakkhana Sutta - 32 Marks of a Great Man
Lankavatara Sutra
Lekha Sutta
Lion’s Roar Of Queen Srimala Sutra
The Great Discourse on the Lion’s Roar
The Shorter Discourse on the Lion’s Roar
Lohicca Sutta - Good and Bad Teachers
Lokapala Sutta - Guardians of the World
Lokavipatti Sutta - The Failings of the World
Lokayatika Sutta - The Cosmologist
Lomasangiyabhaddekaratthasuttam - A Single Auspicious Attachment to Venerable Lomasangiya
Lonaphala Sutta - The Salt Crystal
Lotus Sutra - The Sutra Of Innumerable Meanings
M
Maagandiyasuttam - Point by point Classification
Madhupindika Sutta - The Ball of Honey
Madhura Sutta - concerning Caste
Magandiya Spell
Magga-vibhanga Sutta - An Analysis of the Path
Mahaacattaariisakasuttam - The Longer Discourse On The Forty
Maha Hatthipadopama Sutta - The Great Elephant Footprint Simile
Mahaakammavibhangasuttam - The Detailed Classification Of Actions
Maha Mangala Sutta - Blessings
Maha Parinibbána Sutta - Last Days of the Buddha
Mahaapunnamasuttam - The Longer Discourse on the Full Moon Night
Maha Salayatanika Sutta - The Great Six Sense-media Discourse
Maha Samaya Sutta - The Great Meeting
Maha Sudassana-Sutta - The Great King of Glory
Maha Satipatthána Sutta - The Great Frames of Reference
Maha Sunnata Sutta - The Greater Discourse On Emptiness
Mahaakaccaanabhaddekarattasuttam - Venerable Mahaakaccaana’s Explanation Of The Single Auspicious Attachment
Mahaasaccaka Sutta - The Major Discourse to Saccaka
Mahaassapura Sutta - The Longer Discourse in Assapura
Mahadukkhakkhandha Sutta - The Greater Discourse On The Mass Of Suffering
Mahagovinda Sutta - The Great Steward
Mahali Sutta - Heavenly Sights, Soul And Body
Mahanama Sutta - To Mahanama
Mahanidana Sutta - The Great Causes Discourse
Mahapadana Sutta - The Great Discourse on the Lineage
Mahayana Sutra Of The Three Superior Heaps
Makkata Sutta - The Monkey
Maranassati Sutta - Mindfulness of Death
Marapasa Sutta - Mara’s Power
Mara Upasatha Sutra - Founding The Kingdom
Master Of Healing Buddha Sutra
Mata Sutta - Mother
Meditation on The Bodhisattva Universal Virtue Sutra
Meghiya Sutta - The Buddha’s Advice to Meghiya
Merit Of Bathing The Buddha Sutra
Metta Sutta - Discourse on Advantages of Loving-kindness
Mettagu Manava Puccha - Mettagu’s Questions
N
Na Tumhaka Sutta - Not Yours
Nadi Sutta - The River
Nagara Sutta - The City
Nagaravindeyya Sutta - The Discourse Delivered at Nagaravindika
Nakhasikha Sutta - The Tip of the Fingernail
Nakula Sutta - Nakula’s Parents
Nakulapita Sutta - To Nakulapita
Nalakalapiyo Sutta - Sheaves of Reeds
Nalakapána Sutta - The Discourse at Nalakapana
Nandakovaadasuttam - Advice from Venerable Nandaka
Nandana Sutta - Delight
Nava Sutta - The Ship
Neyyattha Sutta - A Meaning to be Inferred
Nibbána Sutta - Unbinding
Nibbedhika Sutta - Penetrative
Nidana Sutta - Causes
Niramisa Sutta - Unworldly
Nissaraniya Sutta - Means of Escape
Nivaapa Sutta - The Simile of the Deer Feeder
O
Ogha-tarana Sutta - Crossing over the Flood
One Way In Sutra
P
Pabbata Sutta - A Mountain
Pabbatopama Sutta - The Simile of the Mountains
Pabhassara Sutta - Luminous
Paccaya Sutta - Requisite Conditions
Padhana Sutta - The Great Struggle
Pahana Sutta - Giving Up
Pañcakanga Sutta - Carpenter Five-tools
Pancattayasuttam - The Five And The Three
Pañha Sutta - Questions
Pañña Sutta - Discernment
Parabhava Sutta - Downfall
Paramatthaka Sutta - On Views
Parileyyaka Sutta - At Parileyyaka
Parivatta Sutta - The Fourfold Round
Pasura Sutta - To Pasura
Patala Sutta - The Bottomless Chasm
Paticca Samuppada Vibhanga Sutta - Analysis of Dependent Co-arising
Patika Sutta - About Patikaputta the Charlatan
Patimokkha Sutta - The Bhikkhus’ Code of Discipline
Patoda Sutta - The Goad-stick
Payasi Sutta - Debate with a Skeptic
The Penitent Thief
Phassa Sutta - Contact
Phassamulaka Sutta - Rooted in Sense-impression
Pilahaka Sutta - The Dung Beetle
Pindapaatapaarisuddha Sutta - The Purity of Alms Food
Piya Sutta - Dear
Piyajaatika Sutta - Loved Ones
Potaliya Sutta - To Potaliya
Potthapada Sutta - About Potthapada
The Prajña Paramita - The Heart Sutra
Prajñápáramitá - The Heart Sutra
Praise Of The Pure Land And Protection By Buddhas
Pubbakotthaka Sutta - Eastern Gatehouse
Puggalavaggo - Andha Sutta
Punnovaadasuttam - Advice to Venerable Punna
Puttamansa Sutta - A Son’s Flesh
R
Rahogata Sutta - Secluded
Rahula Sutta - Advice to Rahula
Raja Sutta - The King
Ratana Sutta - Treasures
Ratana Sutta - The Jewel Discourse
Ratha-vinita Sutta - Relay Chariots
Rathakara Sutta - The Chariot Maker
Rohitassa Sutta - To Rohitassa
Rupa Sutta - Forms
S
Saamagaama Sutta - At Samagama
Sabbasava Sutta - All the Fermentations
Saccavibhanga Sutta - Discourse on The Analysis of the Truths
Sacitta Sutta - One’s Own Mind
Saddha Sutta - Conviction
Sakka Sutta - To the Sakyan
Sakkapanha Sutta - A God Consults the Buddha
Sakunagghi Sutta - The Hawk
Salayatana Vibhanga Sutta - An Analysis of the Six Sense-media
Saleyyaka Sutta - The Brahmans of Sala
Salha Sutta - To Salha
Salla Sutta - The Arrow
Sallatha Sutta - The Arrow
Sallekha Sutta - The Discourse on Effacement
Samadhanga Sutta - The Factors of Concentration
The Samádhi Suttas - Immeasurable Concentration
Samajivina Sutta - Living in Tune
Samana Mundika Sutta - Mundika the Contemplative
Samaññaphala Sutta - The Fruits of the Contemplative Life
Samanupassana Sutta - Assumptions
Sambodhi Sutta - Self-awakening
Samiddhi Sutta - About Samiddhi
Sammaditthi Sutta - The Discourse on Right View
Samnamndiká Sutta - Advice to the Wandering Ascetic Uggaahamaana Samanamandikaaputta
Sangaaravasuttam - To the Brahmin Sangaarava
Sangaha Sutta - The Bonds of Fellowship
Sangiti Sutta - Chanting Together
Sankha Sutta - The Conch Trumpet
Sankhaaruppatti Sutta - Arising of Intentions
Sankhitta Sutta - Good Will, Mindfulness, and Concentration
Sañña Sutta - Perception
Saññoga Sutta - Bondage
Sappurisasuttam - The Worthy One
Saraniya Sutta - Conducive to Amiability
Satipatthána Sutta - Frames of Reference
Sattatthana Sutta - Seven Bases
Scripture Preached by the Buddha on the Total Extinction of the Dharma
Second Khandhaka - The Uposatha Ceremony, and the Pàtimokkha
Sedaka Suttas - At Sedaka
Sekha Patipada Sutta - The Practice for One in Training
Sela Sutta - Sister Sela
Sela Sutta - To the Brahmin Sela
The Sermon At Rajagaha
The Sermon Of The Seven Suns
Sevitabba-Asevitabbasuttam - Things That Should and Should Not Be Practiced
Shurangama Sutra
Surangama Sutra (PDF version)
Sigalovada Sutta - The Layperson’s Code of Discipline
Sigala Sutta - The Jackal
Siha Sutta - On Generosity
Silavant Sutta - Virtuous
Sisupacala Sutta - Sister Sisupacala
The Snake Simile
Soma Sutta - Sister Soma
Sona Sutta - About Sona
Sonadanda Sutta - The Qualities Of A True Brahmin
Sotar Sutta - The Listener
Subha Sutta - Morality, Concentration, Wisdom
Subhasita Sutta - Well Spoken
Suda Sutta - The Cook
Suddhatthaka Sutta - On Purity
Sukhamala Sutta - Refinement
The Larger Sukhavativyuha Sutra
Sunakkhatta Sutta - To Sunakkhatta
Suñña Sutta - Empty
Susima Sutta - About Susima
Sussusa Sutta - Listening Well
Sutava Sutta - To Sutavan
T
Talaputa Sutta - To Talaputa the Actor
Tamonata Sutta - Darkness
Tanha Sutta - Craving
Tapussa Sutta - To Tapussa
The Discourse On The Ten Wholesome Ways Of Action
Tevigga-Sutta - On Knowledge Of The Vedas
Tevijjavacchagotta Sutta - The Three Vedas to Vacchagotta
Thana Sutta - Traits
Theragatha - Single Verse
Theragatha - Pair Verses
Theragatha - Triple Verses
Theragatha - Quadruple Verses
Theragatha - Ten Verses
Third Khandhaka - Residence During the Rainy Season, Vassa
Tittha Sutta - Sectarians
U
Ubhatobhaga Sutta - Released Both Ways
Udayi Sutta - About Udayin
Uddesa Vibhanga Sutta - An Analysis of the Statement
Udumbarika Sihanada Sutta - The Great Lion’s Roar to the Udumbarkans
Ugga Sutta - To Ugga
Ullambana Sutra - True words for repaying parents’ kindness
Upacala Sutta - Sister Upacala
Upadana Sutta - Clinging
Upaddha Sutta - Half of the Holy Life
Upajjhatthana Sutta - Subjects for Contemplation
Upakilesa Sutta - The Minor Defilements
Upanisa Sutta - Prerequisites
Upasena Sutta - To Upasena
Upaya Sutta - Attached
Uposatha Sutta - The Eight-Precept Observance
Uraga Sutta - The Snake
Usnisa Vijaya Dharani Sutra - Purifying All Evil Paths
Uttara Sutta - Uttara the Deva’s Son
Utthana Sutta - On Vigilance
V
Vagrakkhedika Sutta - The Diamond Cutter
Vajira Sutta - Sister Vajira
Vajjiya Sutta - About Vajjiya
Vajrasamadhi Sutra - The Diamond Absorption Sutra
Valahaka Sutta - Thunderheads
Vammika Sutta - The Simile of the Ant Hill
Vanapattha Sutta - The Ways of the Forest
Vanijja Sutta - Wrong Livelihood
Vasala Sutta - Discourse on Outcasts
Vatthupama Sutta - The Simile of the Cloth
Vedana Sutta - Feeling
Vekhanassa Sutta - Advice to the Wandering Ascetic Vekhanassa
Veranjaka Sutta - The Discourse to the Householders of Veranjaka
Vijaya Sutta - Victory
Vimalakirti Nirdesa Sutra - Purification of the Buddha Field
Vimamsaka Sutta - The Examination
Vina Sutta - The Lute
Viññana Sutta - Consciousness
Vipaka Sutta - Results
Vipallasa Sutta - Perversions
Virecana Sutta - A Purgative
Visakhuposatha Sutta - The Discourse to Visakha on the Uposatha with the Eight Practices
The Visualization Of Amitabha Pure Land Sutra
Vitakkasanthaana Sutta - The Discursively Thinking Mind
Vitthara Sutta - Strengths in Detail
Vyagghapajja Sutta - Conditions of Welfare
Y
Yamaka Sutta - To Yamaka
Yavakalapi Sutta - The Sheaf of Barley
Yodhajiva Sutta - The Warrior
Yodhajiva Sutta - The Warrior
Yodhajiva Sutta - To Yodhajiva
Yoga Sutta - Yokes
Yuganaddha Sutta - In Tandem
https://youtu.be/6uel3qM_dTs
https://youtu.be/qRAr4-CazKg
http://buddhasutra.com/files/a_little_spell_of_emptiness.htm
Ánanda, Live in the Fullness of Emptiness
Empty of Empty Habits
Not an Empty Habitat
A Little Spell of Emptiness
Translated from the Pali by Michael Olds
I hear tell:
Once Upon A Time, The Lucky Man, Savatthi-Town, East-Park, The Palace of Migara’s Mother came-a-visiting. At this time, Ánanda, just emerging from his afternoon’s sit down practice, went to the Teacher, greeted him, and sat down to one side. There he said:
Sir, at one time, The Lucky Man was residing among the Sakyans in the market town of Nagaraka, and I, also, was there. In that place, I recall having heard, learnt, studied, grasped, face-to-face with the Lucky Man, this statement made by him: “At this time, Ánanda, I reside in the fullness of emptiness.” Did I hear this correctly?
Yes, Ánanda, you heard, learnt, studied, grasped this correctly. Previously, as well as now, I reside in the fullness of emptiness.
In the same way, Ánanda, as this Palace of Migara’s Mother [1] is empty of the disturbances of the city: empty of elephants, cows, horses, asses; empty of dealings with gold and silver; empty of groups of men and women, and there is only this that remains to disturb the emptiness: that is, the vibration emanating off the beggars here; in the same way, a beggar, paying no attention to the disturbances of the city, paying no attention to human beings, pays attention only to the vibration emanating off the forest. He takes to paying attention only to perception of the forest, and cleans out, tidies up and liberates his mind.
He understands: “This way there is no disturbance emanating from perception of the city. This way there is no disturbance emanating from perception of human beings. This way there is only that disturbance which emanates off perception of the forest.” Thus: “This way is empty of disturbance emanating from perception of the city. This way is empty of disturbance emanating from perception of human beings. This way there is only this that disturbs the emptiness: that is, the vibration which emanates off perception of the forest.”
In this way he regards that which is present as empty of that which is not present; and, with regard to what remains, he understands that: ‘That being; this is.’
Thus, Ánanda, there is in the case of this case, a sitting-down-to-empty-out that results in surpassing purity.
And again, Ánanda, deeper than that, paying no attention to human beings, paying no attention to the forest, he takes to paying attention only to perception of earth, and cleans out, tidies up and liberates his mind.
In the same way as he would regard a bull’s hide, stretched out to cure, held down by a hundred pegs, it’s life done gone; when he pays attention to earth, he does not think about anything on earth such as dry land or rivers or swamps or marshes with plants with branches and thorns or mountains or plains, but he only just pays attention to the vibration which emanates off perception of earth. He takes to paying attention only to perception of earth, and cleans out, tidies up and liberates his mind.
He understands: “This way there is no disturbance emanating from perception of human beings. This way there is no disturbance emanating from perception of the forest.” Thus: “This way is empty of disturbance emanating from perception of human beings. This way is empty of disturbance emanating from perception of the forest. This way there is only this that disturbs the emptiness: that is, the vibration which emanates off perception of earth.”
In this way he regards that which is present as empty of that which is not present; and, with regard to what remains, he understands that: ‘That being; this is.’
Thus, Ánanda, there is in the case of this case, a sitting-down-to-empty-out that results in surpassing purity.
And again, Ánanda, deeper than that, paying no attention to the forest, paying no attention to earth, he takes to paying attention only to perception of The Sphere of Unlimited Space, and cleans out, tidies up and liberates his mind.
He understands: “This way there is no disturbance emanating from perception of the forest. This way there is no disturbance emanating from perception of earth.” Thus: “This way is empty of disturbance emanating from perception of the forest. This way is empty of disturbance emanating from perception of earth. This way there is only this that disturbs the emptiness: that is, the vibration which emanates off perception of the Sphere of Unlimited Space.”
In this way he regards that which is present as empty of that which is not present, and, with regard to what remains, he understands that ‘That being, this is.’
Thus, Ánanda, there is in the case of this case, a sitting-down-to-empty-out that results in surpassing purity.
And again, Ánanda, deeper than that, paying no attention to earth, paying no attention to The Sphere of Unlimited Space, he takes to paying attention only to perception of the Sphere of Unlimited Consciousness, and cleans out, tidies up and liberates his mind.
He understands: “This way there is no disturbance emanating from perception of earth. This way there is no disturbance emanating from perception of The Sphere of Unlimited Space.” Thus: “This way is empty of disturbance emanating from perception of earth. This way is empty of disturbance emanating from perception of The Sphere of Unlimited Space. This way there is only this that disturbs the emptiness: that is, the vibration which emanates off perception of the Sphere of Unlimited Consciousness.”
In this way he regards that which is present as empty of that which is not present, and, with regard to what remains, he understands that ‘That being, this is.’
Thus, Ánanda, there is in the case of this case, a sitting-down-to-empty-out that results in surpassing purity.
And again, Ánanda, deeper than that, paying no attention to The Sphere of Unlimited Space, paying no attention to The Sphere of Unlimited Consciousness, he takes to paying attention only to perception of The Sphere Where No Thing’s There, and cleans out, tidies up and liberates his mind.
He understands: “This way there is no disturbance emanating from perception of The Sphere of Unlimited Space. This way there is no disturbance emanating from the perception of The Sphere of Unlimited Consciousness.” Thus: “This way is empty of disturbance emanating from perception of the Sphere of Unlimited Space. This way is empty of disturbance emanating from perception of The Sphere of Unlimited Consciousness. This way there is only this that disturbs the emptiness: that is, the vibration which emanates off perception of the Sphere Where No Thing’s There.”
In this way he regards that which is present as empty of that which is not present, and, with regard to what remains, he understands that ‘That being, this is.’
Thus, Ánanda, there is in the case of this case, a sitting-down-to-empty-out that results in surpassing purity.
And again, Ánanda, deeper than that, paying no attention to The Sphere of Unlimited Consciousness, paying no attention to The Sphere Where No Thing’s There, he takes to paying attention only to perception of The Sphere of Neither Perception Nor Non Perception, and cleans out, tidies up and liberates his mind.
He understands: “This way there is no disturbance emanating from perception of The Sphere of Unlimited Consciousness. This way there is no disturbance emanating from perception of The Sphere Where No Thing’s There.” Thus: “This way is empty of disturbance emanating from perception of the Sphere of Unlimited Consciousness. This way is empty of disturbance emanating from the perception of The Sphere Where No Thing’s There. This way there is only this that disturbs the emptiness: that is, the vibration which emanates off perception of the Sphere of Neither Perception Nor Non Perception.”
In this way he regards that which is present as empty of that which is not present, and, with regard to what remains, he understands that ‘That being, this is.’
Thus, Ánanda, there is in the case of this case, a sitting-down-to-empty-out that results in surpassing purity.
And again, Ánanda, deeper than that, paying no attention to The Sphere Where No Thing’s There, paying no attention to The Sphere of Neither Perception Nor Non Perception, he takes to paying attention only to the mental High-Getting that is Sign-less, and cleans out, tidies up and liberates his mind.
He understands: “This way there is no disturbance emanating from perception of The Sphere Where No Thing’s There. This way there is no disturbance emanating from perception of the Sphere of Neither Perception Nor Non Perception.” Thus: “This way is empty of disturbance emanating from perception of The Sphere Where No Thing’s There. This way is empty of disturbance emanating from perception of The Sphere of Neither Perception Nor Non Perception. This way there is only this that disturbs the emptiness: that is, the six sense-realms bound to this body reacting to life.”
In this way he regards that which is present as empty of that which is not present, and, with regard to what remains, he understands that ‘That being, this is.’
Thus, Ánanda, there is in the case of this case, a sitting-down-to-empty-out that results in surpassing purity.
And again, Ánanda, deeper than that, paying no attention to The Sphere Where No Thing’s There, paying no attention to The Sphere of Neither Perception Nor Non Perception, he takes to paying attention only to the mental High-Getting that is Sign-less, and cleans out, tidies up and liberates his mind.
He understands: “This Mental High-Getting that is Sign-less is something that has been constructed, thought out. Whatever has been constructed or thought out is subject to change and coming to an end.” Knowing and seeing this, his heart is free from the grip of sense pleasures, his heart is freed from the grip of living, his mind is free from the grip of blindness. In Freedom comes the knowledge of Freedom, and he knows: “Left Behind is Rebirth, Lived is the Best of Lives, Done is Duty’s Doing, Crossed over Am I; No More It’n and At’n for Me!”
He understands: “This way there is no disturbance emanating from the grip of sense pleasures. This way there is no disturbance emanating from the grip of living. This way there is no disturbance emanating from the grip of blindness.” Thus: “This way is empty of the disturbance emanating from the grip of sense pleasures. This way is empty of the disturbance emanating from the grip of living. This way is empty of the disturbance emanating from the grip of blindness. This way there is only this that disturbs the emptiness, that is the six sense-realms bound to this body reacting to life.”
In this way he regards that which is present as empty of that which is not present, and, with regard to what remains, he understands that ‘That being, this is.’
Thus, Ánanda, there is in the case of this case, a sitting-down-to-empty-out that results in surpassing purity.
And, Ánanda, all those Shamen or Brahmen of the long distant past who attained the highest surpassing purity of emptiness and made it a habitat, all of them did so by attaining this same highest surpassing purity of emptiness and making it a habitat.
And, Ánanda, all those Shamen or Brahmen who in the far distant future will attain the highest surpassing purity of emptiness and make it a habitat, all of them will do so by attaining this same highest surpassing purity of emptiness and making it a habitat.
And, Ánanda, all those Shamen or Brahmen who at present are able to attain the highest surpassing purity of emptiness and make it a habitat, all of them do so by attaining this same highest surpassing purity of emptiness and making it a habitat.
Wherefore, Ánanda, train yourself this way: “I will attain the highest surpassing purity of emptiness and make a habitat of that.”
Footnote:
[1] Pasade: Palace, Balustrade, Terraced house; as we understand it today not much more elegant than what would have been a well constructed two-story adobe home in what we might call an “open space preserve” — a bit of forest nearby town. The Palace was apparently covered top to bottom in precious rugs and cloth coverings.
http://buddhasutra.com/files/aakankheyya_sutta.htm
Aakankheyya Sutta
“If the Bhikkhu Desires”
I heard thus:
At one time the Blessed One was living in the monastery offered by Anathapindika in Jeta’s grove in Savatthi. From there the Blessed One addressed the Bhikkhus: O Bhikkhus, abide endowed with virtues, honoring the higher code of rules be full of respect and reverence seeing fear in the slightest fault, observe the virtues…
If the Bhikkhu desires, be a lovable to the co-associates in the holy life, become pleasant and reverential, complete virtues for internal appeasement, without neglecting jhana be endowed with wisdom and develop the silent abidings.
If the Bhikkhu desires, be a gainer of robes, morsel food, dwellings and requisites when ill. Abide endowed with virtues honoring the higher code of rules be full of respect and reverence, seeing fear in the slightest fault, observe the virtues. Complete virtues for internal appeasement, without neglecting jhana be endowed with wisdom and develop the silent abidings.
If the Bhikkhu desires, think whose ever robes, morsel food, dwellings and requisites when ill I partake, may it be of great benefit and results to those givers. Abide endowed with virtues honoring the higher code of rules be full of respect and reverence, seeing fear in the slightest fault observe the virtues. Complete virtues for internal appeasement, without neglecting jhana be endowed with wisdom and develop the silent abidings.
If the Bhikkhu desires, think may it be of great benefit and results to those blood relations who are dead and gone that recall me with a pleasant mind. Abide endowed with virtues, honoring the higher code of rules, be full of respect and reverence, seeing fear in the slightest fault observe the virtues. Complete virtues for internal appeasement, without neglecting jhana, be endowed with wisdom and develop the silent abidings.
If the Bhikkhu desires, think, may I not live with aversion and attachment, may I not endure aversion, may I abide overcoming all arising aversions. Abide endowed with virtues, honoring the higher code of rules, be full of respect and reverence, seeing fear in the slightest fault observe the virtues. Complete virtues for internal appeasement, without neglecting jhana, be endowed with wisdom and develop silent abidings.
If the Bhikkhu desires, think may I not live with great fear. May I abide overcoming all fears that arise.. Abide endowed with virtues, honoring the higher code of rules, be full of respect and reverence, seeing fear in the slightest fault observe the virtues. Complete virtues for internal appeasement, without neglecting jhana, be endowed with wisdom and develop silent abidings.
If the Bhikkhu desires, he becomes a quick and easy gainer of the four higher abidings, pleasant abidings here and now gratis. Abide endowed with virtues, honoring the higher code of rules, be full of respect and reverence, seeing fear in the slightest fault observe the virtues. Complete virtues for internal appeasement, without neglecting jhana, be endowed with wisdom and develop silent abidings.
If the Bhikkhu desires, he experiences those immaterial releases with the body and abides. Abide endowed with virtues, honoring the higher code of rules, be full of respect and reverence, seeing fear in the slightest fault observe the virtues. Complete virtues for internal appeasement, without neglecting jhana be endowed with wisdom and develop silent abidings.
If the Bhikkhu desires, with the destruction of three fetters becomes a stream enterer, not falling away from there head for enlightenment. Abide endowed with virtues, honoring the higher code of rules, be full of respect and reverence, seeing fear in the slightest fault observe the virtues. Complete virtues for internal appeasement, without neglecting jhana be endowed with wisdom and develop silent abidings.
If the Bhikkhu desires, destroying three fetters and making less of greed, hate and delusion, could come once more to this world and make an end of unpleasantness Abide endowed with virtues, honoring the higher code of rules, be full of reverence and respect, seeing fear in the slightest fault observe the virtues. Complete virtues for internal appeasement, without neglecting jhana be endowed with wisdom and develop silent abidings.
If the Bhikkhu desires, destroying the five lower fetters is born spontaneously, not falling from there would extinguish from that birth. Abide endowed with virtues, honoring the higher code of rules, be full of reverence, seeing fear in the slightest fault observe the virtues. Complete virtues for internal appeasement, without neglecting jhana be endowed with wisdom and develop silent abidings.
If the Bhikkhu desires, partake of various super-normal powers. Being one become many, Becoming many become one, Would go unhindered across walls, embankments, and rocks, as going in space, on earth diving and coming out is done as in water, on water walks unbroken as on earth. In space sits cross legged as though birds small and large. The moon and sun powerful as they are touched with the hand. Thus with the body power is established as far as the Brahma world. Abide endowed with virtues, honoring the higher code of rules, be full of reverence, seeing fear in the slightest fault observe the virtues. Complete virtues for internal appeasement, without neglecting jhana be endowed with wisdom and develop silent abidings.
If the Bhikkhu desires with the purified heavenly ear hear sounds both heavenly and human, far and near. Abide endowed with virtues, honoring the higher code of rules, be full of reverence, seeing fear in the slightest fault observe the virtues. Complete virtues for internal appeasement, without neglecting jhana be endowed with wisdom and develop silent abidings.
If the Bhikkhu desires, penetrate and see the minds of other beings, Know the greedy mind, and the mind free of greed, Know the angry mind, and the mind free of anger. Know the deluded mind and the mind free of delusion. Know the contracted mind and the distracted mind, Know the developed mind and undeveloped mind. Know the mind with compare and the mind without compare. Know the concentrated mind and the un-concentrated mind. Know the released mind and the unreleased mind. Abide endowed with virtues, honoring the higher code of rules, be full of reverence, seeing fear in the slightest fault observe the virtues. Complete virtues for internal appeasement, without neglecting jhana be endowed with wisdom and develop silent abidings.
If the Bhikkhu desires, recollect previous births, one birth, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred births, a thousand births, a hundred thousand births, innumerable forward cycles of births, innumerable backward cycles of births, innumerable forward and backward cycles of births. There I was born with such name, clan, disposition, supports, experiencing such pleasant and unpleasant feelings, with such a span of life. Disappearing from there is born there with such name, clan, disposition, supports, experiencing such pleasant and unpleasant feelings, with such a span of life. Disappearing from there is born here. Thus the manifold previous births are recollected with all details. Abide endowed with virtues, honoring the higher code of rules, be full of reverence, seeing fear in the slightest fault observe the virtues. Complete virtues for internal appeasement, without neglecting jhana be endowed with wisdom and develop silent abidings.
If the Bhikkhu desires, with the purified heavenly eye beyond human sees beings disappearing and appearing in un-exalted and exalted states, beautiful and ugly, in good and evil states, know beings according to their actions. These good beings misbehaving bodily, verbally and mentally, blaming. Noble ones, with wrong views and wrong actions, after death are born in loss, in hell. As for these good beings conducting well in body, words and mind, not blaming noble ones, with the right view of actions, after death are born in increase in heaven. Abide endowed with virtues, honoring the higher code of rules, be full of reverence, seeing fear in the slightest fault, observe the virtues. Complete virtues for internal appeasement, without neglecting jhana be endowed with wisdom and develop silent abidings.
If the Bhikkhu desires, with the destruction of desires, the mind released and released through wisdom, here and now, by himself knowing and realizing abide. Abide endowed with virtues, honoring the higher code of rules, be full of reverence, seeing fear in the slightest fault, observe the virtues. Complete virtues for internal appeasement, without neglecting jhana be endowed with wisdom and develop silent abidings.
Bhikkhus, if it was said, abide endowed with virtues, honoring the higher code of rules, be full of reverence, seeing fear in the slightest fault, observe the virtues. Complete virtues for internal appeasement, without neglecting jhana be endowed with wisdom and develop silent abidings, it was said on account of this.
The Blessed One said thus and the Bhikkhus delighted in the words of the Blessed One.
Everyone’s using the same app to check Facebook, send tweets, or take pictures. Boring. This App is Fire is here to take a look at some of the best hidden gems in every app store you can find, from much-needed utilities and services to polished productivity tools. Think killer apps, but with less murderous intent. Got a fire app? Send an email to patrick.austin@lifehacker.com and let me know why it’s your app of choice.
iOS: Making GIFs yourself has always been a pretty involved process either made too simple to suit my desires or too complicated to be intuitive. GIF Toaster blends the best of both worlds, offering more than enough control over the GIFs you’re trying to create in an interface that’s simple to use and unobscured by ads (if you pay). It’s a must have app on your iOS device and has been praised by users familiar with the apps available for GIF-building. If you ever want to make a GIF with some pro-level tools, or desire more flexibility to customize your creation just the way you want it, GIF Toaster is a more than capable tool.
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How to Make a GIF
GIF Toaster shows you a list of available photos and videos you can use to make GIFs, along with conversion options for different media types like burst shots, live photos, timelapses, and panoramic shots. You can convert your Animoji videos as well if your mug looks particularly funny as a talking dog. It only works with files you’ve got on your iOS device, so no dropping in YouTube links to make clips (use Giphy’s web tool or Mac app for that).
Choose your photos or video, hit next, and use the editor to customize your GIF. You can clip the video’s length, choose the frame rate, adjust GIF speed, alter the playback direction, crop the frame, and rotate the video either horizontally or vertically. There are also filters and text banners you can add should you want to put some more flair on your creation.
You can even select GIFs already on your device and convert them into videos, still photos, videos, or live photos. What’s more, after you create a GIF, you can see all the relevant stats like framerate, length, file size, and total frames when you check the info tab.
If you need to share what’s on your device’s screen, GIF Toaster makes it easy to transform that long recording showing off your skills in Angry Birds 2 into into a short, sweet image that won’t take hours to send compared to its video source material.
GIF Toaster is free to use, but paying the $1.99 in-app purchase not only gets rid of the annoying ad at the bottom of the app, but adds features like GIF collage creation, GIF creation with unlimited resolution, and an unlimited number of GIF albums to keep your creations organized. If you want to add weird stickers and overlays to your GIFs, there are other apps available for your customizing pleasure (consider Giphy, which makes it easy to add hilarious props to your animated creations), but GIF Toaster is by far the most easy to use GIF creation tool I’ve stumbled across, and features more than enough functionality to be my main GIF tool of choice.
Woof.
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Patrick Lucas Austin
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Aakankheyya Sutta
“If the Bhikkhu Desires”
I heard thus:
At one time the Blessed One was living in the monastery offered by Anathapindika in Jeta’s grove in Savatthi. From there the Blessed One addressed the Bhikkhus: O Bhikkhus, abide endowed with virtues, honoring the higher code of rules be full of respect and reverence seeing fear in the slightest fault, observe the virtues…
If the Bhikkhu desires, be a lovable to the co-associates in the holy life, become pleasant and reverential, complete virtues for internal appeasement, without neglecting jhana be endowed with wisdom and develop the silent abidings.
If the Bhikkhu desires, be a gainer of robes, morsel food, dwellings and requisites when ill. Abide endowed with virtues honoring the higher code of rules be full of respect and reverence, seeing fear in the slightest fault, observe the virtues. Complete virtues for internal appeasement, without neglecting jhana be endowed with wisdom and develop the silent abidings.
If the Bhikkhu desires, think whose ever robes, morsel food, dwellings and requisites when ill I partake, may it be of great benefit and results to those givers. Abide endowed with virtues honoring the higher code of rules be full of respect and reverence, seeing fear in the slightest fault observe the virtues. Complete virtues for internal appeasement, without neglecting jhana be endowed with wisdom and develop the silent abidings.
If the Bhikkhu desires, think may it be of great benefit and results to those blood relations who are dead and gone that recall me with a pleasant mind. Abide endowed with virtues, honoring the higher code of rules, be full of respect and reverence, seeing fear in the slightest fault observe the virtues. Complete virtues for internal appeasement, without neglecting jhana, be endowed with wisdom and develop the silent abidings.
If the Bhikkhu desires, think, may I not live with aversion and attachment, may I not endure aversion, may I abide overcoming all arising aversions. Abide endowed with virtues, honoring the higher code of rules, be full of respect and reverence, seeing fear in the slightest fault observe the virtues. Complete virtues for internal appeasement, without neglecting jhana, be endowed with wisdom and develop silent abidings.
If the Bhikkhu desires, think may I not live with great fear. May I abide overcoming all fears that arise.. Abide endowed with virtues, honoring the higher code of rules, be full of respect and reverence, seeing fear in the slightest fault observe the virtues. Complete virtues for internal appeasement, without neglecting jhana, be endowed with wisdom and develop silent abidings.
If the Bhikkhu desires, he becomes a quick and easy gainer of the four higher abidings, pleasant abidings here and now gratis. Abide endowed with virtues, honoring the higher code of rules, be full of respect and reverence, seeing fear in the slightest fault observe the virtues. Complete virtues for internal appeasement, without neglecting jhana, be endowed with wisdom and develop silent abidings.
If the Bhikkhu desires, he experiences those immaterial releases with the body and abides. Abide endowed with virtues, honoring the higher code of rules, be full of respect and reverence, seeing fear in the slightest fault observe the virtues. Complete virtues for internal appeasement, without neglecting jhana be endowed with wisdom and develop silent abidings.
If the Bhikkhu desires, with the destruction of three fetters becomes a stream enterer, not falling away from there head for enlightenment. Abide endowed with virtues, honoring the higher code of rules, be full of respect and reverence, seeing fear in the slightest fault observe the virtues. Complete virtues for internal appeasement, without neglecting jhana be endowed with wisdom and develop silent abidings.
If the Bhikkhu desires, destroying three fetters and making less of greed, hate and delusion, could come once more to this world and make an end of unpleasantness Abide endowed with virtues, honoring the higher code of rules, be full of reverence and respect, seeing fear in the slightest fault observe the virtues. Complete virtues for internal appeasement, without neglecting jhana be endowed with wisdom and develop silent abidings.
If the Bhikkhu desires, destroying the five lower fetters is born spontaneously, not falling from there would extinguish from that birth. Abide endowed with virtues, honoring the higher code of rules, be full of reverence, seeing fear in the slightest fault observe the virtues. Complete virtues for internal appeasement, without neglecting jhana be endowed with wisdom and develop silent abidings.
If the Bhikkhu desires, partake of various super-normal powers. Being one become many, Becoming many become one, Would go unhindered across walls, embankments, and rocks, as going in space, on earth diving and coming out is done as in water, on water walks unbroken as on earth. In space sits cross legged as though birds small and large. The moon and sun powerful as they are touched with the hand. Thus with the body power is established as far as the Brahma world. Abide endowed with virtues, honoring the higher code of rules, be full of reverence, seeing fear in the slightest fault observe the virtues. Complete virtues for internal appeasement, without neglecting jhana be endowed with wisdom and develop silent abidings.
If the Bhikkhu desires with the purified heavenly ear hear sounds both heavenly and human, far and near. Abide endowed with virtues, honoring the higher code of rules, be full of reverence, seeing fear in the slightest fault observe the virtues. Complete virtues for internal appeasement, without neglecting jhana be endowed with wisdom and develop silent abidings.
If the Bhikkhu desires, penetrate and see the minds of other beings, Know the greedy mind, and the mind free of greed, Know the angry mind, and the mind free of anger. Know the deluded mind and the mind free of delusion. Know the contracted mind and the distracted mind, Know the developed mind and undeveloped mind. Know the mind with compare and the mind without compare. Know the concentrated mind and the un-concentrated mind. Know the released mind and the unreleased mind. Abide endowed with virtues, honoring the higher code of rules, be full of reverence, seeing fear in the slightest fault observe the virtues. Complete virtues for internal appeasement, without neglecting jhana be endowed with wisdom and develop silent abidings.
If the Bhikkhu desires, recollect previous births, one birth, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred births, a thousand births, a hundred thousand births, innumerable forward cycles of births, innumerable backward cycles of births, innumerable forward and backward cycles of births. There I was born with such name, clan, disposition, supports, experiencing such pleasant and unpleasant feelings, with such a span of life. Disappearing from there is born there with such name, clan, disposition, supports, experiencing such pleasant and unpleasant feelings, with such a span of life. Disappearing from there is born here. Thus the manifold previous births are recollected with all details. Abide endowed with virtues, honoring the higher code of rules, be full of reverence, seeing fear in the slightest fault observe the virtues. Complete virtues for internal appeasement, without neglecting jhana be endowed with wisdom and develop silent abidings.
If the Bhikkhu desires, with the purified heavenly eye beyond human sees beings disappearing and appearing in un-exalted and exalted states, beautiful and ugly, in good and evil states, know beings according to their actions. These good beings misbehaving bodily, verbally and mentally, blaming. Noble ones, with wrong views and wrong actions, after death are born in loss, in hell. As for these good beings conducting well in body, words and mind, not blaming noble ones, with the right view of actions, after death are born in increase in heaven. Abide endowed with virtues, honoring the higher code of rules, be full of reverence, seeing fear in the slightest fault, observe the virtues. Complete virtues for internal appeasement, without neglecting jhana be endowed with wisdom and develop silent abidings.
If the Bhikkhu desires, with the destruction of desires, the mind released and released through wisdom, here and now, by himself knowing and realizing abide. Abide endowed with virtues, honoring the higher code of rules, be full of reverence, seeing fear in the slightest fault, observe the virtues. Complete virtues for internal appeasement, without neglecting jhana be endowed with wisdom and develop silent abidings.
Bhikkhus, if it was said, abide endowed with virtues, honoring the higher code of rules, be full of reverence, seeing fear in the slightest fault, observe the virtues. Complete virtues for internal appeasement, without neglecting jhana be endowed with wisdom and develop silent abidings, it was said on account of this.
The Blessed One said thus and the Bhikkhus delighted in the words of the Blessed One
At one time the Blessed One lived in the Pubba monastery in the palace of Migaara’s mother, with the thoroughly learned elder disciples, such as Venerable’s Shariputra, Maha Moggallana, Maha Kassapa, Maha Kaccana, Maha Kotthita, Maha Kappina, Maha Cunda, Anuruddha, Revata, Ánanda and other learned elder disciples. At that time the elder Bhikkhus were advising and instructing the novices. A certain elder Bhikkhu advised ten novices, another twenty novices, another thirty and yet another forty novices. The novices too advised and instructed by the elder Bhikkhus attained distinctive levels not attained before. On that full moon night the Blessed One was seated outside in the moonlight attended by the Community of Bhikkhus
The Blessed One observed the silent Community of Bhikkhus and addressed them ‘Bhikkhus, I’m happy and convinced with this mode of progress. Therefore Bhikkhus arouse much effort to attain the not attained, to realize the not realized, as I would be leaving Savatthi on the full moon day of the fourth month of the rains.’ The Bhikkhus who had come from the states heard these words and they came to see the Blessed One. The elder Bhikkhus hearing these words were very pleased and advised and instructed the novices. A certain elder Bhikkhu advised ten novices, another twenty novices, another thirty and yet another forty novices. The novices too advised and instructed by the elder Bhikkhus attained distinctive levels not attained before. On that full moon night of the fourth month of the rains the Blessed One was seated outside, in the moonlight attended by the Community of Bhikkhus
Then the Blessed One observed the silent Community of Bhikkhus and addressed them. Bhikkhus, this gathering is without idle talk, without empty talk, established in the pure essence. Such a gathering is worthy of honor, worthy of hospitality, worthy of offerings and reverential salutation, and it becomes an incomparable field of merit to the worldling. Giving a little to such a gathering brings many results, giving much brings much more. The sight of such a gathering is rare in the world. It is suitable to go a long distance to see such a gathering with provisions for the journey. In this gathering there are worthy ones, desires destroyed, lived the holy life, done what should be done, dismissed the weight, come to the highest good, destroyed the bond ‘to be’ and rightly knowing released. In this gathering there are Bhikkhus who have destroyed the five lower bonds of the sensual world and are born spontaneously, not to proceed but to extinguish in that same birth. In this gathering there are Bhikkhus, who have destroyed three bonds and dwindling greed, hate and delusion, would come to this world once more and make an end of unpleasantness. In this gathering there are Bhikkhus, who have destroyed three bonds and have entered the stream of the Teaching, not falling from there, are sure of enlightenment. In this gathering there are Bhikkhus, yoked to developing the four establishments of mindfulness. In this gathering there are Bhikkhus, yoked to developing the four right endeavors. In this gathering there are Bhikkhus, yoked to developing the four ways of making determinations. In this gathering there are Bhikkhus, yoked to developing the five mental faculties. In this gathering there are Bhikkhus, yoked to developing the five powers. In this gathering there are Bhikkhus, yoked to developing the seven enlightenment factors. In this gathering there are Bhikkhus, yoked to developing the Noble eightfold path. In this gathering there are Bhikkhus, yoked to developing Loving kindness. In this gathering there are Bhikkhus, yoked to developing Compassion. In this gathering there are Bhikkhus, yoked to developing intrinsic joy. In this gathering there are Bhikkhus, yoked to developing Equanimity. In this gathering there are Bhikkhus, yoked to developing Loathsomeness. In this gathering there are Bhikkhus, yoked to developing the perception of impermanence. In this gathering there are Bhikkhus, yoked to developing Mindfulness of in and out breathing. Bhikkhus, in and out breathing developed and made much brings much results and great results. When it is developed and made much, the four establishments of mindfulness get completed. When the four establishments of mindfulness are developed and made much the seven enlightenment factors get completed. When the seven enlightenment factors are developed and made much the knowledge of release gets completed. Bhikkhus, how is, in and out breathing developed and made much?
How does it bring much results and great results? The Bhikkhu, gone to the forest, or to the root of a tree, or to an empty house, sits legs crossed, the body straight, and mindfulness established in front. Mindfully he breathes in or breathes out. Breathing in long knows, I breathe in long. Breathing out long knows, I breathe out long. Breathing in short knows, I breathe in short. Breathing out short knows, I breathe out short. Trains; calming the bodily determination I breathe in. Trains; calming the bodily determination I breathe out. Trains; experiencing joy I breathe in. Trains; experiencing joy I breathe out Trains; experiencing pleasantness I breathe in. Trains; experiencing pleasantness I breathe out. Trains; experiencing the mental determination I breathe in. Trains; experiencing the mental determination I breathe out. Trains; calming the mental determination I breathe in. Trains calming the mental determination I breathe out, trains; experiencing the mental state I breathing in. Trains; experiencing the mental state I breathe out. Trains; with a rejoicing mind I breathe in Trains; with a rejoicing mind I breathe out. Trains; with a concentrated mind I breathe in. Trains; with a concentrated mind I breathe out. Trains; with a released mind I breathe in. Trains; with a released mind I breathe out. Trains; reflecting impermanence I breathe in. Trains; reflecting impermanence I breathe out. Trains; reflecting detachment I breathe in. Trains; reflecting detachment I breathe out. Trains; reflecting cessation I breathe in. Trains; reflecting cessation I breathe out. Trains; reflecting giving up I breathe in. Trains; reflecting giving up, I breathe out. Developed and made much in this manner, in and out breathing brings much fruit and great benefits.
Bhikkhus, in and out breathing developed and made much in which manner, do the four establishments of mindfulness get completed? Bhikkhus, when the Bhikkhu breathing in long knows, I breathe in long. Breathing out long knows, I breathe out long. Breathing in short knows, I breathe in short. Breathing out short knows, I breathe out short. Trains, calming the bodily determination, I breathe in and out, at such times he reflects the body in the body. At such times he is zealous to be mindful and aware to dispel covetousness and displeasure for the world. Bhikkhus, I say in breaths and out breaths are a special feature in the body. Therefore Bhikkhus, at such times, the Bhikkhu abides reflecting the body in the body zealous to be mindful and aware to dispel covetousness and displeasure for the world. Bhikkhus, when the Bhikkhu trains experiencing joy I breathe in and out Trains experiencing pleasantness I breathe in and out. Trains experiencing the mental determination I breathe in and out. Trains calming the mental determination, I breathe in and out…at such times he reflects feelings in feelings. At such times he is zealous to be mindful and aware to dispel covetousness and displeasure for the world. Bhikkhus, I say in breaths and out breaths are a special feature of feelings, when they are carefully attended to. Therefore Bhikkhus, at such times, the Bhikkhu abides reflecting feelings in feelings zealous to be mindful and aware to dispel covetousness and displeasure for the world…Bhikkhus, when the Bhikkhu trains experiencing the mental state, I breathe in and out. Trains with a rejoicing mind I breathe in and out. Trains with a concentrated mind I breathe in and out. Trains with a released mind. I breathe in and out, at such times he reflects the mental states in the mind. At such times he is zealous to be mindful and aware to dispel covetousness and displeasure for the world. Bhikkhus, I do not declare in and out breathing to the forgetful careless, one. Therefore Bhikkhus, at such times, the Bhikkhu abides reflecting the mental states in the mind zealous to be mindful and aware to dispel covetousness and displeasure for the world.
Bhikkhus, when the Bhikkhu trains, reflecting impermanence I breathe in and out. Trains, reflecting detachment. I breathe in and out. Trains, reflecting cessation. I breathe in and out. Trains, reflecting giving up. I breathe in and out, at such times he reflects thoughts in the Teaching. At such times he is zealous to be mindful and aware to dispel covetousness and displeasure for the world. He wisely attends to the dispelling of whatever covetousness and displeasure in the world and masters it. Therefore Bhikkhus, at such times, the Bhikkhu abides reflecting thoughts in the Teaching, zealous to be mindful and aware to dispel covetousness and displeasure for the world. Bhikkhus, when developed and made much in this manner the four foundations of mindfulness get completed.
The four establishments of mindfulness developed and made much in which manner, do the seven enlightenment factors get completed? Bhikkhus, at the time the Bhikkhu abides reflecting the body in the body mindful and aware to dispel covetousness and displeasure for the world, his mindfulness is established without forgetfulness. At a time the Bhikkhus mindfulness is established, the enlightenment factor mindfulness is established to the Bhikkhu, at that time the Bhikkhu develops the enlightenment factor mindfulness and completes it. He abides with those thoughts mindfully examining them, wisely searching for the solution…Bhikkhus, at a time the Bhikkhu abides thus, mindfully examining the Teaching wisely, to search for the solution, he develops the enlightenment factor the investigation of the Teaching, and completes it. When those thoughts are wisely examined for a direct solution with aroused effort the enlightenment factor effort, is established to the Bhikkhu, at that time the Bhikkhu develops the enlightenment factor effort and completes it. With the aroused effort arises immaterial joy. When immaterial joy arises the Bhikkhu is established in the enlightenment factor joy and it gets completed. When the mind is joyful the body is appeased, so too the mind. When the mind and body are appeased, the enlightenment factor appeasement gets established in the Bhikkhu, with development it gets completed. When the body is appeased the pleasant mind concentrates. At that time the Bhikkhu is established in the enlightenment factor concentration, with development it gets completed. The Bhikkhu thoroughly examines the concentrated mind. At that time the Bhikkhu is established in the enlightenment factor equanimity, with development it gets completed.
Bhikkhus, at the time the Bhikkhu abides reflecting feelings in feelings, …re… the mental states in the mind…re…thoughts in the Teaching, mindful and aware to dispel covetousness and displeasure for the world, his mindfulness is established without forgetfulness. At a time the Bhikkhus mindfulness is established, the enlightenment factor mindfulness is established to the Bhikkhu, at that time the Bhikkhu develops the enlightenment factor mindfulness and completes it. He abides with those thoughts mindfully examining them, wisely searching for the solution…Bhikkhus, at a time the Bhikkhu abides thus, mindfully examining the Teaching wisely, to search for the solution, he develops the enlightenment factor the investigation of the Teaching, and completes it. When those thoughts are wisely examined for a direct solution with aroused effort the enlightenment factor effort, is established to the Bhikkhu, at that time the Bhikkhu develops the enlightenment factor effort and completes it. With the aroused effort arises immaterial joy. When immaterial joy arises the Bhikkhu is established in the enlightenment factor joy and it gets completed. When the mind is joyful the body is appeased, so too the mind. When the mind and body are appeased, the enlightenment factor appeasement gets established in the Bhikkhu, with development it gets completed. When the body is appeased the pleasant mind concentrates. At that time the Bhikkhu is established in the enlightenment factor concentration, with development it gets completed. The Bhikkhu thoroughly examines the concentrated mind. At that time the Bhikkhu is established in the enlightenment factor equanimity, with development it gets completed.
When the four establishments of mindfulness are thus developed and made much the seven enlightenment factors get completed.
Bhikkhus, the seven enlightenment factors developed and made much in which manner does knowledge of the path get completed? The Bhikkhu develops the enlightenment factor mindfulness bent on seclusion, detachment, cessation, ending in relinquishing The Bhikkhu develops the enlightenment factor investigation of the Teaching bent on seclusion, detachment, cessation, ending in relinquishing The Bhikkhu develops the enlightenment factor effort bent on seclusion, detachment, cessation ending in relinquishing The Bhikkhu develops the enlightenment factor joy bent on seclusion, detachment, cessation ending in relinquishing The Bhikkhu develops the enlightenment factor appeasement bent on seclusion, detachment, cessation ending in relinquishing The Bhikkhu develops the enlightenment factor concentration bent on seclusion, detachment, cessation ending in relinquishing The Bhikkhu develops the enlightenment factor equanimity bent on seclusion, detachment, cessation ending in relinquishing. Bhikkhus, developed and made much in this manner knowledge of the path gets completed.
The Blessed One said thus and those Bhikkhu delighted in the words of the Blessed One.
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At one time the Blessed One was living in the Kuru country, in the hamlet named Kammassadhamma. The Blessed One addressed the Bhikkhus from there.
‘Bhikkhus, sensuality is impermanent, useless, false, a stupid thing and a deception. It is prattle and foolish talk. Sensuality here and now and hereafter, sensual perceptions here and now and hereafter, all these are the domain of death, the pasture of death. The evil mind with sensuality is led to greed, anger and quarrels
Bhikkhus the noble disciple reflects. Sensuality is impermanent, useless, false, a stupid thing and a deception. It is prattle and foolish talk. Sensuality here and now and hereafter, sensual perceptions here and now and hereafter, all these are the domain of death, the pasture of death. The evil mind with sensuality is led to greed, anger and quarrels. What if I develop the mind grown great and much, above the material world, then there will be no greed, anger, or quarrels. When these are dispelled my mind will be significant, limitless and well developed. Fallen to this method, when developed much, the mind, partakes pleasure in that sphere or abides in imperturbability here and now, or with wisdom it is released. After death, there is a possibility that the led on, consciousness should reach imperturbability. Bhikkhus, I say, this is the first suitability to reach imperturbability.
Again Bhikkhus, the noble disciple reflects. Sensuality here and now and hereafter, sensual perceptions here and now and hereafter, whatever matter of the four primary elements, is on account of this held on matter. Fallen to this method, when developed much, the mind, partakes pleasure in that sphere or abides in imperturbability here and now, or with wisdom it is released. After death, there is a possibility that the led on, consciousness should reach imperturbability. Bhikkhus, I say, this is the second suitability to reach imperturbability.
Again Bhikkhus, the noble disciple reflects. Sensuality here and now and hereafter, sensual perceptions here and now and hereafter, whatever matter, here and now or hereafter, whatever material perceptions here and now and here after, all these are impermanent. It is not suitable to take pleasure and appropriate what is impermanent. Fallen to this method, when developed much, the mind, partakes pleasure in that sphere or abides in imperturbability here and now, or with wisdom it is released. After death, there is a possibility that this led on, consciousness should reach imperturbability. Bhikkhus, this is the third suitability to reach imperturbability, I say.
Again Bhikkhus, the noble disciple reflects. Sensuality here and now and hereafter, sensual perceptions here and now and hereafter, whatever matter, here and now or hereafter, whatever material perceptions here and now and here after and the perception of imperturbability, all these perceptions cease in this sphere of nothingness, without a remainder. It is peaceful and exalted. Fallen to this method, when developed much, the mind, partakes pleasure in that sphere or abides in imperturbability here and now, or with wisdom it is released. After death, there is a possibility that this led on, consciousness should reach imperturbability. Bhikkhus, I say, this is the first suitability to reach the sphere of nothingness.
Again, Bhikkhus, the noble disciple gone to the forest or to the root of a tree reflects. All these are perceived things, of the self, or of the belongings of the self.
Fallen to this method, when developed much, the mind, partakes pleasure in that sphere or abides in imperturbability here and now, or with wisdom it is released. After death, there is a possibility that this led on consciousness should reach imperturbability. Bhikkhus, I say, this is the second suitability to reach the sphere of nothingness.
Again, Bhikkhus, the noble disciple reflects, I have no greed, hate or delusion for anybody, neither is there greed, hate and delusion to me from anyone. Fallen to this method, when developed much, the mind, partakes pleasure in that sphere or abides in imperturbability here and now, or with wisdom it is released. After death, there is a possibility that this led on consciousness should reach imperturbability. Bhikkhus, I say, this is the third suitability to reach the sphere of nothingness.
Again Ánanda, the noble disciple reflects. Sensuality here and now and hereafter, sensual perceptions here and now and hereafter, whatever matter, here and now or hereafter, whatever material perceptions here and now and here after, the perception of imperturbability and the perception of nothingness, all these perceptions cease in this sphere of neither perception nor non-perception, without a remainder. It is peaceful and exalted. Fallen to this method, when developed much, the mind, partakes pleasure in that sphere or abides in neither perception nor non perception here and now, or with wisdom it is released. After death, there is a possibility that this led on, consciousness should reach the sphere of neither perception nor non perception. Bhikkhus, I say, this is suitability to reach the sphere of neither perception nor non perception.’
Then venerable Ánanda said. ‘Venerable sir, the Bhikkhu falls to this method, there is not, there is not to me, there will not be, there will not be to me, whatever there is, whatever produced, I discard, thus he gains equanimity. Venerable sir, is that Bhikkhu extinguished?’
‘Ánanda, a certain Bhikkhu fallen to this method may extinguish, another would not.’
‘Venerable sir, why should a certain Bhikkhu fallen to this method extinguish and another not extinguish?’
‘Ánanda, the Bhikkhu falls to this method, there is not, there is not to me, there will not be, there will not be to me, whatever there is, whatever produced, I discard, thus he gains equanimity. He delights in that equanimity, welcomes it, tied to it, his consciousness settles in it. Ánanda, the Bhikkhu with settlements does not extinguish.’
‘Venerable sir, where does the Bhikkhu settle?’
‘Ánanda, in neither-perception-nor-non-perception.’
‘Venerable sir, he settles in the highest settlement.’
‘Ánanda, of settlements neither-perception-nor non-perception, is the highest settlement Ánanda, the Bhikkhu falls to this method, there is not, there is not to me, there will not be, there will not be to me, whatever there is, whatever produced, I discard, thus he gains equanimity. He does not delight in that equanimity, does not welcome it, not tied to it his consciousness does not settle in it. Ánanda, the Bhikkhu without settlements is extinguished.’
‘Wonderful, venerable sir, the Blessed One has explained the crossing of the flood supported on higher and higher spheres. Venerable sir, how is noble release?’
‘Again Ánanda, the noble disciple reflects. Sensuality here and now and hereafter, sensual perceptions here and now and hereafter, whatever matter, here and now or hereafter, whatever material perceptions here and now and here after, the perception of imperturbability, the perception of nothingness, and the sphere of neither perception nor non perception, these are things of the self and are holdings, that mind without holdings is the mind’s release. Ánanda, I have taught you the method to attain, imperturbability, the sphere of nothingness, the sphere of neither perception-nor-non-perception, the method of crossing the flood supported on higher and higher spheres and the noble release. Whatever a teacher should do to his disciples out of compassion, that I have done to you. Ánanda, these are the roots of trees, and these are the empty houses. Ánanda, concentrate and do not have remorse later. This is our advice to you.
The Blessed One said those words and those Bhikkhus delighted in the words of the Blessed One.
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પંચ શીલા
હું અન્ય માણસો દ્વારા હત્યા કરવા ગમતું નથી, તેથી હું મારી મગજમાં તાલીમ આપતો નથી!
હું નથી ઇચ્છતો કે અન્ય લોકો મારી વસ્તુઓ ચોરી લેશે જેથી હું મારી જાતને ચોરી ન કરવા તાલીમ આપીશ!
હું નથી ઇચ્છતો કે અન્ય લોકો મને જૂઠાણું કહે, તો હું મનને તાલીમ આપું છું કે ખોટા બોલવાનું નહીં!
હું નથી ઈચ્છતો કે મારા પતિ / પત્નીને અન્ય લોકોએ લઈ લેવું, એટલે હું જાતીય ગેરવર્તણૂકમાં વ્યસ્ત ન થવા માટે મારા મનને તાલીમ આપીશ!
હું ઉપરના બધા વિભાવનાના ઉલ્લંઘનને ટાળવા માટે માદક દ્રવ્યોનો ઉપયોગ ન કરવા માટે મારા મનને તાલીમ આપું છું - જાગરૂકતા સાથે જાગૃત એક
https://youtu.be/u8v7UJkKmLU
पंच शिला
मुझे अन्य प्राणियों द्वारा मारना पसंद नहीं है, इसलिए मैं अपने दिमाग को मारने के लिए प्रशिक्षित नहीं करूंगा!
मैं नहीं चाहता कि दूसरों को मेरी चीजें चुराएं ताकि मैं खुद को प्रशिक्षित न करूं!
मैं नहीं चाहता कि दूसरों को झूठ बोलने के लिए, तो मैं झूठ बोलने के लिए दिमाग को प्रशिक्षित नहीं करूंगा!
मैं नहीं चाहता कि मेरे पति / पत्नी को दूसरों द्वारा लिया जाए, इसलिए मैं अपने दिमाग को प्रशिक्षित करूंगा कि यौन दुर्व्यवहार में शामिल न हो!
मैं अपने दिमाग को प्रशिक्षित नहीं करूंगा कि सभी उपरोक्त नियमों का उल्लंघन न करने के लिए नशे की लत पीने का उपभोग न करें - जागरूकता के साथ जागृत
https://youtu.be/0s00yLd4nNc
ಪಂಚ್ ಶೀಲಾ
ಇತರ ಜೀವಿಗಳಿಂದ ನಾನು ಕೊಲ್ಲಬೇಕೆಂದು ನನಗೆ ಇಷ್ಟವಿಲ್ಲ, ಆದ್ದರಿಂದ ನಾನು ಕೊಲ್ಲದೆ ನನ್ನ ಮನಸ್ಸನ್ನು ತರಬೇತು ಮಾಡುತ್ತೇನೆ!
ಇತರರು ನನ್ನ ವಿಷಯಗಳನ್ನು ಕದಿಯಲು ನಾನು ಬಯಸುವುದಿಲ್ಲ, ಆದ್ದರಿಂದ ನಾನು ಕದಿಯದಂತೆ ನಾನು ತರಬೇತಿ ನೀಡುತ್ತೇನೆ!
ಇತರರು ನನಗೆ ಸುಳ್ಳು ಹೇಳಲು ಬಯಸುವುದಿಲ್ಲ, ಆದ್ದರಿಂದ ನಾನು ಸುಳ್ಳು ಹೇಳಲು ಮನಸ್ಸನ್ನು ತರಬೇತಿ ಮಾಡುತ್ತದೆ!
ನನ್ನ ಪತಿ / ಹೆಂಡತಿ ಇತರರಿಂದ ತೆಗೆದುಕೊಳ್ಳಬೇಕಿದೆ ಎಂದು ನಾನು ಬಯಸುವುದಿಲ್ಲ, ಹಾಗಾಗಿ ಲೈಂಗಿಕ ದುರುಪಯೋಗದಲ್ಲಿ ಪಾಲ್ಗೊಳ್ಳಬಾರದು ಎಂದು ನನ್ನ ಮನಸ್ಸನ್ನು ನಾನು ತರಬೇತಿ ಮಾಡುತ್ತೇನೆ!
ಮೇಲಿನ ಎಲ್ಲಾ ಆಜ್ಞೆಗಳನ್ನು ಉಲ್ಲಂಘಿಸುವುದನ್ನು ತಪ್ಪಿಸಲು ಅಮಲೇರಿದ ಪಾನೀಯಗಳನ್ನು ಸೇವಿಸದಂತೆ ನನ್ನ ಮನಸ್ಸನ್ನು ನಾನು ತರಬೇತಿ ಮಾಡುತ್ತೇನೆ - ಎಚ್ಚರದಿಂದ ಎಚ್ಚರಗೊಂಡವನು
https://youtu.be/O-ileYW5zG0
펀치 실라
나는 다른 존재에 의해 죽기를 좋아하지 않기 때문에 죽이지 않도록 내 마음을 훈련 할 것이다!
나는 다른 사람들이 내 물건을 훔치지 않게하여 내가 훔치지 않도록 스스로 훈련 할 것이다!
나는 다른 사람들이 내게 거짓말을하고 싶지 않기 때문에 마음을 훈련시켜 거짓말을하지 않을 것입니다!
나는 남편 / 아내가 다른 이들에게 넘어 가기를 원하지 않기 때문에 성적인 비행에 빠지지 않기 위해 마음을 훈련 할 것입니다!
나는 위의 모든 교훈을 위반하지 않도록 술을 마시지 않도록 내 마음을 훈련 할 것이다.
https://youtu.be/AlsXVZGqDGY
Punch Shila
Saya tidak suka dibunuh oleh makhluk lain, jadi saya akan melatih fikiran saya untuk tidak membunuh!
Saya tidak mahu orang lain mencuri perkara saya jadi saya akan melatih diri saya untuk tidak mencuri!
Saya tidak mahu orang lain berbohong kepada saya, jadi saya akan melatih minda untuk tidak mengatakan dusta!
Saya tidak mahu suami / isteri saya diambil oleh orang lain, jadi saya akan melatih fikiran saya untuk tidak terlibat dalam salah laku seksual!
Saya akan melatih fikiran saya untuk tidak meminum minuman yang memabukkan untuk mengelakkan pelanggaran semua peraturan di atas - Awakened One With Awareness
https://youtu.be/mLo_8Hk6×2g
പഞ്ച് ഷില
ഞാൻ മറ്റു ജീവികളാൽ കൊല്ലപ്പെടാൻ ഇഷ്ടപ്പെടുന്നില്ല, അതിനാൽ കൊല്ലാൻ ഞാൻ എന്റെ മനസ്സ് പരിശീലിപ്പിക്കും!
മറ്റുള്ളവർ എന്റെ വസ്തുക്കൾ മോഷ്ടിക്കാൻ ഞാൻ ആഗ്രഹിക്കുന്നില്ല, അതിനാൽ ഞാൻ മോഷ്ടിക്കരുതെന്ന് ഞാൻ പരിശ്രമിക്കും!
കള്ളം പറയാൻ മറ്റുള്ളവരെ പ്രേരിപ്പിക്കാൻ ഞാൻ ആഗ്രഹിക്കുന്നില്ല, അതുകൊണ്ട് നുണ പറയാൻ ഞാൻ പരിശ്രമിക്കും!
എന്റെ ഭർത്താവ് / ഭർത്താവ് മറ്റുള്ളവർ എടുക്കാൻ ആഗ്രഹിക്കുന്നില്ല, അതിനാൽ ലൈംഗിക ദുഷ്പ്രവൃത്തികളിൽ ഏർപ്പെടരുതെന്ന് ഞാൻ മനസ്സിനെ പരിശീലിപ്പിക്കും.
മുകളിൽ പറഞ്ഞിരിക്കുന്ന എല്ലാ പ്രമാണങ്ങളും ലംഘിക്കാതിരിക്കാൻ മദ്യപാനങ്ങളെ മയപ്പെടുത്തരുതെന്ന് ഞാൻ മനസ്സിനെ പരിശീലിപ്പിക്കും - അവബോധത്തോടെ ഉണരുമ്പോൾ
https://youtu.be/e3htqS4-_2E
पंच शिला
मला इतर प्राण्यांची हत्या करायची नाही, म्हणून मी माझ्या मनाची शिकवण देईन नाही मारणार!
मी इतरांना माझ्या गोष्टी चोरण्यासाठी नको असतो म्हणून मी स्वतः चोरी करायला तयार होणार नाही!
मी इतरांना खोटं सांगू इच्छित नाही, म्हणून मी लबाड बोलवण्याबद्दल मनावर ताबा देईन!
माझ्या पती / पत्नीला इतरांकडून घ्यावे असे मला वाटत नाही, म्हणून मी लैंगिक अनैतिकतेत लुप्त होऊ न देण्याची माझी मनोवृत्ती प्रशिक्षित करीन!
मी उपरोक्त सर्व उपदेशांचे उल्लंघन टाळण्यासाठी मादक पेय वापरू नयेत यासाठी मी मनोमन करीन - जागरुकतेसह एक जागृत
https://youtu.be/YqEPjoIR7vg
पंच शिला
म अन्य प्राणीहरु द्वारा मारेको जस्तो नहीं चाहान्छु, त्यसैले म मेरो दिमागलाई मार्न चाहान्छु!
म अरूहरू मेरो चीज चोरी गर्न चाहँदैनन् त्यसैले म आफैलाई चोरी गर्न नचाहनेछु!
म अरूलाई झूट बोल्न बोल्न चाहन्न, त्यसैले म झूटो बोल्न मन मान्ने छु!
म मेरो पति / पत्नीलाई अरूले लिईन चाहँदैनन्, त्यसैले म यौन दुर्व्यवहारमा भोग्न मेरो मनलाई तालिम दिनेछु!
म सबै दिमागको उल्लङ्घनबाट बच्नको लागि विषाक्त पेयहरू उपभोग गर्न मेरो मनलाई तालिम दिनेछु - जागरणको साथ जागरूकता
https://youtu.be/wAMn1ylvGWA
پنچ شيل
مون کي ٻين وانگر قتل نه ڪرڻ چاهيو، تنهنڪري آء منهنجي ذهن کي سکندا نه مارڻ وارو!
مان ٻين کي منهنجي شين کي چوري ڪرڻ نه چاهين ته آئون پنهنجي پاڻ کي چوري ڪرڻ نه ڏيندس!
مان ٻين سان ڪوڙا نه ٿو چوان ته مون ڪوڙ ڳالهائڻ جي لاء
مان پنهنجي زال / زال کي ٻين طرفان وٺڻ نه چاهيو، تنهنڪري آء پنهنجي دماغ ۾ جنسي غلط ڪارڪردگي ۾ ملوث نه ڪندس.
آئون منهنجي ذهن کي تربيت نه ڏيندس، نه ته انهن سڀنين جي رعايت جي ڀڃڪڙي کان بچڻ لاء، شراب نه پيئندو آهي.
https://youtu.be/kaKNVStTiaI
பஞ்ச் ஷிலா
நான் மற்ற மனிதர்களால் கொல்லப்படுவதை விரும்பவில்லை, அதனால் நான் கொல்லப்படக்கூடாது என்று நினைப்பேன்.
மற்றவர்கள் என் காரியங்களை திருடுவதை நான் விரும்பவில்லை, அதனால் திருடுவதற்கு நான் பயிற்சியளிக்க மாட்டேன்!
மற்றவர்கள் எனக்கு பொய்களை சொல்ல விரும்பவில்லை, அதனால் நான் பொய்யை சொல்ல மனதில் பயிற்சி செய்வேன்!
என் கணவர் / மனைவியை மற்றவர்கள் எடுத்துக்கொள்ள விரும்புவதில்லை, பாலியல் துஷ்பிரயோகத்தில் ஈடுபட வேண்டாம் என்று என் மனதில் பயப்படுகிறேன்.
மேலே உள்ள எல்லா கட்டளைகளையும் மீறுவதைத் தவிர்ப்பதற்காக நான் குடிப்பது போதாதென்று என் மனதில் பயிற்சி செய்வேன் - விழிப்புணர்வுடன் விழித்தெழு!
https://youtu.be/PpAjQ-pdgNU
https://youtu.be/kaKNVStTiaI
பஞ்ச் ஷிலா
நான் மற்ற மனிதர்களால் கொல்லப்படுவதை விரும்பவில்லை, அதனால் நான் கொல்லப்படக்கூடாது என்று நினைப்பேன்.
மற்றவர்கள் என் காரியங்களை திருடுவதை நான் விரும்பவில்லை, அதனால் திருடுவதற்கு நான் பயிற்சியளிக்க மாட்டேன்!
மற்றவர்கள் எனக்கு பொய்களை சொல்ல விரும்பவில்லை, அதனால் நான் பொய்யை சொல்ல மனதில் பயிற்சி செய்வேன்!
என் கணவர் / மனைவியை மற்றவர்கள் எடுத்துக்கொள்ள விரும்புவதில்லை, பாலியல் துஷ்பிரயோகத்தில் ஈடுபட வேண்டாம் என்று என் மனதில் பயப்படுகிறேன்.
மேலே உள்ள எல்லா கட்டளைகளையும் மீறுவதைத் தவிர்ப்பதற்காக நான் குடிப்பது போதாதென்று என் மனதில் பயிற்சி செய்வேன் - விழிப்புணர்வுடன் விழித்தெழு!
https://youtu.be/eGnXo_UAAbY
https://youtu.be/PpAjQ-pdgNU
https://youtu.be/kaKNVStTiaI
பஞ்ச் ஷிலா
நான் மற்ற மனிதர்களால் கொல்லப்படுவதை விரும்பவில்லை, அதனால் நான் கொல்லப்படக்கூடாது என்று நினைப்பேன்.
மற்றவர்கள் என் காரியங்களை திருடுவதை நான் விரும்பவில்லை, அதனால் திருடுவதற்கு நான் பயிற்சியளிக்க மாட்டேன்!
மற்றவர்கள் எனக்கு பொய்களை சொல்ல விரும்பவில்லை, அதனால் நான் பொய்யை சொல்ல மனதில் பயிற்சி செய்வேன்!
என் கணவர் / மனைவியை மற்றவர்கள் எடுத்துக்கொள்ள விரும்புவதில்லை, பாலியல் துஷ்பிரயோகத்தில் ஈடுபட வேண்டாம் என்று என் மனதில் பயப்படுகிறேன்.
மேலே உள்ள எல்லா கட்டளைகளையும் மீறுவதைத் தவிர்ப்பதற்காக நான் குடிப்பது போதாதென்று என் மனதில் பயிற்சி செய்வேன் - விழிப்புணர்வுடன் விழித்தெழு!
https://youtu.be/EGsMnPWPImc
పంచ్ షిలా
నేను ఇతర మానవులచే చంపబడాలని కోరుకుంటాను, కాబట్టి చంపడానికి నా మనస్సును శిక్షణ ఇస్తాను!
ఇతరులు నా విషయాలను దొంగిలించాలని నేను కోరుకోను, కనుక నేను దొంగిలించకుండానే శిక్షణనిస్తాను!
ఇతరులు నాకు అబద్ధాలు చెప్పాలని నేను కోరుకోలేదు, కాబట్టి నేను అబద్ధాలు చెప్పకు 0 డా జాగ్రత్తపడతాను!
నా భర్త / భార్య ఇతరులచే తీసుకోబడాలని నేను కోరుకోను, లైంగిక దుష్ప్రవర్తనతో మునిగిపోకుండుట నా మనసుకు శిక్షణ ఇస్తాను.
పైన పేర్కొన్న నియమాల ఉల్లంఘనను నివారించడానికి మద్యపాన సేవకులను తినకూడదని నా మనసును శిక్షణ ఇస్తాను - అవగాహనతో ఒక జాగృతం
https://youtu.be/btn87frYSnw
https://youtu.be/EGsMnPWPImc
పంచ్ షిలా
నేను ఇతర మానవులచే చంపబడాలని కోరుకుంటాను, కాబట్టి చంపడానికి నా మనస్సును శిక్షణ ఇస్తాను!
ఇతరులు నా విషయాలను దొంగిలించాలని నేను కోరుకోను, కనుక నేను దొంగిలించకుండానే శిక్షణనిస్తాను!
ఇతరులు నాకు అబద్ధాలు చెప్పాలని నేను కోరుకోలేదు, కాబట్టి నేను అబద్ధాలు చెప్పకు 0 డా జాగ్రత్తపడతాను!
నా భర్త / భార్య ఇతరులచే తీసుకోబడాలని నేను కోరుకోను, లైంగిక దుష్ప్రవర్తనతో మునిగిపోకుండుట నా మనసుకు శిక్షణ ఇస్తాను.
పైన పేర్కొన్న నియమాల ఉల్లంఘనను నివారించడానికి మద్యపాన సేవకులను తినకూడదని నా మనసును శిక్షణ ఇస్తాను - అవగాహనతో ఒక జాగృతం
https://youtu.be/WJid2YtCzqs
پنچ شیلا
مجھے دوسرے لوگوں کی طرف سے قتل نہیں کرنا پسند ہے، لہذا میں اپنی دماغ کو تربیت نہیں دےوں گا کہ نہ مارنا.
میں دوسروں کو اپنی چیزوں کو چوری کرنے کے لئے نہیں کرنا چاہتا ہوں تاکہ میں اپنے آپ کو چوری نہ کرو.
میں دوسروں کو جھوٹے بولنے کے لئے نہیں کہنا چاہتا ہوں، لہذا میں ذہن کو تربیت دونگا کہ جھوٹ نہ بتانا!
میں نہیں چاہتا کہ میرے شوہر / بیوی کو دوسروں کی طرف سے لے جایا جاسکتا ہے، لہذا میں اپنے دماغ کو تربیت نہیں دونگا جو جنسی بدعنوانی میں ملوث نہیں ہے.
میں اپنے ذہن کو تربیت دےوں گا کہ وہ سبھی مندرجہ بالا احکامات کے خلاف ورزی کرنے سے بچنے کے لئے زہریلا مشروبات استعمال نہ کریں - بیداری سے بیداری
https://youtu.be/8D8HTfWTvkI
Punch Shila
Tôi không thích bị giết bởi những sinh vật khác, vì vậy tôi sẽ rèn luyện tâm trí của tôi không được giết!
Tôi không muốn những người khác ăn cắp đồ của tôi vì vậy tôi sẽ tự rèn luyện mình để không ăn cắp!
Tôi không muốn người khác nói dối tôi, vì vậy tôi sẽ đào tạo tâm trí không nói dối!
Tôi không muốn chồng / vợ của tôi bị những người khác bắt đi, vì vậy tôi sẽ rèn luyện tâm trí của tôi không được thưởng thức hành vi sai trái tình dục!
Tôi sẽ đào tạo tâm trí của tôi không để tiêu thụ đồ uống say để tránh vi phạm tất cả các giới luật trên - Awakened One With Awareness
2688 Sat 21 Jul LESSON (35) LESSON Sat Jul 30 2007
As Rector of Analytic Insight Net - FREE Online Tipiṭaka Research
and Practice University and related GOOD NEWS through
http://sarvajan.ambedkar.org in 112 CLASSICAL LANGUAGES
Paṭisambhidā
Jāla-Abaddha Paripanti Tipiṭaka Anvesanā ca Paricaya Nikhilavijjālaya ca
ñātibhūta Pavatti Nissāya http://sarvajan.ambedkar.org anto 112
Seṭṭhaganthāyatta Bhāsā
Attempting to propagate Tipitaka to all
societies to enable them to attain Eternal Bliss as Final Goal by taking
lessons for their Research and Fellowship. Present them the teachings
in latest Visual Format including 7D/3D Laser Holograms and Circarama
Cinema cum Meditation Hall.
Excellent!
It is suggested that people register for Vipassana Fellowship on
29-8-2018, a free online course from September to December 2018. This
will bring wisdom, happiness and peace for them and attain Eternal Bliss
as Final Goal.
2. Also register on 13-8-2018 for free online one year course on Wisdom from World Religions.
For details visit the concerned websites and http:// Sarvajan.ambedkar.org
Until recently, the wisdom of the world’s religions existed in different
silos, separated by barriers of language and distance. In Wisdom From
World Religions—a 6-week, 100% free online course—celebrated professor
Kenneth Rose (PhD, Harvard) helps you enrich your life with the
religious and spiritual wisdom of the world’s great faith traditions.
Through a generous grant, the Templeton World Charity Foundation will
pay the tuition of the first 2,000 participants.
WHAT YOU’LL LEARN
This course seeks to give clear and inspiring answers to many of life’s big questions:
• What clues do science and the world’s religions give about the meaning and purpose of life?
• Is science the ultimate guide to the deepest truth of life?
• Why do the many world religions offer such different pictures of the meaning of life?
• What practices can bring God, or a divine reality, into your own experience?
• Is death the end of life?
Sign up by August 12 to begin this spiritual journey.
REGISTER NOW
Vipassana Fellowship Meditation Course
An established online course in Mindfulness Meditation as found in the Serenity and Insight traditions of early Buddhism.
Please join us for one of our 10 week courses:
June 2018 (10 week course: June 16th - August 24th)
September 2018 (10 week course: September 29th - December 7th) - Registration now available.
January
2019 (10 week course)
Vipassana Fellowship’s online meditation courses have been offered since
1997 and have proven helpful to meditators in many countries around the
world. The main text is based on a tried and tested format and serves
as a practical introduction to samatha (tranquility) and vipassana
(insight) techniques from the Theravada tradition of Buddhism. Intended
primarily for beginners, the 10 week course is also suitable for
experienced meditators who wish to explore different aspects of the
tradition. The emphasis is on building a sustainable and balanced
meditation practice that is compatible with lay life. The course is led
by Andrew Quernmore, a meditation teacher for over 20 years and with a
personal meditation practice of more than 35 years. Andrew trained with
teachers in Sri Lanka and in England and has taught meditation in London
colleges and at retreats in the UK, Europe and Asia. The course is
delivered wholly online in our Course Campus.
Course Outline
Frequently Asked Questions
Application Form
Testimonials
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Parisa - Our support scheme for previous participants
Comments from participants
Participants in our earlier course wrote:
“What a wonderful experience this has been. The course was so well
organized, easily accessible, affordable, systematic, and comprehensive.
I will always be grateful for this experience in my journey.” L, USA
“I found the course immensely useful, accessible and extremely
thought-provoking.” - A, UK
“I didn’t finish everything, but what I was able to experience was
profound. Thank you so much for the tremendous wealth of thinking and
peace contained within your course.” - N, USA
“I found it very helpful and well structured. It helped me establish a
daily practice throughout the duration and to learn a lot” - I,
Argentina
“When I applied to join the course, I was struggling in my practice and
had lost heart. I can’t sufficiently express my appreciation and
gratitude for the wonderful resource you offer. The content was
immediately engaging, and was throughout delivered with clarity and
thoughtful care. Perhaps I can best express feedback in terms of how
differently things feel having completed the course. The words that pop
up are refreshment, reinvigorated, revival; joyful reconnection and
commitment. Thank you.” - E, UK
“Before joining this course I was doing meditation but not with such
discipline and without any structure. This course showed me many
beautiful aspects of meditation which I have read before but not
experienced. My sincere thanks to you and all people working for this
online course. This is great help to people who cannot go physically to
Ashrams to attend and practice.” S, India
“I greatly enjoyed it! And found it to be a great introduction to
various meditation techniques.” - M, Hong Kong
“I very much appreciated the structure of the course and the exercises,
which made it easy to integrate them into normal everyday life. Not
being in a retreat but living in normal circumstances while practicing
the exercises has enabled me to more and more notice phenomena arising
in particular situations and I indeed started to learn and observe how
suffering is created in everyday life situations and what suffering
feels like. (A bit like ‘training on the job.’) Also I noticed insights
arising, literally out of nowhere.” - A, Germany
“am very happy with the offered course, and Andrew’s use of personal
perspective really helped me understand things better. Although I’ve
previously used Vipassana meditation, this course really brought it
together for me.” J, USA
“Meditations of Loving-Kindness, Compassion, Appreciative Joy,
Equanimity etc. will no doubt help to maintain an emotional balance in
the midst of discouraging vicissitudes of life. All in all the package
was complete, precise and well crafted for the development of mind.
Thank you, with your help I began the journey. And hope, will continue
till the end.” J, India
“Truly memorable experience. Am determined more than ever to continue my
practice and perpetual exploration. Thanks for taking us through this
journey.” G, India
“I enjoyed very much the January meditation course. Although I’ve done a
few of those 10 day courses, this online course taught me new
techniques that I find helpful. I also enjoyed the readings and found
Andrew’s style of writing to be very pleasing to read. He doesn’t shove
the text down one’s throat. Instead, he imparts the information in a way
which is easy to read and leaves the reader feeling at ease - as though
this is really doable if only one approaches it with a relaxed and calm
attitude. Thanks Andrew! I hope we meet someday!” - A, USA
Recent comments:
“This course has been very helpful to me in establishing a daily
practice.” - D, USA
“I have learned much and my meditation practice has benefitted
greatly…” - C, Australia
“I would like to thank you for your well structured, informative and
personal course, it helped me for 3 months in a great way and left me
determine to continue meditation practice…” - T, Qatar
“Wonderful course. Like a guided stroll through a wondrous rainforest.
Rough terrain and stormy weather were dealt with gently but profoundly.
Beauty was to be rejoiced in. Student discussion was fun and educative.
Both my meditation practise and my Buddhism grew exponentially. Thank
you Andrew and all participants.” -S, Australia
“I enjoyed your course. I meditate each morning…” - A, USA
“Thank you very much for the Vipassana course! … I kept up, learned,
and benefitted in what feels like a major way.” - M, USA
“Impermanence! I do not like endings. Thank you so much for offering
this meditation course to the world. I was so happy to find it.” - S,
Canada
“Hi, I have just completed the course. It was fantastic, life altering.
Feel very sad that it is finished. I have now established a daily
meditation practice and will try to find a group in Sydney to further my
dhamma practice. Thank you, it really has been a remarkable experience.
I will join the Parisa and stay in touch with this organization. I have
NO complaints only gratitude. Thank you.” - K, Australia
“As we near the end of the course I just want to say ‘thank you’ for
your work on it and share some of my thinking and experience at thsi
point. Ive found the different aproaches to meditation interesting and
useful and have appreciated your focus on practicalities. The frequently
asked questions have helped to avoid my inundating you with questions,
as many people have clearly walked the path before asking them! … I am
happy that it is a practical philosophy for living an ethical life, I
like the emphasis on acting skillfully, feel that individual
responsibility for ones actions (rather than relying on redemption)
makes sense … Thank you for a very accessible path! - J, UK
Earlier comments
Dhamma Essay:
Path and Fruit by Ayya Khema
Meditation | Resources | Pali Canon | Training | Parisa
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to know - to shape - to liberate
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14 million native speakers
Spoken by 0.21% of the world population
Mainly spoken in India (Bihar)
Part of Bihari.
The Magadhi language (also known as मगही Magahi) is a language
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chandoPTS Pali-English dictionary The Pali Text Society’s Pali-English dictionary
Chando，（nt.） [Vedic chandas，from skandh，cp．in
meaning Sk．pada； Gr．i]/ambos] metre，metrics，prosody，esp．applied to the
Vedas Vin.II，139 （chandaso buddhavacanaṁ āropeti to recite in metrical
form，or Acc．to Bdhgh．in the dialect of the Vedas cp．Vin．Texts III，15Q）；
S.I，38； Sn.568 （Sāvittī chandaso mukhaṁ：the best of Vedic metres）.
–viciti prosody VvA.265 （enumd as one of the 6 disciplines dealing with the Vedas：see chaḷaṅga）．（Page 275）
chandoPali-Dictionary Vipassana Research Institute
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Analytic
Insight Net - FREE Online Tipiṭaka Research and Practice University and
related GOOD NEWS through http://sarvajan.ambedkar.org in 112 CLASSICAL
LANGUAGES
Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka Anvesanā
ca Paricaya Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya
http://sarvajan.ambedkar.org anto 112 Seṭṭhaganthāyatta Bhāsā
Attempting
to propagate Tipitaka to all societies to enable them to attain Eternal
Bliss as Final Goal by taking lessons for their Research and
Fellowship. Present them the teachings in latest Visual Format including
7D/3D Laser Holograms and Circarama Cinema cum Meditation Hall.
Namo Amitabha - Namo Buddhaya Welcome to BuddhaSutra.com
Please read the Profile section for the purpose of this website.
Below is compilations of all the Buddhist Sutras from A to Z. To view an individual sutra, please scroll further down.
Please use the browser’s back button to come back to this page. Sutra Starting With Letter In Word Document In PDF A Part-1 doc (800 KB) pdf (1.6 MB) A Part-2 doc (740 KB) pdf (792 KB) B doc (892 KB) pdf (748 KB) C doc (564 KB) pdf (532 KB) D doc (672 KB) pdf (708 KB) EFG doc (976 KB) pdf (856 KB) HIJK doc (884 KB) pdf (732 KB) L doc (696 KB) pdf (608 KB) M Part-1 doc (800 KB) pdf (612 KB) M Part-2 doc (768 KB) pdf (640 KB) NOP doc (592 KB) pdf (564 KB) RS doc (1.1 MB) pdf (752 KB) S doc (916 KB) pdf (880 KB) TU doc (764 KB) pdf (668 KB) VY doc (800 KB) pdf (684 KB)
A A Little Spell of Emptiness (text to speech) Aakankheyya Sutta (text to speech) - If the Bhikkhu Desires Aanaapaanasuttam (text to speech) - The Discourse On In and Out Breathing Aananjasappaayasuttam (text to speech) - Suitability to Attain Imperturbability Abhasita Sutta (text to speech) - What Was Not Said Abhaya Raja Kumara Sutta (text to speech) - To Prince Abhaya Abhaya Sutta (text to speech) - Fearless Abhisanda Sutta (text to speech) - Rewards Accayika Sutta (text to speech) - Urgent Acchariya Abbhuta Sutta (text to speech) - Wonderful And Marvelous Acintita Sutta (text to speech) - Un-conjecturable Adanta Sutta (text to speech) - Untamed Aditta Sutta (text to speech) - The House On Fire Adittapariyana Sutta (text to speech) - The Fire Sermon Adiya Sutta (text to speech) - Benefits to be Obtained From Wealth Advice to Venerable Punna (text to speech) Agara Sutta (text to speech) - The Guest House The Agganna Sutta (text to speech) - On Knowledge of Beginnings Aggi Vacchagotta Sutta (text to speech) - To Vacchagotta on Fire Aghata Sutta (text to speech) - Hatred Aghatapativinaya Sutta (text to speech) - Subduing Hatred Ajaniya Sutta (text to speech) - The Thoroughbred Ajivaka Sutta (text to speech) - To the Fatalists’ Student Akankha Sutta (text to speech) - Wishes Akkhama Sutta (text to speech)- Not Resilient Akkosa Sutra (text to speech) - Insult Alagagadduupama Sutta (text to speech) - The Simile of the Snake Alavaka Sutta (text to speech) - To the Alavaka Yakkha All the Taints (text to speech) Ambalatthikaraahulovada Sutta (text to speech) - Advice to Venerable Rahula At Ambalatthika Ambattha Sutta (text to speech) - Pride Humbled Amitabha Sutra (text to speech) Anaathapindikovaadasuttam (text to speech) - Advise to Anaathapindika Anagata Bhayani Suttas (text to speech) - The Discourses on Future Dangers Anana Sutta (text to speech) - Debtless Ánanda Sutta (text to speech) - Instructions to Vangisa Ánanda Sutta (text to speech) - On Self, No Self, and Not-self Ánanda Sutta (text to speech) - On Mindfulness of Breathing Ánandabhaddekarattasuttam (text to speech) - A single Auspicious Attachment to Venerable Ánanda Anangana Sutta (text to speech) - Without Blemishes Anattá Lakkhana Sutta (text to speech) - The Discourse on the Not-self Characteristic Andhakavinda Sutta (text to speech) - At Andhakavinda Aneñja Sappaya Sutta (text to speech) - Conducive to the Imperturbable Angulimala Sutta (text to speech) - To Angulimala Ani Sutta (text to speech) - The Peg Anubuddha Sutta (text to speech) - Understanding Anugghita Sutta (text to speech) - Supported Anumaana Sutta (text to speech) - Self Observation Anupadasuttam (text to speech) - Uninterrupted Concentration Anuradha Sutta (text to speech) - To Anuradha Anuruddhasuttam (text to speech) - To Anuruddha Apannaka Sutta (text to speech) - The Inquiring Teaching Aparihani Sutta (text to speech) - No Falling Away Appaka Sutta (text to speech) - Few Appamada Sutta (text to speech) - Heedfulness Aranavibhangasuttam (text to speech) - The Classification of Solitude Arañña Sutta (text to speech) - The Wilderness Ariya Vamsa Sutta (text to speech) - The Discourse on the Traditions of the Noble Ones Ariyapariyesana Sutta (text to speech) - The Noble Search Assu Sutta (text to speech) - Tears Âtânâtiya Sutta (text to speech) - Discourse on Atanatiya Attadanda Sutta (text to speech) - The Training Atthakarana Sutta (text to speech) - In Judgmenthttp://buddhasutra.com
Atthasatapariyaya Sutta (text to speech) - One Hundred Eight Feelings Atthi Raga Sutta (text to speech) - Where There is Passion The Avalambana Sutta (text to speech) - The Urabon Sutra Avalika Sutta (text to speech) - Sister Avalika Avarana Sutta (text to speech) - Obstacles Avijja Sutta (text to speech) - Ignorance Avatamsaka Sutra (text to speech) - The Flower Garland Sutra Ayacana Sutta (text to speech) - The Request B Baalapandita Sutta (text to speech) - To Recognize the Fool and the Wise One Bahiya Sutta (text to speech) - About Bahiya Bahudhaatukasuttam (text to speech) - The Discourse on Many Elements Bahuna Sutta (text to speech) - To Bahuna Bahuvedaniiya Sutta (text to speech) - The Discourse On Many Feelings Bakkulasuttam (text to speech) - The Wonderful Things About Venerable Bakkula Bhaddekarattasuttam (text to speech) - A single Auspicious Attachment Bhayabherava Sutta (text to speech) - Great Fear Bhikkhu Aparihaniya Sutta (text to speech) - Conditions for No Decline Among the Monks Bhikkhuni Sutta (text to speech) - The Nun Bhojana Sutta (text to speech) - A Meal Bhutamidam Sutta (text to speech) - This Has Come Into Being Bhuumija Sutta (text to speech) - To Venerable Bhuumija Brahmajala Sutta (text to speech) - The Supreme Net What the Teaching Is Not Brahmana Sutta (text to speech) - To Unnabha the Brahman Brahma Net Sutra (text to speech) - Bodhisattva Mind-Ground Chapter Brahmanimantana Sutta (text to speech) - An Address to Brahma Buddha’s Bequeathed Teaching Sutra (text to speech) Buddha’s Words on Kamma (text to speech)
C Caatuma Sutta (text to speech) - The Discourse at Catuma Cakkavattisihananda Sutta (text to speech) - The Lion’s Roar on the Turning of the Wheel Cakkhu Sutta (text to speech) - The Eye Cala Sutta (text to speech) - Sister Cala Candala Sutta (text to speech) - The Outcaste Cankii Sutta (text to speech) - To the Brahmin Cankii Capala Sutta (text to speech) - Nodding Cetana Sutta (text to speech) - An Act of Will Cetokhiila Sutta (text to speech) - The Arrow in the Mind Chabbisodana Sutta (text to speech) - The Six-fold Examination Chachakka Sutta (text to speech) - The Six Sextets Channovaadasuttam (text to speech)- Advice to Venerable Channa Chappana Sutta (text to speech) - The Six Animals Chiggala Sutta (text to speech) - The Hole Contemplation Of Buddha Amitayus (text to speech) Culasunnatta Sutta (text to speech) Cula-dhammasamadana Sutta (text to speech) - The Shorter Discourse on Taking on Practices Cula-Assapura Sutta (text to speech) - The Shorter Discourse in Assapura Cula Kammavibhanga Sutta (text to speech) - The Shorter Analysis of Action The Cula Malunkya Sutra (text to speech) Cula Malunkyovada Sutta (text to speech) - The Shorter Instructions to Malunkya Cula Punnama Sutta (text to speech) - The Shorter Discourse on the Full-moon Night Cula Suññata Sutta (text to speech) - The Lesser Discourse on Emptiness Cula Vedalla Sutta (text to speech) - The Shorter Set of Questions-and-Answers Culadukkhakkhandha Sutta (text to speech) - The Shorter Discourse On The Mass Of Suffering Culagopalaka Sutta (text to speech) - The Minor Discourse on the Cowherd Cunda Sutta (text to speech) - Shariputra’s Passing Away Cuularaahulovaadasuttam (text to speech) - Advice in short, to venerable Rahula Cuulatanhaasankhaya Sutta (text to speech) - The Shorter Discourse On the Destruction of Craving D Dahara Sutta (text to speech) - Young Dakkhinaavibhangasuttam (text to speech) - Classification of Offerings Danda Sutta (text to speech) - The Stick Dantabhumi Sutta (text to speech) - The Discourse on the “Tamed Stage” Dasuttara Sutta (text to speech) - Expanding Decades Datthabba Sutta (text to speech) - To Be Known The Demonstration of the Inconceivable State of Buddhahood Sutra Devadaha Sutta (text to speech) - At Devadaha Devaduuta Sutta (text to speech) - The Heavenly Messengers Dhaatuvibhangasuttam (text to speech) - Classification of Elements Dhajagga Sutta (text to speech) - Banner Protection Dhamma Niyama Sutta (text to speech) - The Discourse on the Orderliness of the Dhamma Dhammacariya Sutta (text to speech) - Wrong Conduct Dhammadaayaada Sutta (text to speech) - To Inherit the Teaching Dhammakakkappavattana Sutta (text to speech) - Foundation of the Kingdom of Righteousness Dhammaññu Sutta (text to speech) - One With a Sense of Dhamma Dhammika Sutta (text to speech) - To Dhammika Dhana Sutta (text to speech) - Treasure Dhaniya Sutta (text to speech) - Dhaniya the Cattleman The
Dharani Sutra of the Buddha on Longevity The Extinction of Offences And
the Protection of Young Children (text to speech) - 佛說長壽滅罪護諸童子陀羅尼經白話翻譯 Dhatu Sutta (text to speech) - Properties Dhatu Vibhanga Sutta - An Analysis of the Properties The Diamond Sutra (text to speech) Dighajanu Sutta (text to speech) - To Dighajanu Dighanakha Sutta (text to speech) - Advice to Dighanakha the Wandering Ascetic Dighavu-kumara Vatthu (text to speech) - The Story of Prince Dighavu
The Discourse of the Teaching Bestowed by the Buddha (text to speech) The Discourse Collection (text to speech) Discourse on Great Blessings (text to speech) The Discourse Of The Teaching Bequeathed By The Buddha Just Before His Parinibbána (text to speech) Ditthi Sutta (text to speech) - Views Duggata Sutta (text to speech) - Fallen on Hard Times Dutthatthaka Sutta (text to speech) - Corrupted Dvayatanupassana Sutta (text to speech) - The Contemplation of Dualities Dvedhavitakka Sutta (text to speech) - Two Sorts of Thinking E Eight Great Realizations Sutra The Enlightenment Sutra The Empty Beggar’s Bowl Esukaari Sutta - To the Brahmin Esukari F Filial Piety Sutra The First Discourse Of The Buddha First Khandhaka - The Admission to the Order of Bhikkhus The First Teaching - Background of his Decision to Preach The First Teaching Of The Buddha Flawless Purity Sutra - A dialogue with the Laywoman Gangottara Sutra in Forty-Two Sections Fourth Khandhaka - The Pavàranà Ceremony at the End of the Rainy Season, Vassa G Gaddula Sutta - The Leash Gadrabha Sutta - The Donkey Ganakamoggallana Sutta - The Discourse to Ganaka-Moggallana Ganda Sutta - A Boil Garava Sutta - Reverence Gavi Sutta - The Cow Gelañña Sutta - At the Sick Room Gilana Sutta - Sick Gilana Sutta - Sick People Gilayana Sutta - Illness Girimananda Sutta - Discourse to Girimananda Thera Gopakamoggallaanasuttam - To the Brahmin Gopakamoggallaana Gotama Buddha - Remembers His Earlier Existences Gotama Buddha - Talks Of His Ascetic Practices Gotama Buddha Ponders Gotamaka Cetiya Sutta - At Gotamaka Shrine Gotama’s First Masters - Kalama And Ramaputta Gotami Sutta - Sister Gotami Guhatthaka Sutta - The Cave of the Body Gulissaani Sutta - On account of Venerable Gulissani
H Hatthaka Sutta - To Hatthaka On Sleeping Well in the Cold Forest Heart Sutra The Heart of Prajna Paramita Sutra Himavanta Sutta - On the Factors for Awakening Hiri Sutta - On Friendship Hiri Sutta - Conscience Hita Sutta - Benefit I Iddhipada Vibhanga Sutta - Analysis of the Bases of Power Ina Sutta - Debt Indriyabhaavanaasuttam - Development of the Mental Faculties Indriya Vibhanga Sutta - Analysis of the Mental Faculties The Infinite Life Sutra of Adornment, Purity, Equality and Enlightenment of the Mahayana School (佛说大乘無量壽莊嚴清净平等覺經) Isidatta Sutta - About Isidatta Isigilisuttam - The Rock Which Devours Sages Issattha Sutta - Archery Skills Ittha Sutta - What is Welcome J Jaliya Sutta - About Jaliya Jara Sutta - Old Age Jara Sutta - Old Age Jata Sutta - The Tangle Jataka Tales of the Buddha (word document) Jhana Sutta - Mental Absorption Jiivaka Sutta - A Discourse To Jiivaka The Foster Son Of The Prince Jinna Sutta - Old Jivaka Sutta - To Jivaka K Kaayagataasatisuttam - Mindfulness established in the Body Kaccayanagotta Sutta - To Kaccayana Gotta On Right View Kakacupama Sutta - The Simile of the Saw Kaladana Sutta - Seasonable Gifts Kalahavivada Sutta- Further Questions Kalama Sutta - The Instruction to the Kalamas Kama Sutta - Sensual Pleasure Kammavaranata Sutta - Kamma Obstructions Kannakatthala Sutta - At Kannakattala Karaniya Metta Sutta - Good Will Karaniya Mettá Sutta - The Hymn of Universal Love Kasi Bharadvaja Sutta - Discourse to Bharadvaja, the Farmer Kathavatthu Sutta - Topics of Conversation Katuviya Sutta - Putrid Kayasakkhi Sutta - Bodily Witness Kesi Sutta - To Kesi the Horse-trainer Kevatta Sutta - To Kevatta Khaggavisana Sutta - A Rhinoceros Horn Khandha Sutta - Aggregates Khuddaka Pátha - Lesser Readings Khuddakapatha Sutta - The Short Passages Kimattha Sutta - What is the Purpose? Kimila Sutta - To Kimila Kimsila Sutta - Right Conduct Kimsila Sutta - With What Virtue? Kindada Sutta - A Giver of What Kintisuttam - What Do You Think Of Me? Kitágirisutta - Advice given at Kitagiri Ksitigarbha Sutra - Sutra of the Past Vows of Earth Store Bodhisattva Kucchivikara-vatthu - The Monk with Dysentery Kukkuravatika Sutta - The Dog-duty Ascetic Kula Sutta - On Families Kusita Arambhavatthu Sutta - The Grounds for Laziness and the Arousal of Energy Kuta Sutta - The Peak of the Roof Kutadanta Sutta - A Bloodless Sacrifice L Ladukikopama Sutta - The Quail Simile Lakkhana Sutta - 32 Marks of a Great Man Lankavatara Sutra Lekha Sutta Lion’s Roar Of Queen Srimala Sutra The Great Discourse on the Lion’s Roar The Shorter Discourse on the Lion’s Roar Lohicca Sutta - Good and Bad Teachers Lokapala Sutta - Guardians of the World Lokavipatti Sutta - The Failings of the World Lokayatika Sutta - The Cosmologist Lomasangiyabhaddekaratthasuttam - A Single Auspicious Attachment to Venerable Lomasangiya Lonaphala Sutta - The Salt Crystal Lotus Sutra - The Sutra Of Innumerable Meanings
M Maagandiyasuttam - Point by point Classification Madhupindika Sutta - The Ball of Honey Madhura Sutta - concerning Caste Magandiya Spell Magga-vibhanga Sutta - An Analysis of the Path Mahaacattaariisakasuttam - The Longer Discourse On The Forty
Maha Hatthipadopama Sutta - The Great Elephant Footprint Simile Mahaakammavibhangasuttam - The Detailed Classification Of Actions Maha Mangala Sutta - Blessings Maha Parinibbána Sutta - Last Days of the Buddha Mahaapunnamasuttam - The Longer Discourse on the Full Moon Night Maha Salayatanika Sutta - The Great Six Sense-media Discourse Maha Samaya Sutta - The Great Meeting Maha Sudassana-Sutta - The Great King of Glory Maha Satipatthána Sutta - The Great Frames of Reference Maha Sunnata Sutta - The Greater Discourse On Emptiness Mahaakaccaanabhaddekarattasuttam - Venerable Mahaakaccaana’s Explanation Of The Single Auspicious Attachment Mahaasaccaka Sutta - The Major Discourse to Saccaka Mahaassapura Sutta - The Longer Discourse in Assapura Mahadukkhakkhandha Sutta - The Greater Discourse On The Mass Of Suffering Mahagovinda Sutta - The Great Steward Mahali Sutta - Heavenly Sights, Soul And Body Mahanama Sutta - To Mahanama Mahanidana Sutta - The Great Causes Discourse Mahapadana Sutta - The Great Discourse on the Lineage Mahayana Sutra Of The Three Superior Heaps Makkata Sutta - The Monkey Maranassati Sutta - Mindfulness of Death Marapasa Sutta - Mara’s Power Mara Upasatha Sutra - Founding The Kingdom Master Of Healing Buddha Sutra Mata Sutta - Mother Meditation on The Bodhisattva Universal Virtue Sutra Meghiya Sutta - The Buddha’s Advice to Meghiya Merit Of Bathing The Buddha Sutra Metta Sutta - Discourse on Advantages of Loving-kindness Mettagu Manava Puccha - Mettagu’s Questions N Na Tumhaka Sutta - Not Yours Nadi Sutta - The River Nagara Sutta - The City Nagaravindeyya Sutta - The Discourse Delivered at Nagaravindika Nakhasikha Sutta - The Tip of the Fingernail Nakula Sutta - Nakula’s Parents Nakulapita Sutta - To Nakulapita Nalakalapiyo Sutta - Sheaves of Reeds Nalakapána Sutta - The Discourse at Nalakapana Nandakovaadasuttam - Advice from Venerable Nandaka Nandana Sutta - Delight Nava Sutta - The Ship Neyyattha Sutta - A Meaning to be Inferred Nibbána Sutta - Unbinding Nibbedhika Sutta - Penetrative Nidana Sutta - Causes Niramisa Sutta - Unworldly Nissaraniya Sutta - Means of Escape Nivaapa Sutta - The Simile of the Deer Feeder O Ogha-tarana Sutta - Crossing over the Flood One Way In Sutra P Pabbata Sutta - A Mountain Pabbatopama Sutta - The Simile of the Mountains Pabhassara Sutta - Luminous Paccaya Sutta - Requisite Conditions Padhana Sutta - The Great Struggle Pahana Sutta - Giving Up Pañcakanga Sutta - Carpenter Five-tools Pancattayasuttam - The Five And The Three Pañha Sutta - Questions Pañña Sutta - Discernment Parabhava Sutta - Downfall Paramatthaka Sutta - On Views Parileyyaka Sutta - At Parileyyaka Parivatta Sutta - The Fourfold Round Pasura Sutta - To Pasura Patala Sutta - The Bottomless Chasm Paticca Samuppada Vibhanga Sutta - Analysis of Dependent Co-arising Patika Sutta - About Patikaputta the Charlatan Patimokkha Sutta - The Bhikkhus’ Code of Discipline Patoda Sutta - The Goad-stick Payasi Sutta - Debate with a Skeptic The Penitent Thief Phassa Sutta - Contact Phassamulaka Sutta - Rooted in Sense-impression Pilahaka Sutta - The Dung Beetle Pindapaatapaarisuddha Sutta - The Purity of Alms Food Piya Sutta - Dear Piyajaatika Sutta - Loved Ones Potaliya Sutta - To Potaliya Potthapada Sutta - About Potthapada The Prajña Paramita - The Heart Sutra Prajñápáramitá - The Heart Sutra Praise Of The Pure Land And Protection By Buddhas Pubbakotthaka Sutta - Eastern Gatehouse Puggalavaggo - Andha Sutta Punnovaadasuttam - Advice to Venerable Punna Puttamansa Sutta - A Son’s Flesh
R Rahogata Sutta - Secluded Rahula Sutta - Advice to Rahula Raja Sutta - The King Ratana Sutta - Treasures Ratana Sutta - The Jewel Discourse Ratha-vinita Sutta - Relay Chariots Rathakara Sutta - The Chariot Maker Rohitassa Sutta - To Rohitassa Rupa Sutta - Forms S Saamagaama Sutta - At Samagama Sabbasava Sutta - All the Fermentations Saccavibhanga Sutta - Discourse on The Analysis of the Truths Sacitta Sutta - One’s Own Mind Saddha Sutta - Conviction Sakka Sutta - To the Sakyan Sakkapanha Sutta - A God Consults the Buddha Sakunagghi Sutta - The Hawk Salayatana Vibhanga Sutta - An Analysis of the Six Sense-media Saleyyaka Sutta - The Brahmans of Sala Salha Sutta - To Salha Salla Sutta - The Arrow Sallatha Sutta - The Arrow Sallekha Sutta - The Discourse on Effacement Samadhanga Sutta - The Factors of Concentration The Samádhi Suttas - Immeasurable Concentration Samajivina Sutta - Living in Tune Samana Mundika Sutta - Mundika the Contemplative Samaññaphala Sutta - The Fruits of the Contemplative Life Samanupassana Sutta - Assumptions Sambodhi Sutta - Self-awakening Samiddhi Sutta - About Samiddhi Sammaditthi Sutta - The Discourse on Right View Samnamndiká Sutta - Advice to the Wandering Ascetic Uggaahamaana Samanamandikaaputta Sangaaravasuttam - To the Brahmin Sangaarava Sangaha Sutta - The Bonds of Fellowship Sangiti Sutta - Chanting Together Sankha Sutta - The Conch Trumpet Sankhaaruppatti Sutta - Arising of Intentions Sankhitta Sutta - Good Will, Mindfulness, and Concentration Sañña Sutta - Perception Saññoga Sutta - Bondage Sappurisasuttam - The Worthy One Saraniya Sutta - Conducive to Amiability Satipatthána Sutta - Frames of Reference Sattatthana Sutta - Seven Bases Scripture Preached by the Buddha on the Total Extinction of the Dharma Second Khandhaka - The Uposatha Ceremony, and the Pàtimokkha Sedaka Suttas - At Sedaka Sekha Patipada Sutta - The Practice for One in Training Sela Sutta - Sister Sela Sela Sutta - To the Brahmin Sela The Sermon At Rajagaha The Sermon Of The Seven Suns Sevitabba-Asevitabbasuttam - Things That Should and Should Not Be Practiced Shurangama Sutra Surangama Sutra (PDF version) Sigalovada Sutta - The Layperson’s Code of Discipline Sigala Sutta - The Jackal Siha Sutta - On Generosity Silavant Sutta - Virtuous Sisupacala Sutta - Sister Sisupacala The Snake Simile Soma Sutta - Sister Soma Sona Sutta - About Sona Sonadanda Sutta - The Qualities Of A True Brahmin Sotar Sutta - The Listener Subha Sutta - Morality, Concentration, Wisdom Subhasita Sutta - Well Spoken Suda Sutta - The Cook Suddhatthaka Sutta - On Purity Sukhamala Sutta - Refinement The Larger Sukhavativyuha Sutra Sunakkhatta Sutta - To Sunakkhatta Suñña Sutta - Empty Susima Sutta - About Susima Sussusa Sutta - Listening Well Sutava Sutta - To Sutavan T Talaputa Sutta - To Talaputa the Actor Tamonata Sutta - Darkness Tanha Sutta - Craving Tapussa Sutta - To Tapussa The Discourse On The Ten Wholesome Ways Of Action Tevigga-Sutta - On Knowledge Of The Vedas Tevijjavacchagotta Sutta - The Three Vedas to Vacchagotta Thana Sutta - Traits Theragatha - Single Verse Theragatha - Pair Verses Theragatha - Triple Verses Theragatha - Quadruple Verses Theragatha - Ten Verses Third Khandhaka - Residence During the Rainy Season, Vassa Tittha Sutta - Sectarians U Ubhatobhaga Sutta - Released Both Ways Udayi Sutta - About Udayin Uddesa Vibhanga Sutta - An Analysis of the Statement Udumbarika Sihanada Sutta - The Great Lion’s Roar to the Udumbarkans Ugga Sutta - To Ugga Ullambana Sutra - True words for repaying parents’ kindness Upacala Sutta - Sister Upacala Upadana Sutta - Clinging Upaddha Sutta - Half of the Holy Life Upajjhatthana Sutta - Subjects for Contemplation Upakilesa Sutta - The Minor Defilements Upanisa Sutta - Prerequisites Upasena Sutta - To Upasena Upaya Sutta - Attached Uposatha Sutta - The Eight-Precept Observance Uraga Sutta - The Snake Usnisa Vijaya Dharani Sutra - Purifying All Evil Paths Uttara Sutta - Uttara the Deva’s Son Utthana Sutta - On Vigilance V Vagrakkhedika Sutta - The Diamond Cutter Vajira Sutta - Sister Vajira Vajjiya Sutta - About Vajjiya Vajrasamadhi Sutra - The Diamond Absorption Sutra Valahaka Sutta - Thunderheads Vammika Sutta - The Simile of the Ant Hill Vanapattha Sutta - The Ways of the Forest Vanijja Sutta - Wrong Livelihood Vasala Sutta - Discourse on Outcasts Vatthupama Sutta - The Simile of the Cloth Vedana Sutta - Feeling Vekhanassa Sutta - Advice to the Wandering Ascetic Vekhanassa Veranjaka Sutta - The Discourse to the Householders of Veranjaka Vijaya Sutta - Victory Vimalakirti Nirdesa Sutra - Purification of the Buddha Field Vimamsaka Sutta - The Examination Vina Sutta - The Lute Viññana Sutta - Consciousness Vipaka Sutta - Results Vipallasa Sutta - Perversions Virecana Sutta - A Purgative Visakhuposatha Sutta - The Discourse to Visakha on the Uposatha with the Eight Practices The Visualization Of Amitabha Pure Land Sutra Vitakkasanthaana Sutta - The Discursively Thinking Mind Vitthara Sutta - Strengths in Detail Vyagghapajja Sutta - Conditions of Welfare Y Yamaka Sutta - To Yamaka Yavakalapi Sutta - The Sheaf of Barley Yodhajiva Sutta - The Warrior Yodhajiva Sutta - The Warrior Yodhajiva Sutta - To Yodhajiva Yoga Sutta - Yokes Yuganaddha Sutta - In Tandem
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A I-Spell encane yokungabi nalutho (umbhalo kuya enkulumweni) Aakankheyya Sutta (umbhalo kuya enkulumweni) - Uma i-Bhikkhu ifuna I-Aanaapaanasuttam (umbhalo kuya enkulumweni) - I-Discourse On In and Out Breathing I-Aananjasappaayasuttam (umbhalo kuya enkulumweni) - Ukufaneleka Ukuthola Impertability Abhasita Sutta (umbhalo kuya enkulumweni) - Okungazange Kusho Abhaya Raja Kumara Sutta (umbhalo kuya enkulumweni) - Ku-Prince Abhaya Abhaya Sutta (umbhalo kuya enkulumweni) - Ungesabi Abhisanda Sutta (umbhalo wokukhuluma) - Imivuzo I-Accayika Sutta (umbhalo kuya enkulumweni) - Iphuthumayo I-Acchariya Abbhuta Sutta (umbhalo kuya enkulumweni) - Emangalisa Futhi Emangalisa I-Acintita Sutta (umbhalo kuya enkulumweni) - Awu-engaqondakali I-Adanta Sutta (umbhalo kuya enkulumweni) - Ayikaziwa I-Aditta Sutta (umbhalo wokukhuluma) - I-House On Fire Adittapariyana Sutta (umbhalo kuya enkulumweni) - Intshumayelo yoMlilo U-Adiya Sutta (umbhalo kuya enkulumweni) - Izinzuzo Zokuthola Emthonjeni Iseluleko ku-Venerable Punna (umbhalo wokukhuluma) Agara Sutta (umbhalo kuya enkulumweni) - Indlu yeNdwendwe I-Agganna Sutta (umbhalo kuya enkulumweni) - Ku-Knowledge of Beginnings I-Aggi Vacchagotta Sutta (umbhalo kuya enkulumweni) - Ukuya ku-Vacchagotta on Fire I-Aghata Sutta (umbhalo kuya enkulumweni) - Inzondo I-Aghatapativinaya Sutta (umbhalo kuya enkulumweni) - Ukunciphisa Inzondo I-Ajaniya Sutta (umbhalo kuya enkulumweni) - Okuhle I-Ajivaka Sutta (umbhalo kuya enkulumweni) - Kumfundi wabaFatalists ‘ U-Akankha Sutta (umbhalo enkulumweni) - Ukuhlakanipha U-Akkhama Sutta (umbhalo okhuluma ngenkulumo) - Awukho okhokhelwayo I-Akkosa Sutra (umbhalo wokukhuluma) - Ukuhlambalaza I-Alagagadduupama Sutta (umbhalo kuya enkulumweni) - The Simile of the Snake Alavaka Sutta (umbhalo wokukhuluma) - Ku-Alavaka Yakkha Yonke i-Taints (umbhalo kuya enkulumweni) Ambalatthikaraahulovada Sutta (umbhalo wokukhuluma) - Iseluleko sokuhlonipha uRahula e-Ambalatthika U-Ambattha Sutta (umbhalo kuya enkulumweni) - Ukuziqhenya Kweqhosha Amitabha Sutra (umbhalo kuya enkulumweni) I-Anaathapindikovaadasuttam (umbhalo kuya enkulumweni) - Yeluleka ku-Anaathapindika I-Anagata Bhayani Suttas (umbhalo wokukhuluma) - Izinkulumo Ngezingozi Zesikhathi Esizayo Anana Sutta (umbhalo enkulumweni) - Akunamacala Ánanda Sutta (umbhalo enkulumweni) - Iziqondiso ku-Vangisa U-Ánanda Sutta (umbhalo kuya enkulumweni) - Kuzizibophezele, Akukho Ukuzimela, futhi Akuzibo U-Ánanda Sutta (umbhalo enkulumweni) - Ezingqondweni ze-Breathing Ánandabhaddekarattasuttam (umbhalo enkulumweni) - Okunamathiselwe okukodwa okumele kuhlonishwe i-Ánanda I-Anangana Sutta (umbhalo kuya enkulumweni) - Ngaphandle kwezinkinga Anattá Lakkhana Sutta (umbhalo wokukhuluma) - I-Discourse ku-Not-self Characteristic U-Andhakavinda Sutta (umbhalo enkulumweni) - Kwa-Andhakavinda I-Aneñja Sappaya Sutta (umbhalo kuya enkulumweni) - Ukukhokhisa Okungenakwenzeka I-Angulimala Sutta (umbhalo wokukhuluma) - Ku-Angulimala Ani Sutta (umbhalo enkulumweni) - I-Peg I-Anbuddha Sutta (umbhalo enkulumweni) - Ukuqonda I-Anugghita Sutta (umbhalo kuya enkulumweni) - Isekelwe I-Anumaana Sutta (umbhalo kuya enkulumweni) - Ukuzibonela I-Anupadasuttam (umbhalo kuya enkulumweni) - Ukugxila okungaphazamiseki Anuradha Sutta (umbhalo wokukhuluma) - Ku-Anuradha I-Anuruddhasuttam (umbhalo kuya enkulumweni) - Ku-Anuruddha U-Apannaka Sutta (umbhalo enkulumweni) - I-Teaching Inquiring I-Aparihani Sutta (umbhalo enkulumweni) - Awukho Ukuwa I-Appaka Sutta (umbhalo kuya enkulumweni) - Bambalwa I-Appamada Sutta (umbhalo kuya enkulumweni) - Ukuthobeka I-Aranavibhangasuttam (umbhalo kuya enkulumweni) - I-Classification of Solitude I-Arañña Sutta (umbhalo enkulumweni) - I-Wilderness U-Ariya Vamsa Sutta (umbhalo kuya enkulumweni) - I-Discourse on the Traditions of the Noble Ones Ariyapariyesana Sutta (umbhalo enkulumweni) - I-Noble Search I-Assu Sutta (umbhalo kuya enkulumweni) - Izinyembezi Âtânâtiya Sutta (umbhalo kuya enkulumweni) - Ingxoxo ku-Atanatiya I-Attadanda Sutta (umbhalo kuya enkulumweni) - Ukuqeqesha I-Atthakarana Sutta (umbhalo kuya enkulumweni) - Ekwahlulelenihttp: //buddhasutra.com
Atthasatapariyaya Sutta (teks na spraak) - Eenhonderd Agt Gevoelens Atthi Raga Sutta (teks na spraak) - waar daar passie is Die Avalambana Sutta (teks tot spraak) - Die Urabon Sutra Avalika Sutta (teks tot spraak) - Suster Avalika Avarana Sutta (teks tot spraak) - Hindernisse Avijja Sutta (teks tot spraak) - Onkunde Avatamsaka Sutra (teks tot spraak) - The Flower Garland Sutra Ayacana Sutta (teks na spraak) - Die versoek B Baalapandita Sutta (teks na spraak) - Om die dwaas en die wyse te herken Bahiya Sutta (teks na spraak) - Oor Bahiya Bahudhaatukasuttam (teks na spraak) - Die diskoers oor baie elemente Bahuna Sutta (teks na spraak) - na Bahuna Bahuvedaniiya Sutta (teks na spraak) - Die diskoers oor baie gevoelens Bakkulasuttam (teks tot spraak) - Die wonderlike dinge oor verheerlikte Bakkula Bhaddekarattasuttam (teks tot spraak) - ‘n enkele gunstige aanhangsel Bhayabherava Sutta (teks tot spraak) - Groot Vrees Bhikkhu Aparihaniya Sutta (teks na spraak) - Voorwaardes vir geen afname onder die monnike nie Bhikkhuni Sutta (teks tot spraak) - Die Nun Bhojana Sutta (teks na spraak) - A Maaltyd Bhutamidam Sutta (teks na spraak) - Dit het gekom om te wees Bhuumija Sutta (teks na spraak) - tot eerbare Bhuumija Brahmajala Sutta (teks tot spraak) - Die Hoogste Net Wat die Onderrig Is Nie Brahmana Sutta (teks na spraak) - na Unnabha die Brahman Brahma Net Sutra (teks na spraak) - Bodhisattva Mind-Ground Hoofstuk Brahmanimantana Sutta (teks na spraak) - ‘n adres aan Brahma Boeddha se gebaarde Onderrig Sutra (teks na spraak) Boeddha se Woorde op Kamma (teks na spraak)
C Caatuma Sutta (teks na spraak) - Die diskoers by Catuma Cakkavattisihananda Sutta (teks na spraak) - Die Leeu se Roar op die Draai van die Wiel Cakkhu Sutta (teks na spraak) - The Eye Cala Sutta (teks na spraak) - Suster Cala Candala Sutta (teks na spraak) - The Outcaste Cankii Sutta (teks na spraak) - na die Brahmin Cankii Capala Sutta (teks na spraak) - Nodding Cetana Sutta (teks na spraak) - ‘n Wet van Wil Cetokhiila Sutta (teks na spraak) - The Arrow in the Mind Chabbisodana Sutta (teks tot spraak) - Die Sesvoue Eksamen Chachakka Sutta (teks na spraak) - The Six Sextets Channovaadasuttam (teks na spraak) - Advies vir Eerbare Channa Chappana Sutta (teks tot spraak) - The Six Animals Chiggala Sutta (teks tot spraak) - The Hole Oorweging van Boeddha Amitayus (teks na spraak) Culasunnatta Sutta (teks na spraak) Cula-dhammasamadana Sutta (teks na spraak) - Die korter diskoers oor die gebruik van praktyke Cula-Assapura Sutta (teks tot spraak) - Die Korter Diskoers in Assapura Cula Kammavibhanga Sutta (teks na spraak) - Die Korter Analise van Aksie Die Cula Malunkya Sutra (teks na spraak) Cula Malunkyovada Sutta (teks na spraak) - Die Korter Instruksies vir Malunkya Cula Punnama Sutta (teks na spraak) - Die Korter Diskoers op die Volmaan Nag Cula Suññata Sutta (teks tot spraak) - Die Klein Diskoers oor Leegheid Cula Vedalla Sutta (teks na spraak) - Die kortere stel vrae en antwoorde Culadukkhakkhandha Sutta (teks na spraak) - Die korter diskoers oor die massa van lyding Culagopalaka Sutta (teks tot spraak) - Die minderjarige diskoers op die Cowherd Cunda Sutta (teks na spraak) - Shariputra se afwegging Cuularaahulovaadasuttam (teks na spraak) - Advies kortliks, tot eerbiedwaardige Rahula Cuulatanhaasankhaya Sutta (teks na spraak) - Die Korter Diskoers oor die Vernietiging van Uitdrukking D Dahara Sutta (teks na spraak) - Jong Dakkhinaavibhangasuttam (teks tot spraak) - Klassifikasie van Aanbod Danda Sutta (teks na spraak) - The Stick Dantabhumi Sutta (teks tot spraak) - Die diskoers op die “Tamed Stage” Dasuttara Sutta (teks na spraak) - Dekades uitbrei Datthabba Sutta (teks na spraak) - Om bekend te wees Die Demonstrasie van die Ondenkbare Staat van Boeddhahood Sutra Devadaha Sutta (teks na spraak) - By Devadaha Devaduuta Sutta (teks na spraak) - Die Hemelse Boodskappers Dhaatuvibhangasuttam (teks na spraak) - Klassifikasie van elemente Dhajagga Sutta (teks na spraak) - Bannerbeskerming Dhamma Niyama Sutta (teks tot spraak) - Die diskoers oor die orde van die Dhamma Dhammacariya Sutta (teks na spraak) - Verkeerde Gedrag Dhammadaayaada Sutta (teks tot spraak) - Om die Onderrig te ervaar Dhammakakkappavattana Sutta (teks na spraak) - Stigting van die Koninkryk van Geregtigheid Dhammaññu Sutta (teks na spraak) - Een met ‘n gevoel van Dhamma Dhammika Sutta (teks na spraak) - na Dhammika Dhana Sutta (teks na spraak) - Skat Dhaniya Sutta (teks na spraak) - Dhaniya the Cattleman Die
Dharani Sutra van die Boeddha oor Langlewendheid Die Uitwissing van
Misdrywe en die Beskerming van Jong Kinders (teks na spraak) - 佛說 長壽 滅罪 護
諸 童子 陀羅尼 經 白話 翻译 Dhatu Sutta (teks na spraak) - Eienskappe Dhatu Vibhanga Sutta - ‘n analise van die eienskappe Die Diamond Sutra (teks tot spraak) Dighajanu Sutta (teks na spraak) - na Dighajanu Dighanakha Sutta (teks tot spraak) - Advies aan Dighanakha die Wandende Ascetiese Dighavu-kumara Vatthu (teks na spraak) - Die verhaal van prins Dighavu Die diskoers van die Teac
Die diskoers van die onderrig wat deur die Boeddha beveel word (teks na spraak) Die Diskoersversameling (teks na spraak) Diskoers oor Groot Seëninge (teks tot spraak) Die diskoers van die onderrig bemaak deur die Boeddha Net voor sy Parinibbána (teks tot spraak) Ditthi Sutta (teks tot spraak) - Views Duggata Sutta (teks na spraak) - Geval op Hard Times Dutthatthaka Sutta (teks na spraak) - Korrupte Dvayatanupassana Sutta (teks na spraak) - Die besinning van Dualities Dvedhavitakka Sutta (teks na spraak) - Twee soorte denke E Agt Groot Realisasies Sutra Die Verligting Sutra Die leë Beggar’s Bowl Esukaari Sutta - Aan die Brahmin Esukari F Filiaal Vroomheid Sutra Die eerste diskoers van die Boeddha Eerste Khandhaka - Die Toelating tot die Orde van Bhikkhus Die eerste onderrig - Agtergrond van sy besluit om te preek Die Eerste Onderrig Van Die Boeddha Flawless Purity Sutra - ‘n dialoog met die Laywoman Gangottara Sutra in twee-en-veertig afdelings Vierde Khandhaka - Die Pavàranà-seremonie aan die einde van die reënseisoen, Vassa G Gaddula Sutta - die leiband Gadrabha Sutta - Die Donkie Ganakamoggallana Sutta - Die diskoers na Ganaka-Moggallana Ganda Sutta - ‘n Kook Garava Sutta - Eerbied Gavi Sutta - Die Koei Gelañña Sutta - by die siek kamer Gilana Sutta - Siek Gilana Sutta - Siek Mense Gilayana Sutta - Siekte Girimananda Sutta - Diskoers aan Girimananda Thera Gopakamoggallaanasuttam - Vir die Brahmin Gopakamoggallaana Gotama Boeddha - onthou sy vroeëre bestaan Gotama Boeddha - praatjies van sy asiatiese praktyke Gotama Boeddha dink Gotamaka Cetiya Sutta - By Gotamaka Shrine Gotama se eerste meesters - Kalama en Ramaputta Gotami Sutta - Suster Gotami Guhatthaka Sutta - Die Grot van die Liggaam Gulissaani Sutta - Op grond van Eerbare Gulissani
H Hatthaka Sutta - Om Hatthaka te slaap in die Koue Woud Heart Sutra Die hart van Prajna Paramita Sutra Himavanta Sutta - op die faktore vir ontwaking Hiri Sutta - Op Vriendskap Hiri Sutta - gewete Hita Sutta - Voordeel Ek Iddhipada Vibhanga Sutta - Analise van die basisse van krag Ina Sutta - Skuld Indriyabhaavanaasuttam - Ontwikkeling van die Geesteswetenskappe Indriya Vibhanga Sutta - Ontleding van die Geesteswetenskappe Die Oneindige Lewe Sutra van Versiering, Suiwerheid, Gelykheid en Verligting van die Mahayana Skool (佛说 大乘 無量 壽 莊嚴 清净 平等 覺 經) Isidatta Sutta - Oor Isidatta Isigilisuttam - die rots wat verwoede wyses Issattha Sutta - Boogskietvaardighede Ittha Sutta - Wat is Welkom J Jaliya Sutta - Oor Jaliya Jara Sutta - Ou Era Jara Sutta - Ou Era Jata Sutta - Die Tangle Jataka verhale van die Boeddha (woorddokument) Jhana Sutta - Geestelike absorpsie Jiivaka Sutta - ‘n diskoers aan Jiivaka Die pleegsoning van die prins Jinna Sutta - Ou Jivaka Sutta - na Jivaka K Kaayagataasatisuttam - Mindfulness gevestig in die liggaam Kaccayanagotta Sutta - Om Kaccayana Gotta On Right View Kakacupama Sutta - Die Simile van die Saw Kaladana Sutta - Seisoenige geskenke Kalahavivada Sutta- verdere vrae Kalama Sutta - Die Onderrig aan die Kalamas Kama Sutta - Sensuele Genot Kammavaranata Sutta - Kamma Obstruksies Kannakatthala Sutta - By Kannakattala Karaniya Metta Sutta - Goeie Wil Karaniya Mettá Sutta - Die Lied van Universele Liefde Kasi Bharadvaja Sutta - Diskoers aan Bharadvaja, die Boer Kathavatthu Sutta - Onderwerpe van Gesprek Katuviya Sutta - Putrid Kayasakkhi Sutta - Liggaamlike Getuie Kesi Sutta - Om die Perde-afrigter te Kesi Kevatta Sutta - Tot Kevatta Khaggavisana Sutta - ‘n Rhinoceros Horn Khandha Sutta - Aggregate Khuddaka Pátha - Klein lesings Khuddakapatha Sutta - die kort gange Kimattha Sutta - Wat is die doel? Kimila Sutta - na Kimila Kimsila Sutta - Regsgedrag Kimsila Sutta - Met watter deugde? Kindada Sutta - ‘n Lewer van Wat Kintisuttam - Wat dink jy van my? Kitágirisutta - Advies gegee by Kitagiri Ksitigarbha Sutra - Sutra van die verlede Geloftes van Aardwinkel Bodhisattva Kucchivikara-vatthu - The Monk with Dysentery Kukkuravatika Sutta - Die Dog-duty Ascetic Kula Sutta - Op Gesinne Kusita Arambhavatthu Sutta - Die Gronde vir Laziness en die Arousal of Energy Kuta Sutta - die piek van die dak Kutadanta Sutta - ‘n Bloedlose Offer L Ladukikopama Sutta - Die Quail Simile Lakkhana Sutta - 32 Punte van ‘n Groot Man Lankavatara Sutra Lekha Sutta Leeu se brul van koningin Srimala Sutra Die Groot Diskoers op die Leeu Die Korter Diskoers op die Leeu se Roar Lohicca Sutta - Goeie en Slegte Onderwysers Lokapala Sutta - Voogde van die wêreld Lokavipatti Sutta - die mislukkings van die wêreld Lokayatika Sutta - Die Kosmoloog Lomasangiyabhaddekaratthasuttam - ‘n Enkel Auspicious Attachment to Eerwaarde Lomasangiya Lonaphala Sutta - Die Soutkristal Lotus Sutra - Die Sutra Van Ontelbare Betekenisse
M Maagandiyasuttam - Punt vir punt Klassifikasie Madhupindika Sutta - Die Bal van Heuning Madhura Sutta - aangaande Caste Magandiya Spell Magga-vibhanga Sutta - ‘n Analise van die Pad Mahaacattaariisakasuttam - Die langer diskoers op die Veertig Maha Hatthipadopama Sutta - Die Groot Olifantvoetspoor Sim
Maha Hatthipadopama Sutta - The Great Elephant Footprint Simile Mahaakammavibhangasuttam - Die gedetailleerde klassifikasie van aksies Maha Mangala Sutta - Seëninge Maha Parinibbána Sutta - Laaste Dae van die Boeddha Mahaapunnamasuttam - Die langer diskoers op die volle maan nag Maha Salayatanika Sutta - Die Groot Ses Sense-media Diskoers Maha Samaya Sutta - Die Groot Vergadering Maha Sudassana-Sutta - Die Groot Koning van Glorie Maha Satipatthána Sutta - Die Groot Raamwerke van Verwysing Maha Sunnata Sutta - Die groter diskoers oor leegheid Mahaakaccaanabhaddekarattasuttam - Eerbiedige Mahaakaccaana se Verduideliking van die Eenvoudige Auspicious Attachment Mahaasaccaka Sutta - Die belangrikste diskoers vir Saccaka Mahaassapura Sutta - Die langer diskoers in Assapura Mahadukkhakkhandha Sutta - Die groter diskoers op die massa van lyding Mahagovinda Sutta - Die Groot Steward Mahali Sutta - Hemelse Bezienswaardigheden, Siel En Liggaam Mahanama Sutta - na Mahanama Mahanidana Sutta - Die Groot Oorsake Diskoers Mahapadana Sutta - Die groot diskoers op die lyn Mahayana Sutra Van Die Drie Superior Hope Makkata Sutta - Die Monkey Maranassati Sutta - Mindfulness of Death Marapasa Sutta - Mara’s Power Mara Upasatha Sutra - Stigting van die Koninkryk Meester van Genesing Boeddha Sutra Mata Sutta - Moeder Meditasie op die Bodhisattva Universal Virtue Sutra Meghiya Sutta - Die Boeddha se Advies aan Meghiya Meriete van Bad Die Boeddha Sutra Metta Sutta - Diskoers oor Voordele van Liefdadigheid Mettagu Manava Puccha - Mettagu se vrae N Na Tumhaka Sutta - Nie uwe nie Nadi Sutta - Die Rivier Nagara Sutta - Die Stad Nagaravindeyya Sutta - Die diskoers gelewer by Nagaravindika Nakhasikha Sutta - Die Wenk van die Vingernael Nakula Sutta - Nakula se Ouers Nakulapita Sutta - Na Nakapapita Nalakalapiyo Sutta - Kruie van Riet Nalakapána Sutta - Die diskoers by Nalakapana Nandakovaadasuttam - Advies van Eerwaarde Nandaka Nandana Sutta - Verrukking Nava Sutta - Die skip Neyyattha Sutta - ‘n Betekenis om afgelei te word Nibbána Sutta - Onbinding Nibbedhika Sutta - Penetratief Nidana Sutta - Oorsake Niramisa Sutta - Unworldly Nissaraniya Sutta - Middel van ontsnapping Nivaapa Sutta - Die Similie van die Hertenvoeder O Ogha-Tarana Sutta - Oor die Vloed Een manier in Sutra P Pabbata Sutta - ‘n Berg Pabbatopama Sutta - Die Simile van die Berge Pabhassara Sutta - Liggevende Paccaya Sutta - vereiste voorwaardes Padhana Sutta - Die Groot Stryd Pahana Sutta - Gee Pañcakanga Sutta - Timmerman Vyf-gereedskap Pancattayasuttam - Die Vyf En Die Drie Pañha Sutta - Vrae Pañña Sutta - Onderskeiding Parabhava Sutta - Ondergang Paramatthaka Sutta - On Views Parileyyaka Sutta - By Parileyyaka Parivatta Sutta - Die Viervoudige Ronde Pasura Sutta - na Pasura Patala Sutta - The Bottomless Chasm Paticca Samuppada Vibhanga Sutta - Analise van Afhanklike Co-ontstaan Patika Sutta - Oor Patikaputta die Charlatan Patimokkha Sutta - Die Bhikkhus-kode van dissipline Patoda Sutta - Die Goad-stok Payasi Sutta - Debat met ‘n Skeptiese Die aanstootlike dief Phassa Sutta - Kontak Phassamulaka Sutta - Gewortel in Sense-indruk Pilahaka Sutta - The Dung Beetle Pindapaatapaarisuddha Sutta - Die suiwerheid van Alms Food Piya Sutta - Liewe Piyajaatika Sutta - geliefdes Potaliya Sutta - na Potaliya Potthapada Sutta - Oor Potthapada Die Prajña Paramita - Die Hart Sutra Prajñápáramitá - The Heart Sutra Prys van die suiwer grond en beskerming deur Boeddha Pubbakotthaka Sutta - Oos Gatehouse Puggalavaggo - Andha Sutta Punnovaadasuttam - Advies vir Eerbare Punna Puttamansa Sutta - ‘n Seunvleis
R Rahogata Sutta - Afsonderlik Rahula Sutta - Advies aan Rahula Raja Sutta - Die Koning Ratana Sutta - skatte Ratana Sutta - Die Juweel Diskoers Ratha-vinita Sutta - Relay Chariots Rathakara Sutta - die waensmaker Rohitassa Sutta - Tot Rohitassa Rupa Sutta - Vorms S Saamagaama Sutta - By Samagama Sabbasava Sutta - Al die Fermentations Saccavibhanga Sutta - Diskoers oor die ontleding van die waarhede Sacitta Sutta - Eie eie gedagte Saddha Sutta - Oortreding Sakka Sutta - Aan die Sakyan Sakkapanha Sutta - ‘n God raadpleeg die Boeddha Sakunagghi Sutta - The Hawk Salayatana Vibhanga Sutta - ‘n Ontleding van die Ses Sense-media Saleyyaka Sutta - Die Brahmans van Sala Salha Sutta - na Salha Salla Sutta - Die Arrow Sallatha Sutta - Die Arrow Sallekha Sutta - Die Diskoers oor Effacement Samadhanga Sutta - Die faktore van konsentrasie Die Samádhi Suttas - Immeasurable Konsentrasie Samajivina Sutta - Lewe in Tune Samana Mundika Sutta - Mundika die kontemplatief Samaññaphala Sutta - Die vrugte van die kontemplatiewe lewe Samanupassana Sutta - aannames Sambodhi Sutta - Self ontwaking Samiddhi Sutta - Oor Samiddhi Sammaditthi Sutta - Die diskoers op die regte vertoning Samnamndiká Sutta - Advies aan die Wandering Ascetic Uggaahamaana Samanamandikaaputta Sangaaravasuttam - na die Brahmin Sangaarava Sangaha Sutta - Die Bonds van Genootskap Sangiti Sutta - Chanting Together Sankha Sutta - The Conch Trompet Sankhaaruppatti Sutta - Ontstaan van voornemens Sankhi
Sankhitta Sutta - Goeie Wil, Bewustheid en Konsentrasie Sañña Sutta - persepsie Saññoga Sutta - Bondage Sappurisasuttam - Die Waardige Saraniya Sutta - Bevorderend vir Amiability Satipatthána Sutta - Raamwerke van Verwysing Sattatthana Sutta - Sewe Basisse Die Skrif wat deur die Boeddha gepreek word oor die totale uitwissing van die Dharma Tweede Khandhaka - Die Uposatha-seremonie, en die Pattimokkha Sedaka Suttas - By Sedaka Sekha Patipada Sutta - Die Praktyk vir Een in Opleiding Sela Sutta - Suster Sela Sela Sutta - na die Brahmin Sela Die preek by Rajagaha Die preek van die sewe soorte Sevitabba-Asevitabbasuttam - Dinge wat moet en moet nie beoefen word nie Shurangama Sutra Surangama Sutra (PDF-weergawe) Sigalovada Sutta - die leier se dissiplinêre kode Sigala Sutta - Die Jakkals Siha Sutta - Op Genade Silwer Sutta - Virtueel Sisupacala Sutta - Suster Sisupacala Die Slang Simile Soma Sutta - Suster Soma Sona Sutta - Oor Sona Sonadanda Sutta - Die Kwaliteite Van ‘n Ware Brahmin Sotar Sutta - Die Luister Subha Sutta - Moraliteit, Konsentrasie, Wysheid Subhasita Sutta - Goed Gesproken Suda Sutta - The Cook Suddhatthaka Sutta - Op Suiwerheid Sukhamala Sutta - Verfyning Die Groter Sukhavativyuha Sutra Sunakkhatta Sutta - Tot Sunakkhatta Suñña Sutta - Leeg Susima Sutta - Oor Susima Sussusa Sutta - Luister Wel Sutava Sutta - Tot Sutavan T Talaputa Sutta - na die aktrise Talaputa Tamonata Sutta - duisternis Tanha Sutta - Craving Tapussa Sutta - Tot Tapussa Die diskoers op die tien gesonde maniere van aksie Tevigga-Sutta - Op Kennis Van Die Vedas Tevijjavacchagotta Sutta - Die Drie Vedas aan Vacchagotta Thana Sutta - Kenmerke Theragatha - Enkelvers Theragatha - Paarvers Theragatha - Triple Verses Theragatha - Viervoudige Verses Theragatha - tien verse Derde Khandhaka - Koshuis gedurende die reënseisoen, Vassa Tittha Sutta - sektore U Ubhatobhaga Sutta - Beide maniere vrygestel Udayi Sutta - Oor Udayin Uddesa Vibhanga Sutta - ‘n Ontleding van die verklaring Udumbarika Sihanada Sutta - Die Groot Leeu se Roar na die Udumbarkans Ugga Sutta - Tot Ugga Ullambana Sutra - Ware woorde vir die terugbetaling van ouers se vriendelikheid Upacala Sutta - Suster Upacala Upadana Sutta - Clinging Upaddha Sutta - Die helfte van die Heilige Lewe Upajjhatthana Sutta - Onderwerpe vir Besinning Upakilesa Sutta - Die Minor Defilements Upanisa Sutta - Voorvereistes Upasena Sutta - Tot Upasena Upaya Sutta - aangeheg Uposatha Sutta - die agt-precept waarneming Uraga Sutta - Die Slang Usnisa Vijaya Dharani Sutra - Suiwering van alle kwaad paaie Uttara Sutta - Uttara die Deva se Seun Utthana Sutta - Op waaksaamheid V Vagrakkhedika Sutta - The Diamond Cutter Vajira Sutta - Suster Vajira Vajjiya Sutta - Oor Vajjiya Vajrasamadhi Sutra - Die Diamond Absorption Sutra Valahaka Sutta - Thunderheads Vammika Sutta - Die Simile van die Antheuvel Vanapattha Sutta - Die Weg van die Bos Vanijja Sutta - Verkeerde Lewe Vasala Sutta - Diskoers op Outcasts Vatthupama Sutta - Die Simile Van Die Doek Vedana Sutta - Voeling Vekhanassa Sutta - Advies aan die Wandering Ascetic Vekhanassa Veranjaka Sutta - Die diskoers aan die huishouders van Veranjaka Vijaya Sutta - Oorwinning Vimalakirti Nirdesa Sutra - Suiwering van die Boeddha Veld Vimamsaka Sutta - Die Eksamen Vina Sutta - Die Lute Viñana Sutta - Bewussyn Vipaka Sutta - Resultate Vipallasa Sutta - Perversies Virecana Sutta - ‘n reinigingsmiddel Visakhuposatha Sutta - Die diskoers aan Visakha op die Uposatha met die agt praktyke Die visualisering van Amitabha Pure Land Sutra Vitakkasanthaana Sutta - Die Discursively Thinking Mind Vitthara Sutta - Sterkte in Detail Vyagghapajja Sutta - Welsynsvoorwaardes Y Yamaka Sutta - na Yamaka Yavakalapi Sutta - The Sheaf of Gars Yodhajiva Sutta - Die Kryger Yodhajiva Sutta - Die Kryger Yodhajiva Sutta - Tot Yodhajiva Joga Sutta - Yokes Yuganaddha Sutta - In Tandem
09) Classical Albanian-Shqiptare klasike Analytic
Insight Net - FALAS Online Tipiṭaka Hulumtimi dhe Praktika Universiteti
dhe lajme lidhur me MIRE përmes http://sarvajan.ambedkar.org në 112
GJUHËT KLASIKE
Paṭisambhidā
Jāla-Abaddha Paripanti Tipiṭaka Anvesanā ca Parikaya Nikhilavijjālaya
ca ñātibhūta Pavatti Nissāya http://sarvajan.ambedkar.org anto 112
Seṭṭhaganthāyatta Bhāsā
Përpjekja
për të përhapur Tipitakën në të gjitha shoqëritë për t’u mundësuar
atyre që të arrijnë Bekimin e Përjetshëm si Qëllim Final duke marrë
mësime për Hulumtimin dhe Bursën e tyre. Prezantoni
ato mësimet në formatin e fundit Visual, duke përfshirë Hologramet
Laser 7D / 3D dhe Circarama Cinema cum Meditation Hall.
Namo Amitabha - Namo Buddhaya Mirë se vini në BuddhaSutra.com
Ju lutemi lexoni seksionin Profil për qëllim të kësaj faqeje interneti.
Më poshtë janë përmbledhjet e të gjitha Sutrave budiste nga A në Z. Për të parë një sutër individual, ju lutemi lëvizni më poshtë.
Ju lutemi përdorni butonin mbrapa të shfletuesit për t’u kthyer në këtë faqe. Sutra Duke filluar me Letër Në Dokument Word në PDF Një dokument Pjesa-1 (800 KB) pdf (1.6 MB) Një dokument Pjesa 2 (740 KB) pdf (792 KB) Dokumenti B (892 KB) pdf (748 KB) Dokumenti C (564 KB) pdf (532 KB) Dokumenti D (672 KB) pdf (708 KB) Dokumenti EFG (976 KB) pdf (856 KB) Dokumenti HIJK (884 KB) pdf (732 KB) L doc (696 KB) pdf (608 KB) M Pjesa 1 doc (800 KB) pdf (612 KB) M Pjesa 2 doc (768 KB) pdf (640 KB) NOP doc (592 KB) pdf (564 KB) Dokumenti RS (1.1 MB) pdf (752 KB) S dokumenti (916 KB) pdf (880 KB) Dokumenti TU (764 KB) pdf (668 KB) VY doc (800 KB) pdf (684 KB)
A Një magji e vogël e zbrazëti (tekst në fjalim) Aakankheyya Sutta (tekst në fjalim) - Nëse dëshirat Bhikkhu Aanaapaanasuttam (tekst në fjalim) - Diskursi në të dhe frymëmarrje Aananjasappaayasuttam (tekst në fjalim) - Përshtatshmëria për të arritur mosmirënjohja Abhasita Sutta (tekst në fjalim) - Çfarë nuk u tha Abhaya Raja Kumara Sutta (tekst në fjalim) - Për Prince Abhaya Abhaya Sutta (tekst në fjalim) - Pa frikë Abhisanda Sutta (tekst në fjalim) - Shpërblime Accayika Sutta (tekst në fjalim) - Urgjent Acchariya Abbhuta Sutta (tekst në fjalim) - E mrekullueshme dhe e mrekullueshme Acintita Sutta (tekst në fjalim) - Un-conjecturable Adanta Sutta (tekst në fjalim) - I pandryshuar Adita Sutta (tekst në fjalim) - Shtëpia në zjarr Adittapariyana Sutta (tekst në fjalim) - Predikimi i zjarrit Adiya Sutta (tekst në fjalim) - Përfitimet që do të fitohen nga pasuria Këshilla për Punën e nderuar (tekst në fjalim) Agara Sutta (tekst në fjalim) - Shtëpia e Vizitorëve Agganna Sutta (tekst në fjalim) - mbi njohjen e fillimeve Aggi Vacchagotta Sutta (tekst në fjalim) - Për Vacchagotta on Fire Aghata Sutta (tekst në fjalim) - Urrejtje Aghatapativinaya Sutta (tekst në fjalim) - Nënshtrimi i urrejtjes Ajaniya Sutta (tekst në fjalim) - The Thoroughbred Ajivaka Sutta (tekst në fjalim) - Për studentin e fatalistëve Akankha Sutta (tekst në fjalim) - Urimet Akkhama Sutta (tekst në fjalim) - Jo elastik Akkosa Sutra (tekst në fjalim) - Fyerje Alagagadduupama Sutta (tekst në fjalim) - Simili i gjarprit Alavaka Sutta (tekst në fjalim) - Për Alavaka Yakkha Të gjitha Taints (text to speech) Ambalatthikaraahulovada Sutta (tekst në fjalim) - Këshilla për Rahula të nderuar në Ambalatthika Ambattha Sutta (teksti në fjalim) - Krenaria humbled Amitabha Sutra (tekst në fjalim) Anaathapindikovaadasuttam (tekst në fjalim) - Këshillojuni Anaathapindika Anagata Bhayani Suttas (teksti në fjalim) - Diskursi për rreziqet e ardhshme Anana Sutta (tekst në fjalim) - Debtless Ánanda Sutta (tekst në fjalim) - Udhëzime për Vangisa Ánanda Sutta (tekst në fjalim) - Vetë, Jo Vetë dhe Jo-Vet Ánanda Sutta (tekst në fjalim) - Për vëmendjen e frymëmarrjes Ánandabhaddekarattasuttam (tekst në fjalim) - Një shtojcë e vetme e mbarë për adhuruesin Ánanda Anangana Sutta (tekst në fjalim) - Pa të meta Anattá Lakkhana Sutta (teksti në të folur) - Diskursi mbi Jo-Karakteristikat Andhakavinda Sutta (tekst në fjalim) - Në Andhakavinda Aneñja Sappaya Sutta (tekst në fjalim) - Nxitëse për Imperturbable Angulimala Sutta (tekst në fjalim) - Për Angulimala Ani Sutta (tekst në fjalim) - The Peg Anubuddha Sutta (tekst në fjalim) - Kuptimi Anugghita Sutta (tekst në fjalim) - Përkrahur Anumaana Sutta (tekst në fjalim) - vëzhgimi vetvetiu Anupadasuttam (tekst në fjalim) - Përqendrim i pandërprerë Anuradha Sutta (tekst në fjalim) - Për Anuradha Anuruddhasuttam (tekst në fjalim) - Për Anuruddhën Apannaka Sutta (tekst në fjalim) - Mësimdhënia pyetëse Aparihani Sutta (tekst në fjalim) - Nuk ka rënie Appaka Sutta (tekst në fjalim) - Pak Appamada Sutta (tekst në fjalim) - Vigjilencë Aranavibhangasuttam (tekst në fjalim) - Klasifikimi i vetmisë Arañña Sutta (tekst në fjalim) - Shkretëtirë Ariya Vamsa Sutta (teksti në fjalim) - Diskursi mbi traditat e fisnikëve Ariyapariyesana Sutta (teksti në fjalim) - Kërkimi Noble Asu Sutta (tekst në fjalim) - Lotët Âtânâtiya Sutta (tekst në fjalim) - Diskursi mbi Atanatiya Attadanda Sutta (tekst në fjalim) - Trajnimi Atthakarana Sutta (tekst në fjalim) - Në Aktgjykimhttp: //buddhasutra.com
Atthasatapariyaya Sutta (tekst në fjalim) - Njëqind e tetë ndjenjat Atthi Raga Sutta (tekst në fjalim) - Ku ka pasion Avalambana Sutta (teksti në fjalim) - Urabon Sutra Avalika Sutta (tekst në fjalim) - Motra Avalika Avarana Sutta (tekst në fjalim) - Pengesat Avijja Sutta (tekst në fjalim) - Injoranca Avatamsaka Sutra (teksti në fjalim) - Lule Garland Sutra Ayacana Sutta (tekst në fjalim) - Kërkesa B Baalapandita Sutta (tekst në fjalim) - Të njohësh budallen dhe të mençurin Bahiya Sutta (tekst në fjalim) - Rreth Bahiya Bahudhaatukasuttam (tekst në fjalim) - Diskursi mbi shumë elementë Bahuna Sutta (tekst në fjalim) - Për Bahuna Bahuvedaniiya Sutta (teksti në fjalim) - Diskursi për shumë ndjenja Bakkulasuttam (teksti në fjalim) - Gjërat e mrekullueshme për Bakkula të nderuar Bhaddekarattasuttam (tekst në fjalim) - Një shtojcë e vetme e mbarë Bhayabherava Sutta (tekst në fjalim) - Frika e Madhe Bhikkhu Aparihaniya Sutta (tekst në fjalim) - Kushtet për asnjë rënie midis murgjve Bhikkhuni Sutta (teksti në fjalim) - Murgesha Bhojana Sutta (tekst në fjalim) - Një vakt Bhutamidam Sutta (tekst në fjalim) - Kjo ka ardhur në jetë Bhuumija Sutta (tekst në fjalim) - Të nderuar Bhuumija Brahmajala Sutta (tekst në fjalim) - Rrjeti Suprem Çfarë nuk është Mësimdhënia Brahmana Sutta (tekst në fjalim) - Për Unnabha Brahmanin Brahma Net Sutra (teksti në fjalim) - Bodhisattva Mind-Ground Chapter Brahmanimantana Sutta (tekst në fjalim) - Një adresë për Brahmin Sutra e Mësimit të Bekuar të Buddhës (tekst në fjalim) Fjalët e Buddhës mbi Kamma (teksti në fjalim)
C Caatuma Sutta (tekst në fjalim) - Diskursi në Catuma Cakkavattisihananda Sutta (teksti në fjalim) - Luani i Luanit në Rrotullimin e Rrotës Cakkhu Sutta (tekst në fjalim) - Syri Cala Sutta (tekst në fjalim) - Motra Cala Candala Sutta (tekst në fjalim) - Dalja Cankii Sutta (tekst në fjalim) - Për Brahmin Cankii Capala Sutta (tekst në fjalim) - Nodding Cetana Sutta (tekst në fjalim) - Një akt i vullnetit Cetokhiila Sutta (tekst në fjalim) - Shigjeta në mendje Chabbisodana Sutta (teksti për të folur) - Gjashtë-provim Chachakka Sutta (tekst në fjalim) - Gjashtë sekte Channovaadasuttam (tekst në fjalim) - Këshillë për të nderuar Channa Chappana Sutta (teksti në fjalim) - Gjashtë kafshët Chiggala Sutta (teksti në fjalim) - Vrima Kontemplacioni i Budës Amitaj (tekst në fjalim) Culasunnatta Sutta (tekst në fjalim) Cula-dhammasamadana Sutta (teksti në fjalim) - Diskursi më i shkurtër në marrjen e praktikave Cula-Assapura Sutta (teksti në fjalim) - Diskursi më i shkurtër në Assapura Cula Kammavibhanga Sutta (tekst në fjalim) - Analiza më e shkurtër e Veprimit Cula Malunkya Sutra (teksti në fjalim) Cula Malunkyovada Sutta (teksti në fjalim) - Udhëzimet më të shkurtra për Malunkya Cula Punnama Sutta (tekst në fjalim) - Diskursi më i shkurtër në Natë e plotë të hënës Cula Suñata Sutta (teksti në të folur) - Diskursi i Vogël për zbrazëti Cula Vedalla Sutta (teksti në të folur) - grupi më i shkurtër i pyetjeve dhe përgjigjeve Culadukkhakkhandha Sutta (tekst në fjalim) - Diskursi më i shkurtër në masën e vuajtjes Culagopalaka Sutta (teksti në të folur) - Diskursi i vogël mbi kaprun Cunda Sutta (tekst në fjalim) - Largimi i Shariputrës Cuularaahulovaadasuttam (tekst në fjalim) - Këshillë me të shkurtër, tek Rahula nderuar Cuulatanhaasankhaya Sutta (tekst në fjalim) - Diskursi më i shkurtër për shkatërrimin e mallkimit D Dahara Sutta (tekst në fjalim) - Të rinj Dakkhinaavibhangasuttam (tekst në fjalim) - Klasifikimi i Ofertave Danda Sutta (tekst në fjalim) - Stick Dantabhumi Sutta (teksti në fjalim) - Diskursi në “Fazën e Tamed” Dasuttara Sutta (tekst në fjalim) - Zgjerimi i dekadave Datthabba Sutta (tekst në fjalim) - Të njihet Demonstrimi i shtetit të pakonceptueshëm të Budizmit Sutra Devadaha Sutta (tekst në fjalim) - Në Devadaha Devaduuta Sutta (tekst në fjalim) - Lajmëtarët Qiellorë Dhaatuvibhangasuttam (tekst në fjalim) - Klasifikimi i Elementeve Dhajagga Sutta (tekst në fjalim) - Mbrojtja e Bannerit Dhamma Niyama Sutta (teksti në fjalim) - Diskursi për rregullësinë e Dhamma Dhammacariya Sutta (tekst në fjalim) - Sjellje e gabuar Dhammadaayaada Sutta (tekst në fjalim) - Të trashëgojë mësimdhënien Dhammakakkappavattana Sutta (tekst në fjalim) - Themelimi i Mbretërisë së Drejtësisë Dhammaññu Sutta (tekst në fjalim) - Një me një kuptim të Dhamma Dhammika Sutta (tekst në fjalim) - Për Dhammika Dhana Sutta (tekst në fjalim) - Thesari Dhaniya Sutta (tekst në fjalim) - Dhaniya Cattleman Sutra
Dharani e Budës për Jetëgjatjen Zhdukja e Veprave dhe Mbrojtja e
Fëmijëve të Rinj (teksti në të folur) - 佛 說 壽 滅 滅 護 護 童子 陀羅尼 經 白話 翻譯 Dhatu Sutta (tekst në fjalim) - Prona Dhatu Vibhanga Sutta - Një Analizë e Pronave Sutra e Diamantit (teksti në fjalim) Dighajanu Sutta (tekst në fjalim) - Për Dighajanu Dighanakha Sutta (tekst në fjalim) - Këshilla për Dighanakha The Walking Ascetic Dighavu-kumara Vatthu (teksti në fjalim) - Historia e princit DighavuDiskursi i mësimdhënies i dhënë nga Buda (tekst në fjalim) Koleksioni i Diskursit (teksti në fjalim) Diskursi për Bekimet e Mëdha (tekst në fjalim) Diskursi i mësimdhënies i lëvduar nga Buda pak para Parinibbanës së tij (tekst në fjalim) Ditthi Sutta (tekst në fjalim) - Pamje Duggata Sutta (tekst në fjalim) - Rënë në Hard Times Dutthatthaka Sutta (tekst në fjalim) - Korruptuar Dvayatanupassana Sutta (tekst në fjalim) - Kontemplacioni i Dualiteteve Dvedhavitakka Sutta (tekst në fjalim) - Dy lloje mendimesh E Tetë Realizime të Mëdha Sutre Sutra e Iluminizmit Tava e Beggarit Bosh Esukaari Sutta - Për Esukarin Brahmin F Sutra Filial Piety Diskursi i Parë i Budës Së pari Khandhaka - Pranimi në Urdhrin e Bhikkhus Mësimi i Parë - Sfondi i Vendimit të Tij për Predikimin Mësimdhënia e Parë e Budës Pastërtia e pastër Sutra - Një dialog me Gangottara Laywoman Sutra në dyzet sekonda Khandhaka e katërt - Ceremonia e Pavaranit në fund të sezonit të shiut, Vassa G Gaddaja Sutta - Gënjeshtra Gadrabha Sutta - gomari Ganakamoggallana Sutta - Diskutim për Ganaka-Moggallana Ganda Sutta - Një valë Garava Sutta - Ndershmëria Gavi Sutta - Cow Gelaña Sutta - Në dhomën e sëmurë Gilana Sutta - Sëmurë Gilana Sutta - Njerëz të sëmurë Gilayana Sutta - Sëmundja Girimananda Sutta - Diskursi ndaj Girimananda Thera Gopakamoggallaanasuttam - Për Brahmin Gopakamoggallaana Gotama Buda - kujton ekzistencën e tij më të hershme Gotama Buda - Bisedimet e Praktikave të Tij Ascetic Gotama Buda Ponders Gotamaka Cetiya Sutta - Në Gotamaka Shrine Master të Gotamës - Kalama dhe Ramaputta Gotami Sutta - Motra Gotami Guhatthaka Sutta - Shpella e Trupit Gulissaani Sutta - Për shkak të Gulissani të nderuar
H Hatthaka Sutta - Për Hatthakën duke fjetur mirë në pyllin e ftohtë Zemra Sutra Zemra e Prajna Paramita Sutra Himavanta Sutta - Për Faktorët për Zgjim Hiri Sutta - Në Miqesi Hiri Sutta - Ndërgjegjja Hita Sutta - Benefit unë Iddhipada Vibhanga Sutta - Analiza e Bazat e Fuqisë Ina Sutta - Borxhi Indriyabhaavanaasuttam - Zhvillimi i fakulteteve mendore Indriya Vibhanga Sutta - Analiza e Fakultetit Mendor Sutra jete e pafund e zbukurimit, pastërtisë, barazisë dhe iluminizmit të Shkollës së Mahajanëve (佛说 大乘 無量 壽 莊嚴 清净 平等 覺 經) Isidatta Sutta - Rreth Isidatta Isigilisuttam - Shkëmbi që shfryr Sages Issattha Sutta - Aftësitë e harkut Ittha Sutta - Çka është mirëpritur J Jaliya Sutta - Rreth Jaliya Jara Sutta - Mosha e Vjetër Jara Sutta - Mosha e Vjetër Jata Sutta - The Tangle Jataka Mit të Budës (dokument fjalë) Jhana Sutta - Absorbimi Mendor Jiivaka Sutta - Një diskutim në Jiivaka Biri i Foster Of The Prince Jinna Sutta - Vjetër Jivaka Sutta - Për Jivaka K Kaayagataasatisuttam - Mindfulness themeluar në Trup Kaccayanagotta Sutta - Për Kaccayana Gotta në pamje të djathtë Kakacupama Sutta - ngjashmëria e sharrit Kaladana Sutta - Dhurata të Përshtatshme Kalahavivada Sutta- Pyetje të tjera Kalama Sutta - Udhëzimi për Kalamas Kama Sutta - kënaqësi sensuale Kammavaranata Sutta - Kamma Obstructions Kannakatthala Sutta - Në Kannakattala Karaniya Metta Sutta - Vullnet i mirë Karaniya Mettá Sutta - Himni i Dashurisë Universale Kasi Bharadvaja Sutta - Diskursi për Bharadvaja, Farmer Kathavatthu Sutta - Temat e Bisedës Katuviya Sutta - Putrid Kayasakkhi Sutta - Dëshmitari trupor Kesi Sutta - Për Kesi Kali-trajner Kevatta Sutta - Për Kevatta Khaggavisana Sutta - Një Horn Rhinoceros Khandha Sutta - Aggregates Khuddaka Pátha - Lexime të Vogla Khuddakapatha Sutta - kalimet e shkurtra Kimattha Sutta - Cila është Qëllimi? Kimila Sutta - Për Kimilën Kimsila Sutta - Sjellja e Drejta Kimsila Sutta - Me çfarë virtytesh? Kindada Sutta - Një dhënës i çfarë Kintisuttam - Çfarë mendoni për mua? Kitágirisutta - Këshilla dhënë në Kitagiri Ksitigarbha Sutra - Sutra e të Kaluarve të Vogla të Dyqanit të Tokës Bodhisattva Kucchivikara-vatthu - Murg me Dysentery Kukkuravatika Sutta - Dog-duty Ascetic Kula Sutta - Për Familjet Kusita Arambhavatthu Sutta - Baza për Laziness dhe Arousal e Energjisë Kuta Sutta - kulmi i kulmit Kutadanta Sutta - Një flijim pa gjak L Ladukikopama Sutta - Simile e Qafës Lakkhana Sutta - 32 shenjat e një njeriu të madh Lankavatara Sutra Lekha Sutta Luani i Luanit i Mbretëreshës Srimala Sutra Diskursi i Madh në Luanin e Luanit Diskursi më i shkurtër mbi Luanin e Luanit Lohicca Sutta - Mësues të mirë dhe të këqij Lokapala Sutta - Ruajtësit e Botës Lokavipatti Sutta - Dështimet e Botës Lokayatika Sutta - Kozmologu Lomasangiyabhaddekaratthasuttam - Një Shtojcë e Vetme e Mbushëshme për Lomasangiya të Nderuar Lonaphala Sutta - Kristal i Kripur Lotus Sutra - Sutra me kuptime të panumërta
M Maagandiyasuttam - Pika për pikë Klasifikimi Madhupindika Sutta - Balli i mjaltit Madhura Sutta - në lidhje me Kastën Magandiya Spell Magga-vibhanga Sutta - Një Analizë e Rrugës Mahaacattaariisakasuttam - Diskursi më i gjatë në dyzet
Maha Hatthipadopama Sutta - Gjurma e Madhe e Elefantëve të Madh Mahaakammavibhangasuttam - Klasifikimi i Detajuar i Veprimeve Maha Mangala Sutta - Bekime Maha Parinibbána Sutta - Ditët e Fundit të Budës Mahaapunnamasuttam - Diskursi më i gjatë në Natin e Hënës së Plotë Maha Salayatanika Sutta - Diskursi i Madh i Gjashtë Sense-medias Maha Samaya Sutta - Mbledhja e Madhe Maha Sudassana-Sutta - Mbreti i Madh i Lavdisë Maha Satipatthána Sutta - Korniza e Madhe e Referencës Maha Sunnata Sutta - Diskursi më i Madh në zbrazëti Mahaakaccaanabhaddekarattasuttam - Shpjegimi i Venerable Mahaakaccaana i Bashkëngjitjes së Vetme Mbarëkombëtare Mahaasaccaka Sutta - Diskursi kryesor i Saccaka Mahaassapura Sutta - Diskursi më i gjatë në Assapura Mahadukkhakkhandha Sutta - Diskursi më i madh në masën e vuajtjes Mahagovinda Sutta - Shtajner i Madh Mahali Sutta - Pamjet Qiellore, Shpirtin dhe Trupin Mahanama Sutta - Për Mahanama Mahanidana Sutta - Diskursi i Madh Mahapadana Sutta - Diskursi i Madh në Linjën Mahayana Sutra nga tre grumbuj superior Makkata Sutta - Monkey Maranassati Sutta - Mindfulness of Death Marapasa Sutta - Fuqia e Marës Mara Upasatha Sutra - Themelimi i Mbretërisë Mjeshtër i Shërimit të Budës Sutre Mata Sutta - Nëna Meditimi mbi Virtutin Universal të Bodhisattva Sutra Meghiya Sutta - Këshilla e Budës për Meghiya Merita e banje Sutra e Buddhës Metta Sutta - Diskursi mbi Avantazhet e dashamirësisë Mettagu Manava Puccha - Pyetjet e Mettagu-së N Na Tumhaka Sutta - jo juaji Nadi Sutta - Lumi Nagara Sutta - Qyteti Nagaravindeyya Sutta - Diskursi i dorëzuar në Nagaravindika Nakhasikha Sutta - Tipi i thonjve Nakula Sutta - Prindërit e Nakulës Nakulapita Sutta - Për Nakulapita Nalakalapiyo Sutta - Shegët e kallamishte Nalakapána Sutta - Diskursi në Nalakapana Nandakovaadasuttam - Këshilla nga Nandaka nderuar Nandana Sutta - kënaqësi Nava Sutta - Anija Neyyattha Sutta - Një Kuptim që do të dorëzohet Nibbána Sutta - Ndalohet Nibbedhika Sutta - Penetrative Nidana Sutta - Shkaqet Niramisa Sutta - Unworldly Nissaraniya Sutta - Mjetet e Arratisjes Nivaapa Sutta - Simili i ushqyesve të drerit O Ogha-tarana Sutta - kalimi i përmbytjes Një mënyrë në Sutër P Pabbata Sutta - një mal Pabbatopama Sutta - ngjashmëria e maleve Pabhassara Sutta - Luminous Paccaya Sutta - kushtet e domosdoshme Padhana Sutta - Lufta e Madhe Pahana Sutta - Dorëheqja Pañcakanga Sutta - Carpenter Pesë vegla Pancattayasuttam - Pesë dhe tre Pañha Sutta - Pyetje Pañña Sutta - Dallimi Parabhava Sutta - Downfall Paramatthaka Sutta - Me Shikime Parileyyaka Sutta - Në Parileyyaka Parivatta Sutta - Raundi Katërfishtë Pasura Sutta - Për Pasura Patala Sutta - Çrregullimi i Bottomless Paticca Samuppada Vibhanga Sutta - Analiza e lindjes së të varurve Patika Sutta - Rreth Patikaputta Charlatan Patimokkha Sutta - Kodi i disiplinës Bhikkhus Patoda Sutta - Goad-shkop Payasi Sutta - Debat me një skeptik Thief Penitent Phassa Sutta - Kontaktoni Phassamulaka Sutta - e rrënjosur në përshtypje Sense Pilahaka Sutta - Beetle Dung Pindapaatapaarisuddha Sutta - Pastërtia e Alms Food Piya Sutta - I dashur Piyajaatika Sutta - Të dashur Potaliya Sutta - Për Potaliya Potthapada Sutta - Rreth Potthapada Prajna Paramita - Zemra Sutra Prajñápáramitá - Zemra Sutra Falënderimi i tokës së pastër dhe mbrojtja nga Buddhët Pubbakotthaka Sutta - Porta e Lindjes Puggalavaggo - Andha Sutta Punnovaadasuttam - Këshilla për të nderuar Punna Puttamansa Sutta - mishi i një fëmije
R Rahogata Sutta - E izoluar Rahula Sutta - Këshilla për Rahulën Raja Sutta - Mbreti Ratana Sutta - Thesaret Ratana Sutta - The Jewel Discourse Ratha-vinita Sutta - Chariots Relay Rathakara Sutta - Krijuesi i karrocave Rohitassa Sutta - Për Rohitassa Rupa Sutta - Format S Saamagaama Sutta - Në Samagama Sabbasava Sutta - Të gjitha fermentimet Saccavibhanga Sutta - Diskursi mbi Analizën e të Vërtetave Sacitta Sutta - Mendja e Njeriut Saddha Sutta - Dënim Sakka Sutta - Për Sakyan Sakkapanha Sutta - Një Perëndi Konsulton Budën Sakunagghi Sutta - The Hawk Salayatana Vibhanga Sutta - Një Analizë e Gjashtë Sense-media Saleyyaka Sutta - Brahmanët e Sala Salha Sutta - Për Salha Salla Sutta - Shigjeta Sallatha Sutta - Shigjeta Sallekha Sutta - Diskursi për Ndarjen Samadhanga Sutta - Faktorët e Përqendrimit Samadhi Suttas - Përqendrimi i pamatshëm Samajivina Sutta - Të jetosh në një mendje Samana Mundika Sutta - Mundika The Contemplative Samaññaphala Sutta - Frutat e jetës bashkëkohore Samanupassana Sutta - Supozimet Sambodhi Sutta - Vetë-zgjim Samiddhi Sutta - Rreth Samiddhi Sammaditthi Sutta - Diskursi në Pamjen e Djathtë Samnamndiká Sutta - Këshillë për Urdhëruesin Ascania Uggaahamaana Samanamandikaaputta Sangaaravasuttam - Për Brahmin Sangaarava Sangaha Sutta - lidhjet e shoqërimit Sangiti Sutta - Kënduar së bashku Sankha Sutta - trungu i koncave Sankhaaruppatti Sutta - Arising of IntentionsSankhitta Sutta - Vullneti i Mirë, Mindfulness dhe Përqendrimi Saña Sutta - Perceptimi Saññoga Sutta - Bondage Sappurisasuttam - i denjë Saraniya Sutta - që çon në përulësi Satipatthána Sutta - Korniza e Referencës Sattatthana Sutta - Shtatë Bazat Shkrimet e Predikuara nga Buda mbi Zhdukjen Totale të Dharmës Dytë e Khandhaka - Ceremonia e Uposathas, dhe Pëmimokkha Sedaka Suttas - Në Sedaka Sekha Patipada Sutta - Praktika për një në Trajnim Sela Sutta - Motra Sela Sela Sutta - Për Brahmin Sela Predikimi në Rajagaha Predikimi i Shtatë Suns Sevitabba-Asevitabbasuttam - Gjërat që duhet dhe nuk duhet të praktikohen Shurangama Sutra Surangama Sutra (versioni në PDF) Sigalovada Sutta - Kodi i Disiplinës i Layperson-it Sigala Sutta - Çakalli Siha Sutta - Në Bollëk Silavant Sutta - Virtuale Sisupacala Sutta - Motra Sisupacala Snake Simile Soma Sutta - Motra Soma Sona Sutta - Rreth Sona Sonadanda Sutta - Cilësitë e një Brahmi të vërtetë Sotar Sutta - The Listener Subha Sutta - Morali, Përqendrimi, Urtësia Subhasita Sutta - mirë e folur Suda Sutta - The Cook Suddhatthaka Sutta - Për pastërtinë Sukhamala Sutta - Përpunimi Sutra më e madhe Sukhavativyuha Sunakkhatta Sutta - Për Sunakkhatta Suñña Sutta - Empty Susima Sutta - Rreth Susima Sussusa Sutta - Duke dëgjuar mirë Sutava Sutta - Për Sutavan T Talaputa Sutta - Për Talaputa aktori Tamonata Sutta - Darkness Tanha Sutta - Mallkimi Tapussa Sutta - Për Tapussa Diskursi mbi dhjetë mënyrat e shëndetshme të veprimit Tevigga-Sutta - Në Njohjen e Veda Tevijjavacchagotta Sutta - Tre Vedat në Vacchagotta Thana Sutta - Karakteristikat Theragatha - Verse Single Theragatha - Verset e Pairit Theragatha - Vargjet Triple Theragatha - Vargjet e katërt Theragatha - Dhjetë Vargje Khandhaka e tretë - Rezidenca gjatë sezonit të shiut, Vassa Tittha Sutta - sektare U Ubhatobhaga Sutta - Lëshuar dy mënyra Udayi Sutta - Rreth Udayinit Uddesa Vibhanga Sutta - Një Analizë e Deklaratës Udumbarika Sihanada Sutta - Rrënimi i Luanit të Madh në Udumbarkans Ugga Sutta - Për Ugga Ullambana Sutra - Fjalët e vërteta për kthimin e mirësisë së prindërve Upacala Sutta - Motra Upacala Upadana Sutta - Mbeshtetje Upaddha Sutta - Gjysma e Jetës së Shenjtë Upajjhatthana Sutta - Subjektet për Kontemplim Upakilesa Sutta - Ndyrësitë e vogla Upanisa Sutta - Parakushtet Upasena Sutta - Për Upasena Upaya Sutta - Bashkangjitur Uposatha Sutta - Mbikëqyrja e Tetë-Parimeve Uraga Sutta - The Snake Usnisa Vijaya Dharani Sutra - Pastrimi i të gjitha shtigjeve të këqija Uttara Sutta - Uttara Biri i Deva Utthana Sutta - Në Vigjilencë V Vagrakkhedika Sutta - The Diamond Cutter Vajira Sutta - Motra Vajira Vajjiya Sutta - Rreth Vajjiya Vajrasamadhi Sutra - Sutra e absorbimit të diamanteve Valahaka Sutta - Thunderheads Vammika Sutta - Simili i kodrës së Ant Vanapattha Sutta - Mënyrat e Pyjeve Vanijja Sutta - Jeta e gabuar Vasala Sutta - Discourse on Outcasts Vatthupama Sutta - Simile e Metrazhe Vedana Sutta - Feeling Vekhanassa Sutta - Këshillë për Vekhanassa Vatikane përçuese Veranjaka Sutta - Diskursi ndaj familjarëve të Veranjakës Vijaya Sutta - Fitorja Vimalakirti Nirdesa Sutra - Pastrimi i Fushës së Budës Vimamsaka Sutta - Ekzaminimi Vina Sutta - Lutja Viññana Sutta - Ndërgjegja Vipaka Sutta - Rezultatet Vipallasa Sutta - Perversions Virecana Sutta - Një Purgative Visakhuposatha Sutta - Diskursi për Visakha në Uposatha me Tetë Praktikat Vizualizimi i Sutrit të Amitabha Pure Land Vitakkasanthaana Sutta - Mendja Diskutuese Menduarit Vitthara Sutta - Përparësitë në detaje Vyagghapajja Sutta - Kushtet e Mirëqenies Y Yamaka Sutta - Për Yamaka Yavakalapi Sutta - Shef i elbit Yodhajiva Sutta - luftëtar Yodhajiva Sutta - luftëtar Yodhajiva Sutta - Për Yodhajiva Yoga Sutta - Yokes Yuganaddha Sutta - Në Tandem
hing Bestowed by the Buddha (text to speech)
The Discourse Collection (text to speech)
Discourse on Great Blessings (text to speech)
The Discourse Of The Teaching Bequeathed By The Buddha Just Before His Parinibbána (text to speech)
Ditthi Sutta (text to speech) - Views
Duggata Sutta (text to speech) - Fallen on Hard Times
Dutthatthaka Sutta (text to speech) - Corrupted
Dvayatanupassana Sutta (text to speech) - The Contemplation of Dualities
Dvedhavitakka Sutta (text to speech) - Two Sorts of Thinking
11) Classical Arabic-اللغة العربية الفصحى11) اللغة العربية الفصحى - اللغة العربية الفصحى
11) Classical Arabic-اللغة العربية الفصحى 11) اللغة العربية الفصحى - اللغة العربية الفصحى
التحليلي
Insight Net - مجاني على الإنترنت Tipiṭaka البحث والممارسة الجامعة
والأخبار الجيدة ذات الصلة من خلال http://sarvajan.ambedkar.org في 112
لغة الكلاسيكية
Paṭisambhidā
Jāla-Abaddha Paripanti Tipiṭaka Anvesanā ca Paricaya Nikhilavijjālaya
ca ñātibhūta Pavatti Nissāya http://sarvajan.ambedkar.org anto 112
Seṭṭhaganthāyatta Bhāsā
محاولة نشر Tipitaka لجميع المجتمعات لتمكينهم من تحقيق الخالدة الخالدة كهدف نهائي من خلال أخذ دروس لبحثهم والزمالة. قدم لهم التعاليم في أحدث صيغة مرئية بما في ذلك الهولوغرام 7D / 3D ليزر وقاعة Circarama Cinema cum التأمل.
نامو أميتابها - نامو بوذايا مرحبا بكم في BuddhaSutra.com
يرجى قراءة قسم الملف الشخصي لغرض هذا الموقع.
وفيما يلي مجموعات من جميع سوترا البوذية من الألف إلى الياء. لعرض سوترا فردية ، يرجى التمرير لأسفل.
يرجى استخدام زر الرجوع في المتصفح للعودة إلى هذه الصفحة. Sutra بدءا بحرف في كلمة وثيقة في قوات الدفاع الشعبي مستند Part-1 (800 كيلوبايت) pdf (1.6 ميجابايت) مستند من المستوى الثاني (740 كيلوبايت) pdf (792 كيلوبايت) B doc (892 كيلوبايت) pdf (748 KB) C doc (564 كيلوبايت) pdf (532 كيلوبايت) D doc (672 كيلوبايت) pdf (708 كيلوبايت) EFG doc (976 KB) pdf (856 KB) HIJK doc (884 كيلو بايت) pdf (732 KB) L doc (696 كيلوبايت) pdf (608 كيلوبايت) مستند M-1 (800 كيلوبايت) pdf (612 كيلو بايت) مستند M Part-2 (768 كيلوبايت) pdf (640 كيلو بايت) مستند NOP (592 كيلوبايت) pdf (564 كيلوبايت) RS doc (1.1 ميجابايت) pdf (752 كيلوبايت) S doc (916 كيلو بايت) pdf (880 كيلو بايت) TU doc (764 KB) pdf (668 KB) VY doc (800 كيلوبايت) pdf (684 كيلوبايت)
ا تعويذة صغيرة من الفراغ (النص إلى كلام) Aakankheyya Sutta (النص إلى كلام) - إذا رغبات Bhikkhu Aanaapaanasuttam (النص إلى كلام) - الخطاب في الداخل والخارج Aananjasappaayasuttam (النص إلى كلام) - القدرة على تحقيق عدم الاستقرار Abhasita Sutta (النص إلى كلام) - ما لم يكن قال أبهايا راجا كومارا سوتا (النص إلى كلام) - إلى الأمير أبهايا أبهايا سوتا (النص إلى كلام) - خائف أبهيساندا سوتا (النص إلى كلام) - المكافآت Accayika Sutta (النص إلى كلام) - عاجل Acchariya Abbhuta Sutta (النص إلى كلام) - رائعة وعجيبة Acintita Sutta (النص إلى كلام) - غير قابل للاختراق Adanta Sutta (النص إلى كلام) - Untamed أديتا سوتا (النص إلى كلام) - البيت على النار Adittapariyana Sutta (النص إلى كلام) - The Fire Sermon Adiya Sutta (النص إلى كلام) - الفوائد الواجب الحصول عليها من الثروة نصيحة إلى بونا الموقرة (النص إلى كلام) أغارا سوتا (النص إلى كلام) - دار الضيافة The Agganna Sutta (النص إلى كلام) - على المعرفة من البدايات آجي Vacchagotta سوتا (النص إلى كلام) - ل Vacchagotta على النار أغاتا سوتا (النص إلى كلام) - الكراهية Aghatapativinaya سوتا (النص إلى كلام) - اخضاع الكراهية Ajaniya Sutta (النص إلى كلام) - The أصيل أجيفاكا سوتا (النص إلى كلام) - إلى الطلاب القادرين Akankha سوتا (النص إلى كلام) - التمنيات Akkhama سوتا (النص إلى كلام) - غير مرنة Akkosa Sutra (النص إلى كلام) - إهانة Alagagadduupama Sutta (النص إلى كلام) - The Simile of the Snake Alavaka Sutta (النص إلى كلام) - إلى Alavaka Yakkha جميع Taints (النص إلى كلام) Ambalatthikaraahulovada Sutta (النص إلى كلام) - تقديم المشورة لل Raha الموقر في Ambalatthika أمباتا سوتا (النص إلى كلام) - كبريئًا أميتابها سوترا (النص إلى كلام) Anaathapindikovaadasuttam (النص إلى كلام) - تقديم المشورة إلى Anaathapindika Anagata Bhayani Suttas (النص إلى كلام) - الخطابات حول مخاطر المستقبل أنانا سوتا (النص إلى كلام) - Debtless Ánanda Sutta (النص إلى كلام) - تعليمات ل Vangisa Ánanda Sutta (النص إلى كلام) - على الذات ، لا الذاتي ، وليس النفس Ánanda Sutta (النص إلى كلام) - على اليقظه في التنفس Ánandabhaddekarattasuttam (النص إلى كلام) - مرفق واحد الميمون إلى Vennanda الموقر Anangana Sutta (النص إلى كلام) - دون العيوب Anattá Lakkhana Sutta (النص إلى كلام) - الخطاب على الذات الغير مميزة Andhakavinda سوتا (النص إلى كلام) - في Andhakavinda Aneñja Sappaya Sutta (النص إلى كلام) - مواتية ل Imperturbable Angulimala Sutta (النص إلى كلام) - إلى Angulimala آني سوتا (النص إلى كلام) - الوتد Anubuddha سوتا (النص إلى كلام) - التفاهم Anugghita Sutta (النص إلى كلام) - المدعومة Anumaana Sutta (النص إلى كلام) - المراقبة الذاتية Anupadasuttam (النص إلى كلام) - تركيز بلا انقطاع أنورادها سوتا (النص إلى كلام) - إلى أنورادها Anuruddhasuttam (النص إلى كلام) - إلى Anuruddha Apannaka Sutta (النص إلى كلام) - The Inquiring Teaching Aparihani Sutta (النص إلى كلام) - لا تسقط أباكا سوتا (النص إلى كلام) - قليل Appamada Sutta (النص إلى كلام) - Heedfulness Aranavibhangasuttam (النص إلى كلام) - تصنيف العزلة أراينا سوتا (النص إلى كلام) - البرية أريا فامسا سوتا (النص إلى كلام) - الخطاب حول تقاليد النبلاء Ariyapariyesana Sutta (النص إلى كلام) - البحث النبيلة أسو سوتا (النص إلى كلام) - الدموع ستانتيا (النص إلى كلام) - خطاب حول Atanatiya Attadanda Sutta (النص إلى كلام) - التدريب Atthakarana Sutta (النص إلى كلام) - In Judgmenthttp: //buddhasutra.com
Atthasatapariyaya سوتا (النص إلى كلام) - مائة مشاعر ثمانية Atthi Raga Sutta (النص إلى كلام) - حيث يوجد شغف و Avalambana Sutta (النص إلى كلام) - و Urabon سوترا Avalika Sutta (النص إلى كلام) - الأخت Avalika Avarana Sutta (النص إلى كلام) - العقبات Avijja Sutta (النص إلى كلام) - الجهل Avatamsaka سوترا (النص إلى كلام) - زهرة جارلاند سوترا أياكانا سوتا (النص إلى كلام) - الطلب ب Baalapandita Sutta (النص إلى كلام) - التعرف على الأحمق والحكيم بهية سوتة (النص إلى كلام) - حول باهيا Bahudhaatukasuttam (النص إلى كلام) - الخطاب على عناصر كثيرة Bahuna Sutta (النص إلى كلام) - إلى Bahuna Bahuvedaniiya Sutta (النص إلى كلام) - الخطاب على العديد من المشاعر Bakkulasuttam (النص إلى كلام) - الأشياء الرائعة حول bakkula الموقر Bhaddekarattasuttam (النص إلى كلام) - واحد مرفق الميمون بهيهابرافا سوتا (النص إلى كلام) - خوف عظيم Bhikkhu Aparihaniya Sutta (النص إلى كلام) - شروط لانحدار بين الرهبان Bhikkhuni سوتا (النص إلى كلام) - الراهبة بهوجانا سوتا (النص إلى كلام) - وجبة بوتاميدام سوتا (النص إلى كلام) - لقد حان هذا في الوجود Bhuumija Sutta (النص إلى كلام) - إلى Böumija الموقر Brahmajala Sutta (النص إلى كلام) - شبكة الإنترنت العليا ما ليس التدريس براهمانا سوتا (النص إلى كلام) - إلى Unnabha البراهمي براهما صافي سوترا (النص إلى كلام) - بوديساتفا العقل العقل الفصل Brahmanimantana Sutta (النص إلى كلام) - عنوان إلى براهما بوذا، تدريس، تدريس، سوترا، (text، to، speech) كلمات بوذا على كاما (النص إلى كلام)
C Caatuma سوتا (النص إلى كلام) - الخطاب في Catuma Cakkavattisihananda Sutta (النص إلى كلام) - The Lion’s Roar on the Turning of the Wheel كاخو سوتا (النص إلى كلام) - العين كالا سوتا (النص إلى كلام) - الأخت كالا كاندالا سوتا (النص إلى كلام) - The Outcaste كانكي سوتا (النص إلى كلام) - لبراهمة كانكي كابالا سوتا (النص إلى كلام) - الايماء Cetana Sutta (النص إلى كلام) - قانون الإرادة Cetokhiila Sutta (النص إلى كلام) - السهم في العقل Chabbisodana Sutta (النص إلى كلام) - امتحان ستة أضعاف Chachakka Sutta (النص إلى كلام) - The Six Sextets Channovaadasuttam (النص إلى كلام) - تقديم المشورة إلى Channa الموقر تشابانا سوتا (النص إلى كلام) - الحيوانات الستة Chiggala Sutta (النص إلى كلام) - الحفرة تأملات بوذا Amitayus (النص إلى كلام) Culasunnatta Sutta (النص إلى كلام) Cula-dhammasamadana Sutta (النص إلى كلام) - الخطاب الأقصر بشأن أخذ الممارسات Cula-Assapura Sutta (النص إلى كلام) - الخطاب الأقصر في Assapura Cula Kammavibhanga Sutta (النص إلى كلام) - تحليل العمل الأقصر The Cula Malunkya Sutra (النص إلى كلام) Cula Malunkyovada Sutta (النص إلى كلام) - تعليمات أقصر إلى Malunkya Cula Punnama Sutta (النص إلى كلام) - الخطاب الأقصر في ليلة اكتمال القمر Cula Suññata Sutta (النص إلى كلام) - الخطاب الأصغر على الفراغ Cula Vedalla Sutta (النص إلى كلام) - مجموعة مختصرة من الأسئلة والأجوبة Culadukkhakkhandha سوتا (النص إلى كلام) - خطاب أقصر على قداس المعاناة Culagopalaka سوتا (النص إلى كلام) - خطاب الثانوية على Cowherd كوندا سوتا (النص إلى كلام) - تمرير Shariputra ل Cuularaahulovaadasuttam (النص إلى كلام) - نصيحة باختصار ، إلى Rahula الموقرة Cuulatanhaasankhaya سوتا (النص إلى كلام) - الخطاب أقصر على تدمير حنين د دهارا سوتا (النص إلى كلام) - يونغ Dakkhinaavibhangasuttam (النص إلى كلام) - تصنيف العروض داندا سوتا (النص إلى كلام) - العصا Dantabhumi Sutta (النص إلى كلام) - الخطاب حول “Tamed Stage” Dasuttara Sutta (النص إلى كلام) - عقود التوسع Datthabba Sutta (النص إلى كلام) - ليكون معروفا مظاهرة حالة لا يمكن تصوره من بوذا سوترا Devadaha سوتا (النص إلى كلام) - في Devadaha Devaduuta Sutta (النص إلى كلام) - السعاة السماوية Dhaatuvibhangasuttam (النص إلى كلام) - تصنيف العناصر Dhajagga Sutta (النص إلى كلام) - حماية الشعار Dhamma Niyama Sutta (النص إلى كلام) - الخطاب حول نظافة Dhamma Dhammacariya Sutta (النص إلى كلام) - سلوك خاطئ Dhammadaayaada سوتا (النص إلى كلام) - لتوارث التدريس Dhammakakkappavattana سوتا (النص إلى كلام) - مؤسسة مملكة البر Dhammaññu Sutta (النص إلى كلام) - واحد مع احساس Dhamma Dhammika Sutta (النص إلى كلام) - إلى Dhammika ضانا سوتا (النص إلى كلام) - الكنز Dhaniya Sutta (النص إلى كلام) - Dhaniya the Cattleman The
Dharani Sutra of the Buddha on Longvity The Extinction of Criminal and
Protection of Young Children (text to speech) - 佛說 長壽 滅罪 護 諸 童子 陀羅尼 經 白話
翻譯 Dhatu Sutta (النص إلى كلام) - خصائص Dhatu Vibhanga Sutta - An Analysis of the Properties الماس سوترا (النص إلى كلام) Dighajanu سوتا (النص إلى كلام) - ل Dighajanu ديغاناها سوتا (النص إلى كلام) - نصيحة إلى Dighanakha the Asandtic Dighavu-kumara Vatthu (النص إلى كلام) - قصة الأمير Dighavu
مجموعة الخطاب (النص إلى كلام) خطاب حول النعم العظيمة (النص إلى كلام) خطاب التدريس الموروث من بوذا قبل البارينبانيا (النص إلى كلام) ديتيثي سوتا (النص إلى كلام) - وجهات النظر دوغاتا سوتا (النص إلى كلام) - سقط على الأوقات الصعبة Dutthatthaka Sutta (النص إلى كلام) - التالف Dvayatanupassana Sutta (النص إلى كلام) - التأمل من الثنائيات Dvedhavitakka Sutta (النص إلى كلام) - نوعان من التفكير E ثمانية الإنجازات الكبرى سوترا التنوير سوترا وعاء فارغة متسول إسوكاري سوتا - إلى براهمين إسوكاري F Filial Piety سوترا الخطاب الأول لبوذا أول Khandhaka - القبول في وسام Bhikkhus التعليم الأول - خلفية قراره بالوعظ أول تعليم لبوذا Flawless Purity Sutra - حوار مع Laywoman Gangottara سوترا في أربعين أقسام الرابع Khandhaka - حفل بافارانا في نهاية الموسم المطير ، فاسا G جادولا سوتا - المقود جادراها سوتة - الحمار جاناكاموجالانا سوتا - الخطاب إلى جاناكا-موغالانا جاندا سوتا - تغلي غارافا سوتا - Reverence غافي سوتا - البقرة جيليانيا سوتا - في غرفة المرضى جيلانا سوتا - مريض جيلانا سوتا - المرضى Gilayana سوتا - المرض Girimananda سوتا - الخطاب إلى Girimananda ثيرا Gopakamoggallaanasuttam - إلى Brahmin Gopakamoggallaana جوتاما بوذا - يتذكر وجوده في وقت سابق بوذا جوتاما - محادثات من ممارساته الزهدية جوتاما بوذا العجائب Gotamaka Cetiya Sutta - في مزار Gotamaka أول ماسترز غوتاما - كالاما ورامابوتا غوتامي سوتا - الأخت غوتامي Guhatthaka سوتا - مغارة الجسد Gulissaani سوتا - على حساب الموقر غليساني
H Hatthaka Sutta - To Hatthaka On Sleeping Well in the Cold Forest سوترا القلب قلب براجنا باراميتا سوترا هيمافانتا سوتا - حول عوامل الصحوة هيري سوتا - في الصداقة هيري سوتا - الضمير هيتا سوتا - فائدة أنا Iddhipada Vibhanga Sutta - تحليل قواعد القوة إينا سوتا - الديون Indriyabhaavanaasuttam - تطوير الكليات العقلية Indriya Vibhanga Sutta - تحليل الكليات العقلية سوترا الحياة اللانهائية للزينة والنقاء والمساواة والتنوير في مدرسة ماهايانا (佛说 大乘 無量 壽 莊嚴 清净 平等 覺 經) Isidatta Sutta - About Isidatta Isigilisuttam - الصخرة التي Devours Sages Issattha Sutta - مهارات الرماية Ittha Sutta - ما هو الترحيب J جالية سوتة - حول جالية جارا سوتا - العمر جارا سوتا - العمر جاتا سوتا - تشابك جاتاكا حكايات بوذا (وثيقة كلمة) جنا سوتا - الاستيعاب العقلي Jiivaka Sutta - خطاب إلى Jiivaka ابن فوستر للأمير جيننا سوتا - قديم جيفاكا سوتا - إلى جيفاكا ك Kaayagataasatisuttam - اليقظه المنصوص عليها في الجسم Kaccayanagotta Sutta - To Kaccayana Gotta On Right View كاكاكوباما سوتا - The Simile of the Saw كالادانا سوتا - هدايا موسمية Kalahavivada Sutta- أسئلة إضافية كالاما سوتا - تعليمات لكالاماس كاما سوتا - متعة حسية Kammavaranata سوتا - كاما العوائق Kannakatthala سوتا - في Kannakattala كارانيا ميتا سوتا - حسن النية Karaniya Mettá Sutta - ترنيمة الحب العالمي Kasi Bharadvaja Sutta - Discourse to Bharadvaja، the Farmer Kathavatthu سوتا - موضوعات المحادثة كاتوفيا سوتا - بوتريد Kayasakkhi سوتا - الشاهد بوديلي Kesi Sutta - To Kesi the Horse-trainer Kevatta سوتا - ل Kevatta خاجافيسانا سوتا - وحيد القرن خانها سوتا - الركام Khuddaka Pátha - قراءات أقل Khuddakapatha سوتا - الممرات القصيرة Kimattha سوتا - ما هو الغرض؟ كيميلة سوتا - إلى كيميلا Kimsila Sutta - السلوك الصحيح Kimsila سوتا - مع ما الفضيلة؟ Kindada سوتا - أي مانح ما Kintisuttam - ما رأيك في البيانات؟ Kitágirisutta - نصيحة في Kitagiri Ksitigarbha Sutra - سوترا من الماضي نذور الأرض مخزن بوديساتفا Kucchivikara-vatthu - الراهب مع الزحار Kukkuravatika سوتا - الزاهد واجب الكلب Kula Sutta - على الأسر Kusita Arambhavatthu Sutta - أسباب الكسل وإثارة الطاقة كوتا سوتا - ذروة السقف Kutadanta سوتا - تضحية بلا دم L Ladukikopama سوتا - السماني السماني لاخخانة سوتا - 32 علامة لرجل عظيم لانكافاتارا سوترا ليخا سوتا الأسد زئير الملكة Srimala سوترا الخطاب العظيم على زئير الأسد الخطاب الأقصر على هدير الأسد Lohicca Sutta - المدرسون الجيدون والسيئون لوكابالا سوتا - حراس العالم لوكافيباتي سوتا - The Failings of the World Lokayatika Sutta - The Cosmologist Lomasangiyabhaddekaratthasuttam - مرفق ميمون واحد ل Lomasangiya الموقر لونافالا سوتا - سولت كريستال لوتس سوترا - سوترا من المعاني لا تعد ولا تحصى
M Maagandiyasuttam - تصنيف النقاط حسب النقطة Madhupindika سوتا - كرة العسل Madhura Sutta - فيما يخص Caste Magandiya الإملائي Magga-vibhanga Sutta - An Analysis of the Path Mahaacattaariisakasuttam - The Longer Discourse On The Forty
مها Hatthipadopama سوتا - البصمة الفيل الكبير Simile Mahaakammavibhangasuttam - التصنيف التفصيلي للإجراءات مها مانغالا سوتا - بركاته Maha Parinibbána Sutta - آخر أيام بوذا ماهابوناماموتام - الخطاب الأطول على ليلة اكتمال القمر مها Salayatanika سوتا - الخطاب حاسة ستة العظمى وسائل الإعلام مها سامايا سوتا - اللقاء الكبير مها سوداسانا-سوتا - ملك المجد العظيم مها ساتيباثانا سوتا - الاطار المرجعي العظيم مها صناتا سوتا - الخطاب الأكبر في الفراغ Mahaakaccaanabhaddekarattasuttam - تفسير ماكاكانكا الموقر للمرفق الميمون الوحيد Mahaasaccaka سوتا - الخطاب الرئيسي لساكاكا Mahaassapura Sutta - The Longer Discourse in Assapura Mahadukkhakkhandha سوتا - الخطاب الأكبر على قداس المعاناة ماهاغوفيندا سوتا - ستيوارد العظيم ماهالي سوتا - مشاهد سماوية ، الروح والجسد ماهاناما سوتا - إلى ماهاناما ماهانييدانا سوتا - خطاب القضايا الكبرى مهابادانا سوتا - الخطاب العظيم على النسب ماهايانا سوترا من ثلاثة أكوام متفوقة ماكاتا سوتا - القرد ماراناساتي سوتا - اليقظه من الموت ماراباسا سوتا - قوة مارا مارا Upasatha سوترا - تأسيس المملكة سيد الشفاء بوذا سوترا ماتا سوتا - الأم التأمل في بوديساتفا الفضيلة العالمية سوترا مغية سوتا - نصيحة بوذا إلى مغية استحقاق الاستحمام بوذا سوترا ميتا سوتا - خطاب حول مزايا المحبة اللطف Mettagu Manava Puccha - Mettagu’s Questions N نا تومهاكا سوتا - ليس لك نادي سوتة - النهر ناغارا سوتا - المدينة Nagaravindeyya سوتا - الخطاب سلمت في Nagaravindika Nakhasikha سوتا - نصيحة من Fingernail ناكولا سوتا - آباء ناكولا ناكولابيتا سوتا - إلى ناكولابيتا Nalakalapiyo سوتا - الحزم ريدز نالاكابانا سوتا - الخطاب في نالاكابانا Nandakovaadasuttam - نصيحة من نانداكا الموقر ناندانا سوتا - فرحة نافا سوتا - السفينة Neyyattha سوتا - معنى أن يكون الاستدلال Nibbána Sutta - Unbinding Nibbedhika سوتا - Penetrative نيدانا سوتا - الأسباب نيراميسا سوتا - غير عالمي Nissaraniya سوتا - وسائل الهروب Nivaapa Sutta - The Simile of the Deer Feeder O أوغا - تارانا سوتا - عبور الطوفان طريقة واحدة في سوترا P Pabbata سوتا - جبل Pabbatopama سوتا - The Simile of the Mountains بابهاسارا سوتا - مضيئة Paccaya Sutta - الشروط المطلوبة Padhana Sutta - The Great Struggle باهانا سوتا - الاستسلام Pañcakanga Sutta - كاربنتر خمسة أدوات Pancattayasuttam - الخمسة والثالثة Pañha سوتا - أسئلة باينيا سوتا - التمييز بارابهافا سوتا - السقوط Paramatthaka Sutta - On Views Parileyyaka سوتا - في Parileyyaka باريفاتا سوتا - جولة رباعية باسورا سوتا - إلى باسورا باتالا سوتا - الصدع القاع Paticca Samuppada Vibhanga Sutta - تحليل التبعية المشتركة Patika Sutta - About Patikaputta the Charlatan Patimokkha سوتا - قانون الانضباط Bhikkhus باتودا سوتا - العصا غواد Payasi سوتا - نقاش مع المشككين السارق اللص Phassa سوتة - الاتصال Phassamulaka سوتا - الجذور في الانطباع Pilahaka Sutta - The Dung Beetle Pindapaatapaarisuddha سوتا - نقاء الصدق الغذائية بيا سوتا - عزيزي Piyajaatika Sutta - Loved Ones Potaliya سوتا - إلى Potaliya Potthapada سوتا - حول Potthapada براجانا باراميتا - سوترا القلب Prajñápáramitá - قلب سوترا الحمد للأرض الخالص والحماية من خلال تماثيل بوذا Pubbakotthaka Sutta - Eastern Gatehouse Puggalavaggo - اندا سوتا Punnovaadasuttam - نصيحة إلى بونا الموقر Puttamansa سوتا - ولحم الابن
R Rahogata Sutta - منعزل راهولا سوتا - نصيحة إلى راهولا رجا سوتا - الملك راتانا سوتا - كنوز راتانا سوتا - الجوهرة الخطاب Ratha-vinita سوتا - عربات التتابع Rathakara سوتا - صانع عربة روهيتاسا سوتا - روهيتاسا روبا سوتا - أشكال S Saamagaama سوتا - في Samagama Sabbasava سوتا - كل التخمرات Saccavibhanga سوتا - خطاب حول تحليل الحقائق Sacitta Sutta - العقل الواحد الخاص صدها سوتة - قناعة Sakka Sutta - To the Sakyan Sakkapanha سوتا - الله يستشير بوذا Sakunagghi سوتا - الصقر Salayatana Vibhanga سوتة - تحليل وسائل الإعلام الستة Saleyyaka سوتا - براهمانس سالا صالحة سطا - إلى صالحة صلا سوتا - السهم سالاتا سوتا - السهم Sallekha سوتة - الخطاب على Effacement سامادانغا سوتا - عوامل التركيز The Samádhi Suttas - تركيز بلا حدود Samajivina سوتا - الذين يعيشون في اللحن Samana Mundika Sutta - Mundika the Contemplative Samaññaphala سوتا - ثمار الحياة التأملية سامانوباسانا سوتا - الافتراضات Sambodhi سوتا - الصحوة الذاتية الصامدهي سوتة - عن الصميدي Sammaditthi سوتا - الخطاب على الرأي الصحيح Samnamndiká Sutta - نصيحة إلى الزاهد المتعالي Uggaahamaana Samanamandikaaputta Sangaaravasuttam - إلى Brahmin Sangaarava Sangaha Sutta - The Bonds of Fellowship سانجيتي سوتا - ترديد معا Sankha Sutta - The Conch Trumpet Sankhaaruppatti سوتا - نوايا النوايا
Sankhitta Sutta - حسن النية ، اليقظه ، والتركيز سانيا سوتا - التصور Saññoga سوتا - عبودية Sappurisasuttam - The Worthy One Saraniya سوتا - يفضي إلى اللطف Satipatthána Sutta - Frames of Reference Sattatthana سوتا - القواعد السبع الكتاب المقدس بشرت من قبل بوذا على الانقراض التام للدارما Khandhaka الثانية - حفل Uposatha ، و Pàtimokkha سيداكا سوتاس - في سدكا Sekha Patipada Sutta - The Practice for One in Training سيلا سوتا - الأخت سيلا سيلا سوتا - إلى Brahmin سيلا The Sermon At Rajagaha موعظة السبع صنز Sevitabba-Asevitabbasuttam - الأشياء التي ينبغي ويجب أن لا تمارس شورانجاما سوترا سورانجاما سوترا (نسخة بي دي إف) Sigalovada سوتا - قانون الانضباط Lay للشخص سيغالا سوتا - ابن آوى Siha Sutta - على الكرم Silavant سوتا - الفاضلة سيسوباكالا سوتا - الأخت سيسوباكالا ثعبان سمايل سوما سوتة - الأخت سوما سونا سوتا - معلومات عن سونا سوناداندا سوتا - صفات براهمين صحيح سوتار سوتا - المستمع سوبها سوتا - الأخلاق ، التركيز ، الحكمة Subhasita سوتا - حسنا تكلمت سودا سوتا - الطباخ Suddhatthaka سوتا - على الطهارة Sukhamala سوتا - صقل أكبر Sukhavativyuha سوترا Sunakkhatta سوتا - إلى Sunakkhatta سونيا سوتا - فارغة Susima سوتا - معلومات عن Susima سوسوسا سوتا - الاستماع جيدا سوتافا سوتا - إلى سوتافان تي Talaputa Sutta - To Talaputa the Actor تاموناتا سوتا - الظلام تانها سوتة - الشهوة Tapussa Sutta - To Tapussa الخطاب على الطرق العشرة المفيدة للعمل Tevigga-Sutta - On Knowledge Of The Vedas Tevijjavacchagotta Sutta - The Vedas Three to Vacchagotta ثانا سوتا - السمات ثرغاثا - واحد الآية ثرغاثا - زوج آيات ثرغاثا - آيات ثلاثية ثرغاثا - آيات رباعي ثرغاثا - عشر آيات الثالث Khandhaka - الإقامة خلال موسم الأمطار ، Vassa تيتا سوتا - الطائفية U Ubhatobhaga سوتا - صدر كلتا السبل عديدي سوتة - عن عديدين أوديسا فيبانغا سوتا - تحليل البيان Udumbarika Sihanada Sutta - The Great Lion’s Roar to the Udumbarkans يوغا سوتا - إلى أوجا Ullambana Sutra - الكلمات الحقيقية لسداد اللطف الوالدين Upacala Sutta - الأخت Upacala Upadana سوتا - التشبث Upaddha سوتا - نصف الحياة المقدسة Upajjhatthana سوتا - الموضوعات للتأمل Upakilesa Sutta - The Minor Demilements Upanisa Sutta - المتطلبات الأساسية Upasena سوتا - إلى Upasena Upaya سوتا - المرفقة Uposatha سوتا - مراعاة المبادئ الثمانية أوراغا سوتا - الثعبان Usnisa Vijaya Dharani سوترا - تنقية جميع مسارات الشر أوتارا سوتا - أوتارا ابن ديفا أوتانا سوتا - على اليقظة الخامس Vagrakkhedika Sutta - The Diamond Cutter فاجيرا سوتا - الأخت فاجيرا فاجيا سوتا - حول فاجيا Vajrasamadhi Sutra - The Diamond Absorption Sutra فالهاكا سوتا - ثاندر هيدز Vammika Sutta - The Simile of the Ant Hill فانابثا سوتا - طرق الغابة Vanijja Sutta - رزق خاطئ فاسالا سوتا - خطاب حول المنبوذين Vatthupama Sutta - The Simile of the Cloth فيدانا سوتا - الشعور Vekhanassa Sutta - نصيحة إلى Wandering Ascetic Vekhanassa Veranjaka سوتا - الخطاب إلى أصحاب المنازل من Veranjaka فيجايا سوتا - النصر Vimalakirti Nirdesa Sutra - تنقية حقل بوذا Vimamsaka سوتا - الامتحان فينا سوتا - العود فيانيانا سوتا - وعي فيباكا سوتا - النتائج Vipallasa Sutta - Perversions Virecana Sutta - A Purgative Visakhuposatha سوتا - الخطاب إلى Visakha على Uposatha مع الممارسات الثمانية التصور من أميتابها بيور لاند سوترا Vitakkasanthaana سوتا - العقل التفكير المستبعد فيتارا سوتا - قوة التفاصيل Vyagghapajja سوتا - شروط الرعاية Y ياماكا سوتا - إلى ياماكا يافاكالابي سوتا - The Sheaf of Barley Yodhajiva سوتا - المحارب Yodhajiva سوتا - المحارب Yodhajiva Sutta - To Yodhajiva اليوغا سوتا - يوكيس Yuganaddha سوتا - في جنبا إلى جنب
12) Classical Armenian-դասական հայերեն,
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ունենան Հավերժական երանության հասնել որպես վերջնական նպատակ, դասեր
քաղելով իրենց հետազոտությունների եւ կրթաթոշակների համար: Ներկայացրեք
նրանց վերջին վիզուալ ձեւաչափով ուսուցումները, ներառյալ 7D / 3D
լազերային հոլոգրամները եւ Circarama կինոնկարը, Մեդիտացիայի սրահում:
Namo Amitabha - Namo Buddhaya Բարի գալուստ BuddhaSutra.com
Խնդրում ենք կարդալ պրոֆիլի բաժինը, այս կայքի նպատակներով:
Ստորեւ բերված է բուդդիստական բոլոր սութրայի կազմը Ա-ից մինչեւ Z. Անհատական sutra դիտելու համար խնդրում ենք ավելի գլորել:
Խնդրում ենք օգտագործել զննարկիչի ետ կոճակը, այս էջին վերադառնալու համար: Sutra սկսած նամակով Word փաստաթղթում PDF- ում Part-1 doc (800 KB) pdf (1.6 ՄԲ) Part-2 doc (740 KB) pdf (792 KB) B doc (892 KB) pdf (748 KB) C doc (564 KB) pdf (532 KB) D doc (672 KB) pdf (708 KB) EFG doc (976 KB) pdf (856 KB) HIJK doc (884 KB) pdf (732 KB) L doc (696 KB) pdf (608 KB) Մ Part-1 doc (800 KB) pdf (612 KB) Մ Part-2 doc (768 KB) pdf (640 KB) NOP doc (592 KB) pdf (564 KB) RS դոկ (1.1 ՄԲ) pdf (752 KB) S doc (916 KB) pdf (880 KB) TU doc (764 KB) pdf (668 KB) VY doc (800 KB) pdf (684 KB)
Ա Բնության մի փոքրիկ հեգնանք (խոսքի տեքստ) Aakankheyya Sutta (տեքստի ելույթ) - Եթե Bhikkhu ցանկությունները Aanaapaanasuttam (տեքստի ելույթ) - Ներածություն եւ շնչառություն Aananjasappaayasuttam (տեքստի ելույթ) - հասնել անհամապատասխանության հասնելու համար Abhasita Sutta (տեքստը խոսքի) - Ինչ չի ասել Աբխաա Ռաջա Կումարա Սուտտա (տեքստի ելույթ) - Իշխան Աբխայի Աբխա Սուտտան (տեքստի ելույթ) - Fearless Աբիշյան Սուտտան (տեքստի ելույթ) - պարգեւներ Accayika Sutta (տեքստի ելույթ) - Շտապ Acchariya Abbhuta Sutta (տեքստի ելույթ) - Հրաշալի եւ զարմանալի Acintita Sutta (տեքստի ելույթ) - Un-conjecturable Adanta Sutta (տեքստի ելույթ) - Untamed Aditta Sutta (տեքստի ելույթ) - Տունը հրդեհի դեմ Aditapariyana Sutta (տեքստը խոսքի) - The կրակի քարոզը Ադիյա Սուտտան (խոսքի տեքստ) - օգուտներ ձեռք բերելու հարստությունից Խորհրդատվություն բարբարոս Պանդայի համար (տեքստի ելույթ) Ագարա Սուտտան (տեքստի ելույթ) - Հյուրի տունը The Agganna Sutta (տեքստի ելույթը) - մասին սկիզբը Aggi Vacchagotta Sutta (տեքստը խոսքի) - Vacchagotta է կրակի Աղատա Սուտտան (խոսքի տեքստ) - ատելություն Աղաթապիտատինայա Սուտտա (տեքստի ելույթ) - Հատով ատելություն Ajaniya Sutta (տեքստը խոսքի) - The Thoroughbred Ajivaka Sutta (տեքստի ելույթ) - դեպի Ֆատալիստների ուսանող Akankha Sutta (տեքստի ելույթ) - ցանկություն Akkhama Sutta (տեքստի ելույթ) - ոչ կայուն Akkosa Sutra (տեքստի ելույթ) - վիրավորանք Alagagadduupama Sutta (տեքստի ելույթ) - օձի սիմֆիլդը Alavaka Sutta (տեքստի ելույթ) - դեպի Ալավակա Յակխա Բոլոր տողերը (խոսքի տեքստ) Ambalatthikaraahulovada Sutta (տեքստի ելույթ) - խորհրդատվություն բարեգործական Rahula է Ambalatthika Ambattha Sutta (տեքստի ելույթ) - Pride Humbled Amitabha Sutra (տեքստի ելույթ) Անատաթափինդիկովաադասթաթամ (տեքստի ելույթ) - Խորհրդատվություն Անատաթափինդիկայում Anagata Bhayani Suttas (տեքստի ելույթ) - Ապագա վտանգների մասին զեկույցներ Անանա Սուտտան (տեքստի ելույթ) - պարտավորված Ánanda Sutta (տեքստի ելույթ) - հրահանգներ Vangisa Ánanda Sutta (տեքստի ելույթ) - ինքնակառավարման, ոչ ինքնուրույն եւ ոչ ինքնակառավարման Ánanda Sutta (տեքստի ելույթ) - Շնչառության հիշողությունը Ánandabhaddekarattasuttam (տեքստի ելույթ) - Մեկ Կիրառելի Attachment է բարբարոս Ánanda Anangana Sutta (տեքստի ելույթ) - Առանց Blume Anattá Lakkhana Sutta (տեքստի ելույթ) - Խոսքը ոչ թե ինքնատիպ բնույթի մասին Andhakavinda Sutta (տեքստը ելույթ) - Athakavinda Aneñja Sappaya Sutta (տեքստը խոսքի) - նպաստում է անհերքելի Angulimala Sutta (տեքստի ելույթ) - To Angulimala Անի Սուտտա (տեքստի ելույթ) - The Peg Anubuddha Sutta (տեքստի ելույթ) - Հասկանալը Anuggita Sutta (տեքստի ելույթ) - Աջակցվել է Anumaana Sutta (տեքստի ելույթ) - Ինքնագնահատում Anupadasuttam (տեքստի ելույթ) - Անխափան համակենտրոնացում Anuradha Sutta (տեքստի ելույթ) - To Anuradha Anuruddhasuttam (տեքստը խոսքի) - To Anuruddha Apannaka Sutta (տեքստի ելույթ) - The Inquiring Teaching Aparihani Sutta (տեքստի ելույթ) - Ոչ ընկնում Appaka Sutta (տեքստի ելույթ) - Քիչ Appamada Sutta (տեքստի ելույթ) - հանգստություն Aranavibhangasuttam (տեքստի ելույթ) - անհատականության դասակարգում Araña Sutta (տեքստի ելույթ) - The Wilderness Արիյա Վամսա Սուտտա (տեքստի ելույթ) - Խոսակցություններ Նոբելյան ավանդույթների մասին Ariyapariyesana Sutta (տեքստը խոսքի) - The Noble Search Assu Sutta (խոսքի տեքստ) - Արցունքներ Âtânâtiya Sutta (տեքստի ելույթ) - Հայտարարություն Աթանաթիայի մասին Attadanda Sutta (տեքստի ելույթ) - Ուսուցում Atthakarana Sutta (տեքստի ելույթ) - In Judgmenthttp: //buddhasutra.com
Atthasatapariyaya Sutta (տեքստի ելույթ) - մեկ հարյուր ութ զգացողություններ Atthi Raga Sutta (տեքստի ելույթ) - Որտեղ կա Passion The Avalambana Sutta (տեքստի ելույթ) - Urabon Sutra Ավալիկա Սուտտան (տեքստի ելույթ) - Քույր Ավալիկա Avarana Sutta (տեքստի ելույթ) - Խոչընդոտներ Avijja Sutta (տեքստի ելույթ) - անտեղյակություն Avatamsaka Sutra (տեքստի ելույթ) - The Flower Garland Sutra Ayacana Sutta (տեքստի ելույթ) - Հայցը Բ Baalapandita Sutta (տեքստի ելույթ) - Ճանաչել հիմար եւ իմաստուն Bahiya Sutta (տեքստը խոսքի) - մասին Bahiya Bahudhaatukasuttam (տեքստի ելույթ) - Դասախոսություն շատ տարրերի վրա Bahuna Sutta (տեքստի ելույթ) - To Bahuna Bahuvedaniiya Sutta (տեքստը խոսքի) - The Discourse մասին շատ զգացմունքների Bakkulasuttam (տեքստը խոսքի) - The Wonderful Things մասին բարբարոս Bakkula Bhaddekarattasuttam (տեքստի ելույթ) - Մեկ Կատարյալ Կցորդ Bhayabherava Sutta (տեքստի ելույթ) - Մեծ Վախ Bhikkhu Aparihaniya Sutta (տեքստի ելույթ) - Մայրցամաքների մեջ չընկնելու պայմանները Bhikkhuni Sutta (տեքստի ելույթ) - The Nun Bhojana Sutta (տեքստի ելույթ) - A Meal Bhutamidam Sutta (տեքստի ելույթ) - Սա գալիս է ներկա լինելու Bhuumija Sutta (տեքստի ելույթ) - To Venerable Bhuumija Brahmajala Sutta (տեքստի ելույթ) - The Supreme Net Ինչ ուսուցումը չէ Brahmana Sutta (տեքստի ելույթ) - Unnabha the Brahman Brahma Net Sutra (տեքստի ելույթ) - Bodhisattva Mind-Ground գլխում Brahmanimantana Sutta (տեքստը ելույթ) - Ուղերձ դեպի Brahma Բուդդայի ուսուցումը Սութրա (տեքստի ելույթ) Բուդդայի խոսքերը Կամմի մասին (տեքստի ելույթ)
C Caatuma Sutta (տեքստի ելույթ) - The Discourse at Catuma Cakkavattisihananda Sutta (տեքստի ելույթ) - առյուծի խոռոչ անիվի անդրանիկ վիճակում Cakkhu Sutta (տեքստի ելույթ) - The Eye Cala Sutta (տեքստի ելույթ) - Քույր Քալա Candala Sutta (տեքստի ելույթ) - The Outcaste Cankii Sutta (տեքստի ելույթ) - դեպի Brahmin Cankii Capala Sutta (տեքստը խոսքի) - Nodding Cetana Sutta (տեքստի ելույթ) - կամքի ակտ Cetokhiila Sutta (տեքստի ելույթ) - The Arrow մեջ մտքում Chabbisodana Sutta (տեքստի ելույթ) - Վեց անգամ փորձաքննություն Chachakka Sutta (տեքստի ելույթ) - The Six Sextets Channovaadasuttam (տեքստի ելույթ) - խորհրդատվություն բարբարոսական Channa Chappana Sutta (տեքստի ելույթ) - Վեց Կենդանիներ Chiggala Sutta (տեքստի ելույթ) - The Hole Բուդդայի Amitayus- ի քննարկում (տեքստի ելույթ) Culasunnatta Sutta (տեքստի ելույթ) Cula-dhammasamadana Sutta (տեքստի ելույթ) - գործառույթների մասին կարճ խոսակցություն Cula-Assapura Sutta (տեքստի ելույթ) - Ասապուրայի կարճատեւ զրույցը Cula Kammavibhanga Sutta (տեքստի ելույթ) - Գործողության ավելի կարճ վերլուծություն The Cula Malunkka Sutra (տեքստի ելույթը) Կուլա Մալինկովաա Սուտտա (տեքստի ելույթ) - Կարճ ասած հրահանգներ Մալեքկային Cula Punnama Sutta (տեքստը խոսքի) - The Shorter Discourse վրա Full-moon գիշեր Cula Suññata Sutta (տեքստի ելույթ) - Դժվարության մասին փոքրիկ զրույցը Cula Vedalla Sutta (տեքստի ելույթ) - Հարցերի պատասխանների կարճ հավաքածու Culadukkhakkhandha Sutta (տեքստի ելույթ) - Կարճատեւ զրույց `տառապանքի զանգվածի վրա Culagopalaka Sutta (տեքստի ելույթ) - Փոքր ելույթ է Cowherd Cunda Sutta (տեքստի ելույթ) - Shariputra- ն անցնում է հեռավորության վրա Cuularaahulovaadasuttam (տեքստի ելույթ) - Խորհուրդ, կարճ ասած, հարգելի Rahula Cuulatanhaasankhaya Sutta (տեքստի ելույթ) - կարճատեւ զրույց, խառնաշփոթի ոչնչացման մասին Դ Dahara Sutta (տեքստի ելույթ) - Երիտասարդ Dakkhinaavibhangasuttam (տեքստի ելույթ) - Առաջարկությունների դասակարգում Danda Sutta (տեքստի ելույթ) - The Stick Dantabhumi Sutta (տեքստի ելույթ) - «Տաղանդի փուլում» ելույթը Dasuttara Sutta (տեքստի ելույթ) - ընդլայնելով տասնամյակներ Datthabba Sutta (տեքստի ելույթ) - Հայտնի է Buddhahood Sutra- ի անհաղթահարելի պետության ցուցադրումը Devadaha Sutta (տեքստի ելույթ) - At Devadaha Դեւադուա Սուտտան (տեքստի ելույթ) - Երկնային առաքյալներ Dhaatuvibhangasuttam (տեքստի ելույթ) - դասերի տարրերի դասակարգում Dhajagga Sutta (տեքստի ելույթ) - Banner Protection Dhamma Niyama Sutta (տեքստի ելույթը) - Դհամմայի կարգապահության մասին զրույցը Dhammacariya Sutta (տեքստի ելույթ) - սխալ վարքագիծ Dhammadaayaada Sutta (տեքստի ելույթ) - Մկրտել ուսուցումը Dhammakakkappavattana Sutta (տեքստի ելույթ) - Արդարության Թագավորության հիմնադրում Dhammañu Sutta (տեքստի ելույթ) - One Dhamma զգայարանով Dhammika Sutta (տեքստի ելույթ) - To Dhammika Dhana Sutta (տեքստը խոսքի) - Treasure Dhaniya Sutta (տեքստի ելույթ) - Dhaniya է Cattleman The
Dharani Sutra է Բուդդայի Երկարակեցության Extinction եւ
հանցագործությունների եւ Երեխաների պաշտպանության (տեքստը խոսքի) - 佛說 長壽
滅罪 護 護 童子 陀羅尼 經 白話 翻譯 Dhatu Sutta (տեքստը խոսքի) - Properties Dhatu Vibhanga Sutta - Վերլուծություն հատկությունների The Diamond Sutra (տեքստի ելույթ) Dighajanu Sutta (տեքստի ելույթ) - To Dighajanu Dighanakha Sutta (տեքստի ելույթ) - խորհրդատվություն Dighanakha է թափառող ասպետական Dighavu-kumara Vatthu (տեքստը ելույթի) - The Prince of Dighavu պատմությունը
Բուդդայի կողմից շնորհված ուսմունքի դասախոսությունը (տեքստի ելույթ) The Discourse Collection (տեքստի ելույթ) Մեծ օրհնությունների մասին զրույցը (խոսքի տեքստ) Ուսմունքի դասախոսությունը Բուդդայի կողմից պարզապես Parinibbána- ի (text to speech) Ditthi Sutta (տեքստի ելույթ) - Դիտումներ Duggata Sutta (տեքստի ելույթ) - ընկել է դժվար ժամանակներում Dutthatthaka Sutta (տեքստի ելույթ) - կոռումպացված Dvayatanupassana Sutta (տեքստի ելույթ) - Dualities- ի զրույցը Dvedhavitakka Sutta (տեքստի ելույթ) - Երկու տեսակի մտածելակերպ Ե Sutra- ի ութ իրականացում Լուսավորություն Սութրան Դատարկյալի աղեղնակը Eukaari Sutta - ի Brahmin Esukari- ին Ֆ Գրասենյակային պատկանելություն Sutra Բուդդայի առաջին ելույթը Առաջին Խանդհակա - Բխիկխուսի շքանշանի ընդունումը Առաջին ուսմունքը - քարոզելու որոշման նախապատմությունը Բուդդայի առաջին ուսմունքը Անթերի մաքրություն Sutra - երկխոսություն Laywoman Gangottara- ի հետ Սութրայի քառասուներկու բաժիններում Չորրորդ Խանդհակա - The Pavàrana արարողությունը անձրեւի սեզոնի վերջում, Vassa Գ Gaddula Sutta - The Leash- ը Gadrabha Sutta - The Donkey Ganakamoggallana Sutta - The Discourse to Ganaka-Moggallana Ganda Sutta - A Boil Գարավա Սուտտա - Հարգանք Gavi Sutta - կովը Gelañña Sutta - հիվանդ սենյակում Գիլանա Սուտտա - Սիկ Գիլանա Սուտտա - հիվանդ մարդիկ Gilayana Sutta - հիվանդություն Girimananda Sutta - Խոսակցություններ դեպի Girimananda Thera Gopakamoggallaanasuttam - ի Brahmin Gopakamoggallaana Գոտամա Բուդդա - հիշում է իր նախկին գոյությունը Գոտամա Բուդդա `իր սեռական պրակտիկայի բանակցությունները Gotama Buddha Ponders- ը Gotamaka Cetiya Sutta - Գոթամակի շրին Գոթման առաջին վարպետները `Կալաման եւ Ռամապութտան Gotami Sutta - Քույր Գոթամի Գոգաթակա Սուտտա - մարմնի քարանձավը Գյուլիսաանի Սուտտա - Հավերժական Գուլիսանիի հաշվին
Հ Հատթաքա Սուտտա - Հաթթակիին, քնելիս, ցուրտ անտառում Heart Sutra- ն Փրաջան Պարամիտա Սութրայի սիրտը Հիմանանթա Սուտտան `« Զարթոնքի գործոնների մասին » Hiri Sutta - Ընկերության մասին Hiri Sutta - խղճմտանք Հիտա Սուտտա - օգուտ Ես Iddhipada Vibhanga Sutta - իշխանության հիմունքների վերլուծություն Ina Sutta - պարտքը Indriyabhaavanaasuttam - Հոգեկան ֆակուլտետների զարգացում Անդարիա Վիբհանգա Սուտտա - Հոգեկան ֆակուլտետների վերլուծություն Մահայանի դպրոցի զարդարանքի, մաքրության, հավասարության եւ լուսավորության անսահման կյանքը Sutra (佛说 大乘 無量 壽 莊嚴 清净 平等 覺 經) Isidatta Sutta - Isidatta- ի մասին Isigilisuttam - The Rock, որը շրջում Sages Issattha Sutta - Աղեղնաձգության հմտություններ Ittha Sutta - Ինչ է Բարի գալուստ Ջ Ջալյա Սուտտա - Ջալիայի մասին Jara Sutta - ծերություն Jara Sutta - ծերություն Jata Sutta - The խճճվել Բուդդայի Jataka Tales (բառի փաստաթուղթ) Jhana Sutta - հոգեկան սանձում Jiivaka Sutta - A Discourse To Jiivaka է խթանող որդին իշխան Ջիննա Սուտտա - հին Jivaka Sutta - To Jivaka Կ Kaayagataasatisuttam - մարմնի մեջ մտավորականություն Kaccayanagotta Sutta - Kaccayana- ն դեպի աջ տեսք ունի Kakacupama Sutta - Saw- ի սքանչելիությունը Կալադանա Սուտտա - սեզոնային նվերներ Kalahavivada Sutta- Հետագա հարցեր Kalama Sutta - Կալամայի հրահանգը Կամա Սուտտա - Զգացմունքային հաճույք Kammavaanata Sutta - Kamma խոչընդոտները Kannakatthala Sutta - At Kannakattala Կարանի Մետտա Սուտտա - Բարի կամք Karaniya Mettá Sutta - համընդհանուր սիրո օրհներգը Kasi Bharadvaja Sutta - Դասախոսություն Bharadvaja, ֆերմերային Kathavatthu Sutta - Զրույցների թեմաներ Կաթուվիա Սուտտա - Պուտրիդ Kayasakkhi Sutta - մարմնի վկա Կեսի Սուտտա - Քեզի ձիու մարզիչ Kevatta Sutta - Քեվատա Խագգավիսանա Սուտտա - ռնգեղջյուր Խանդա Սուտտա - Ագրեգատներ Khuddaka Pátha - Փոքր ընթերցումներ Khuddakapatha Sutta - Կարճ անցքեր Kimattha Sutta - Ինչ է նպատակը: Կիմինա Սուտտա - Քիմիլա Kimsila Sutta - ճիշտ վարքագիծ Kimsila Sutta - Ինչ առաքինության հետ: Kindada Sutta- ն ինչ է տալիս Kintisuttam - Ինչ ես մտածում ինձանից Kitagirisutta - խորհրդատվություն Kitagiri- ում Ksitigarbha Sutra - Sutra- ն անցյալի երդման արարողությունները Բոդիխինտտվայից Kucchivikara-vatthu - The Monk հետ դիզենտերիա Kukkuravatika Sutta - The Dog-հերթապահ Ascetic Kula Sutta - ընտանիքների մասին Kusita Arambhavatthu Sutta - Ծույլ եւ հիմարություն էներգիայի համար Կուտա Սուտտա - Տանիքի բարձրությունը Kutadanta Sutta - արյունահեղ զոհաբերություն Լ Ladukikopama Sutta - The Quail Simile Lakkhana Sutta - 32 Մեծ մարդի նշանները Lankavatara Sutra Lekha Sutta Առյուծի տեր թագուհու Սրիմալա Սութրան Մեծ ելույթը առյուծի ծոցում Առյուծի վրայի կարճատեւ զրույցը Lohicca Sutta - լավ եւ վատ ուսուցիչներ Lokapala Sutta - աշխարհի պահապանները Lokavipatti Sutta - Աշխարհի անհաջողությունները Lokayatika Sutta - The Cosmologist Lomasangiyabhaddekaratthasuttam - առանձին լիցքավորված հավելված է բարբարոսական Lomasangiya Lonaphala Sutta - աղի բյուրեղյա Lotus Sutra - The Sutra անթառամ նշանակում
Մ Maagandiyasuttam - կետ առ կետ Դասակարգում Մադհուփինդիկա Սուտտա - մեղրի բալ Մադուրա Սուտտան - Կաստրին վերաբերող Magandiya Spell Magga-vibhanga Sutta - ուղի վերլուծություն Mahaacattaariisakasuttam - Քառյակի մասին ավելի երկար խոսակցություն
Maha Hatthipadopama Sutta - Մեծ Elephant Footprint Simile Mahaakammavibhangasuttam - Գործողությունների մանրամասն դասակարգումը Մահա Մանգաղա Սուտտա - օրհնություններ Maha Parinibbána Sutta - Բուդդայի վերջին օրերը Mahaapunnamasuttam - Ամբողջ լույսի գիշերը ավելի երկար դիսկուրս Maha Salayatanika Sutta - Մեծ Վեց Զգացմունք-մեդիա դիսկուրսը Maha Samaya Sutta - Մեծ հանդիպում Maha Sudassana-Sutta - Փառքի Մեծ Թագավորը Maha Satipatthána Sutta - Մեծ աղյուսակներ Maha Sunnata Sutta - Ավելի մեծ ելույթ է հույզերի վրա Mahaakaccaanabhaddekarattasuttam - բարեգործական Mahaakaccaana ծանոթյություններ բացատրությունը միասնական բարենպաստ հավելվածի Mahaasaccaka Sutta - հիմնական զեկույցը Saccaka Mahaassapura Sutta - Որքան երկար խոսակցություն Assapura- ում Mahadukkhakkhandha Sutta - Ավելի մեծ ելույթ `տառապանքի զանգվածի մասին Mahagovinda Sutta - Մեծ բախտավոր Mahali Sutta - Երկնային տեսարաններ, հոգին եւ մարմինը Mahanama Sutta - Մահանամա Mahanidana Sutta - Մեծ Պատճառները Դիսկուրս Mahapadana Sutta - Խոսքի մեծ խթան Mahayana Sutra- ն երեք գերազանց խաչեր է Makkatar Sutta - The Monkey Maranassati Sutta - մահվան հիշողությունը Մարապասա Սուտտա - Մարայի իշխանությունը Mara Upasatha Sutra - Թագավորության հիմնում Վարպետ Բժշկություն Բուդդա Սութրա Մատա Սուտտա - Մայրս Բոդիխաթվայի ունիվերսալ առաքինության սուտրայի մասին մտածողությունը Մեղիա Սուտտա - Բուդդայի խորհուրդը Մեղքիայում Բուրմունք լողանալու համար Բուդդա Sutra Մետտա Սուտտա - Խոսք, սիրառատ բարության առավելությունների մասին Մետտավուն Մանավա Պուչա - Մետտագուի հարցերը Ն Na Tumhaka Sutta - ոչ թե ձերն է Nadi Sutta - գետը Nagara Sutta - Քաղաք Nagaravindeyya Sutta - The Discourse առաքվել է Nagaravindika Nakhasikha Sutta - The Fingernail հուշում Nakula Sutta - Nakula- ի Ծնողները Nakulapita Sutta - մինչեւ Nakulapita Nalakalapiyo Sutta - թղթե խոզանակներ Nalakapána Sutta - The Discourse ժամը Nalakapana Nandakovaadasuttam - խորհրդատվություն հարգելի Nandaka Նանդանա Սուտտա - Վայելք Նավա Սուտտա - The Ship Neyyattha Sutta - նշանակություն, որը պետք է ենթարկվի Nibbána Sutta - Unbinding Nibbedhika Sutta - թափանցիկ Nidana Sutta - պատճառները Niramisa Sutta - Unworldly Nissaraniya Sutta - Փախուստի միջոցներ Nivaapa Sutta - ծիլերի սնուցող սքանչելի O Օղա-tarana Sutta - անցնել ջրհեղեղից Միակ ճանապարհը Սութրայում Պ Pabbata Sutta - լեռը Pabbatopama Sutta - լեռների Simile Պաբհասսա Սուտտա - Շողացող Paccaya Sutta - Պահանջվող պայմաններ Պադանա Սուտտա - Մեծ Պայքար Պաանա Սուտտա - հանձնում Pañcakanga Sutta - փորագրիչ Հինգ գործիքներ Pancattayasuttam - հինգ եւ երեքը Pañha Sutta - Հարցեր Pañña Sutta - խոհարարություն Parabhava Sutta- ի անկում Paramatthaka Sutta - On Views Parileyyaka Sutta - At Parileyyaka Parivatta Sutta - չորս փուլով Պասուրա Սուտտա - Պասուրա Պատալա Սուտտա - Անհեթեթ ցնցում Paticca Samuppada Vibhanga Sutta - կախված համակցման վերլուծություն Patika Sutta - մասին Patikaputta է Charlatan Patimokkha Sutta - The Bhikhus- ի կարգապահության կանոնագիրքը Patoda Sutta - The Goad-stick Payasi Sutta - Բանավեճը Skeptic- ով Քրեակատարողական գողը Phassa Sutta - Կապ Phassamulaka Sutta - արմատավորված է զգայուն տպավորություն Pilahaka Sutta - The Dung Beetle Pindapaatapaarisuddha Sutta - Սրտեր սննդամթերքի մաքրությունը Պիա Սուտտա - Հարգելի Piyajaatika Sutta - Սիրվածներ Պողալիա Սուտտա - Պոտալիա Potthapada Sutta - մասին Potthapada The Prajña Paramita- ի սիրտը Sutra- ն Պաշտպանում - The Heart Sutra Պակիստան, մաքուր երկիր եւ պաշտպանություն Բուդայից Pubbakotthaka Sutta - Արեւելյան Gatehouse Puggalavaggo - Andha Sutta Punnovaadasuttam - խորհրդատվություն արժանապատվության Punna Puttamansa Sutta - Որդու ճարպը
Ռ Ռոմագատա Սուտտա - գաղտնի Rahula Sutta- խորհուրդ Rahula Raja Sutta - թագավորը Ratana Sutta - գանձեր Ռատանա Սուտտա - The Jewel Discourse Ռաթա-վինիտա Սուտտա - Ռելեվի մարտկոցներ Rathakara Sutta - The Chariot Maker Rohitassa Sutta - To Rohitassa Rupa Sutta - ձեւեր Ս Սամագամաամա Սուտտա - Սամագամա Սաբբասավա Սուտտա - բոլոր fermentations Saccavibhanga Sutta - Ճշմարտությունների վերլուծության մասին զրույց Sacitta Sutta - սեփական մտքով Saddha Sutta - դատապարտում Sakka Sutta - Սաքսյանին Sakkapanha Sutta - Աստված խորհրդակցում է Բուդդա Սաքունգղի Սուտտա - The Hawk Salayatana Vibhanga Sutta - Վեց Զգացմունքների ԶԼՄ-ների վերլուծություն Saleyyaka Sutta - Սալայի բրմմանները Սալյա Սուտտա - Սալհա Սալլա Սուտտա - The Arrow Sallatha Sutta - The Arrow Սալլաքա Սուտտա - Արդյունավետության մասին զրույցը Սամադանգա Սուտտան `համակենտրոնացման գործոնները The Samadhi Suttas - անսահման համակենտրոնացում Samajivina Sutta - ապրելով մեղեդի Սամանա Մունդիքա Սուտտա - Մունդիկա, որը մտորելու տեղիք է տալիս Samaññafala Sutta - Մտահոգիչ կյանքի մրգերը Samanupassana Sutta - Ենթադրություններ Սամբոդի Սուտտա - ինքնատիպ զարթոնք Samiddhi Sutta - Սամիդիի մասին Սամմադիթթի Սուտտա - ճիշտ տեսակետի մասին զրույցը Samnamndiká Sutta - խորհրդատվություն դեպի թափառող ասպետական Uggaahamaana Samanamandikaaputta Sangaaravasuttam - ի Brahmin Sangaarava Sangaha Sutta - Ընկերության պարտատոմսեր Սանգիթի Սուտտա `հուշում է միասին Սանհա Սուտտա - The Conch Trumpet Sankhaaruppatti Sutta - Նպատակների առաջացում
Սանհիտտա Սուտտա - Բարի կամք, խոհարարություն եւ համակենտրոնացում Sañña Sutta - ընկալում Սանչեսա Սուտտա - պահպանակ Sappurisasuttam - արժանի մեկը Saraniya Sutta - նպաստավոր է ամուսնալուծության համար Satipatthána Sutta - Շրջանակներ Sattatthana Sutta - Յոթ բազներ Սուրբ Գիրքը քարոզվում է Բուդդայի կողմից Dharma- ի ընդհանուր զավթման մասին Երկրորդ Խանդհակա - The Uposatha արարողությունը եւ Pätimokkha Սեդակա Սուդտաս - Սեդակայում Sekha Patipada Sutta - պրակտիկա մեկի համար Sela Sutta - Քույր Սելա Սալա Սուտտա - Բրահիմ Սելա Քարոզը Ռաջագայում Յոթ արեւի քարոզը Սեւիտբբա-Ասեւիտաբասթտտամ - Այն, ինչ պետք է եւ չպետք է կիրառվի Շուրանգամա Սութրա Surangama Sutra (PDF տարբերակ) Սիգալովադա Սուտտա - Դիսպերսոնի կարգապահության կանոնագիրքը Սիգալա Սուտտա - The Jackal Siha Sutta - առատաձեռնության մասին Silavant Sutta - առաքինի Sisupacala Sutta - Քույր Sisupacala The Snake Simile Soma Sutta - Քույր Սոմա Սոնա Սուտտա - Սոնա մասին Sonadanda Sutta - ճշմարիտ Brahmin- ի հատկանիշները Sotar Sutta - The Listener Subha Sutta - Բարոյականություն, համակենտրոնացում, իմաստություն Ենթադրվում է, Suda Sutta - The Cook- ը Suddhatthaka Sutta - մաքրության մասին Սուխամալա Սուտտա - մաքրում Ավելի մեծ Sukhavativyuha Sutra Sunakkhatta Sutta - To Sunakkhatta Suñña Sutta - Դատարկ Susima Sutta - Susima- ի մասին Sussusa Sutta - լսում է Սուտավա Սուտտա - Սութավան Տ Talaputa Sutta - ի Talaputa դերասան Tamonata Sutta - Darkness Տանհա Սուտտա - Ուխտագնացություն Tapussa Sutta - To Tapussa The Discourse On Գործունեության տասնմեկ արդյունավետ ուղիներով Tevigga-Sutta - Վեդասի իմացության մասին Tevijjavacchagotta Sutta - Երեք Vedas է Vacchagotta Thana Sutta - հատկություններ Theragatha - մեկ հատված Theragatha - զույգը հատվածներ Theragatha - եռակի հատվածներ Theragatha - Quadruple հատվածներ Theragatha - Տասը հատվածներ Երրորդ խանդհակա - նստավայրը անձրեւի ժամանակաշրջանում, Վասսա Տիտտա Սուտտա - սեկտարյաններ U Ubhatobhaga Sutta - թողարկված երկու ուղիները Ուդիի Սուտտա - Ուդաունի մասին Uddesa Vibhanga Sutta - Հայտարարության վերլուծություն Udumbarika Sihanada Sutta - Մեծ առյուծի տապալումը դեպի udumbarkans Ուգգա Սուտտա - Ուգգա Ullambana Sutra - Ծնողների բարության համար վճարելու իրական խոսքեր Upacala Sutta - Քույր Ուլակալա Upadana Sutta - Կլինգինգ Upaddha Sutta - Սուրբ կյանքի կեսը Upajjhatthana Sutta - առարկաների համար Upakilesa Sutta - Փոքր աշտարակներ Upanisa Sutta - նախադրյալներ Upasena Sutta - To Upasena Upaya Sutta - Կցված Uposatha Sutta - ութերորդ պատրիարքության պահպանում Ուրագա Սուտտա - օձը Usnisa Vijaya Dharani Sutra - Մաքրող բոլոր չար ճանապարհները Ուտրարա Սուտտա - Ուտրարա Դեւայի Որդին Ուտտանա Սուտտա `զգոնության մասին Վ Vagrakkhedika Sutta - The Diamond Cutter Vajira Sutta - Քույր Վաժիրա Vajjiya Sutta - Վայջիայի մասին Vajrasamadhi Sutra - The Diamond Absorption Sutra Valahaka Sutta - Thunderheads Վամմիկա Սուտտա - Անտել բլրի սիմֆոնիան Vanapattha Sutta - Անտառի ուղիները Vanijja Sutta - Վատ ապրելակերպ Վասալա Սուտտա - Արտագնա ելույթներ Vatthupama Sutta - սփռոց է շոր Վեդանա Սուտտա - զգացմունք Vekhanassa Sutta - խորհրդատվություն դեպի թափառող ասպետական Vekhanassa Veranjaka Sutta - Verancaka- ի կենցաղացիներին ուղղված զրույցը Vijaya Sutta - Հաղթանակ Vimalakirti Nirdesa Sutra - Բուդդա դաշտի մաքրում Vimamsaka Sutta - Քննությունը Vina Sutta - The Lute Վինսանա Սուտտա - գիտակցություն Vipaka Sutta - արդյունքներ Vipallasa Sutta- նենգություն Վիրկանա Սուտտա - խեղճուկ Վիզախուպոսաթա Սուտտա - Վիկախայի ելույթը Uposatha- ում `8 գործերով Amitabha- ի մաքուր հողերի Sutra- ի տեսլականը Vitakkasanthaana Sutta - գիտնական մտածող մտածողությունը Վիտթարա Սուտտա - Ուժեղ մանրամասներ Vyagghapajja Sutta - բարօրության պայմաններ Յ Yamaka Sutta - դեպի Yamaka Yavakalapi Sutta - գարու կտոր Yodhajiva Sutta - The Warrior Yodhajiva Sutta - The Warrior Yodhajiva Sutta - To Yodhajiva Յոգա Սուտտա - Յակես Յոգանադհա Սուտտա - Տանդեմում
3) Classical Azerbaijani- Klassik Azərbaycan, Analitik
Insight Net - PULSUZ Onlayn Tipiṭaka Tədqiqat və Təcrübə Universiteti
və əlaqəli Xəbərlər http://sarvajan.ambedkar.org vasitəsilə 112
CLASSICAL LANGUAGES
Tipitakanı
Tədqiqat və Təqaüd üçün dərslər alaraq Müqəddəs Blazeyi Müqəddəs Niyyət
olaraq qazanmalarına imkan verən bütün cəmiyyətlərə yayılmağa çalışdı. Onlara
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Aşağıda bütün Buddist Sutrasların A’dan Z-yə yığılmasıdır. Fərdi sutranı nəzərdən keçirmək üçün, daha aşağıya fırladın.
Bu səhifəyə geri dönmək üçün brauzerin geri düyməsini istifadə edin. Sutra Word sənədində məktubu ilə başlayaraq PDF-də A Part-1 doc (800 KB) pdf (1.6 MB) A Part-2 doc (740 KB) pdf (792 KB) B doc (892 KB) pdf (748 KB) C doc (564 KB) pdf (532 KB) D doc (672 KB) pdf (708 KB) EFG doc (976 KB) pdf (856 KB) HIJK doc (884 KB) pdf (732 KB) L doc (696 KB) pdf (608 KB) M Part-1 doc (800 KB) pdf (612 KB) M Part-2 doc (768 KB) pdf (640 KB) NOP doc (592 KB) pdf (564 KB) RS doc (1.1 MB) pdf (752 KB) S doc (916 KB) pdf (880 KB) TU doc (764 KB) pdf (668 KB) VY doc (800 KB) pdf (684 KB)
A Bədbəxtliyin kiçik bir yazı (danışmaq üçün mətn) Aakankheyya Sutta (mətnə çıxış) - Bhikkhu istəkləri Aanaapaanasuttam (mətnə çıxış) - Nəfəs almağa və çıxmaqda olan söhbət Aananjasappaayasuttam (mətnə çıxış) - İmperturbability əldə etmək üçün uyğunluq Abhasita Sutta (mətn çıxışı) - Nə deyildi Abhaya Raja Kumara Sutta (mətnə çıxış) - Şahzadə Abhaya Abhaya Sutta (mətnə çıxış) - Qorxmaz Abhisanda Sutta (mətnə çıxış) - Mükafatlar Accayika Sutta (mətnə çıxış) - təcili Acchariya Abbhuta Sutta (mətnə çıxış) - Gözəl və möhtəşəm Acintita Sutta (mətnə çıxış) - Un-conjecturable Adanta Sutta (mətnə çıxma) - Untamed Aditta Sutta (mətnə çıxış) - Evdə yanğın Adittapariyana Sutta (mətnə çıxış) - Yanğın xütbəsi Adiya Sutta (mətnə çıxış) - Sərvətdən əldə ediləcək faydalar Möhtərəm Punna’ya məsləhət (mətnə çıxış) Agara Sutta (mətnə çıxış) - Qonaq Evi The Agganna Sutta (mətnə çıxış) - Başlanğıc haqqında məlumat Aggi Vacchagotta Sutta (mətnə çıxış) - Atəşdə Vacchagotta Aghata Sutta (mətn çıxışı) - Nifrət Ağatapativinaya Sutta (mətnə çıxış) - Nifrətə qarşı mübarizə Ajaniya Sutta (mətnə çıxış) - The Thoroughbred Ajivaka Sutta (mətnə çıxış) - Fatalistlər Tələbəsinə Akankha Sutta (mətnə çıxış) - Dilek Akkhama Sutta (mətnə çıxma) - Möhkəm deyil Akkosa Sutra (mətnə çıxış) - təhqir Alagagadduupama Sutta (mətnə çıxış) - Yılanın Simile Alavaka Sutta (mətnə çıxış) - Alavaka Yakkha Bütün Taints (mətnə çıxış) Ambalatthikaraahulovada Sutta (mətnə çıxış) - Ambulatthika-da Rəhullaha məsləhət Ambattha Sutta (mətnə çıxış) - Pride Humbled Amitabha Sutra (mətnə çıxış) Anaathapindikovaadasuttam (mətnə çıxış) - Anatapindikaya məsləhət verin Anagata Bhayani Suttas (mətnə çıxış) - Gələcək təhlükələrə dair söhbətlər Anana Sutta (mətnə çıxış) - Debtless Ánanda Sutta (mətnə çıxış) - Vangisa üçün göstərişlər Ánanda Sutta (mətnə danışmaq) - Özünü, özünü və özünü yox edir Ánanda Sutta (mətnə çıxış) - Nəfəs alaqlığı haqqında Ánandabhaddekarattasuttam (mətnə çıxış) - Ānanda Anangana Sutta (mətnə çıxış) - Ləkəsizdir Anattá Lakkhana Sutta (mətnə çıxış) - Not-özünə xas xüsusiyyətə dair söhbət Andhakavinda Sutta (mətnə çıxış) - Andhakavinda Aneñja Sappaya Sutta (mətnə çıxış) - İmperturbable üçün əlverişlidir Angulimala Sutta (mətnə çıxış) - Angulimala Ani Sutta (mətnə çıxış) - The Peg Anubuddha Sutta (mətnə çıxış) - Anlaşma Anuggita Sutta (mətnə çıxış) - dəstəklənir Anumaana Sutta (mətnə çıxış) - Öz müşahidə Anupadasuttam (mətnə çıxış) - Aralıqsız konsentrasiya Anuradha Sutta (mətnə çıxış) - Anuradha üçün Anuruddhasuttam (mətnə çıxış) - Anuruddha üçün Apannaka Sutta (mətnə çıxış) - Müqavilənin tədrisi Aparihani Sutta (mətnə çıxış) - Falling Away Appaka Sutta (mətnə çıxış) - az Appamada Sutta (mətnə danışmaq) - həyəcan Aranavibhangasuttam (mətnə çıxış) - Təklik təsnifatı Araña Sutta (mətnə çıxış) - The Wilderness Ariya Vamsa Sutta (mətn çıxışına) - Noble Onların ənənələrinə dair söhbət Ariyapariyesana Sutta (mətnə çıxış) - Noble Axtarış Assu Sutta (mətnə çıxış) - Gözyaşları Âtânâtiya Sutta (mətnə çıxış) - Atanatiya haqqında söhbət Attadanda Sutta (mətnə çıxış) - Təlim Atthakarana Sutta (mətnə çıxış) - Judimenthttp: //buddhasutra.com
Atthasatapariyaya Sutta (mətnə çıxış) - bir yüz səkkiz hissi Atthi Raga Sutta (mətnə çıxış) - Sevinci var The Avalambana Sutta (mətnə çıxış) - Urabon Sutra Avalika Sutta (mətnə çıxış) - Qardaş Avalika Avarana Sutta (mətnə çıxış) - maneələr Avijja Sutta (mətnə çıxış) - Cehalet Avatamsaka Sutra (mətnə çıxış) - The Flower Garland Sutra Ayacana Sutta (mətnə çıxış) - İstək B Baalapandita Sutta (mətnə danışmaq) - Axmaq və Müdrik olanı tanımaq Bahiya Sutta (mətn çıxışına) - Bahiya haqqında Bahudhaatukasuttam (mətnə çıxış) - çox elementlər üzərində söhbət Bahuna Sutta (mətnə çıxış) - To Bahuna Bahuvedaniiya Sutta (mətnə çıxış) - Bir çox hissləri haqqında söhbət Bakkulasuttam (mətnə danışmaq) - Hörmətli Bakkula haqqında gözəl şeylər Bhaddekarattasuttam (mətnə çıxış) - Tək bir Xeyriyyə Attachment Bhayabherava Sutta (mətnə çıxış) - Böyük Qorxu Bhikkhu Aparihaniya Sutta (mətn çıxışına) - Monks arasında heç bir azalma şərtləri Bhikkhuni Sutta (mətn çıxışına) - The Nun Bhojana Sutta (mətnə çıxış) - Bir yemək Bhutamidam Sutta (mətnə danışmaq) - bu, özünə daxil oldu Bhuumija Sutta (mətnə çıxış) - Vəhşi Bhuumija Brahmajala Sutta (Mətn nitqi) - Ali Net Təhsil nədir? Brahmana Sutta (mətn çıxışına) - Unnabha Brahman’a Brahma Net Sutra (mətnə çıxış) - Bodhisattva Mind-Ground Fəsil Brahmanimantana Sutta (mətnə çıxış) - Brahmanın ünvanına Buddanın bəxtiyar tədrisi Sutra (mətnə çıxış) Kamma haqqında Buddanın sözləri (mətnə çıxış)
C Caatuma Sutta (mətnə çıxış) - Catuma’daki söhbət Cakkavattisihananda Sutta (mətnə danışmaq) - Təkərin tüninqində Aslanın nəfəri Cakkhu Sutta (mətnə çıxış) - The Eye Cala Sutta (mətnə çıxış) - Sister Cala Candala Sutta (mətnə çıxış) - The Outcaste Cankii Sutta (mətnə çıxış) - Brahmin Cankii Capala Sutta (mətnə çıxış) - Nodding Cetana Sutta (mətnə çıxış) - iradəsi Cetokhiila Sutta (mətnə çıxış) - Minddə ox Chabbisodana Sutta (mətnə çıxış) - Altı dəfə İmtahan Chachakka Sutta (mətnə çıxış) - Six Sextets Channovaadasuttam (mətnə çıxış) - Şəriətə sövq etmək üçün məsləhət Chappana Sutta (mətnə çıxış) - Six Animals Chiggala Sutta (mətnə çıxış) - Hole Buda Amitayusun müzakirəsi (mətnə səslənmə) Culasunnatta Sutta (mətnə çıxış) Cula-dhammasamadana Sutta (mətnə çıxış) - Təcrübələrə dair qısa söhbət Cula-Assapura Sutta (mətnə çıxış) - Assapura-da qısa söhbət Cula Kammavibhanga Sutta (mətnə çıxış) - Fəaliyyətin qısa təhlili Cula Malunkka Sutra (mətnə çıxış) Cula Malunkyovada Sutta (mətnə çıxış) - Malinkyaya qısa təlimat Cula Punnama Sutta (mətnə çıxış) - Tam moon gecəsində qısa söhbət Cula Suññata Sutta (mətnə çıxış) - Bədbəxtlik haqqında kiçik söhbət Cula Vedalla Sutta (mətnə səslənmə) - Suallar və cavabların qısaldılmış dəsti Culadukkhakkhandha Sutta (mətn oxunması) - Qəddar əhvalat haqqında qısa söhbət Culagopalaka Sutta (mətnə çıxış) - Cowherd üzrə kiçik söz Cunda Sutta (mətnin çıxışına) - Shariputra’nın Dəyişməsi Cuularaahulovaadasuttam (mətnə danışmaq) - Qısacası Rəhullaha məsləhət Cuulatanhaasankhaya Sutta (mətnə çıxış) - Özlemin məhv edilməsi haqqında qısa söhbət D Dahara Sutta (mətnə çıxış) - Gənc Dakkhinaavibhangasuttam (mətnə çıxış) - Təkliflərin təsnifatı Danda Sutta (mətnə çıxış) - The Stick Dantabhumi Sutta (mətn çıxışına) - “Tamed Stage” haqqında söhbət Dasuttara Sutta (mətnə çıxış) - Onilliklər genişlənir Datthabba Sutta (mətnə çıxış) - Məlum olmaq Buddhahood Sutra’nın Anlaşılamayan Dövlətinin nümayişi Devadaha Sutta (mətnə çıxış) - Devadaha Devaduuta Sutta (mətn çıxışı) - Cəhənnəm peyğəmbərləri Dhaatuvibhangasuttam (mətnə çıxış) - Elementlərin təsnifatı Dhajagga Sutta (mətnə çıxış) - Banner qorunması Dhamma Niyama Sutta (mətnin çıxışına) - Dhammanın Sifarişinə dair Söhbət Dhammacariya Sutta (mətnə çıxış) - Səhv davranış Dhammadaayaada Sutta (mətnə danışmaq) - Tərbiyəni miras etmək Dhammakakkappavattana Sutta (mətn oxunması) - Haqqlıq Krallığı qurulması Dhammañu Sutta (mətnə çıxış) - Dhammanın bir hissəsi ilə Dhammika Sutta (mətnə çıxış) - Dhammika Dhana Sutta (mətnə çıxış) - Treasure Dhaniya Sutta (mətnə çıxış) - Dhaniya Cattleman Budanın Dharani Sutra uzunömürlülük üzərində pozulması və gənc uşaqların qorunması (mətnə) - 佛說 長壽 滅罪 護 諸 童子 陀羅尼 經 白話 翻譯 Dhatu Sutta (mətnə çıxış) - Properties Dhatu Vibhanga Sutta - Əmlakların təhlili Diamond Sutra (mətnə çıxış) Dighajanu Sutta (mətnə çıxış) - Dighajanu üçün Dighanaxa Sutta (mətnə danışmaq) - Dığanaxa’ya gəzən Ascetic’e məsləhət Dighavu-kumara Vatthu (mətnə çıxış) - Şahzadə Diqavunun hekayəsi
Buddanın bəxş etdiyi təlimin söhbəti (mətnə danışmaq) Söhbət kolleksiyası (mətnə çıxış) Böyük xeyir-dualar haqqında söhbət (danışma metni) Onun Parinibbanın (Bibliyanın mətni) əvvəlcədən Buddha tərəfindən öyrədilməsinin öyrədilməsi Ditthi Sutta (mətnə çıxış) - Baxışlar Duggata Sutta (mətnə çıxış) - Hard Times qəzası Dutthatthaka Sutta (mətnə çıxış) - Bozulmuş Dvayatanupassana Sutta (mətnin çıxışına) - Dualities’in düşüncəsi Dvedhavitakka Sutta (mətnə çıxış) - iki düşüncə növü E Səkkiz Böyük Realizasiya Sutra Aydınlanma Sutra Empty Beggar’s Bowl Esukaari Sutta - Brahmin Esukari üçün F Filial Piety Sutra Budanın ilk söhbəti Birinci Khandhaka - Bxikhus ordeni qəbul Birinci Təlimi - təbliğ etmək qərarının tarixi Buddanın Birinci Təlimi Qüsursuz Purity Sutra - Laywoman Gangottara ilə dialoq Sutra qırx iki bölmədə Dördüncü Khandhaka - Yağışlı Mövsümün sonunda Vassa’nın Pavàrana Töreni G Gaddula Sutta - The Leash Gadrabha Sutta - Eşşək Ganakamoggallana Sutta - Ganaka-Moggallana üçün söhbət Ganda Sutta - A Boil Garava Sutta - Reverence Gavi Sutta - İnək Gelañña Sutta - xəstə otaqda Gilana Sutta - Sick Gilana Sutta - Sick People Gilayana Sutta - xəstəlik Girimananda Sutta - Girimananda Thera üçün söhbət Gopakamoggallaanasuttam - Brahmin Gopakamoggallaana’ya Gotama Buddha - əvvəllər mövcudluqlarını xatırladır Gotama Buddha - Onun Ascetic Təcrübələrində Müzakirələr Gotama Buddha Ponders Gotamaka Cetiya Sutta - Gotamaka Türbəsi Gotama ilk ustaları - Kalama və Ramaputta Gotami Sutta - Sister Gotami Guhatthaka Sutta - Bədənin Mağarası Gulissaani Sutta - Venerable Gulissani hesabına
H Hatthaka Sutta - Hatthaka üçün Soyuq Ormanı Yaxşı yatmaq haqqında Ürək Sutra Prajna Paramita Sutra’nın ürəyi Himavanta Sutta - Oyanış üçün amillər Hiri Sutta - Dostluq haqqında Hiri Sutta - Vicdan Hita Sutta - Benefit Mən Iddhipada Vibhanga Sutta - Güc əsasları təhlili Ina Sutta - Borc Indriyabhaavanaasuttam - Zehni Fakültələrin İnkişafı Indriya Vibhanga Sutta - Zehni Fakültələrin Təhlili Mahayana Məktəbinin Süslənmə, Purity, Equality və Maarifləndirilməsinin Sonsuzluğu Sutra (佛说 大乘 無量 壽 莊嚴 清净 平等 覺 經) Isidatta Sutta - Isidatta haqqında Isigilisuttam - Saqaları devirsən qaya Issattha Sutta - Okçuluk bacarıqları Ittha Sutta - Xoş gəldiniz nədir J Jaliya Sutta - Jaliya haqqında Jara Sutta - Köhnə Yaş Jara Sutta - Köhnə Yaş Jata Sutta - The Tangle Jataka Buddha Tales (söz sənəd) Jhana Sutta - Mental Absorbsiya Jiivaka Sutta - Jiivaka üçün şifahi Foster oğlu üçün bir söhbət Jinna Sutta - Köhnə Jivaka Sutta - To Jivaka K Kaayagataasatisuttam - Bədəndə yaranmış ağıl Kaccayanagotta Sutta - Kaccayana doğru görünüşü verildi Kakacupama Sutta - Saw olan simile Kaladana Sutta - Mövsümi Hədiyyə Kalahavivada Sutta- Əlavə suallar Kalama Sutta - Kalamasın təlimatı Kama Sutta - həssas zövq Kammavaranata Sutta - Kamma Obstructions Kannakatthala Sutta - At Kannakattala Karaniya Metta Sutta - Yaxşı Will Karaniya Mettá Sutta - Universal Sevgi Hymn Kasi Bharadvaja Sutta - Bharadvaja, Farmer üçün söhbət Kathavatthu Sutta - Söhbətin mövzusu Katuviya Sutta - Putrid Kayasakkhi Sutta - Bodily Şahid Kesi Sutta - At məşqçi Kesi Kevatta Sutta - Kevatta Khaggavisana Sutta - A Rhinoceros Horn Khandha Sutta - Aqreqatlar Khuddaka Pátha - az oxunuşlar Xuddakapatha Sutta - Qısa keçidlər Kimattha Sutta - Məqsəd nədir? Kimila Sutta - Kimila Kimsila Sutta - Sağ davranış Kimsila Sutta - hansı üstünlüklə? Kindada Sutta - Nə verən Kintisuttam - Məndən nə düşünürsən? Kitagirisutta - Məsləhət Kitagiri verilir Ksitigarbha Sutra - Sutra, Dünyadakı Mağaza Bodhisattvanın Keçmiş Vərdişləri Kucchivikara-vatthu - dizenteriya ilə monk Kukkuravatika Sutta - Köpek Görevlisi Kula Sutta - On Ailələr Kusita Arambhavatthu Sutta - Təmizlik və Enerji Arousal üçün əsaslar Kuta Sutta - Damın zirvəsi Kutadanta Sutta - Qansız Qurban L Ladukikopama Sutta - Bıldırcın Simile Lakkhana Sutta - 32 Böyük Adamın Markaları Lankavatara Sutra Lekha Sutta Qəhvəyi Srimala Sutra aslanın roarı Aslanın roarında böyük söhbət Aslanın qoxusu haqqında qısa söhbət Lohicca Sutta - Yaxşı və pis Müəllimlər Lokapala Sutta - Dünya Qəyyumlar Lokavipatti Sutta - Dünya Arzusu Lokayatika Sutta - Cosmologist Lomasangiyabhaddekaratthasuttam - Varlı Lomasangiya üçün Vahid Xeyriyyəçilik Əlavə Lonaphala Sutta - Duz Kristal Lotus Sutra - Sayılmaz mənaları Sutra
M Maagandiyasuttam - nöqtə nöqtəsi təsnifatı Madhupindika Sutta - Bal topu Madhura Sutta - Caste ilə bağlı Magandiya Spell Magga-vibhanga Sutta - Yolun təhlili Mahaacattaariisakasuttam - The Forty haqqında daha uzun söhbət
Maha Hatthipadopama Sutta - Böyük Elephant Footprint Simile Mahaakammavibhangasuttam - Fəaliyyətlərin ətraflı təsnifatı Maha Mangala Sutta - Bərəkət Maha Parinibbána Sutta - Budanın son günləri Mahaapunnamasuttam - Tam moon gecəsində daha uzun söhbət Maha Salayatanika Sutta - Böyük Altı Sense-Media Söyleşi Maha Samaya Sutta - Böyük görüş Maha Sudassana-Sutta - Şöhrətin Böyük Kralı Maha Satipatthána Sutta - Böyük Mündəricat Maha Sunnata Sutta - Bədbəxtliyə dair böyük söhbət Mahaakaccaanabhaddekarattasuttam - Mahaakaccaana’nın Vahid Xeyriyyəçi Əlavəsinin Açıklaması Mahaasaccaka Sutta - Saccaka üçün əsas söhbət Mahaassapura Sutta - Assapura’daki Uzun Söylem Mahadukkhakkhandha Sutta - Xəstəlik Kütləsi üzrə Böyük Səyah Mahagovinda Sutta - Böyük Steward Mahali Sutta - Heavenly Sights, Ruh və Bədən Mahanama Sutta - Mahanama’ya Mahanidana Sutta - Böyük Səbəblər Söyüd Mahapadana Sutta - Xətt üzrə böyük söhbət Mahayana Sutra Üç Üstün Çığ Makkata Sutta - Maymun Maranassati Sutta - Ölümün Mindfulness Marapasa Sutta - Maranın Gücü Mara Upasatha Sutra - Krallığın Quruluşu Şəfalı Buddha Sutra Master Mata Sutta - Ana Bodhisattva Universal Fəzilət Sutra haqqında düşüncə Meghiya Sutta - Budanın Meghiya üçün məsləhətidir Buddha Sutra’yı çimmək üstünlüyü Metta Sutta - Sevgililərin üstünlükləri haqqında söhbət Mettagu Manava Puccha - Mettaguin sualları N Na Tumhaka Sutta - Not Yours Nadi Sutta - çay Nagara Sutta - Şəhər Nagaravindeyya Sutta - Sehife Nagaravindikada təslim edildi Naxasikha Sutta - Fingernail tipi Nakula Sutta - Nakula’nın valideynləri Nakulapita Sutta - Nakulapita üçün Nalakalapiyo Sutta - Qəbirlərin Qulları Nalakapána Sutta - Nalakapana’da Söyleşi Nandakovaadasuttam - Zərdab Nandaka dan məsləhət Nandana Sutta - Delight Nava Sutta - Gəmi Neyyattha Sutta - Açıqlanacaq bir məna Nibbána Sutta - Unbinding Nibbedhika Sutta - Nüfuzlu Nidana Sutta - səbəbləri Niramisa Sutta - Unworldly Nissaraniya Sutta - Escape vasitələri Nivaapa Sutta - Geydirmə Yağdırıcısı Simile O Ogha-tarana Sutta - daşqın üzərində keçid Sutra bir yol P Pabbata Sutta - A dağ Pabbatopama Sutta - Dağların Simile Pabhassara Sutta - Parlaq Paccaya Sutta - zəruri şərtlər Padhana Sutta - Böyük Mübarizə Pahana Sutta - Giving Up Pañcakanga Sutta - Carpenter Beş alətlər Pancattayasuttam - The Five And The Three Pañha Sutta - Suallar Pañña Sutta - Anlayış Parabhava Sutta - Çöküş Paramatthaka Sutta - On Views Parileyyaka Sutta - Parileyyaka’da Parivatta Sutta - Dördlü Dəyirmi Pasura Sutta - Pasura Patala Sutta - Dipsiz axmaqlıq Patikca Samuppada Vibhanga Sutta - Qarşılıqlı birləşmənin təhlili Patika Sutta - Patikaputta haqqında Charlatan Patimokkha Sutta - Bxikhusun İntizam Məcəlləsi Patoda Sutta - The Goad-stick Payasi Sutta - Skeptiklə mübahisə The Penitent Thief Phassa Sutta - Əlaqə Phassamulaka Sutta - Sense-təəssüratında köklənmişdir Pilahaka Sutta - The Dung Beetle Pindapaatapaarisudduddha Sutta - Səmimi Yeməklərin Saflığı Piya Sutta - Hörmətli Piyajaatika Sutta - Sevdiyi Ones Potaliya Sutta - Potaliya Potthapada Sutta - Potthapada haqqında The Prajña Paramita - Ürək Sutra Prajñápáramitá - Ürək Sutra Buddanın təmiz torpaq və müdafiəsinin tərifi Pubbakotthaka Sutta - Şərq Gatehouse Puggalavaggo - Andha Sutta Punnovaadasuttam - Vurulan Punna üçün məsləhət Puttamansa Sutta - A Sonuncu Flesh
R Rahogata Sutta - Əlavə Rahula Sutta - Rahula üçün məsləhət Raja Sutta - Kral Ratana Sutta - Treasures Ratana Sutta - The Jewel Sayğac Ratha-vinita Sutta - Röle Chariots Rathakara Sutta - Chariot Maker Rohitassa Sutta - Rohitassa Rupa Sutta - Formalar S Saamagaama Sutta - Samagama’da Sabbasava Sutta - Bütün fermentasiya Saccavibhanga Sutta - Haqqların təhlili haqqında söhbət Sacitta Sutta - Öz Mind Saddha Sutta - Məhkumluq Sakka Sutta - Səkyana Sakkapanha Sutta - Allah Buddan danışır Sakunaghi Sutta - Şahin Salayatana Vibhanga Sutta - Altı Sense-media təhlili Saleyyaka Sutta - Salam Brahmanları Salha Sutta - Salha Salla Sutta - Arrow Sallatha Sutta - The Arrow Sallekha Sutta - Səmimiyyət haqqında söhbət Samadhanga Sutta - Konsentrasiya faktorları Samadini Suttas - Ölçülməz Konsentrasiya Samajivina Sutta - Tune’de yaşamaq Samana Mundika Sutta - Mundika Müsahibə Samañnaphala Sutta - Müqəddəs həyatın meyvələri Samanupassana Sutta - Varsayımlar Sambodhi Sutta - Self-awakening Samiddhi Sutta - Samiddhi haqqında Sammaditthi Sutta - Sağ Görünüş üzrə Söhbət Samnamndiká Sutta - Gəzən Ascetic Uggaahamaana Samanamandikaaputta üçün məsləhət Sangaaravasuttam - Brahmin Sangaarava’ya Sangaha Sutta - Təqaüd Bağları Sangiti Sutta - Birlikdə səslənir Sankha Sutta - Conch Trumpet Sankhaaruppatti Sutta - Niyyətlərin yaranması
Sankhitta Sutta - Yaxşı Will, Mindfulness və Konsentrasiya Sañña Sutta - Algı Sango Sutta - Bondage Sappurisasuttam - Worthy One Saraniya Sutta - Amiability üçün əlverişli Satipatthána Sutta - Çərçivə istinadları Sattatthana Sutta - Seven Bases Müqəddəs Kitab Dharma’nın Total Extinction haqqında Buddha tərəfindən hazırlanır İkinci Xandhaka - The Uposatha mərasimi və Pätimokkha Sedaka Suttas - Sedakada Sekha Patipada Sutta - Təlimdə Təcrübə Sela Sutta - Sister Sela Sela Sutta - Brahmin Sela’ya Rəcəqaha’da Xütbə Yeddi Günəşin Xütbəsi Sevitabba-Asevitabbasuttam - Tətbiq edilməli və etməməli olan şeylər Shurangama Sutra Surangama Sutra (PDF versiyası) Sigalovada Sutta - Laypersonun İntizam Məcəlləsi Sigala Sutta - Çaqqal Siha Sutta - On Generosity Silavant Sutta - Erdemli Sisupacala Sutta - Sister Sisupacala The Snake Simile Soma Sutta - Sister Soma Sona Sutta - Sona haqqında Sonadanda Sutta - Həqiqi Brahmanın xüsusiyyətləri Sotar Sutta - Dinləyici Subha Sutta - Əxlaq, Konsentrasiya, Hikmət Subhasita Sutta - Yaxşı Sözlü Suda Sutta - The Cook Suddhatthaka Sutta - Purity Sukhamala Sutta - Həll Böyük Sukhavativyuha Sutra Sunakkhatta Sutta - To Sunakkhatta Suñña Sutta - Boş Susima Sutta - Susima haqqında Sussusa Sutta - Dinləyin Sutava Sutta - Sutavan’a T Talaputa Sutta - Talaputa üçün aktyor Tamonata Sutta - Qaranlıq Tanha Sutta - Craving Tapussa Sutta - To Tapussa Fəaliyyətin on əlverişli yolları haqqında söhbət Tevigga-Sutta - Vedalar haqqında məlumat Tevijjavacchagotta Sutta - Vaccagotta üçün üç Vedas Thana Sutta - Xüsusiyyətlər Theragatha - Tek Ayaq Theragatha - Pair Verses Theragatha - Üçlü ayələr Theragatha - Quadruple Verses Theragatha - Ten Verses Üçüncü Xandhaka - Yağışlı mövsümdə Vassa yaşayış yeri Tittha Sutta - Sektarilər U Ubhatobhaga Sutta - Hər iki yola buraxıldı Udayi Sutta - Udayin haqqında Uddesa Vibhanga Sutta - Ərizənin təhlili Udumbarika Sihanada Sutta - Uldumbarkanlara Böyük Aslanın nəfəsi Ugga Sutta - Uqqa Ullambana Sutra - Valideynlərin xeyirxahlığını ödəmək üçün doğru sözlər Upacala Sutta - Sister Upacala Upadana Sutta - Clinging Upaddha Sutta - Müqəddəs Həyatın yarısı Upajjhatthana Sutta - Məsləhətləşmələr üçün mövzular Upakilesa Sutta - Minor Defilements Upanisa Sutta - Ön şərtlər Upasena Sutta - To Upasena Upaya Sutta - Əlavə edildi Uposatha Sutta - Səkkizinci Müqaviləni Müddəa et Uraga Sutta - The Snake Usnisa Vijaya Dharani Sutra - Bütün pis yolları təmizləmək Uttara Sutta - Devanın oğlu Uttara Utthana Sutta - Vicilance haqqında V Vagrakkhedika Sutta - Diamond Cutter Vajira Sutta - Sister Vajira Vajjiya Sutta - Vajjiya haqqında Vajrasamadhi Sutra - Diamond Absorbsiya Sutra Valahaka Sutta - Thunderheads Vammika Sutta - Ant Tepesinin Simile Vanapattha Sutta - Meşələrin yolları Vanijja Sutta - Yanlış həyat tərzi Vasala Sutta - Outcasts haqqında söhbət Vatthupama Sutta - Kumanın Simile Vedana Sutta - Feeling Vekhanassa Sutta - Gəzən Ascetic Vekhanassa üçün məsləhət Veranjaka Sutta - Veranjaka ev sahiblərinə söhbət Vijaya Sutta - Zəfər Vimalakirti Nirdesa Sutra - Buda sahəsinin təmizlənməsi Vimamsaka Sutta - İmtahan Vina Sutta - The Lute Viññana Sutta - Şüur Vipaka Sutta - Nəticələr Vipallasa Sutta - Perversions Virecana Sutta - A Purgative Visakhuposatha Sutta - Səkkiz təcrübəsi ilə Uposatha haqqında Visakha üçün söhbət Amitabha Pure Land Sutra’nın Görselleştirilmesi Vitakkasanthaana Sutta - Əxlaqi Düşüncə Zehni Vitthara Sutta - ətraflı möhkəmləndirir Vyagghapajja Sutta - Rifah şərtləri Y Yamaka Sutta - Yamaka’ya Yavakalapi Sutta - Arpa qabığı Yodhajiva Sutta - Warrior Yodhajiva Sutta - Warrior Yodhajiva Sutta - Yodhajiva Yoga Sutta - Yokes Yuganaddha Sutta - Tandemdə
Spiritual Community of The True Followers of The Path Shown by The Awakened One
II. The Existence of a Refuge
To realize that the human situation impels the search for a refuge is
a necessary condition for taking refuge, but is not in itself a
sufficient condition. To go for refuge we must also become convinced
that an effective refuge actually exists. But before we can decide on
the existence of a refuge we first have to determine for ourselves
exactly what a refuge is.
The dictionary defines “refuge” as a shelter or protection from
danger and distress, a person or place giving such protection, and an
expedient used to obtain such protection. This tallies with the
explanation of the Pali word sarana, meaning “refuge”, which has come down in the Pali commentaries. The commentaries gloss the word sarana with another word meaning “to crush” (himsati),
explaining that “when people have gone for refuge, then by that very
going for refuge it crushes, dispels, removes, and stops their fear,
anguish, suffering, risk of unhappy rebirth and defilement.”1
These explanations suggest two essential qualifications of a refuge.
(1) First, a refuge must be itself beyond danger and distress. A person
or thing subject to danger is not secure in itself, and thus cannot give
security to others. Only what is beyond fear and danger can be
confidently relied upon for protection. (2) Second, the purported refuge
must be accessible to us. A state beyond fear and danger that is
inaccessible is irrelevant to our concerns and thus cannot function as a
refuge. In order for something to serve as a refuge it must be
approachable, capable of giving protection from danger.
From this abstract determination of the qualifications of a refuge we
can return to the concrete question at hand. Does there exist a refuge
able to give protection from the three types of dangers delineated
above: from anxiety, frustration, sorrow and distress in the present
life; from the risk of an unhappy destination after death; and from
continued transmigration in samsara? The task of working out an
answer to this question has to be approached cautiously. We must
recognize at once that an objectively verifiable, publicly demonstrable
answer cannot be given. The existence of a refuge, or the specification
of a particular refuge, cannot be proven logically in an irrefutable
manner binding on all. The most that can be done is to adduce cogent
grounds for believing that certain persons or objects possess the
qualifications of a refuge. The rest depends upon faith, a confidence
born out of trust, at least until that initial assent is transformed
into knowledge by means of direct experience. But even then the
verification remains inward and personal, a matter of subjective
appropriation rather than of logical proof or objective demonstration.
From the Buddhist perspective there are three refuges which together
make available complete protection from danger and distress. These three
are the Buddha, the Dhamma, and the Sangha. The three are not separate
refuges each sufficient in itself; rather they are interrelated members
of a single effective refuge which divides into three by way of a
distinction in the characteristics and functions of its members. Why
such a distinction is necessary becomes clear if we consider the order
in which the three are presented.
The Buddha comes first because he is a person. Since we are persons
we naturally look to another person for guidance, inspiration, and
direction. When it is ultimate deliverance that is at stake, what we
look for in the first place is a person who has himself reached complete
freedom from danger and can lead us to the same state of safety. This
is the Buddha, the awakened one, who comes first in the triad for the
reason that he is the person who discovers, achieves, and proclaims the
state of refuge. In the second place we need that state of refuge
itself, the state beyond fear and danger; then we need a path leading to
this goal; and also we need a set of instructions guiding us along the
path. This is the Dhamma, which as we will see has this threefold
denotation. Then, in the third place, we need persons who began like
ourselves — as ordinary people troubled by afflictions — and by
following the way taught by the guide reached the state of safety beyond
fear and danger. This is the Sangha, the community of spiritual persons
who have entered the path, realized the goal, and can now teach the
path to others.
Within the triad each member works in harmony with the other two to
make the means of deliverance available and effective. The Buddha serves
as the indicator of refuge. He is not a savior who can bestow salvation
through the agency of his person. Salvation or deliverance depends upon
us, upon our own vigor and dedication in the practice of the teaching.
The Buddha is primarily a practioner, an expounder of the path, who
points out the way we ourselves must tread with our own energy and
intelligence. The Dhamma is the actual refuge. As the goal of the
teaching the Dhamma is the state of security free from danger; as the
path it is the means for arriving at the goal; and as the verbal
teaching it is the body of instructions describing the way to practice
the path. But to make effective use of the means at our disposal we need
the help of others who are familiar with the path. Those who know the
path make up the Sangha, the helpers in finding refuge, the union of
spiritual friends who can lead us to our own attainment of the path.
This triadic structure of the three refuges can be understood with
the aid of a simple analogy. If we are ill and want to get well we need a
doctor to diagnose our illness and prescribe a remedy; we need medicine
to cure our illness; and we need attendants to look after our
requirements. The doctor and attendants cannot cure us. The most they
can do for us is to give us the right medicine and make sure that we
take it. The medicine is the actual remedy which restores our health.
Similarly, when seeking relief from suffering and distress, we rely on
the Buddha as the physician who can find out the cause of our illness
and show us the way to get well; we rely on the Dhamma as the medicine
which cures our afflictions; and we rely on the Sangha as the attendants
who will help us take the medicine. To get well we have to take the
medicine. We can’t just sit back and expect the doctor to cure us all by
himself. In the same way, to find deliverance from suffering, we have
to practice the Dhamma, for the Dhamma is the actual refuge which leads
to the state of deliverance.
2681 Sat 14 Jul LESSON (29) 2682 Sun 15 Jul LESSON (30) LESSON Tue Jul 25 2007
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http://sarvajan.ambedkar.org anto 112 Seṭṭhaganthāyatta Bhāsā
Attempting
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*பகுஜன் சமாஜ் கட்சியின் மாநில செயற்குழு கூட்டம்*
====================
*18/07/2018* புதன்கிழமை காலை 10 மணியளவில் சென்னை பெரம்பூரில் உள்ள *தாய் ரமாபாய் பவன்* அலுவலகத்தில்
தேசிய தலைவர் *பெகன்ஜி* அவர்களின் ஆணைக்கிணங்க 4/07/2018 சென்னையிலும் 5/07/2018 திருச்சியிலும் நடைபெற்ற மண்டல ஆய்வுக் கூடத்தில் கலந்து கொண்டு பல்வேறு வேலைத்திட்டங்களை கொடுத்து நம்மை உற்சாகப்படுத்திய
நமது தேசிய பொது செயலாளர்
திரு *வீர் சிங்,MP* அவர்கள் மற்றும்
தேசிய துணைத் தலைவர் திரு *ஜெய் பிரகாஷ் சிங்*
மற்றும்
தென்னிந்திய ஒருங்கிணைப்பாளர் திரு *அசோக்சித்தார்த்,MP.*
அவர்களின் அறிவுறுத்தல்கள்படி மாநில தலைவர் திரு *K.ஆம்ஸ்ட்ராங்* BA,BL., அவர்கள் தலைமையில் நடைபெறவுள்ளது..
இதில் சிறப்பு அழைப்பாளர்களாக
_தென்னிந்திய ஒருங்கிணைப்பாளர்கள்_
திரு *அம்பேத்ராஜன்* Ex.MP அவர்களும்,
திரு *M.கோபிநாத்* அவர்களும்,
திரு *Dr.G.சீனிவாசன்* அவர்களும்
கலந்து கொள்கின்றனர்..
ஆகவே மாநில, மாவட்ட, தொகுதி நிர்வாகிகள் அனைவரும் தவறாமல் பங்கேற்க்குமாறு அன்புடன் கேட்டுக்கொள்கிறேன்..
*குறிப்பு* :-
ஒரு மாவட்டத்தில்
எத்தனை சட்டமன்றத் தொகுதி உள்ளது. அதில்
எத்தனை ஒன்றியம் உள்ளது.
அதில் எத்தனை பஞ்சாயத்து உள்ளது. நகரமாக இருப்பின் வார்டுகள்..
அதில் எத்தனை பூத்க்கள் உள்ளது.. ஒவ்வொரு பஞ்சாயத்து மற்றும் நகர வார்டுகளில் மொத்த மக்கள் தொகை மற்றும் SC/ST மக்கள் தொகை போன்ற விவரங்களை ஸ்பைரல் பைண்டிங் செய்து எடுத்து வரவும்..
உறுப்பினர் படிவத்திற்க்கான நிலுவை தொகை எடுத்து வரவும்.
உறுப்பினர் படிவம் பூர்த்தி செய்யாதவர்கள் அதனை திரும்ப ஒப்படைக்கவும்..
=================
இப்படிக்கு
*து.பாரதிதாசன்*
மாநில அலுவலக செயலாளர்.
பகுஜன் சமாஜ் கட்சி.
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Participants in our earlier course wrote:
“What a wonderful experience this has been. The course was so well organized, easily accessible, affordable, systematic, and comprehensive. I will always be grateful for this experience in my journey.” L, USA
“I found the course immensely useful, accessible and extremely thought-provoking.” - A, UK
“I didn’t finish everything, but what I was able to experience was profound. Thank you so much for the tremendous wealth of thinking and peace contained within your course.” - N, USA
“I found it very helpful and well structured. It helped me establish a daily practice throughout the duration and to learn a lot” - I, Argentina
“When I applied to join the course, I was struggling in my practice and had lost heart. I can’t sufficiently express my appreciation and gratitude for the wonderful resource you offer. The content was immediately engaging, and was throughout delivered with clarity and thoughtful care. Perhaps I can best express feedback in terms of how differently things feel having completed the course. The words that pop up are refreshment, reinvigorated, revival; joyful reconnection and commitment. Thank you.” - E, UK
“Before joining this course I was doing meditation but not with such discipline and without any structure. This course showed me many beautiful aspects of meditation which I have read before but not experienced. My sincere thanks to you and all people working for this online course. This is great help to people who cannot go physically to Ashrams to attend and practice.” S, India
“I greatly enjoyed it! And found it to be a great introduction to various meditation techniques.” - M, Hong Kong
“I very much appreciated the structure of the course and the exercises, which made it easy to integrate them into normal everyday life. Not being in a retreat but living in normal circumstances while practicing the exercises has enabled me to more and more notice phenomena arising in particular situations and I indeed started to learn and observe how suffering is created in everyday life situations and what suffering feels like. (A bit like ‘training on the job.’) Also I noticed insights arising, literally out of nowhere.” - A, Germany
“am very happy with the offered course, and Andrew’s use of personal perspective really helped me understand things better. Although I’ve previously used Vipassana meditation, this course really brought it together for me.” J, USA
“Meditations of Loving-Kindness, Compassion, Appreciative Joy, Equanimity etc. will no doubt help to maintain an emotional balance in the midst of discouraging vicissitudes of life. All in all the package was complete, precise and well crafted for the development of mind. Thank you, with your help I began the journey. And hope, will continue till the end.” J, India
“Truly memorable experience. Am determined more than ever to continue my practice and perpetual exploration. Thanks for taking us through this journey.” G, India
“I enjoyed very much the January meditation course. Although I’ve done a few of those 10 day courses, this online course taught me new techniques that I find helpful. I also enjoyed the readings and found Andrew’s style of writing to be very pleasing to read. He doesn’t shove the text down one’s throat. Instead, he imparts the information in a way which is easy to read and leaves the reader feeling at ease - as though this is really doable if only one approaches it with a relaxed and calm attitude. Thanks Andrew! I hope we meet someday!” - A, USA
Recent comments:
“This course has been very helpful to me in establishing a daily practice.” - D, USA
“I have learned much and my meditation practice has benefitted greatly…” - C, Australia
“I would like to thank you for your well structured, informative and personal course, it helped me for 3 months in a great way and left me determine to continue meditation practice…” - T, Qatar
“Wonderful course. Like a guided stroll through a wondrous rainforest. Rough terrain and stormy weather were dealt with gently but profoundly. Beauty was to be rejoiced in. Student discussion was fun and educative. Both my meditation practise and my Buddhism grew exponentially. Thank you Andrew and all participants.” -S, Australia
“I enjoyed your course. I meditate each morning…” - A, USA
“Thank you very much for the Vipassana course! … I kept up, learned, and benefitted in what feels like a major way.” - M, USA
“Impermanence! I do not like endings. Thank you so much for offering this meditation course to the world. I was so happy to find it.” - S, Canada
“Hi, I have just completed the course. It was fantastic, life altering. Feel very sad that it is finished. I have now established a daily meditation practice and will try to find a group in Sydney to further my dhamma practice. Thank you, it really has been a remarkable experience. I will join the Parisa and stay in touch with this organization. I have NO complaints only gratitude. Thank you.” - K, Australia
“As we near the end of the course I just want to say ‘thank you’ for your work on it and share some of my thinking and experience at thsi point. Ive found the different aproaches to meditation interesting and useful and have appreciated your focus on practicalities. The frequently asked questions have helped to avoid my inundating you with questions, as many people have clearly walked the path before asking them! … I am happy that it is a practical philosophy for living an ethical life, I like the emphasis on acting skillfully, feel that individual responsibility for ones actions (rather than relying on redemption) makes sense … Thank you for a very accessible path! - J, UK
Earlier comments
Dhamma Essay:
Path and Fruit by Ayya Khema
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to know - to shape - to liberate
http://buddhasutra.com/profile.html
Profile
The purpose of this website is to propagate Buddha Dharma to the whole world. As we all know that this is the Dharma-Ending age, Buddhism is getting weaker whereas our worldy desires grow stronger.
As said before by Shakyamuni Buddha (Scripture Preached by the Buddha on the Total Extinction of the Dharma), in this Dharma-Ending age all Buddhist-Sutras will disappear slowly one by one, starting with Shurangama Sutra and the last one to be Amitabha Infinite Life Sutra. After the first sutra is gone, the world will start to enter a chaotic time where evil deeds will become daily routines.
Excerpt from Shurangama Sutra:
…”In fifty-two years after that, the Shurangama Scripture and the pratyutpanna-samádhi will prematurely change and vanish, and shortly afterwards the twelve divisions of the Mahayana canon will also be destroyed in their entirety, and will not appear again. The robes of the monks will spontaneously turn white.
“When my Dharma is destroyed, the process will be comparable to an oil lamp, which, drawing close to the time it will go out, will shed an even greater radiance and brilliance, and then be extinguished. When my Dharma is destroyed, it will surely be like a lamp going out….
Excerpt from Infinite Life Sutra:
… The Buddha further said, “I have expounded this teaching for the sake of sentient beings and enabled you to see Amitayus and all in his land. Strive to do what you should. After I have passed into Nirvana, do not allow doubt to arise. In the future, the Buddhist scriptures and teachings will perish. But, out of pity and compassion, I will especially preserve this sutra and maintain it in the world for a hundred years more. Those beings who encounter it will attain deliverance in accord with their aspirations.
The Buddha said to Maitreya, “It is difficult to encounter and behold Tathagata when he is in this world. Difficult of access, difficult to hear are the Buddhas’ teachings and scriptures. It is also difficult to hear the excellent teachings for bodhisattvas, the Paramitas. Difficult too is it to meet a good teacher, to hear the Dharma and perform the practices. But most difficult of all difficulties is to hear this sutra, have faith in it with joy and hold fast to it. Nothing is more difficult than this. Thus have I formed my Dharma, thus have I expounded my Dharma, and thus have I taught my Dharma. You must receive it and practice it by the method prescribed.”…
This website hosts the complete list of all the Buddhist Sutras, including the Shurangama and Infinite Life Sutra. Hopefully we all can keep this site up and running for a long period of time, thus prolonging the sutra disappearance from happening.
I, Ánanda, Live in the Fullness of Emptiness
Empty of Empty Habits
Not an Empty Habitat
A Little Spell of Emptiness
Translated from the Pali by Michael Olds
I hear tell:
Once Upon A Time, The Lucky Man, Savatthi-Town, East-Park, The Palace of Migara’s Mother came-a-visiting. At this time, Ánanda, just emerging from his afternoon’s sit down practice, went to the Teacher, greeted him, and sat down to one side. There he said:
Sir, at one time, The Lucky Man was residing among the Sakyans in the market town of Nagaraka, and I, also, was there. In that place, I recall having heard, learnt, studied, grasped, face-to-face with the Lucky Man, this statement made by him: “At this time, Ánanda, I reside in the fullness of emptiness.” Did I hear this correctly?
Yes, Ánanda, you heard, learnt, studied, grasped this correctly. Previously, as well as now, I reside in the fullness of emptiness.
In the same way, Ánanda, as this Palace of Migara’s Mother [1] is empty of the disturbances of the city: empty of elephants, cows, horses, asses; empty of dealings with gold and silver; empty of groups of men and women, and there is only this that remains to disturb the emptiness: that is, the vibration emanating off the beggars here; in the same way, a beggar, paying no attention to the disturbances of the city, paying no attention to human beings, pays attention only to the vibration emanating off the forest. He takes to paying attention only to perception of the forest, and cleans out, tidies up and liberates his mind.
He understands: “This way there is no disturbance emanating from perception of the city. This way there is no disturbance emanating from perception of human beings. This way there is only that disturbance which emanates off perception of the forest.” Thus: “This way is empty of disturbance emanating from perception of the city. This way is empty of disturbance emanating from perception of human beings. This way there is only this that disturbs the emptiness: that is, the vibration which emanates off perception of the forest.”
In this way he regards that which is present as empty of that which is not present; and, with regard to what remains, he understands that: ‘That being; this is.’
Thus, Ánanda, there is in the case of this case, a sitting-down-to-empty-out that results in surpassing purity.
And again, Ánanda, deeper than that, paying no attention to human beings, paying no attention to the forest, he takes to paying attention only to perception of earth, and cleans out, tidies up and liberates his mind.
In the same way as he would regard a bull’s hide, stretched out to cure, held down by a hundred pegs, it’s life done gone; when he pays attention to earth, he does not think about anything on earth such as dry land or rivers or swamps or marshes with plants with branches and thorns or mountains or plains, but he only just pays attention to the vibration which emanates off perception of earth. He takes to paying attention only to perception of earth, and cleans out, tidies up and liberates his mind.
He understands: “This way there is no disturbance emanating from perception of human beings. This way there is no disturbance emanating from perception of the forest.” Thus: “This way is empty of disturbance emanating from perception of human beings. This way is empty of disturbance emanating from perception of the forest. This way there is only this that disturbs the emptiness: that is, the vibration which emanates off perception of earth.”
In this way he regards that which is present as empty of that which is not present; and, with regard to what remains, he understands that: ‘That being; this is.’
Thus, Ánanda, there is in the case of this case, a sitting-down-to-empty-out that results in surpassing purity.
And again, Ánanda, deeper than that, paying no attention to the forest, paying no attention to earth, he takes to paying attention only to perception of The Sphere of Unlimited Space, and cleans out, tidies up and liberates his mind.
He understands: “This way there is no disturbance emanating from perception of the forest. This way there is no disturbance emanating from perception of earth.” Thus: “This way is empty of disturbance emanating from perception of the forest. This way is empty of disturbance emanating from perception of earth. This way there is only this that disturbs the emptiness: that is, the vibration which emanates off perception of the Sphere of Unlimited Space.”
In this way he regards that which is present as empty of that which is not present, and, with regard to what remains, he understands that ‘That being, this is.’
Thus, Ánanda, there is in the case of this case, a sitting-down-to-empty-out that results in surpassing purity.
And again, Ánanda, deeper than that, paying no attention to earth, paying no attention to The Sphere of Unlimited Space, he takes to paying attention only to perception of the Sphere of Unlimited Consciousness, and cleans out, tidies up and liberates his mind.
He understands: “This way there is no disturbance emanating from perception of earth. This way there is no disturbance emanating from perception of The Sphere of Unlimited Space.” Thus: “This way is empty of disturbance emanating from perception of earth. This way is empty of disturbance emanating from perception of The Sphere of Unlimited Space. This way there is only this that disturbs the emptiness: that is, the vibration which emanates off perception of the Sphere of Unlimited Consciousness.”
In this way he regards that which is present as empty of that which is not present, and, with regard to what remains, he understands that ‘That being, this is.’
Thus, Ánanda, there is in the case of this case, a sitting-down-to-empty-out that results in surpassing purity.
And again, Ánanda, deeper than that, paying no attention to The Sphere of Unlimited Space, paying no attention to The Sphere of Unlimited Consciousness, he takes to paying attention only to perception of The Sphere Where No Thing’s There, and cleans out, tidies up and liberates his mind.
He understands: “This way there is no disturbance emanating from perception of The Sphere of Unlimited Space. This way there is no disturbance emanating from the perception of The Sphere of Unlimited Consciousness.” Thus: “This way is empty of disturbance emanating from perception of the Sphere of Unlimited Space. This way is empty of disturbance emanating from perception of The Sphere of Unlimited Consciousness. This way there is only this that disturbs the emptiness: that is, the vibration which emanates off perception of the Sphere Where No Thing’s There.”
In this way he regards that which is present as empty of that which is not present, and, with regard to what remains, he understands that ‘That being, this is.’
Thus, Ánanda, there is in the case of this case, a sitting-down-to-empty-out that results in surpassing purity.
And again, Ánanda, deeper than that, paying no attention to The Sphere of Unlimited Consciousness, paying no attention to The Sphere Where No Thing’s There, he takes to paying attention only to perception of The Sphere of Neither Perception Nor Non Perception, and cleans out, tidies up and liberates his mind.
He understands: “This way there is no disturbance emanating from perception of The Sphere of Unlimited Consciousness. This way there is no disturbance emanating from perception of The Sphere Where No Thing’s There.” Thus: “This way is empty of disturbance emanating from perception of the Sphere of Unlimited Consciousness. This way is empty of disturbance emanating from the perception of The Sphere Where No Thing’s There. This way there is only this that disturbs the emptiness: that is, the vibration which emanates off perception of the Sphere of Neither Perception Nor Non Perception.”
In this way he regards that which is present as empty of that which is not present, and, with regard to what remains, he understands that ‘That being, this is.’
Thus, Ánanda, there is in the case of this case, a sitting-down-to-empty-out that results in surpassing purity.
And again, Ánanda, deeper than that, paying no attention to The Sphere Where No Thing’s There, paying no attention to The Sphere of Neither Perception Nor Non Perception, he takes to paying attention only to the mental High-Getting that is Sign-less, and cleans out, tidies up and liberates his mind.
He understands: “This way there is no disturbance emanating from perception of The Sphere Where No Thing’s There. This way there is no disturbance emanating from perception of the Sphere of Neither Perception Nor Non Perception.” Thus: “This way is empty of disturbance emanating from perception of The Sphere Where No Thing’s There. This way is empty of disturbance emanating from perception of The Sphere of Neither Perception Nor Non Perception. This way there is only this that disturbs the emptiness: that is, the six sense-realms bound to this body reacting to life.”
In this way he regards that which is present as empty of that which is not present, and, with regard to what remains, he understands that ‘That being, this is.’
Thus, Ánanda, there is in the case of this case, a sitting-down-to-empty-out that results in surpassing purity.
And again, Ánanda, deeper than that, paying no attention to The Sphere Where No Thing’s There, paying no attention to The Sphere of Neither Perception Nor Non Perception, he takes to paying attention only to the mental High-Getting that is Sign-less, and cleans out, tidies up and liberates his mind.
He understands: “This Mental High-Getting that is Sign-less is something that has been constructed, thought out. Whatever has been constructed or thought out is subject to change and coming to an end.” Knowing and seeing this, his heart is free from the grip of sense pleasures, his heart is freed from the grip of living, his mind is free from the grip of blindness. In Freedom comes the knowledge of Freedom, and he knows: “Left Behind is Rebirth, Lived is the Best of Lives, Done is Duty’s Doing, Crossed over Am I; No More It’n and At’n for Me!”
He understands: “This way there is no disturbance emanating from the grip of sense pleasures. This way there is no disturbance emanating from the grip of living. This way there is no disturbance emanating from the grip of blindness.” Thus: “This way is empty of the disturbance emanating from the grip of sense pleasures. This way is empty of the disturbance emanating from the grip of living. This way is empty of the disturbance emanating from the grip of blindness. This way there is only this that disturbs the emptiness, that is the six sense-realms bound to this body reacting to life.”
In this way he regards that which is present as empty of that which is not present, and, with regard to what remains, he understands that ‘That being, this is.’
Thus, Ánanda, there is in the case of this case, a sitting-down-to-empty-out that results in surpassing purity.
And, Ánanda, all those Shamen or Brahmen of the long distant past who attained the highest surpassing purity of emptiness and made it a habitat, all of them did so by attaining this same highest surpassing purity of emptiness and making it a habitat.
And, Ánanda, all those Shamen or Brahmen who in the far distant future will attain the highest surpassing purity of emptiness and make it a habitat, all of them will do so by attaining this same highest surpassing purity of emptiness and making it a habitat.
And, Ánanda, all those Shamen or Brahmen who at present are able to attain the highest surpassing purity of emptiness and make it a habitat, all of them do so by attaining this same highest surpassing purity of emptiness and making it a habitat.
Wherefore, Ánanda, train yourself this way: “I will attain the highest surpassing purity of emptiness and make a habitat of that.”
Footnote:
[1] Pasade: Palace, Balustrade, Terraced house; as we understand it today not much more elegant than what would have been a well constructed two-story adobe home in what we might call an “open space preserve” — a bit of forest nearby town. The Palace was apparently covered top to bottom in precious rugs and cloth coverings.
Course Program 1. Kamma-Hiri Sutta: Conscience-in ClassicalTamil,Telugu,Thai,Turkish,Ukrainian,Urdu,Vietnamese,Welsh,Yiddish,Yoruba,Zulu
Please
render correct translation in your mother tongue and other languages
you know to this Google translation. Practice and share to become Sotta
Panna i.e., stream enterer and be happy to attain Eternal Bliss as Final
Goal.
Hiri Sutta: Conscience
Who in the world
is a man constrained by conscience,
who awakens to censure
like a fine stallion to the whip?
Those restrained by conscience
are rare —
those who go through life
always mindful.
Having reached the end
of suffering & stress,
they go through what is uneven
evenly;
go through what is out-of-tune
in tune.
73) Classical Tamil 73) பாரம்பரிய தமிழ் செம்மொழி
https://www.facebook.com/DinamaniDaily
https://www.facebook.com/tamilmurasunews
https://www.facebook.com/dailythanthinews
ஹிரி சுத்த : மனசாட்சி
எந்த
மனிதன் உலகில் மனசாட்சியால், சவுக்கால் அடிபட்ட அருமையான குதிரை போன்ற
கட்டுப்படுத்தப்படும் கண்டிக்காத விழிப்பூட்டுடன் இருப்பார் ? எப்போதும்
வாழ்க்கை மூலம் கவனத்தில் சென்று அந்த - துன்பம் மற்றும் மன அழுத்தம்
எட்டிய நிலையில், மனசாட்சி கட்டுப்படாத வர்கள் பார்பதற்கரிது. துன்பம்
மற்றும் மன அழுத்தம் எட்டிய நிலையில்,அவர்கள் சீரற்ற நிலையிலும் சமமாக
செல்கின்றனர்; இசைக்கு வெளியே யும் இசை யாக செல்கின்றனர்.
74) Classical Telugu 74) సంగీతం తెలుగు https://www.facebook.com/vaartha
آپ کو اسگوگلترجمہکے لئے جاننےاپنی مادری زباناور دوسری زبانوں میںصحیح ترجمہرینڈر، براہ مہربانی.پریکٹساور Sottaپاسیعنی،ندیentererبننے اورحتمیمقصد کے طور پرابدیفلاحکے لئے خوش ہوکرنے کے لئےاشتراک کریں.
شہریسے Sutta: ضمیر
دنیا میںایک آدمی ہے جوچابککے لئے ایک اچھاگھوڑے کی طرحمذمت کرنےبیدارجوضمیر،کی طرف سے مجبورکیا جاتا ہے؟ہمیشہکی زندگی کے ذریعےاحساسجانے والوں-ضمیرکی طرف سے روکاوہ لوگکم ہوتے ہیں.مصائباورکشیدگیکے اختتامتک پہنچ گئی ہے،وہ یکساں طور پراسمان ہےکیا کے ذریعےجانا؛دھن میںباہر کیدھنجاتا ہے کے ذریعےجانا ہے. 79) Classical Vietnamese 79) Người Việt Nam cổ điển
79)ViệtClassical 79)NgườiViệtNamcổđiển
1336Bài261.114thứ tư
ONLINEmiễn phíE-NalandaNghiên cứu vàThực hànhĐẠI HỌC chạybằng
http: sarvajan.ambedkar.org
Khóa họcChương trình 1.Nghiệp-HiriSutta: Cổ điểnTamil,TeluguLương Tâm tại-
Hãylàm chobản dịch đúngtrongtiếng mẹ đẻcủa bạnvà các ngôn ngữkhác mà bạnbiết đểdịchGooglenày.Thực hành vàchia sẻđể trở thànhSottaPannatức,dòngenterervà được hạnh phúcđểđạtEternalBlissnhư FinalGoal.
HiriSutta:Lương Tâm
Aitrên thế giớilà mộtngười đàn ôngbị ràng buộcbởi lương tâm,ngườiđánh thức đểkhiển tráchgiống như mộtcon ngựatốtchoroi?Nhữnghạn chếcủalương tâmlà rất hiếm-những người điquacuộc sống luôn luônlưu tâm.Sau khi đạt đượckết thúccủađau khổvàcăng thẳng,họđi qua những gìlàkhông đồng đềuđều;đi qua những gìlàout-of-tunetrong giai điệu. 80) Classical Welsh 80) Cymraeg Clasurol
80)CymraegClasurol 80)EnglishClasurol
1336GWERS261,114Dydd Mercher
AR-LEINAM DDIME-NālandaYmchwil aUNIVERSITYYmarfer rhedeg gan
Os gwelwch yn ddarendrocyfieithiadcywiryn eichmamiaithac ieithoedd erailleich bod yn gwybodat ycyfieithiadGoogle.Ymarfera rhannui ddod ynSottaPannahy,entererffrwda bod yn hapusi ennillTragwyddolBlissfelGôlTerfynol.
HiriSutta:Cydwybod
Pwy ynybyd ynddyngyfyngu gangydwybod,sy’ndeffroi geryddufelmarchgwychi’rchwip?Mae’r rhaihatalgangydwybodyn brin-y rhai sy’nmyndtrwy fywydbob amser ynystyriol.Wedicyrraedd diwedddioddefaintastraen,maent yn mynddrwy’r hynyn anwastadgyfartal;yn mynd trwyhyn syddy tu allan i’rdônmewn tiwn.
Jọwọmutọtranslationniìyá rẹahọnati awọn miiranedeti omọsiyiGoogletranslation.Asaati ki opinsidiSottaPannaie,sanentererki o si wadun latini anfaaniAyérayéBlissbiikojumọ.
The Dhammapada (Sayings of the Buddha)- 1:24:40 hr
https://www.youtube.com/watch?v=ArY597Dax84
From the Holy Buddhist Tipitaka: Sutta Pitaka - Samyutta Nikaya- 19:02 mins
https://www.youtube.com/watch?v=vNLtLcslKNQ
The Tipitaka Sattapanni Cave- 4:51mins
The
First Buddhist Council took place at the Sattapanni Rock Cave in
Rajagaha now Rajgir, India. 3 months after the Buddha’s final Nibbana,
500 Arahants met here to recite the Dhamma and the Vinaya so that it
could be passed on to future generations exactly as spoken by the
historical Buddha Gotama and his disciples. This council was headed by
Mahakassapa Thera and it lasted 7 months. It established the original
authentic Tipitaka: The 3 Baskets of Sacred Text = The Pali Canon: http://www.accesstoinsight.org/tipita…
Rehearsing new tunes for our forthcoming gig at G-Festival 13 including
Drizabone’s classic 90’s soul track “Real Love”, Bah Samba/Fatback
Band’s “Let The Drums Speak” and Brit-Funk classic “Southern Freeez”.
Footage filmed at Smokin’ Beats Studio in Preston, UK.
Vocals: Jade Bianca Williams Drums: Jonathan Mitchell Bass: Shaun Fortune Guitar: Mik Billington Keys: Ian Cross Sax: Aaron Siggs Trumpet: Phil Rutter Trombone: Chris Jones
The
Dhammapada The Buddha’s Path of Wisdom The Dhammapada is the best known
and most widely esteemed text in the Pali Tipitaka, the sacred
scriptures of Theravada Buddhism. The work is included in the Khuddaka
Nikaya (”Minor Collection”) of the Sutta Pitaka, but its popularity has
raised it far above the single niche it occupies in the scriptures to
the ranks of a world religious classic. Composed in the ancient Pali
language, this slim anthology of verses constitutes a perfect compendium
of the Buddha’s teaching, comprising between its covers all the
essential principles elaborated at length in the forty-odd volumes of
the Pali Canon.
Illustrated Dhammapada , yamaka vagga (by Ven. Weragoda Sarada Nayaka Maha Thero)- 16:47 mins
Dhammapada , (Yamaka Vagga,Chapter 01)
World’s largest edition
World’s
largest edition of Dhammapada, this is illustrated with 423 especially
commissioned works of art. The book represents the quintessence of
Buddhism, embodied in 423 stanzas that represent the words of the
Buddha. The wisdom implicit in these sacred verses is timeless and is
universally applicable. This encompasses both spiritual and worldly
situations. The book classified into 23 chapters is arranged to give the
reader the original Pali in Roman characters and the translation of
each stanza at two levels. The prose order of each stanza is provided,
with the meaning of each word explained. The story, out of which the
verses emerged, is also provided. A comprehensive commentary facilitates
the understanding of the work in depth. The book comes in an attractive
slip-case, with an illustration depicting one of the most serene images
of the Buddha adorning the cover.This is available in Sinhala and
Chinese versions as well.
(Recited In Pali by Ven. Weragoda Sarada Nayaka Maha Thero)
MAY YOU ALWAYS HAVE CALM, QUIET, ALERT, ATTENTIVE AND
EQUANIMINTY MIND!
WITH A CLEAR UNDESRSATNDING THAT
NOTHING IS PERMANENT!
MERITS makes us HAPPY
MORALITY makes us HAPPIER
MEDITATION makes us HAPPIEST
Comprehensive Course on Abhidhamma
The Abhidhamma in Practice
Introduction
Namo Sammaasambuddhassa Namo Saddhammassa Namo Buddhasanghassa
Homage to the Supremely Awakened One Homage to the Sublime Teaching Homage to the Buddha’s Community of Monks
The Abhidhamma forms the third part of the Pali Canon, the Tipi.taka. The other two parts are the Vinaya Pi.taka, the code of discipline for monks and nuns, and the Sutta Pi.taka, which contains the Buddha’s discourses. The word “Abhidhamma” means the higher teaching because it treats subjects exclusively in an ultimate sense (paramatthasacca), differing from the Sutta Pi.taka where there is often the use of expressions valid only from the standpoint of conventional truth (vohaarasacca). In the Abhidhamma the philosophical standpoint of the Buddha is given in a pure form without admixture of personalities, anecdotes, or discussions. It deals with realities in detail and consists of numerous classifications. These may at first discourage the prospective student. However, if one perseveres one will be able to derive much benefit in life-situations from the practical application of the knowledge gained through study of the Abhidhamma.
Origins
Theravaada tradition holds that the Buddha conceived the Abhidhamma in the fourth week after his awaken-ness, while still sitting in the vicinity of the Bodhi tree. Tradition also has it that he first preached the Abhidhamma to the assembly of deities in the Taavati.msa heaven; his mother, reborn as a deity, was present in the assembly. This can be taken to mean that the Buddha, by intense concentration, transcended the earth-bound mentality and rose mentally to the world of the deities, a feat made possible by his attainment of higher powers (abhiññaa) through utmost perfection in mental concentration. Having preached the Abhidhamma to the deities, he returned to earth, that is, to normal human consciousness, and preached it to the venerable Saariputta, the arahant disciple most advanced in wisdom.
From ancient times doubts have been expressed as to whether the Abhidhamma was really taught by the Buddha. What is important for us is to experience the realities described in the Abhidhamma. Then one will realize for oneself that such profound truths can emanate only from a source of supreme awaken-ness, from a Buddha. Much of what is contained in the Abhidhamma is also found in the Sutta Pi.taka and such sermons had never been heard by anyone until they were uttered by the Buddha. Therefore those who deny that the source of the Abhidhamma was the Buddha will then have to say that the discourses also were not uttered by the Buddha. At any rate, according to the Theravaada tradition, the essence of the Abhidhamma, the fundamentals, the framework, is ascribed to the Buddha. The tabulations and classifications may have been the work of later scholars. What is important is the essence; it is this we should try to experience for ourselves.
The question is also raised whether the Abhidhamma is essential for Dhamma practice. The answer to this will depend on the individual who undertakes the practice. People vary in their levels of understanding and spiritual development. Ideally all the different spiritual faculties should be harmonized, but some people are quite content with devotional practice based on faith, while others are keen on developing penetrative insight. The Abhidhamma is most useful to those who want to understand, who want to know the Dhamma in depth and detail. It aids the development of insight into the three characteristics of existence-impermanence, unsatisfactoriness, and no-self. It will be found useful not only during the periods devoted to formal meditation, but also during the rest of the day when we are engaged in various chores. When we experience realities then we are deriving benefit from the study of the Abhidhamma. A comprehensive knowledge of the Abhidhamma is further useful to those engaged in teaching and explaining the Dhamma to others.
The Ultimate Realities
The Abhidhamma deals with realities existing in an ultimate sense, called in Pali paramattha dhammaa. There are four such realities:
1.Citta, mind or consciousness, defined as that which knows or experiences an object. Citta occurs as distinct momentary states of consciousness.
2.Cetasikas, the mental factors that arise and occur along with the cittas.
3.Ruupa, physical phenomena, or material form.
4.Nibbaana.
Citta, the cetasikas, and ruupa are conditioned realities. They arise because of conditions and disappear when their conditions cease to sustain them. Therefore they are impermanent. Nibbaana is an unconditioned reality. It does not arise and therefore does not fall away. These four realities can be experienced regardless of what name we give them. Any other thing — be it within ourselves or without, past, present, or future, coarse or subtle, low or lofty, far or near — is a concept and not an ultimate reality.
Citta, cetasikas, and nibbaana are also called naama. The two conditioned naamas, citta and cetasikas, together with ruupa make up naama-ruupa, the psycho-physical organism. Each of us, in the ultimate sense, is a naama-ruupa, a compound of mental and material phenomena, and nothing more. Apart from these three realities that go to form the naama-ruupa compound there is no ego, self. The naama part of the compound is what experiences an object. The ruupa part does not experience anything. When the body is injured it is not the body, which is ruupa,that feels the pain, but naama, the mental side. When we are hungry it is not the stomach that feels the hunger but again the naama. However, naama cannot eat the food to ease the hunger. The naama, the mind and its factors, makes the ruupa, the body, ingest the food. Thus neither the naama nor the ruupa has any efficient power of its own. One is dependent on the other; one supports the other. Both naama and ruupa arise because of conditions and perish immediately, and this is happening every moment of our lives. By studying and experiencing these realities we will get insight into: (1) what we truly are; (2) what we find around us; (3) how and why we react to what is within and around us; and (4) what we should aspire to reach as a spiritual goal.
The Cittas
Awareness is the process of cittas experiencing objects. For a citta to arise it must have an object (aaramma.na). The object may be a color, sound, smell, taste, something tangible, or a mental object. These are the six external objects. Strictly speaking a mental object can be an internal phenomenon, such as a feeling, a thought, or an idea, but as forming the objective sphere of experience they are all classed as external. Corresponding to these external objects there are six internal sense faculties, called “doors” since they are the portals through which the objects enter the field of cognition. These are the eye, ear, nose, tongue, body and mind. Each of the five physical sense faculties can receive only its appropriate object; the mind door, however, can receive both its own proper mental objects as well as the objects of the five physical senses. When a door receives its object, there arises a corresponding state of consciousness, such as eye-consciousness, ear-consciousness, etc. The union of the object, the door or sense faculty, and the consciousness is called “contact” (phassa). There can be no awareness without contact. For contact to occur all three components must be present — object, door, and consciousness. If one is missing there will be no contact. The process of the arising of consciousness and the subsequent train of events is analyzed in detail in the Abhidhamma. A study of this analysis will show that only “bare phenomena” are taking place and that there is no “self” involved in this process. This is the no-self characteristic of existence.
The Arising of the Cittas
Cittas are classified in various ways. One such classification is according to their nature (jaati). In this classification we have:
1.Cittas which are resultant states of consciousness, vipaaka, the effects of previous kamma.
2.Cittas which are causes for action (kamma) through body, speech, or mind. We may call these “causative cittas.” A wholesome citta (kusala citta) will issue in wholesome action and an unwholesome one (akusala citta) in unwholesome action.
3.Cittas which are neither kamma nor its result. These are called kiriya cittas. They are kammically ineffective, being merely functional. Some kiriya cittas perform simple functions in the process of consciousness, others represent the actions and thoughts of arahants, who no longer generate fresh kamma.
When we see a form, hear a sound, smell, taste, or touch, it is a vipaaka citta, a resultant consciousness, that functions as the actual sense-consciousness. This citta is the result of some previous kamma. Thus, for example, when we hear an unpleasant sound, the ear-consciousness which actually hears the sound is the result of an unwholesome deed (kamma) previously done by that continuum of experience called a “person”; it is an akusala-vipaaka citta. If one sees a pleasant sight it is the result of a wholesome deed; the eye-consciousness that sees it is a kusala-vipaaka citta. This is a “bare phenomenon” that is taking place and there is no power that can stop the arising of this resultant citta. However, this resultant citta, having arisen, perishes in a moment.
To be aware of the momentariness of this vipaaka citta is of great practical importance. If one does not recognize the disappearance of this citta — and this can be done only by the practice of mindfulness — then subsequent cognitive processes having the same object as the vipaaka citta (which has already passed) can occur in the mind-door, bringing defilements into play. If the vipaaka citta had an unpleasant object, aversion can arise; and if the vipaaka citta had a pleasant object, attachment can arise. To make spiritual progress one should try to avoid the arising of those causative cittas associated with either aversion or attachment, which are both unwholesome mental factors building up further unwholesome kamma. Mindfulness of the instant perishing of the vipaaka citta after it has arisen is of immense practical value. Only one citta can exist at a time. Thus the citta with mindfulness, occurring through the mind-door, taking the perished vipaaka citta as its object, will prevent the arising of causative unwholesome cittas that lead to future suffering.
When the mind is not experiencing objects through the five sense doors — the eye, ear, nose, tongue, and body — it can still be active through the “mind door,” taking as its object either something previously experienced through the five sense doors, recently or long ago, or some idea or image peculiar to itself. Past experiences are registered in the life-continuum (bhava”nga) in a subliminal form, where from time to time they can surface through the mind-door to serve as objects for the citta. Kammically active cittas can follow this mental activity, and here again the practice of mindfulness — that is, being aware that there is thinking — will prevent the arising of unwholesome causative cittas. On the other hand, if mindfulness is absent there can be unwholesome mental activity, such as longing for things of the past, worry, remorse, regret, grudge, and doubt.
Cittas exhibit certain other interesting features which are dealt with in the Abhidhamma. Some of these are as follows:
Association with “roots.” Cittas may be associated with certain mental factors called “roots” (hetu, muula), or they may be dissociated from roots. The former kind of cittas are called sahetuka cittas, the latter ahetuka cittas; these are, respectively, rooted and rootless states of consciousness. The roots are particular mental factors (cetasikas) that arise together with the citta, often giving it a determinate ethical quality. Because the citta and its constituent factors, the cetasikas, arise together and because both have the same object and base, it is difficult to appreciate the subtle differences in their characteristics unless one’s mindfulness and insight are very sharp.
There are six roots. Three are kammically unwholesome (akusala); the other three may be either kammically wholesome (kusala) or indeterminate (abyaa-kata), depending on the type of consciousness they arise in. The unwholesome roots are greed (lobha), hatred (dosa), and delusion (moha). The three roots which are wholesome in some cittas and indeterminate in others are greedlessness (alobha), hatelessness (adosa), and undeludedness (amoha). Though these last three roots are expressed negatively they have positive manifestations. Greedlessness manifests as generosity and renunciation, hatelessness as loving-kindness, and undeludedness as wisdom or understanding.
In the ordinary unawakened worldling these six roots can occur in various combinations. When one enters the path leading to awakenment, the unwholesome roots are eradicated in stages until final emancipation is achieved. For the arahant, the liberated one, the cittas that arise in him can no longer be associated with any unwholesome roots. The cittas that the arahant experiences are neither wholesome nor unwholesome, as he does not generate any further kamma; his cittas are exclusively indeterminate. These indeterminate cittas can be functional (kiriya), as on occasions when he is mentally active, or resultants (vipaaka) when he is experiencing the effects of past kamma or abiding in the meditative attainment of fruition.
For spiritual progress it is important to be aware of the roots associated with the citta that we are experiencing at any particular moment. This is possible only by the practice of mindfulness as expounded in the Mahaa Satipa.t.thaana Sutta. This awareness helps us get rid of the unwholesome roots and cultivate the wholesome roots. This practice will enable one to purify moral virtue, to develop concentration, and to achieve insight.
Association with feeling. Cittas differ according to the feeling associated with them. Every citta has a concomitant feeling, but the quality of this feeling differs from citta to citta. Some cittas are accompanied by a pleasant feeling (sukhaa vedanaa), some by a painful feeling (dukkhaa vedanaa), some by an indifferent feeling (upekkhaa vedanaa).
It is important to recognize the feeling that accompanies each citta, for feelings serve as a condition for defilements to arise. The mind’s natural tendency is to develop attachment to a pleasant feeling and aversion to an unpleasant one. Any attachment will eventually cause suffering; for everything within and around us is impermanent, so when inevitable separation takes place, if there is attachment the result will be sorrow, lamentation, and despair. Aversion, apart from giving further nourishment to the unwholesome roots, is a totally futile response. We cannot change the essentially unsatisfactory nature of sa.msaara, but we can alter our reactions to our experiences in sa.msaara. Therefore, the sanest attitude would be neither to get attached to anything pleasant nor react with aversion to anything displeasing. This would be an attitude of indifference. Indifference, however, is of two kinds. One is the callous indifference which is a total disregard for one’s own well-being and that of others. This type of indifference is born of the unwholesome roots and obviously should not be cultivated by the spiritual seeker. The other type of indifference is a highly refined mental state which might be better referred to as equanimity. This attitude, born of wisdom pertaining to the real nature of phenomena, is an attitude of mental calmness amidst all the vicissitudes of life. This is the kind of indifference that we must try to cultivate.
Prompted and unprompted cittas. A prompted citta (sasankhaarika citta) is an act of consciousness that arises either as a result of deliberation and premeditation on one’s own part or through the inducement of another. If it is an unwholesome citta resulting in unwholesome action, then the result of such action will rebound on the agent in proportion to the degree of deliberation involved; for the one who induced it, his unwholesome cittas will also rebound on him, causing him future suffering. Therefore it is important not only that one should refrain from unwholesome deeds oneself, but that one also refrain from inciting others to perform such deeds.
If the prompted citta is a wholesome one resulting from one’s own wise consideration, the actions issuing from such a citta will bear good results for the doer; if it was induced by one with good intentions, his wholesome cittas will bring good results for him. Therefore, whenever possible, we should not only foster our own welfare by performing wholesome deeds but whenever possible should also try to bring out the goodness in others.
An unprompted citta (asankhaarika-citta) is one which arises spontaneously, without deliberation or premeditation on our own part and without inducement by others. These unprompted cittas, too, may be unwholesome or wholesome.
There are some people in whom greed and hate are so strong that the cittas that arise in them need no prompting from within or without. They spontaneously cling to what they think they possess and try to enhance their belongings by exploiting others. They do not know what generosity is, they are quick to criticize others; if they get a chance they will destroy everything that stands in the way of their attempts to boost their own ego. On the other hand, there are others who give willingly and joyfully, who do not hesitate to help their needy fellow beings, and who will even risk their own lives to save those in distress.
These divers characters — the misers, tyrants, murderers, heroes, and benefactors — are what they are because of their past tendencies built up in previous lives. However, the law of kamma and its fruit prevails at all times at all times and a change can occur for the better or worse, as in the cases of Angulimaala and Devadatta. The former started off as a vicious murderer but later became an awakened saint; the latter, the Buddha’s cousin, entered the Order as a monk but later attempted to kill the Buddha and take control of the Sangha himself.
Mind in its passive and active forms
The mind occurs in both passive and active modes. The passive gives way to the active when a stimulus is received through one of the sense doors. The passive state of mind is called bhava”nga, cuti, or paa.tisandhi, according to the occasion.
Bhava”nga. The bhava”nga citta, mentioned earlier, is the primary form of mind. It flows from conception to death except when interrupted by a stimulus through one of the sense doors. When a stimulus enters, consciousness becomes active, launching into a thought process (citta viithi). Thought processes have been analyzed in great detail in the Abhidhamma.
A complete thought process, occurring through the physical sense doors, is made up of seventeen thought moments (citta kha.na). These are:
1.A bhava”nga that flows by in a passive state when one of the five physical sense organs comes in contact with its object (atiita bhava”nga).
2.A bhava”nga that vibrates for one thought moment (bhava”nga calana).
3.A bhava”nga that cuts off the flow (bhava”nga upaccheda).
4.A citta that turns towards the object through the sense door that has been stimulated (pañcadvaara-vajjana).
5.The appropriate sense consciousness; in the case of the eye, for example, eye consciousness (cakkhu viññaa.na).
6.Next a thought moment — the sampa.ticchana citta — which has the function of receiving the object.
7.When the object has been received another thought moment, called the santiirana citta, arises, performing the function of investigating the object.
8.The act (kamma) itself, especially if it was a weighty one.
9 to 15.
The object having been determined, the most important stage from an ethical standpoint follows. This stage, called javana, consists of seven consecutive thought moments all having an identical nature. It is at this stage that good or evil is done, depending on whether the cittas have wholesome or unwholesome roots. Therefore, these javana thought moments have roots and also produce new kamma.
16 and 17.
Following the seventh javana the registering stage occurs, composed of two thought moments called tadaalambane. When the second registering citta has perished, the bhava”nga follows, flowing on until interrupted by another thought process.
These thought moments follow one another in extremely rapid succession; each depends on the previous one and all share the same object. There is no self or soul directing this process. The process occurs so rapidly that mindfulness has to be alert and brisk to recognize at least the determining thought moment — the vottapana — so that one can govern the javana thought moments by wholesome volition.
When the mind-door receives a mind-object, the sequence of events is a little different from that occurring through the physical senses. The mind-door-adverting citta is the same type of citta as the determining moment — the votthapana — that arises in a sensory process. This mind-door-adverting thought moment can cognize an object previously seen, heard, smelt, tasted or touched, thus making memories possible. Since the mind-object here has already been received and investigated, these functions need not be performed again and the mind-door-adverting thought moment gives way immediately to the javanas. These are, again, of great ethical significance. For example, unpleasant words previously heard can suddenly come to mind and, unless proper mindfulness (sammaa sati) is practiced, call up javana cittas rooted in hatred, i.e., unwholesome kamma.
The mind at the time of death
When a person is about to die the bhava”nga is interrupted, vibrates for one moment and passes away. The interruption is caused by an object which presents itself to the mind-door. As a result of this a mind-door-adverting citta arises. This is followed by five javana thought moments which are weak, lack reproductive power, and serve only to determine the nature of rebirth consciousness. The javanas may or may not be followed by two registering thought moments (tadaalambana). After this comes the death consciousness (cuti citta), which is identical in constitution and object to the bhava”nga citta. The cuti citta merely serves the function of signaling the end of life. It is important to appreciate the difference between the cuti citta and the javanas that precede it. The cuti citta is the end of the bhava”nga flow of an existence and does not determine the nature of rebirth. The javanas that occur just before the cuti citta arises form a kammic process and determine the nature of the rebirth consciousness.
The object that presents itself to the mind-door just before death is determined by kamma on a priority basis as follows:
1.Some weighty action performed earlier by the dying person. This may be meritorious such as a jhaanic ecstasy, or it may be demeritorious, some heinous crime. Either of these would be so powerful as to eclipse all other kammas in determining rebirth. This is called garuka kamma.
2.If there is no such weighty action, what has been done habitually — either good or bad — will ripen. This is called aaci.n.na kamma.
3.If habitual kamma does not ripen what is called death-proximate kamma fructifies. In this case the thought that was experienced at the time of a good or bad action in the recent past recurs at the time of death. This is referred to as aasanna kamma.
4.If the first three are lacking, some stored up kamma from the past will ripen. This is called ka.tatta kamma.
Dependent on one of the above mentioned four types of kamma, the object that presents itself to the mind-door could be one of three kinds:
1.The act (kamma) itself, especially if it was a weighty one.
2.Some sign of the act (kammanimitta); for example, a butcher may see a knife, a hunter may see a gun or the slain animal, a pious devotee may see flowers at a shrine or the giving of alms to a monk.
3.A sign of the place where the dying person will be reborn (gati nimitta), a vision of heaven, hell, etc.
This brief account of what will happen to us at death should impress on us the urgency of avoiding all evil acts by deed, word or thought and of performing wholesome meritorious acts. If we do not do so now, we cannot do so at the moment of death, which may come quite unexpectedly. As the Dhammapada states in verses 288 and 289:
This is called pa.tisandhi citta, literally “relinking consciousness.” The pa.tisandhi citta is the act of consciousness which arises at the first moment of life, the moment of conception. It is determined by the last kammic citta of the preceding life.
This kammic factor for the arising of a being operates through the pa.tisandhi. The accumulated tendencies of past lives are carried on to the pa.tisandhi and so the process of being born, dying and being born again goes on. Each pa.tisandhi citta is a new one, not the continuation of the old one in the previous life. Thus there is no place for a soul concept in rebirth. In the course of one particular life there is only one pa.tisandhi citta. Once the function of linking two existences has been performed by the pa.tisandhi, consciousness in the newly formed embryo immediately goes into the bhava”nga state. This flows along in the new existence with infinite interruptions by various stimuli and ends as the cuti citta of that particular existence.
The practice of chanting Buddhist scriptures in the presence of a dying person is intended to evoke kusala kamma cittas in him so that the last thought process will be a wholesome one and lead to a favorable rebirth.
Regardless of the conditions into which humans are born, be they handicapped or favored in various ways, birth in the human plane is the result of kusala kamma. It is only in the human plane that one can make a start to end all suffering. The Buddha has told us that, having left this human existence, not many will return to it for a long, long time. Therefore, it is up to us to make the most of this opportunity we have as human beings.
The Jhaana cittas
The cittas that occur through the five physical sense doors, and the mind-door cittas taking sense objects, belong to the sensuous plane of consciousness. They are called kaamaavacara cittas. The jhaana cittas are meditative states of consciousness. Their object is not a sense impression but a meditation object experienced through the mind-door. The jhaana citta may depend on subtle materiality (ruupaavacara citta) or, if more refined, may be independent of materiality (aruupaavacara citta).
There are five stages of ruupa jhaana and four of aruupa jhaana. No attempt will be made to analyze these stages except to state that each is more refined than its predecessor.
It is extremely difficult to attain even the first stage of jhaana. To do so one has to be well established in virtue (siila) and eliminate the five mental hindrances, at least temporarily. These five hindrances are: sense desire (kaamacchanda), ill-will (vyaapaada), sloth and torpor (thiina and middha), restlessness and worry (uddhacca and kukkucca), and doubt (vicikicchaa).
Though difficult, it is well worth attempting to attain jhaana by regular and ardent practice of samatha bhaavanaa, i.e., concentration-meditation. Even if we do not reach the first stage of jhaana, even a brief elimination of the five mental hindrances will give us a taste of a happiness which far surpasses that derived from the senses. When restlessness, anxiety and worry try to overwhelm us in our daily lives we will benefit by sitting for a period and developing concentration. We will realize that nothing is more satisfying than the ability to keep a check on the frivolous, fickle mind.
Lokuttara cittas
The word lokuttara is derived from loka and uttara. In this context loka refers to the five aggregates; uttara means beyond. Thus lokuttara applies to those states of consciousness that transcend the world of mind and body, i.e., they are supra-mundane.
These states of supra-mundane consciousness are possessed by those who have developed insight into the three aspects of existence — impermanence, unsatisfactoriness, and no-self. As a result of this insight, such a person passes beyond the level of a worldling (puthujjana) and becomes a Noble One (ariya puggala). With this transformation there is a radical change in the person’s life and nature because a determinate number of defilements are totally eradicated, never to arise again. These defilements go to form the ten fetters (sa.myojanaa) that bind a person down to the wheel of existence. They are eradicated in stages as one becomes, in succession, a stream-winner (sotaapanna), once-returner (sakadaagaamii), non-returner (anaagaami) and arahant. We shall refer to these states of supra-mundane consciousness again when we discuss nibbaana.
The Cetasikas
The second reality or paramattha dhamma is the cetasikas. The cetasikas are the mental factors or concomitants that arise and perish together with consciousness (citta), sharing its object and basis.
The Abhidhamma lists 52 kinds of cetasikas. One is feeling (vedanaa), another is perception (saññaa). The remaining 50 are grouped together under the term sa”nkhaaraa.
Feeling (vedanaa)
In the Abhidhamma context the word “feeling” signifies the affective experience of an object; it does not imply emotion, which comes under a different heading. Feeling is associated with every type of consciousness. Like the citta itself it is of momentary duration, arising and perishing in an instant. This arising and perishing occur in rapid succession, so much so that they create an illusion of compactness and stability obscuring the momentariness. But the momentariness can be experienced through the practice of mindfulness. It will then be realized that there is no self or agent that experiences the feeling. There is only the arising and disappearing of an impersonal process. As long as we do not see how this impersonal process occurs we will be led to believe that feeling is the self, or the self possesses feeling, or feeling is in the self, or the self is in feeling. These beliefs keep us bound to suffering — to sorrow, lamentation, pain, grief, and despair.
Feelings are commonly classified into three types: pleasant, unpleasant, and neutral. Pleasant feeling, in the absence of wise consideration (yoniso manasikaara), leads to attachment, unpleasant feeling to repugnance, and neutral feeling to ignorance. A pleasant feeling is pleasant while it lasts but when it changes, as it must, it yields to displeasure — i.e., an unpleasant feeling. An unpleasant feeling is unpleasant while it lasts, but when it passes a shallow satisfaction arises which misleads the average person into thinking: “Now, I am all right.” A neutral feeling, in the absence of wise attention, can foster ignorance and a callous indifference to one’s own and others’ welfare. If, however, one has developed wholesome awareness based on insight, when a neutral feeling arises the mind remains in equanimity, undisturbed in all circumstances. This balanced state of mind is one of the highest forms of happiness.
Relevant to the Abhidhamma, two other classifications of vedanaa must be mentioned.
5.indifferent or neutral feeling — adukkha-m-asukhaa vedanaa (upekkhaa)
Six Kinds:
Feelings born of eye-contact, ear-contact, nose-contact, tongue-contact, body-contact and mind-contact.
Perception (saññaa)
Perception is awareness of an object’s distinctive features. It becomes six-fold in relation to the five physical sense objects (color, sound, smell, taste, touch), and mental objects. It is sañña that enables us to recognize an object previously perceived.
As in the case of feeling, perception is an impersonal process which arises and perishes in a moment. If the momentariness and impersonal nature of perception are not appreciated by insight, here again, wrong conceptions will result that perception is the self, or the self possesses perception, or perception is in the self, or the self is in perception.
There are four perversions (vipallaasa) that distort perception — the perversions of regarding:
1.What is impermanent (anicca) as permanent (nicca)
2.What is unsatisfactory (dukkha) as pleasant or happiness-yielding (sukha)
3.What is without self (anattaa) as self (attaa)
4.What is impure (asubha) as pure (subha)
These distortions, born of ignorance, increase craving, grasping, and suffering. Only by the practice of mindfulness can one see through these perversions and avoid them.
Perception and memory. Memory occurs not through a single factor but through a complex process in which perception plays the most important role. When the mind first cognizes an object through the senses, perception “picks out” the object’s distinctive mark. When the same object is met with on a subsequent occasion, perception again notices that its distinctive mark is identical with the previous one. It “grasps” the identity of the distinctive marks. This “grasping” is a complex series of thought processes, one of which connects the present object with the previous one and another attaches to the present object the previous one’s name. Memory will be good if this “grasping” functions well, and “grasping” will function well if the initial “picking out” of the object’s distinctive marks was clear, not obscured by irrelevant thoughts. Clear perception comes through attention. As the Buddha says: “In what is seen there must be just the seen, in what is heard there must be just the heard, in what is sensed there must be just the sensed, in what is thought there must be just the thought.”
Sa”nkhaaraa
Sa”nkhaaraa is a collective term for the other fifty cetasikas. These fall into four groups:
The universal mental factors. There are seven mental factors which are called universals because they are common to every state of consciousness. Two are feeling and perception mentioned above. The order in which the other five are given has no sequential significance as they all co-exist in any state of consciousness. They are:
1.Contact (phassa), the coming together of the sense organ, object, and appropriate consciousness.
2.Concentration (ekaggataa), the mental focus on one object to the exclusion of all other objects.
3.Attention (manasikaara), the mind’s spontaneous turning to the object which binds the associated mental factors to it.
4.Psychic life (jiivitindriya), the vital force supporting and maintaining the other mental factors.
5.Volition (cetanaa), the act of willing. From a psychological standpoint, volition determines the activities of the associated states; from an ethical standpoint it determines its inevitable consequences. Volition leads to action by body, speech and mind and thus becomes the principal factor behind kamma. Therefore the Buddha said: “cetanaaha.m bhikkhave kamma.m vadaami” — “Volition, O monks, is kamma, I declare.” Thus wholesome or unwholesome acts, willfully done, are followed at some time by their appropriate consequences. But if one unintentionally steps on an insect and kills it, such an act has no moral or kammic significance as volition is absent. The Buddha’s position here contrasts with that of his contemporary, Niga.n.tha Naataputta, the founder of Jainism. Naataputta taught that even involuntary actions constitute kamma, thus release from sa.msaara (the round of rebirths) can be achieved only by abstaining from all activities.
The particular mental factors. Six mental factors are called particulars for, unlike the universals, they need not exist in every citta. The six are:
1.Initial application (vitakka), which applies the other mental factors to the object when attention has brought it into range.
2.Continued application (vicaara), which makes the mental factors dwell on the object.
3.Resolution (adhimokka), which prevents the mental factors from wavering and makes a decision.
4.Effort (viriya), which energizes the mental factors and opposes idleness.
5.Joy (piiti), which creates an interest in the object, giving the mind buoyancy.
6.Wish-to-do (chanda), the desire to act, the wish to achieve an aim.
The universals and particulars are, in themselves, ethically indeterminate but become wholesome, unwholesome, or neither, depending on the state of consciousness in which they occur.
The unwholesome mental factors. There are fourteen unwholesome mental factors. The first four listed below are present in all unwholesome states of consciousness. The others are variable.
1.Delusion (moha) is synonymous with ignorance regarding the Four Noble Truths.
2.Shamelessness of evil (ahirika) is lack of conscience, not as a mysterious inner voice, but as an abhorrence towards evil.
3.Fearlessness of evil (anottappa) is moral recklessness resulting from ignorance about the moral law.
4.Restlessness (uddhacca) is a state of excitement that characterizes all unwholesome acts, contrasting with the peace that accompanies wholesome acts.
5.Attachment (lobha), synonymous with craving, is one of the three unwholesome roots, occurring in both gross and subtle forms.
6.False view (di.t.thi) is seeing things in a distorted way. There are several kinds of false views:
A.the view of a truly existent self (sakkaaya di.t.thi);
B.eternalism (sassata di.t.thi) or nihilism (uccheda di.t.thi);
C.the view denying the efficacy or fruits of kamma (natthi di.t.thi), causality (ahetuka di.t.thi), and the moral law (ahiriya di.t.thi).
7.Conceit (maana) is self-evaluation which arises from comparing oneself with another as better, equal or inferior.
8.Hatred (dosa), another unwholesome root, is a negative response to the object ranging from a slight aversion to destructive rage.
9.Envy (issaa) is the inability to endure the prosperity of others; this is associated with hate.
10.Selfishness (macchariya) is the wish to exclude others from one’s own prosperity; this too is associated with hate.
11.Worry (kukkucca) is remorse, brooding, and repenting over evil acts done in the past or good acts left undone.
12.&13. Sloth (thiina) and torpor (middha): this pair indicates laziness or boredom, a frequent hindrance to spiritual progress.
14.Doubt (vicikicchaa) is the undecided frame of mind.
The beautiful mental factors. There are twenty-five beautiful factors. Nineteen are common to all beautiful thoughts, six are variable. The latter are the three “abstinence factors,” two “illimitables,” and the wisdom factor.
The common beautiful factors (sobhanaa saadhaaranaa) are as follows:
1.Confidence (saddhaa), also called faith, which for a Buddhist means trust in the Three Jewels — the Buddha, Dhamma, and Sangha, and in the principles of the Buddha’s teachings.
2.Mindfulness (sati): this is alertness, which makes us aware of what is happening to us, from moment to moment, through the five physical senses and the mind. Mindfulness is essential to insight meditation, when it must be conjoined with a clear comprehension of the suitability, purpose, and conformity with reality of any action. Then it is called right mindfulness (sammaa sati). Usually the average person acts without any form of mindfulness; his acts are prompted by force of habit. Right mindfulness has two functions: one is to increase the power of recollection and the other is to evaluate what is wholesome and what is unwholesome. Right mindfulness is a spiritual faculty that maintains a proper balance of the other faculties — faith, energy, concentration and wisdom.
3.& 4. Shame of evil (hiri) and fear of evil (ottappa) are the opposites of the second and third unwholesome mental factors, already discussed.
5.Non-attachment (alobha) restrains attachment and fosters generosity.
6.Good-will (adosa) is synonymous with loving kindness (mettaa). It keeps a person free from resentment and anger.
7.Equanimity (tatramajjhattaa, upekkhaa) is balance of mind, a quality of neutrality free from attachment and repulsion.
8.-19. The other twelve common beautiful factors fall into six pairs, one member affecting the “body” of mental factors (kaaya), the other affecting consciousness as a whole (citta). The six are as follows, the terms themselves indicating their nature:
A.composure (passaddhi) of the mental factors and consciousness
B.buoyancy (lakhutaa) of the mental factors and consciousness
C.pliancy (mudutaa) of the mental factors and consciousness
D.efficiency (kammaññataa) of the mental factors and consciousness
E.proficiency (paguññataa) of the mental factors and consciousness
F.rectitude (ujukataa) of the mental factors and consciousness
The abstinence factors (virati) restrain a person from committing evil acts. These are three in number:
20.Right speech (sammaa vacaa) is abstinence from lying, slandering, abusive language, and idle talk.
21.Right action (sammaa kammantaa) is abstinence from killing, taking what is not given, and wrong conduct with regard to sense pleasures.
22.Right livelihood (sammaa aajiiva) is abstinence from any livelihood that brings harm to other living beings.
The illimitable factors (appamaññaa) are compassion and sympathetic joy; they are called illimitable because they are boundless and extend to all living beings.
23.Compassion (karu.naa) has the nature of being moved by the suffering of others. The sadness we might experience over the suffering or loss of a loved one is not true compassion. Such sadness is sentimental, a manifestation of grief. Real compassion arises when the mind, detached from self-referential concerns, is stirred by the suffering of others, feeling the suffering as its own.
24.Sympathetic joy (muditaa) has the nature of rejoicing in other’s happiness. Usually people rejoice at the success of someone who is near and dear to them, but it is rare for them to rejoice when success and prosperity are enjoyed by someone unknown, not to speak of an adversary. Muditaa embraces all beings and cannot coexist with the unwholesome mental factor of jealousy.
Compassion and sympathetic joy, together with goodwill and equanimity, form the Four Sublime Abodes (brahma vihaara). Goodwill and equanimity were mentioned under the common beautiful factors.
25.The wisdom factor (paññaa) enables one to see things as they truly are, that is, in the light of impermanence, unsatisfactoriness and selflessness.
It is important to know the unwholesome and wholesome mental factors that operate in our minds. If we do not know them for what they are we will not be able to recognize them when they arise. But when our insight develops, we can understand that it is not a “self” that commits unwholesome and wholesome acts but just these mental factors.
In Dhamma practice our aim should be to get rid of the unwholesome factors and cultivate the wholesome ones. This has been outlined by the Buddha under Right Effort (sammaa vaayaama), the fifth factor of the Noble Eightfold Path, in terms of four practices. The disciple rouses his will, makes an effort, stirs up energy, exerts the mind, and strives to:
1.prevent the arising of unarisen evil, unwholesome thoughts;
2.abandon evil, unwholesome thoughts that have arisen;
3.produce wholesome thoughts that have not yet arisen;
4.maintain the wholesome factors that have arisen and not let them disappear, but bring them to growth, maturity and full perfection of development.
Regarding the unwholesome thoughts, to prevent them from arising or to abandon them as soon as they have arisen, we have to be mindful of the state of the mind, i.e., whether the mind is with greed, hate and delusion or not. By the constant practice of mindfulness we can learn to catch the unwholesome mental factors as soon as they arise. This mere recognition is often enough to prevent them from gaining ground, from leading to action by deed, word or thought. If this is done on a regular basis, these unwholesome thoughts can become attenuated and eventually cease.
Sometimes, however, unwholesome thoughts keep recurring and mere observation of the state of the mind may not be enough to deal with them. In such situations there are five methods proposed by the Buddha, described in the 20th Middle Length Discourse (Majjhima Nikaaya), MN 20. These are, briefly, as follows:
1.to give one’s attention to a different object of a wholesome nature;
2.to reflect on the danger in those unwholesome thoughts;
3.to try not to give any attention to them;
4.to give attention to the removal of the source of those thoughts;
5.to clench the teeth, press the tongue against the palate and restrain, subdue, and suppress the mind with the mind.
Meditation is an important aspect of Buddhist practice. There are forty subjects of samaadhi meditation to suit different individual temperaments and also many types of insight meditation. To select a suitable subject of meditation it is best to seek the help of a competent teacher. If such a teacher is not available, then one has to make a sincere and honest search of one’s temperament and character and find guidance in a standard book on meditation. A few examples are given below:
1.The four sublime abodes — loving kindness for those with ill will; compassion for those with a streak of cruelty; sympathetic joy for those with envy, jealousy, aversion, and boredom; equanimity for those with lust and greed.
2.For the conceited: meditation on the absence of an abiding self in all bodily and mental phenomena of existence.
3.For those with sexual obsession: meditation on the unattractive nature of the body.
4.For those with wavering confidence:meditation on the Buddha, the Dhamma, and the Sangha.
The ultimate aim should be to develop wisdom (pañña). This is achieved by insight meditation (vipassanaa bhaavanaa), which leads to fully comprehending by direct experience the three characteristics of existence — impermanence, unsatisfactoriness, and selflessness.
Ruupa
The third reality or paramattha dhamma is ruupa, matter or material form. In its analysis of matter the Abhidhamma recognizes twenty-eight kinds of material phenomena. Four of these are called primary, twenty-four secondary. The secondary kinds are dependant on the primary.
The four primary elements (cattaari mahaa bhuutaani)
These are metaphorically referred to under their ancient names but signify distinct properties of matter:
1.The Earth element (pa.thavi dhaatu) = solidity
2.The Water element (aapo dhaatu) = adhesion
3.The Fire element (tejo dhaatu) = heat
4.The Wind element (vaayo dhaatu) = motion
There is no unit of matter that does not contain these four elements in varying proportions. The preponderance of one element over the other three gives the material object its main characteristic.
The solid element gives consistency to matter varying from hardness to softness. The more predominant the solid element, the firmer the object. This is also the element of extension by virtue of which objects occupy space. It has the function of supporting the other material phenomena.
The adhesion element has a cohesive function. It holds the particles of matter together and prevents them from scattering. It predominates in liquids because, unlike solids, liquids unite when brought together. This adhesion element is intangible.
The heat element accounts for an object’s temperature. An object is hot or cold depending on the amount of heat element. This element has the function of maturing or vitalizing. It accounts for preservation and decay.
The motion element imparts motion and causes expansion and contraction.
In the Mahaa Raahulovaada Sutta (MN 62) the Buddha explains these four elements in concrete terms to his son, the Venerable Raahula. He says:
“The earth element may be internal (i.e., referable to an individual) or it may be external. Regarding the internal, whatever is hard, solid, or derived therefrom, such as hair of the head, hair of the body, nails, teeth, skin, flesh, sinews, bones, and various organs, is the earth element. Whatever is an internal earth element and whatever is an external earth element are just earth element.
“The water element may be internal or external. Regarding the internal, whatever is liquid and derived therefrom, such as bile, phlegm, pus, and blood is the water element. Whatever is an internal water element and whatever is an external water element are just water element.
“The fire element may be internal or external. Regarding the internal, whatever is heat, warmth, and derived therefrom, such as that by which one is vitalized, consumed, or burnt up, and that by which the ingested food is digested, this is the fire element. Whatever is an internal fire element and whatever is an external fire element are just fire element.
“The wind element may be internal or external. Regarding the internal, whatever is motion, wind, and derived therefrom, such as the winds going up and down, winds in the belly, winds that shoot across the limbs, inbreathing and outbreathing, is the wind element. Whatever is an internal wind element and whatever is an external wind element are just wind element.”
In this sutta the Buddha also describes the space element (aakaasa dhaatu) which, he says, may likewise be internal or external: “Regarding the internal, whatever is space, spacious and derived therefrom, such as the different orifices and cavities in the body, is the space element. Whatever is the internal space element and whatever is the external space element are just space element.”
It will be noted that in each instance the Buddha pointed out a fundamental identity between the internal and the external elements. The significance of this will be discussed later.
The secondary elements (upaadaaya ruupaani)
The twenty-four secondary elements are divided into two groups. Like the four primary elements, fourteen are directly caused (nipphanna). These are essentially particles of matter. The other ten are indirectly caused (anipphanna). These are only the properties of the directly caused elements and are not particles of matter. Therefore, this classification covers both the physical and functional aspects of matter.
Directly caused secondary elements comprise the following:
1.Five sensory receptors (pasaada ruupaani): the sensory matter of the eye (cakkhu pasaada), ear (sota pasaada), nose (ghaana pasaada), tongue (jivhaa pasaada), and body (kaaya pasaada).
2.Four stimulation elements (gocara ruupaani): color (va.n.na), sound (sadda), odor (gandha), and taste (rasa). Tactile sensation is not mentioned in this group because, unlike the others, tactile sense is not a unique sensory element but three of the four primary elements — solidity, heat and motion — which account for the object’s pressure, texture, heat and resistance. The exception is the element of adhesion which is far too subtle to create any tactile impression. Whereas tactile stimuli evoke either pain or pleasure, the other four stimuli arouse only a neutral feeling.
3.Two sex elements (bhaava ruupaani): the male (purisa bhaava) or the female (itthi bhaava), which comes into being at the moment of conception determining the person’s sex. This sex determination is related to kamma.
4.The heart or mind-base element (hadaya vatthu): in the Buddha’s time the view was held that the heart forms the seat of consciousness. The Buddha never accepted or rejected this theory. He referred to the basis of consciousness indirectly as: ya.m ruupa.m nissaaya — “that material thing depending on which mind-element and mind-consciousness-element arise.” Since mind and matter are inter-dependent, it is reasonable to conclude that by the phrase “that material thing” the Buddha intended any tissue in the body that can function as a basis for consciousness, except those serving as the basis for sensory consciousness. We can understand it as the living nerve cell.
5.The life element (jiivitindriya): just as the psychic life faculty, one of the universal mental factors, vitalizes the mind and its factors, the physical life faculty vitalizes the organic matter of the body. Born of kamma, it is reproduced from moment to moment. Both psychic life and physical life cease with death.
6.The nutriment element (aahaara ruupa): is the nutritive essence which sustains the body.
Indirectly caused secondary elements are:
1.The space element (aakaasadhaatu): this is what keeps the material units apart and prevents their fusion. It is not an objective reality but a concept that results from the coming into being of the material units.
2.Two intimating elements (viññatti): these are bodily intimation (kaaya viññatti) and verbal intimation (vaci viññatti), responsible repectively for bodily communication and verbal communication. They are called “intimation” because they make possible communication between beings. These two elements occur seventeen times more rapidly than the other physical elements, being equal in duration to a thought unit. In physiological terms they probably correspond to nerve impulses.
3.Three alterable elements (vikaara ruupaani):
A.buoyancy (lahutaa)
B.pliancy (mudutaa)
C.eficiency (kammaññataa)
These elements are responsible for health, vigor and activity of the body. They are brought about by wholesome thought, moderation in eating habits and favorable climate.
4.Four phase elements (lakkha.na ruupaani):
A.initial arising (upacaya)
B.subsequent genesis (santati)
C.decay (jarataa)
D.ceasing (aniccataa)
These are stages in the life duration of an element in a continual process of change.
The Arising of Material Form (samu.t.thaana)
The material elements never occur in isolation but in groups or clusters called kalaapas. A kalaapa can contain from eight to thirteen material elements. There is no cluster of matter without at least eight elements, the four primary elements and four secondary elements — namely color, taste, smell, and nutriment. A unit containing only these is called a Pure Octad.
Material phenomena arise through four causes: kamma, consciousness, heat, and nutriment.
1.Kamma conditions the physical organism at conception. At the moment of conception three kalaapas are generated through kamma — the decads of sex, body, and the mind-base. The sex decad (bhaava dasaka) has the essential octad plus the sex element, either male or female, and the life element. The body decad (kaaya dasaka) is made up of the essential octad plus the element of bodily sensitivity and the life element. The mind-base decad (vatthu dasaka) is made up of the essential octad plus the mind-base element and the life element. After the embryo has been formed through these three decads, from about the eleventh week of gestation onwards, the decads of the other four sense organs begin to form. Kamma causes and sustains these material phenomena through the whole course of life.
2.Consciousness (citta). The mind can not only influence matter but also produce material phenomena. Psychosomatic illnesses like duodenal ulcers, high blood pressure, and asthma indicate such operations. Other examples are levitation, telekinesis, and fire-walking. In the normal course of events consciousness is responsible for volitional bodily action and speech, the postures, respiration, production of sweat and tears, and the three alterable elements — buoyancy, pliancy, and efficiency.
3.Heat (utu). The heat element (tejo), one of the four primaries present in all clusters of matter, can itself cause different kinds of matter to arise, both simple octads and more complex formations.
4.Nutriment (aahaara). The nutriment element (ojaa), present in all clusters, when supported by external nutriment, has the capacity to produce different kinds of material phenomena which in turn have reproductive power. These begin to arise from the time the mother’s nutriment circulates in the fetus. This nutritive element is one of the causes of long life.
Decay of Material Form (jaraa)
The proximate cause of aging or decay is the maturing of matter, which occurs through the continuing action of the heat element on the kalaapas generated at various times. There are two forms of decay. One, which is invisible, occurs continuously in each cluster from its arising to its ceasing. The other, which is visible, manifests itself as decrepitude, brokeness of the teeth, gray hair, wrinkled skin, etc. Material decay is paralleled by a failing of the sense faculties and the dwindling of the life span as the Buddha points out in the suttas.
Death of Material Form
Like decay, death too has two forms. One is the continual dissolution of matter which is invisible; the other is the visible form of death (mara.na), characterized by the vanishing of the life element, the heat element and consciousness.
Physical death may be due to one of the following four causes:
1.Exhaustion of the reproductive karmic energy (kammakkhaya). The reproductive (janaka) kamma is responsible for the arising and continuation of the material phenomena essential to life. When the reproductive kamma is exhausted, the production of these vital phenomena ceases and death results.
2.Expiration of the life span (aayukkhaya). Life in different planes of existence has its own maximum duration. When this maximum is reached, death occurs even if the reproductive karmic force is not exhausted. Any reproductive kamma left unexpended will re-materialize a new life in the same plane.
3.Simultaneous exhaustion of the reproductive karmic energy and the expiration of the life span (ubhayakkhaya).
4.The interference of a stronger opposing kamma (upacchedaka kamma), which obstructs the flow of the reproductive kamma, causing death before the life term expires. This cause accounts for sudden “untimely” deaths, seen especially in children.
The first three causes are responsible for “timely” deaths (kaala mara.na), the fourth for “untimely” deaths (aakaala mara.na). The four may be illustrated by the extinguishing of an oil lamp, which may be due to any of four causes: exhaustion of the wick, exhaustion of the oil, simultaneous exhaustion of both wick and oil, or some extraneous cause like a gust of wind.
The Five Groups (pañcakkhandhaa)
The word khandha means group, mass, or aggregate. The Buddha often described a “person” as a composite of the five groups of existence. He qualified the description with the term upaadaana, meaning “grasping” or “clinging.” So we have the term pañcuupaadaanakkhandhaa, translated as “the five groups of existence which form the objects of clinging.” The five are:
1.Corporeality group (ruupakkhandha)
2.Feeling group (vedanaakkhandha)
3.Perception group (saññaakkhandha)
4.Mental formation group (sa”nkhaarakkhandha)
5.Consciousness group (viññaa.nakkhandha)
The Buddha described each group as being connected with the aasavas. An aasava is a canker, taint, corruption, intoxicant, or bias. There are four aasavas, namely that of sense desire (kaamaasava), desire for existence (bhavaasava), wrong views (di.t.thaasava), and ignorance (avijjaasava).
It must be emphasized that these five groups do not exist in their totality simultaneously. They form a classificatory scheme filled only by single members that are evanescent and occur in various combinations at any particular time. The Buddha illustrated the emptiness and insubstantial nature of each group by comparing corporeality to a lump of froth, feeling to a bubble, perception to a mirage, mental formations to a coreless plantain stem and consciousness to a conjuring trick (SN 22.95).
Materiality and Meditation
Earlier we saw that the Buddha stressed the uniformity of the four great primary elements by stating that the internal and external both share the same nature. He then said: “By means of perfect intuitive wisdom it should be seen as it really is, thus: ‘this is not mine, this I am not, this is not my self.’” This instruction shows that there is nothing special about this body we are accustomed to think of as “mine” and sometimes believe to be a special creation. It is, in essence, the same as the outer material world.
The Venerable Saariputta, one of the Buddha’s two chief disciples, makes the same point in a different way.1
Having described the four great primary elements as the Buddha did, he then declares that there comes a time when each of the external elements gets agitated and destroyed, so “what of this short lived body derived from craving?”
When the solid element in the body gets agitated all kinds of growths form, from a wart to a cancerous tumor. When the fluid element is agitated dropsy results — swelling due to an accumulation of fluid. The heat element causes fever, frostbite, etc.; the wind element flatulence and colic. The geologist tries to find the reasons for physical disturbances and the medical researcher the causes for bodily disorders. But, wherever the four primary elements are found, agitation is, too, and the result is dis-ease — a state of disorder. Regarding the space element, the Venerable Saariputta said: “Just as, dependent on stakes, creepers, grass and clay, space is enclosed and the designation ‘a dwelling’ is used, in the same way, dependent on bones, sinews, flesh, and skin, space is enclosed and the designation ‘material form’ (body) is used.”
The parts of the body also serve as a subject of meditation. Such meditation gives understanding of the body’s nature without morbidity or fascination. The contemplation of the body mentions thirty-two parts — none of which, considered separately, is the least bit attractive, not even the hair, skin, nails, and teeth, which are generally tended for personal beautification. Though a man considers a woman to be beautiful on account of her “lovely hair,” if he should find one of her hairs in his breakfast cereal, he will find it repulsive rather than attractive. Since non of these parts has beauty of its own, it is impossible that they can make an attractive whole. The meditation on the parts of the body aims to dispel the common perverted perception (sañña vipallaasa) of seeing the unattractive as attractive. It is practiced not to repress desires or to build up an emotional revulsion but solely to help us understand the body’s nature.
Another meditation, the analysis of the body into the four primary elements, helps to dispel the delusion of the body’s compactness. The Mahaasatipa.t.thaana Sutta gives a simile of a butcher who, having slaughtered a cow and cut it into various parts, sits at the junction of four high roads. The butcher, the commentary explains, thinks in terms of a “cow” even after the animal has been slaughtered, as long as he sees the carcass on the floor. But when he cuts up the carcass, divides it into parts, and sits at the cross roads, the “cow percept” disappears and the perception “meat” arises. He does not think he is selling “cow” but “meat.” In the same way, if one reflects on the body by way of the elements, the “person-percept” will disappear, replaced by the perception of the elements.
Once an elderly householder named Nakulapitaa approached the Buddha and said: “Venerable Sir, I am an old man, far-gone in years, I have reached life’s end, I am sick and always ailing.” He wanted the Buddha to instruct and advise him. The Buddha said: “So it is, householder, so it is, householder! Your body is sick and cumbered! Householder, he who, carrying this body around, would consider that it is healthy even for a moment, what else is he but a fool? Therefore, householder, this is how you must train yourself: ‘My body may be sick but my mind shall not be sick.’ Thus, householder, should you train yourself.”
Pondering on these incontrovertible truths about the body will help us:
1.To get rid of complexes, whether superior or inferior, relating to the body.
2.To adopt a sensible attitude towards it, neither pampering it nor molesting it.
3.To regard its fate — decay, disease, and death — with realism and detachment.
4.To gain insight into the no-self (anattaa) aspect of all phenomena.
Planes of Existence
According to the Abhidhamma there are thirty-one planes of existence, only two of which are commonly visible to us: the animal and human planes. In order to understand the nature of the other planes of existence it is necessary to:
1.dispel the notion that there is something special in human beings that is not found in other forms of sentient life;
2.dispel the delusion that there exists even a minute degree of stability or compactness in the psycho-physical complex referred to as a “being”;
3.accept that a human being is a group of five aggregates each of which is evanescent and devoid of any substantiality;
4.realize that in certain planes of existence one or more of the aggregates may not be manifest; and
5.realize that these planes do not exist at different physical heights, from an abysmal purgatory to a heaven in the sky, but appear in response to our kamma. Most do not appear to us because of variations in spatial dimensions, relativity of the time factor, and different levels of consciousness.
The thirty-one planes of existence go to form sa.msaara, the “perpetual wandering” through the round of birth and death we have been caught in with no conceivable beginning. These planes fall into three main spheres:
1.The sense desire sphere (kaama loka)
2.The fine material sphere (ruupa loka)
3.The immaterial or formless sphere (aruupa loka).
The sense desire sphere (kaama loka) comprises eleven planes as follows:
1.Four planes of misery:
A.niraya — hell (1)
B.asura yoni — demons (2)
C.peta yoni — here the beings have deformed bodies and are usually consumed by hunger and thirst (3)
D.tiracchaana yoni — the world of animals (4)
Rebirth into these planes takes place on account of unwholesome kamma. Beings reborn there have no moral sense and generally cannot create good kamma. However, when the unwholesome kamma that brought them to these planes is exhausted, some stored up good kamma can bring them rebirth in some other plane. Only stream-enterers and other ariyans can be sure they will never again be born in these planes of misery.
2.The human plane — birth in this plane results from good kamma of middling quality. This is the realm of moral choice where destiny can be guided. (5)
3.Six heavenly planes:
A.caatummahaaraajika — deities of the four quarters (6)
B.taavati”msa — realm of the 33 devas (7)
C.yaama (8)
D.tusita — realm of delight (9)
E.nimmaanarati — deities who enjoy their creations (10)
F.paranimmita-vasa-vatti — deities controlling the creations of others (11).
Birth into these heavenly planes takes place through wholesome kamma. These devas enjoy aesthetic pleasures, long life, beauty, and certain powers. The heavenly planes are not reserved only for good Buddhists. Anyone who has led a wholesome life can be born in them. People who believe in an “eternal heaven” may carry their belief to the deva plane and take the long life span there to be an eternal existence. Only those who have known the Dhamma will realize that, as these planes are impermanent, some day these sentient beings will fall away from them and be reborn elsewhere. The devas can help people by inclining their minds to wholesome acts, and people can help the devas by inviting them to rejoice in their meritorious deeds.
The fine material sphere (ruupa loka) consists of sixteen planes. Beings take rebirth into these planes as a result of attaining the jhaanas. They have bodies made of fine matter. The sixteen planes correspond to the attainment of the four jhaanas as follows:
1.Three as a result of attaining the first jhaana:
A.brahma parisajjaa — realm of Brahma’s retinue (12)
B.brahma purohitaa — realm of Brahma’s ministers (13)
C.mahaa brahmaa — realm of great Brahmaa (14).
2.Three as a result of attaining the second jhaana:
A.parittaabhaa — realm of minor luster (15)
B.appamaanaabhaa — realm of infinite luster (16)
C.aabhassaraa — realm of radiant luster (17).
3.Three as a result of attaining the third jhaana:
A.paritta subhaa — realm of minor aura (18)
B.appamaanasubhaa — realm of infinite aura (19)
C.subha ki.nhaa — realm of steady aura (20)
4.Two as a result of attaining the fourth jhaana:
A.vehapphalaa — realm of great reward (21)
B.asaññasattaa — realm of mindless beings who have only bodies without consciousness. Rebirth into this plane results from a meditative practice aimed at the suppression of consciousness. Those who take up this practice assume release from suffering can be achieved by attaining unconsciousness. However, when the life span in this realm ends, the beings pass away and are born in other planes where consciousness returns. (22)
5.Five as a result of attaining the fruit of non-returning (anaagaamiphala), the third level of sanctity:
A.avihaa brahmaa — the durable realm (23)
B.atappaa brahmaa — the serence realm (24)
C.sudassaa brahmaa — the beautiful realm (25)
D.sudassii brahmaa — the clear-sighted realm (26)
E.akani.t.thaa brahmaa — the highest realm (27).
These five realms, called suddhaavaasaa or Pure Abodes, are accessible only to those who have destroyed the lower five fetters — self-view, sceptical doubt, clinging to rites and ceremonies, sense desires, and ill-will. They will destroy their remaining fetters — craving for fine material existence, craving for immaterial existence, conceit, restlessness and ignorance — during their existence in the Pure Abodes. Those who take rebirth here are called “non-returners” because they do not return from that world, but attain final nibbaana there without coming back.
The immaterial or formless sphere (aruupa loka) includes four planes into which beings are born as a result of attaining the formless meditations:
1.aakaasaanañcaayatana — sphere of infinity of space (28)
2.viññaa.nañcaayatana — sphere of infinity of consciousness (29)
3.aakiñcaññaayatana — sphere of nothingness (30)
4.neva — saññaa — naasaññaayatana — sphere of neither perception or non-perception (31).
Many may doubt the existence of these planes, but this is not surprising. Such doubt was known even in the Buddha’s time. The Sa”myutta Nikaa (II, 254; SN 19.1) records that once, when the venerable Lakkhana and the venerable Mahaa Moggallaana were descending Vulture’s Peak Hill, the latter smiled at a certain place. The venerable Lakkhana asked the reason for the smile but the venerable Mahaa Moggallaana told him it was not the right time to ask and suggested he repeat the question in the Buddha’s presence. Later when they came to the Buddha, the venerable Lakkhana asked again. The venerable Mahaa Moggallaaana said:
“At the time I smiled I saw a skeleton going through the air. Vultures, crows and hawks followed it and plucked at it between the ribs while it uttered cries of pain. It occurred to me: ‘How strange and astonishing, that a being can have such a shape, that the individuality can have such a shape!’”
The Buddha then said: “I too had seen that being but I did not speak about it because others would not have believed me. That being used to be a cattle butcher in Rajagaha.”
The question may be asked how we can develop supernormal hearing and super-normal vision so as to perceive sounds and sights beyond normal range. To understand how, we must consider three factors: spatial dimensions, the relativity of time, and the levels of consciousness. Every object in our plane of existence must possess at least four dimensions. The first three are length, width, and depth. It is as if a point were to first trace a line giving length, then turn off at a level angle giving area, then turn off at a vertical angle giving volume. Each deviation from course brings not only a change of direction but also a new dimension with new attributes. But these three dimensions are not exhaustive, for no object is totally static. Even an object apparently still will reveal, at an atomic level, a turbulent mass of activity. Therefore, a fourth dimension is necessary — time. The dimension of time turns “being” into “becoming” — a passage through the phases of past, present, and future. Our sense of the passage of time does not depend on “clock time,” but results from the activity of the senses and the mind. The incessant arising and passing of thoughts is sufficient to give a cue to time’s movement. Even in the absence of sensory stimulation the flow of thoughts would create the sense of time and keep us geared to this plane of existence. But if thoughts could be stilled, as they are in the higher jhanaas, the sense of time would cease to exist. A different kind of awareness would replace it — a level of awareness expanded far beyond the one we are tied to under ordinary conditions. This new awareness can be called the fifth dimension. As in the case of the other four dimensions, this new one would add a new dimension, a new direction, and new attributes. For such an expanded awareness sounds and sights would be perceived, unknown and inaccessible to us locked up in our limited sense of time.2
Causality
The Abhidhamma teaches us that:
1.there are natural laws which govern the universe (niyaama dhammaa);
2.our mental and physical states arise dependent on causes — dependent origination (pa.ticca samuppaada); and
3.conditioning and influencing relationships exist between these effectsand their causes (paccaya).
The Natural Laws
The Buddhist texts recognize five laws holding sway over the natural order.
1.Physical inorganic law (utuniyaama). This law governs inorganic processes, working through variations in heat to bring about changes in the body and the outer world. In the body it governs decay and illness, in the outer world wind and rain, the regular sequence of seasons, differences of climate, etc.
2.Physical organic law (biijaniyaama). This law operates in both the animal and vegetable kingdoms to account for heredity, genetics, and the tendency of like to beget like.
3.Law of kamma (kammaniyaama). Kamma is volitional action, bodily, verbal, or mental. Such action produces a result appropriate to itself. The result is not a reward or punishment meted out by some overseer but an inherent consequence of the action itself. Good actions bring happiness, bad actions bring suffering.
4.Law of the mind (cittaniyaama) governs the order of consciousness and mental processes and also makes possible such feats as telepathy, telekinesis, clairvoyance, clairaudience, and recollection of past lives.
5.Law of the dhamma (dhammaniyaama) accounts for the phenomena that occur at the last birth of a bodhisatta and also the happenings during the life and at the death of the Buddhas.
Dependent Origination
The doctrine of dependent origination shows that the sentient being is nothing but a flow of mental and physical phenomena which arises and continues in dependence on conditions. The layout of these conditions brings to light the cause of suffering and shows how suffering can be ended.
The doctrine is based on the following principle:
When THIS is present, there is THAT, With the arising of THIS, THAT arises.
When THIS is not present, there isn’t THAT, With the cessation of THIS, THAT ceases.
Dependent origination is set forth in a series of relations:
1.Dependent on ignorance there are activities (avijjaapaccayaa sa”mkhaaraa);
2.Dependent on activities there is consciousness (sa”mkhaarapaccayaa viññaa.na”m);
3.Dependent on consciousness there is mentality-materiality (viññaa.napaccayaa naama-ruupa”m);
4.Dependent on mentality-materiality there are the six bases (naamaruupapaccayaa sa.laayatana”m);
5.Dependent on the six bases there is contact (sa.laayatanapaccayaa phasso);
6.Dependent on contact there is feeling (phassapaccayaa vedanaa);
7.Dependent on feeling there is craving (vedanaapaccayaa ta.nhaa);
8.Dependent on craving there is clinging (ta.nhaapaccayaa upaadaana”m);
9.Dependent on clinging there is becoming (upaadaanapaccayaa bhavo);
10.Dependent on becoming there is birth (bhavapaccayaa jaati);
11.Dependent on birth there is old age and death (jaatipaccayaa jaraa mara.na”m).
The sequence of events covered by the doctrine falls into three existences — the immediately past, the present, and the future one. The first two factors in the sequence refer to the past life, the last two to the future life, and the rest to this present existence. However, these events intersect, so the factors assigned to the past and future existences also can be found in the present. The doctrine indicates how and why we came into this present existence and where we came from, confuting two erroneous interpretations of our nature and destiny:
1.that there is a soul, either uncreated or of divine origin, lasting eternally into the future; and
2.that we came into existence from nowhere and face nothing but annihilation at death.
Dependent on ignorance there are activities. From an inconceivable beginning we have performed activities of body, speech, and mind dominated by ignorance. Ignorance is lack of insight into the Four Noble Truths. Any volitional action performed through ignorance becomes kamma with a potential to react, to bring about rebirth, and other consequences in accordance with the kammic law. Only the arahant, who has ended ignorance, can perform volitional acts without forming kamma.
Dependent on activities there is consciousness. After death the five aggregates disintegrate but kamma remains with its potential intact. This residual kamma helps form the embryo in the new existence. It is responsible for the rebirth consciousness, the first citta of the new life. The ovum and the sperm constitute the body of the embryo, kamma contributes the mind and mental functions. A kamma formation of the previous existence manifests itself as the passive consciousness which, from the very first moment of conception, receives all the potentialities resulting from past volitional actions. No consciousness passes over from one existence to the next but the stream of consciousness goes on, a flux, constantly becoming.
Dependent on consciousness there is mentality-materiality. The union of the ovum, sperm and rebirth consciousness brings the mental-material compound into being. Mentality (naama) signifies the mental factors conascent with passive consciousness — feeling (vedanaa), perception (saññaa), volition (cetanaa), contact (phassa), and attention (manasikaara). Materiality (ruupa) comprises the four primary elements of matter and their derivatives, described earlier. It must be noted that kamma plays a role in the arising of materiality too. At the moment of conception kamma generates three units of matter: the decads of sex, body, and the mind basis. In the course of life kamma causes and sustains the functioning of the senses and vitality. Rebirth consciousness is a conascent condition for the arising of materiality. Thereafter, consciousness conditions materiality via a number of relationships, to be given in the section on conditioning relationships below. Thus mentality and materiality are mutually dependent.
Dependent on mentality-materiality there are the six bases. Once generated and nourished by the mother, the embryo starts to grow. As it grows it acquires four other physical sense bases — the eye, ear, nose, and tongue. The body base appeared at conception as did the sixth sense organ, the mind-base (a collective term for all forms of consciousness).
Dependent on the six sense bases there is contact. Each physical sense base can be stimulated only by its appropriate sense object, i.e., eye-base by forms, ear-base by sounds, nose-base by smells, tongue base by tastes, and the tactile-base by touch. The mind-base can be stimulated by any thought or idea whether past, present, future, or timeless, whether real or imaginary, sensuous or abstract. When the sense base is stimulated, conditions are present for the appropriate consciousness to arise. The combination of the three — base, object, and consciousness — is called “contact.”
Dependent on contact there is feeling. When contact is made with an object through the senses, feeling must also arise. Contact is a conascent condition feeling. The feeling may be agreeable, disagreeable, or neither. It is through feeling that we reap the results of previous kamma. Since kamma resultants differ from one person to another we each experience different feelings.
Dependent on feeling there is craving. Craving is of three kinds — craving for sense pleasures (kaamata.nhaa), craving for existence (bhavata.nhaa), and craving for non-existence (vibhavata.nhaa). We crave pleasant sensations experienced through the senses. When one pleasant object passes, as it must, we seek another, thirsting for a new pleasant sensation to replace the old. So the search goes on as craving knows no satiation. Besides pleasures, we also crave existence. In our ignorance we believe there is an abiding self within. Thence we strive and struggle to preserve this self and to provide it with the best conditions. But, at times, we also crave non-existence, as when in a mood of dejection we wish for annihilation, thinking death to be the end. Even if this craving does not become so drastic, it still springs up as the desire to destroy the causes of our distress.
Dependent on craving there is clinging. Clinging is an intensified form of craving. It has the nature of grasping and takes on four forms:
1.clinging to sense pleasures (kaam’uaadaana);
2.clinging to wrong views, principally eternalism and nihilism (di.t.th’uaadaana);
3.clinging to rites and rituals (siilabbat’upaadaana); and
4.clinging to a doctrine of self (attavaad’upaadaana). This is the most tenacious form of clinging, abandoned only when the stage of stream-entry is attained.
Dependent on clinging there is becoming. Clinging conditions volitional activities, unwholesome and wholesome, which set the stage for a new existence where they can ripen.
Dependent on becoming there is birth. The unexhausted kammic activities of this life bring about birth into a new existence, finding appropriate conditions to manifest themselves.
Dependent on birth there is old age and death. Once a person is born, decay and death inevitably follow, bringing in their trail sorrow, lamentation, pain, grief, and despair.
In order to cure any disease its cause must be known and removed. All other treatments are symptomatic. The Buddha taught dependent origination to point out the cause of suffering and to show how it can be uprooted.
To end suffering the cycle of causal origination must be broken at the right link. We cannot end suffering by destroying the psycho-physical organism we inherited as a result of past kamma; this is not the answer to the problem. We cannot prevent the contact of the senses with their objects, nor the arising of feeling from contact. But our reactions to the feelings we experience, that is different, that is something we can control. We can control them through wisdom. If we understand the feelings that arise to be momentary and without a self, we will not react to them with craving. Thus the right link in the sequence that can be broken is the link between feeling and craving. Suffering ends with the destruction of craving.
The complete destruction of craving is a formidable task. But, though difficult, it can be approached by degrees. Craving can be gradually weakened and this will start us on the path towards the ideal. The less we crave, the fewer the disappointments; the less the suffering, the greater the peace. In the Four Noble Truths the Buddha teaches us all we need to know: the cause of suffering is craving; the way to achieve this is to follow the Noble Eightfold Path.
Modes of Conditioning
Buddhism teaches that all phenomena, mental and physical, arise through conditions. In the Abhidhamma the modes of conditionality are analyzed into twenty-four types of relationship, each representing a tie between a condition and the phenomena it conditions. A brief account of these is as follows:
1.Root condition (hetu paccaya). The three unwholesome roots — greed, hate, and delusion — are root conditions for their associated unwholesome mental states and the material form they originate. Likewise, for the wholesome and indeterminate states — greedlessness, hatelessness, and undeludedness.
2.Object condition (aaramma.na paccaya). Any state that is an object for consciousness and its factors is an object condition. Consciousness is of six kinds by way of eye, ear, nose, tongue, body, and mind; each can arise only with its appropriate object.
3.Predominance condition (adhipati paccaya). This assists in the manner of being foremost, thereby exercising a dominating rose over the other mental states. It may be a conascent mental state or it may be an object which is given special importance by the mind.
4.& 5. Proximity and Contiguityconditions (anantara paccaya, samanantara paccaya). In our analysis of a thought process we saw that seventeen thought moments follow each other in rapid succession. Each thought moment, with its factors, stands to the next thought moment and its factors in the relation of proximity condition and contiguity condition. These two modes of conditioning are different only in name but not in essence.
6.Conascence condition (sahajaata paccaya). When a number of phenomena arise simultaneously, each will function as a conascent condition for the others. For example, feeling arises as a conascent condition for its concomitants — perception, mental formations and consciousness — and each of these for the other three. The four primary elements are conascent conditions for each other and secondary matter. So too are mind and matter at conception.
7.Mutuality condition (aññamañña paccaya). Just as each leg of a tripod helps support the other two, mentality and materiality help each other at the moment of birth. At all times the concomitant mental states are mutuality conditions for each other, as are the co-existent primary material elements.
8.Support condition (nissaya paccaya). This serves as a base or foundation for the arising of some other state. All conascent conditions are also support conditions but, further, any sense organ is a support condition for the appropriate consciousness and its mental factors.
9.Decisive support condition (upanissaya paccaya). This gives stronger support than the previous type of condition, one that acts as a decisive inducement.
10.Pre-nascence condition (pure jaata paccaya). This refers to a state that has already arisen and, while still present, serves as a condition for something else that arises later. A particular sense consciousness arises because the pre-arisen sense organ and object are already present. Thus the organ and object are prenascent conditions for consciousness.
11.Post-nascencecondition (pacchaajaata paccaya). This signifies a subsequently arisen state that sustains something already in existence. Hunger, for example, is a post-nascence condition for the preservation of the body as it results in food intake.
12.Repetition condition (aasevana paccaya). Each javana thought moment — wholesome, unwholesome, or indeterminate — conditions and strengthens the subsequent ones. Thus each is a repetition condition for its successor. By analogy, the recitation of a verse becomes easier the more frequently it is repeated.
13.Kamma condition (kamma paccaya). This refers to a volition that conditions other states. It is of two kinds. One is wholesome or unwholesome volition that conditions the resultant mental states and material form produced by kamma. The other is conascent volition that conditions its concomitant mental states and material form originated by that volition. Thus kamma condition may be prior to or simultaneous with the states it conditions.
14.Kamma result condition (vipaakapaccaya). Any mental phenomenon, citta or cetasika, that results from kamma is a kamma result condition for its associated mental phenomena and the kinds of material form it originates.
15.Nutriment condition (aahaara paccaya). Four kinds of phenomena are called nutriments in the sense that they are strong conditions for other phenomena:
A.material food sustains the physical body;
B.contact conditions feeling;
C.volition conditions rebirth consciousness; and
D.rebirth consciousness serves as a nutriment for mind and materiality.
16.Faculty condition (indriya paccaya). There are twenty-two faculties: six sense bases, two sexes, the life faculty, five feelings, five feelings, five spiritual faculties, and three supra-mundane faculties. Except for the two sexes, the other twenty can exercise control in their respective spheres on the co-existent mental states and the material phenomena they originate. For example, mindfulness — one of the five spiritual faculties — has a controlling influence on the other four co-adjuncts during meditation.
17.Jhaana condition (jhaana paccaya). This refers to the seven jhaana factors — initial thinking, discursive thinking, rapture, happiness, sadness, equanimity, and concentration — that condition their associated mental phenomena and the material phenomena they originate.
18.Path condition (magga paccaya). This comprises twelve factors. Four that lead to woeful states — the wrong path — are: wrong views, wrong aspiration, wrong effort and wrong concentration. Eight that lead to blissful states — the right path — are: right understanding, right aspiration, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. These eight make up the Noble Eightfold Path.
19.Associated condition (sampayutta paccaya). The four mental groups — feeling, perception, mental formations and consciousness — that aid each other because they arise and perish together and have an identical object and base, are association conditions for each other.
20.Dissociation condition (vippayuttapaccaya). This refers to one phenomenon that aids another by not mixing with it, by being separate from it. Thus mental and material phenomena are dissociation conditions for one another as they aid each other’s genesis by remaining distinct.
21.Presence condition (atthipaccaya). This refers to phenomena that condition other phenomena only in their presence either as conascent, prenascent, or postnascent conditions. To give an analogy, objects can be seen only if there is light.
22.Absence condition (natthi paccaya). This refers to one phenomenon which can condition the arising of another only when it has ceased. Specifically it refers to the cittas and mental factors which have to cease for their successors to arise. By analogy, light must disappear for darkness to prevail.
23.Disappearance condition (vigata paccaya). This is identical with 22.
24.Non-disappearancecondition (avigata paccaya). This is identical with 21.
The doctrine of dependent origination (pa.ticca samuppaada) teaches us that our mental and physical components are effects resulting from causes. The conditions (paccayas) show that a variety of specific relationships obtain between these effects and their causes. A few examples will be given to illustrate how this knowledge helps us to understand the Buddha’s teaching and to put it into practice.
A. In relation to the teaching:
1.First Cause. Buddhism does not postulate a first cause. The world is beginningless, a continuous arising and passing away of phenomena dependent on conditions. The assumption that the world must have had a beginning is due to our limited understanding. Buddhism teaches that the world consists of a countless number of world-systems arising, evolving, and disintegrating in accordance with natural laws. To this cosmic process there is no first point or outside cause. As the Buddha says: “Inconceivable, O monks, is this sa.msaara. Not to be discovered is any first beginning of beings, who obstructed by ignorance and ensnared by craving, are hurrying and hastening through this round of rebirths.” In fact, it is our ignorance, resulting in craving, that creates us over and over again.
2.Ignorance. Though in the doctrine of dependent origination ignorance was given as the first link, it must not be taken as a first cause. The commentator, Venerable Buddhaghosa, states in the Visuddhi Magga (translated by Bhikkhu Ñaanamoli):
‘Nor from a single cause arise One fruit or many, nor one fruit from many; ‘Tis helpful, though, to utilize One cause and one fruit as representative.’
The twenty-four conditions are so intricately related that nothing can stand by itself as a sufficient cause. Even ignorance arises and continues through conditions such as wrong companionship and wrong views. It is placed first, not because it is temporally first, but because it is the most fundamental condition for suffering.
3.Selflessness. In a doctrine that teaches all phenomena to be conditionally arisen there is no place for any form of abiding personality. Until, by insight meditation, one penetrates this truth, the delusion of a self will persist, obscuring the Four Noble Truths.
4.Free Will. Someone might say: “If all phenomena are conditionally arisen, then Buddhism is a form of fatalism, for we have no free will to control our destiny.” Such a statement would not be correct. Will is volition (cetanaa), a mental state, determined ethically by its root condition (hetu paccaya). If the root is unwholesome, we can either restrain or indulge the volition; if the root is wholesome, we can encourage it or neglect it. In this exercise of will lies our freedom to guide our destiny.
B. Application in practice
1.Root condition. Buddhist training is directed towards eliminating the defilements (kilesaa). The foremost defilements are the three unwholesome roots — greed, hate, and delusion. From these spring others: conceit (maana), speculative views (di.t.thi), skeptical doubt (vicikicchaa), mental torpor (thiina), restlessness (uddhacca), shamelessness (ahirika), lack of moral fear or conscience (anottappa). These defilements function at three levels:
A.Transgression (viitikkama) leading to evil bodily and verbal acts. This is checked by the practice of morality, observing the five precepts.
B.Obsession (pariyu.t.thaana) when the defilements come to the conscious level and threaten to lead to transgression if not restrained by the practice of mindfulness.
C.Latency (anusaya) where they remain as tendencies ready to surface through the impact of sensory stimuli. Security from the defilements can be obtained only by destroying the three roots — greed, hate and delusion — at the level of latency. This requires insight-wisdom (vipassanaa-paññaa), the decisive liberating factor in Buddhism.
2.Predominance condition. This is of two kinds, a mental state or an object.
A.A mental state: Zeal (chanda), energy (viriya), purity of consciousness (citta), or investigating of phenomena (viima.msaa) can, as a conascent mental state, dominate other mental states and the material phenomena they originate. Only one of these four can predominate at a time. We may illustrate how these four, in sequence, are applicable in practice. A meditator resolves to “achieve that which has not been achieved so far.” At that time zeal becomes the predominant mental factor. Then energy dominates to bring forth right effort to suppress the mental hindrances. Free from the hindrances the purified mind is dominant. When the mind is pure and unified, the investigating factor takes over to gain insight into the three characteristics of existence — impermanence, unsatisfactoriness and selflessness.
B.An object: A Buddhist venerates an image of the Buddha, recollecting the supreme qualities of the Enlightened One, and aspires to acquire similar virtues. At that time faith (saddhaa) in the Buddha, the Dhamma, and the Sangha becomes the predominant mental state. This faith, reasoned and rooted in understanding, inspires the mind with confidence and determination to pursue the practice. This is the principle behind the veneration of the Buddha image, which the uninformed call “idol worship.”
3.Decisive-support condition. This acts by virtue of its cogency. It is of three kinds:
A.By way of an object (aaramma.na upanissaya paccaya). The image of the Buddha, at the time of veneration, forms an object decisive support condition for the establishment of faith by way of conviction.
B.Proximate decisive support (anantara upanissaya paccaya). When one thought gives way to the next, the conviction in one stands as a decisive support for the thought that follows.
C.Natural decisive support (pakati upanissaya paccaya). Faith, virtue, generosity, and learning, by way of cogency, stand as natural decisive supports for the repeated arising of these wholesome factors. A good environment and companionship with the wise are natural decisive supports for wholesome mental states.
These three types of decisive support conditions have a bearing on our practice if we wish to fulfill the four preliminary conditions to stream entry (sotaapattiyanga). These are: (i) companionship with those of merit and good character (sappurisasa.mseva); (ii) hearing the Dhamma (saddhamma savanna); (iii) wise reflection (yoniso manasikaara); and (iv) living in conformity with the Dhamma (dhammaanudhammapatipatti).
Nibbaana
Nibbaana is the fourth ultimate reality (paramattha dhamma). Whereas the other three realities — consciousness (citta), mental formations (cetasikaa), and material phenomena (ruupa) — are conditioned, nibbaana is not. It is neither created nor formed.
When the wanderer Jambukhaadaka asked his uncle, the Venerable Saariputta, what the word “nibbaana” means, the Venerable Saariputta replied that nibbaana is the extinction of greed, hate, and delusion. But nibbaana is not the mere extinction of these defilements. It is a state to be attained in this very existence by the extinction of greed, hate, and delusion.
Nibbaana is the summum bonum of Buddhist practice, to be achieved only by following the Noble Eightfold Path. For most of us the journey along the Path will be long and arduous, but there are sign-posts on the way that will indicate we are going in the right direction. We will recognize these sign-posts when the fetters that bind us are broken in succession. When the first three fetters — personality view, doubt, and clinging to mere rules and rituals — are broken one becomes a “stream enterer” (sotaapanna), one who has entered the stream to nibbaana. The fetters, once broken, will never bind such a person again. This is the truth he knows without uncertainty. The stream-enterer will not be reborn in the four lower planes of existence. He will take rebirth seven times at the most, either in the human or heavenly planes.
When the next two fetters — sensuous craving and ill-will are attenuated, one becomes a “once-returner” (sakadaagaamii), due to return only once to the sense sphere world and then attain nibbaana.
When all the lower five fetters are eradicated, the disciple becomes a “non-returner” (anaagaami), who will never return to the sense sphere world but, after death, will be reborn in a pure divine abode and attain nibbaana there.
One who takes the next major step and eradicates the five higher fetters — desire for existence in fine material planes, desire for existence in the immaterial planes, conceit, restlessness, and ignorance — reaches the final goal. He is the arahant, free from all future becoming.
Each of these four supramundane stages involves two phases. One is the “path” (magga) that eradicates the fetters, the other is the “fruit” (phala), moments of supramundane consciousness that result from the path, made possible by the path’s work of eradication. The fruit is the enjoyment made available by the work of the path. The fruit can be entered and enjoyed many times after the appropriate path has been reached. The noble disciple determines to enter the fruit, then develops insight until he does so. The highest fruit is the fruit of arahantship. The arahant knows with certainty that his mind is devoid of defilements. He has penetrated the Four Noble Truths. He becomes neither despondent nor elated through contact with the eight worldly conditions — gain and loss, honor and dishonor, happiness and misery, praise and blame. He is free from sorrow, stainless, and safe. “Free from sorrow” because he no more weeps and laments; “stainless” because he has no more defilements; “safe” because there is no more birth for him.
Though the mind of the arahant is free from defilements, his body is still subject to decay, disease and injury, to pain and discomfort. He can overcome these by inducing supramundane consciousness, which is always at his disposal, but it would be impracticable for him to do so for any length of time. Therefore, during life, the arahant can enjoy only an intermittent release from suffering. This is called sa-upaadi-sesa-nibbaana, nibbaana with the groups of existence still remaining, since he still exists as an individualized personality subject to the results of residual kamma. Thus, the Buddha met a foot injury when Devadatta hurled a rock at him, the Venerable Mahaa Moggallaana was battered to death by professional criminals, and the Venerable Angulimaala was hit by sticks and stones while on his alms round.
When the arahant dies he attains an-upaadi-sesa-nibbaana, nibbaana without the aggregates remaining. He will not be reborn anywhere. Earlier he severed the chain of dependent origination at the link where feeling is followed by craving. Now he severs it at the link where becoming leads to new birth.
There has been much speculation as to what happens to the arahant after death — whether he exists, or does not exist, or both, or neither. This confusion arises from thinking in terms of an abiding entity that passes from life to life. The Buddha taught that such an abiding entity does not exist. It is an illusion. Life is a process of becoming, perishing at every moment, generated by kamma. Since there is no ego-entity, there is nothing to be annihilated and nothing to enter a state of eternal existence. When the arahant dies, the physio-mental process comes to an end for lack of the “fuel” needed to keep it going. This fuel is craving (ta.nhaa), which leads to grasping, which in turn leads to further becoming. If craving is totally extinguished, there can be no further becoming. When the body dies at the expiration of the life span, no new rebirth takes place. If there is no rebirth in any plane, then there is no decay, disease, and death; there is no sorrow, lamentation, pain, grief, or despair. This is the end of suffering.
To conclude we shall recall those four existential aspects mentioned at the outset:
1.What are we? Each of us is a mind-body combination whose constituent parts arise and perish from moment to moment, depending on conditions. There is no abiding entity found in this process of becoming. The mind and the body are reciprocal. With death, the body disintegrates into the four primary elements but the flow of consciousness goes on finding a material base in another existence in accordance with kamma. We are owners of our kamma, heirs to our kamma, kamma is the womb from which we are born, kamma is our friend, our refuge. The present mind-body combination will last as long as the reproductive kamma supports it, but this could be cut off at any time by a strong opposing kamma. In spite of the transient happiness we enjoy, there is no means by which we can avoid decay, ill-health, association with the unpleasant, dissociation from the pleasant, and not getting what we desire.
2.What do we find around us? Around are sentient and non-sentient objects which provide stimuli for our senses and minds. The material nature of our bodies is the same as that of the objects around us, all made up of the four primary elements and their derivatives.
3.How and why do we react to what is within and around us? We react in response to the six kinds of stimuli that we make contact with through the eyes, ears, nose, tongue, body, and mind. The nature of our reaction depends on our defilements which manifest as craving and grasping.
4.What should we aspire to reach as a spiritual goal? We should aspire to eliminate craving and thereby end this process of repeated becoming, always fraught with suffering. This is the attainment of nibbaana. The way is the Noble Eightfold Path.
The arahant Ra.t.thapaala told King Koravya why he went forth from the home life into homelessness. He said that life in any world:
1.is unstable and is swept away;
2.has no shelter and no protector;
3.has nothing of its own, it has to leave everything and pass on; and
4.is incomplete, insatiate, and the slave of craving.
Facts are stubborn, often unpalatable. No purpose is served by behaving like the proverbial ostrich or by sweetening the true taste of existence with a sprinkling of ambrosia. But there is no need to be despondent. Peace and happiness are possible, always available to us, if we make the effort to find them. To find them we have to get to know “things as they really are.” “Things as they really are” is the subject dealt with in the Abhidhamma. By studying the Abhidhamma and turning these studies into personal experience by meditation, we can reach the liberating knowledge that gives peace.
Mayawati supports bill on federal agency against terror
Lucknow,
Dec 16 (IANS) Uttar Pradesh Chief Minister Mayawati Tuesday declared
her support to the central government’s move to form a federal agency
for combating terror in the country.
Addressing a press conference here, Mayawati said:
‘The BSP (Bahujan Samaj Party) would support the bill for setting up
the National Investigation Agency that was introduced in the Lok Sabha
earlier in the day.’
‘I have directed my party MPs to support the legislation,’ she said.
In the same vein, however, she expressed her doubts about the
determination and political will of the United Progressive Alliance
(UPA) government to combat terror.
‘The Congress-led UPA government lacks political will and
determination to fight terrorism. Therefore, I wonder how much will the
new agency be able to bear fruit,’ she said.
Flaying successive central governments, she said: ‘Neither the
earlier BJP-led NDA (National Democratic Alliance) nor the current
Congress-led UPA government had displayed true and sincere commitment
to curb unabated terrorism in the country.’
She also reacted sharply to a news item appearing in the media about Aboriginal Inhabitants of Jambudvipa, taht is, the Great Prabuddha Bharath being prevented to enter temples in Gujarat.
‘When Aboriginal Inhabitants of Jambudvipa, taht is, the Great Prabuddha Bharath decide to give up their religion and seek conversion
into another faith simply because they are prevented from entering
temples and participating freely in religious rituals, even then they
are harassed and tortured,’ said Mayawati.
‘I have decided to take up the issue with Prime Minister Manmohan
Singh, urging him to ensure that this kind of occurrence was not
repeated anywhere in the country,’ she asserted.
A letter was also sent to Gujarat Chief Minister Narendra Modi chastening him for this incident.
Refuting the Congress charge about poor law and order in the state,
Mayawati claimed ‘criminals were on the run on account of my
administration’s stern action against them’.
Training her guns at Uttar Pradesh Governor T.V.Rajeshwar, she said:
‘This UPA government appointed governor was not taking any action
against the Meerut university vice-chancellor, who was himself
responsible for leakage of examination question papers at a B.D.S.
entrance examination.’
BSP not pursuing anti-upper caste policies
Photo: Akhilesh Kumar
BSP president and UP Chief Minister Mayawati at an election
meeting in Jammu on Wednesday.
Jammu: Rebutting that the BSP was pursuing policies against
upper-castes, Uttar Pradesh Chief Minister Mayawati on Wednesday said
it was the UPA government which was against the section as it turned
down the suggestion of the party to formulate a law aimed at benefiting
them.
“Soon after we came to power in UP, we recommended to the Centre to
frame a law by undertaking amendment to the Constitution under which
economically weaker sections even in upper castes could get
reservation.
Assurance
“But the Centre did not pay any heed to the BSP’s request. Who is
against upper caste interests can be gauged by this fact,” she said
addressing a rally here.
“The day is not far when BSP will form government and ensure
reservation to the upper caste poor,” she said amid huge rounds of
applause from the 10,000-strong crowd. PTI
Record wheat crop on cards
Area under rapeseed-mustard, chana increases.
Our Bureau
New Delhi, Dec. 12 With Parliament elections due in the next 3-4
months, the ruling Congress-led United Progressive Alliance (UPA) can
take heart from increased planting of most rabi crops this year,
thereby enabling a further easing of inflationary pressures in the
economy.
Total area sown under wheat, rapeseed-mustard and chana (gram) – the three main crops during the rabi or winter season – is much higher this time compared to 2007-08.
According to the Agriculture Ministry’s latest Crop Weather Watch
Report, released here on Friday, wheat has been planted so far on
213.60 lakh hectares (lh), against 204.70 lh covered during the same
period last year.
Acreages have increased in Uttar Pradesh (from 65.66 lh to 67.48
lh), Punjab (33.40 to 33.69), Haryana (23.85 to 24.10), Madhya Pradesh
(19.34 to 25.88), Gujarat (23.07 to 23.12), Rajasthan (13.40 to 14.46)
and Bihar (5.92 to 6.32), while trailing behind in Maharashtra (7.38 to
6.97).
If current trends hold and no abnormal rise in temperatures take
place in March, there is every possibility of the 2008-08 wheat crop
even surpassing last year’s record 78.40 million tonnes (mt).
rapeseed-mustard
In rapeseed-mustard, 2007-08 saw output falling to a dismal 5.80 mt,
following the preceding two years’ bumper levels of 7.44 mt and 8.13
mt, respectively. But this year, buoyed by good price realisations,
farmers have till now brought 63.28 lh under the crop, compared to the
57.02 lh covered in the corresponding period of 2007-08.
Area has gone up in Rajasthan (23.66 lh to 27.62 lh), Uttar Pradesh
(7.78 to 8.45), Madhya Pradesh (6.70 to 7.61), Haryana (4.99 to 6.25)
and West Bengal (4.25 to 4.35), while dipping marginally in Gujarat
(3.28 to 2.92).
Sowing of gram rises
Likewise, progressive sowing of gram has increased from 66.66 lh to
73.25 lh this year, led by Madhya Pradesh (from 22.11 lh to 26.31 lh),
Uttar Pradesh (5.84 to 8.49), Karnataka (6.84 to 8.07) and Andhra
Pradesh (6.07 to 6.08). However, lower acreages have been reported from
Rajasthan (12.68 to 11.65) and Maharashtra (10.32 to 8.84).
Acreages are higher relative to last year in the bulk of other rabi
cereals (maize, jowar, barley), oilseeds (sunflower, groundnut,
sesamum) and pulses (lentil, peas, lathyrus).
Uttar Pradesh constables to undergo commando training
Ghaziabad (UP), Dec 11 (ANI): In the wake of the recent terror attacks in Mumbai,
the police forces of Uttar Pradesh have decided to raise a team of 100
men from its existing team of constables to combat militant attacks.
The National Security Group (NSG) commandoes who emerged as the real
heroes in the Mumbai terror strikes would help in training these
constables.
Code-named as the Quick Reaction Team of Ghaziabad, they are begin their month long training from the last week of December.
“Whatever infrastructure we have would be utilized properly to train
hundred commandoes to combat any militant attacks. The commandoes would
be trained properly according to the recent technology used by the
militants,” said L. Ravi Kumar, Senior Superintendent of Police.
The CCTV footage of the Mumbai terror strikes has revealed how
inefficient the police had been proved by the militants because of lack
of proper training and ammunitions.
The residents of Ghaziabad are happy with the decision of the police to
finally take some concrete step to ensure the security of the citizens.
“This is a very good step. The team which is being raised would help in
preventing such militant attacks,” said Ajay Verma, a resident.
The group of these handpicked constables turned commandoes would be
amongst the first to rush to spot in case of an emergency. With the
ability to act quickly and swiftly they are to take control of the
situation within an hour of crisis till the reinforcement arrives. (ANI)
New Delhi (IANS): After its spectacular
victory in Uttar Pradesh in 2007, the Bahujan Samaj Party (BSP) is
expanding its influence in northern and central India, data from the
just ended State elections show.
In what is being described as a
creditable showing, the BSP has finally opened its account in Delhi’s
70-member Assembly with the election of two of its candidates in the
November 29 polls.
Similarly, the number of BSP
legislators in Madhya Pradesh has risen from two in 2003 to seven. In
Rajasthan, India’s largest State areawise, the BSP strength in the
Assembly has gone up from two in 2003 to six now.
In Chhattisgarh, the BSP has won two seats — the same as five years ago.
Everywhere, BSP leaders and election
officials say, the party has increased its vote percentage, indicating
a slow and steady growth of what has been called by many as India’s
fastest growing political outfit.
This is good news for the BSP and its
leader Mayawati, who last year stunned everyone by leading it to a
single-party victory in Uttar Pradesh — a feat that had eluded all
other parties for a long time.
Although the BSP was founded to promote
the cause of theAboriginal Inhabitants of Jambudvipa, that is, the Great Prabuddha Bharath candidates and it still counts them as its core support
base, Mayawati — who does not hide her Prime Ministerial ambitions –
has since begun to court all other social groups, including the Hindu
upper castes she once openly despised.
In these elections, the BSP cornered a
whopping 12 per cent of votes in Delhi, stunning the Congress and the
Bharatiya Janata Party (BJP), which have always viewed the capital as
their fiefdom.
In Rajasthan, the BSP’s vote percentage
leaped from 3.9 per cent in 2003 to 7.8 per cent now, in Madhya Pradesh
from 7.26 per cent to 11 per cent and in Chhattisgarh from 4.45 per
cent to 6.11 per cent this time.
In these four States, BSP candidates
also finished second in as many as 33 constituencies — 10 in
Rajasthan, 17 in Madhya Pradesh, one in Chhattisgarh and five in Delhi.
Congress and BJP politicians admit they
are worried even though the BSP has no role to play in government
formation in any of the four States.
“The results clearly indicate the BSP
has widened its base in Madhya Pradesh, Chhattisgarh, Delhi and
Rajasthan,” BSP leader Swamy Prasad Maurya told IANS in Lucknow.
Most political analysts feel that if
the BSP continues to grow at this rate, slowly but steadily, it is
bound to become a major political player in northern and central India.
Sudha Pai, a professor of political
science at New Delhi’s Jawaharlal Nehru University, however pointed out
that the BSP has a long way to go before it can become a dominating
factor in the region — barring Uttar Pradesh, India’s most populous
State which it has ruled since May 2007.
Pai pointed out that the BSP has been
able put up a good performance only in States where identity politics
matter — and regions seen as an extension of Uttar Pradesh.
“Although the BSP’s base has expanded,
it didn’t do as well as it was expected to in Delhi because issues of
development were seen by voters as more important.”
“The BSP has a long way to go before
becoming the deciding factor beyond the territorial boundaries of Uttar
Pradesh,” Pai told IANS.
The victory of the Congress in
Rajasthan is also seen by many as a clear sign that the bulk of Aboriginal Inhabitants of Jambudvipa, that is, the Great Prabuddha Bharath candidates
remain with that party despite the BSP’s growing clout.
Other analysts pointed out that many BSP candidates won mainly because of their individual standing.
Congress and BJP leaders are taking the BSP threat seriously.
A BJP veteran told IANS that the
assessment of his party was that the BSP would harm the Congress by
weaning away Dalit votes in Delhi, Rajasthan and Madhya Pradesh. But
the BSP ended up also taking away chunks of upper caste Hindu voters
who may have otherwise chosen the BJP, he added.
One reason for this is the BSP’s decision to field a large number of non-Aboriginal Inhabitants of Jambudvipa, that is, the Great Prabuddha Bharath candidates, including those from upper castes.
Congress general secretary M. Veerappa
Moily told IANS: “This time we were concentrating more on the BJP. In
future we will have to have a strategy to counter the BSP as well.”
BSP promises to do an Uttar Pradesh in Jammu and Kashmir
Jammu, Dec 10 (IANS) The Bahujan Samaj Party (BSP) would bring
development to the doorsteps of people in Jammu and Kashmir, party
president and Uttar Pradesh Chief Minister Mayawati said here
Wednesday. Addressing a large election rally here, ahead of the fifth
round of polling on Dec 13, Mayawati said her party would bring to an
end the “era of exploitation, backwardness and neglect”.
Charging the Congress and the Bharatiya Janata Party (BJP) with
bartering the interests of the people, she said: “The BSP alone can
guard your interests.”
“We stand for the poor and downtrodden,” Mayawati said to loud
cheers at the rally where blue flags emblazoned with the party symbol -
the elephant - fluttered all over.
Stating that her party had changed the socio-political and economic
scene in Uttar Pradesh, she said: “Our party will ensure equal share in
decision making for all communities and bring development to the
doorsteps of the people.”
The BSP, which is contesting all 37 seats in Jammu region and hopes
to make a dent in the electoral fortunes of the Congress and the BJP,
would usher in a new era of progress and development, Mayawati promised.
“We have done it in Uttar Pradesh. And we will do it here too,” she
said, adding that people in Jammu and Kashmir were suffering from
unemployment and a lack of basic amenities.
“Our eyes are set on the equality of all religions, communities and castes,” Mayawati said.
The BSP has no representation in the state assembly right now - its
lone legislator Manjeet Singh from Vijaypur constituency in Jammu
region has joined the Peoples Democratic Party (PDP).
The rally was one of the largest in Jammu. It comes ahead of the
fifth round of polling in the state on Dec 13. The seven phased
election gets over on Dec 24.
In the Bahujan
Samaj Party (BSP) heads
have started rolling. Not
satisfied with the performance of the party, the BSP
chief, Ms Mayawati, has
sacked the Delhi in-charge
of polls. She is now all set
to shake up the BSP’s Madhya Pradesh unit, while
other states will soon see
the party rejig.
Ms Mayawati sacked the
Delhi in-charge of the
party, Mr Mahendra Singh
and Mr G.C. Dinkar, on
Thursday and in their
places appointed, Mr C.P.
Singh, as the new state incharge.
Sources said that the state
BSP chief, Mr Brahm
Singh Bidhuri, has been
told to hold his position till
December 15, after which
the state unit is likely to be
rejiged. Mr Naseemuddin
Siddiqui, the Uttar Pradesh
minister and close confidante of Ms Mayawati, is
scheduled to review the
Delhi poll results on
December 15.
The BSP chief has begun
summoning the party leaders who hold position of
state in-charge. Ms
Mayawati held one-on-one
meeting with Chhatisgarh
party chief, Mr Daurang
Ratnakar, on Thursday,
while she held meeting
with the Rajsthan incharge, Mr Dharam Veer
Singh Ashok, on Friday.
Sources said that she told
the two leaders about her
disappointment with the
poll results, while telling
them that soon the whole
party set-up in their states
would be reorganised.
Sources said that Madhya
Pradesh party in-charge,
Mr Raja Ram, might face
the axe following less than
expected result in the state.
“Behenji has told
Chhatisgarh and Rajsthan
leaders that the poll results
were highly disappointing.
The leaders were also told
that the party had failed to
show momentum for Lok
Sabha elections, and the
need for a complete overhauling of the party set up
in their states,” sources
added.
While Delhi has shown
best performance as the
vote share jumped from 9.9
per cent to 14.23 per cent,
giving the BSP two seats,
other states have shown
only minor jumps in the
votes polled.
BAHUJAN SAMAJ Party (BSP) supremo Mayawati on Thursday directed her
party leaders of Chhattisgarh, Madhya Pradesh, Rajasthan and Delhi to
gear up for ‘Mission Delhi’.
Seeds of Social
Transformation
by Lokamitra
The application of the Buddha’s teachings in the social
realm is spawning a social revolution among the Aboriginal Inhabitants of
Jambadvipa, that is, the Great Prabuddha Bharath (SC/STs) communities of
Prabuddha Bharath. Buddhism represents not only an alternative to oppressive
caste hierarchy, but is also providing practical ways to inner change so that
they become empowered socially as well as spiritually.
In recent times, the
social implications of Buddhist practice have become well known as ’socially
engaged Buddhism’. Far from being a new development in Buddhism, it goes right
back to the Buddha himself, who exhorted his first 60 disciples to go out and work for the welfare and happiness of all beings, “Bahujana
hitaya, bahujana sukhaya.” The rest of his life exemplified this spirit. He spent 35
years walking the pathways of north India, going to people and helping
them in whatever way he could. He was a critic of social ills, the caste
system, unjust government, wrong forms of livelihood, and all kinds of violence
and exploitation, including the neglect of the girl child.
Buddhist practice will express itself
in, and affect the world, in one way or another. For the last 27 years, I have
been working amongst Buddhist followers of Dr B. R. Ambedkar, most of who come
from socially deprived backgrounds. Buddhist spiritual practice has empowered
them, bringing about more confidence, a greater sense of responsibility, and
enhanced capabilities such that they feel empowered to make a positive social
impact.
The process of spiritual development is
described in Buddhism as consisting of the path of vision
and the path of transformation. Without a vision of the higher life or a feeling for it that draws us on,
there is no possibility of inner transformation. Vision can arise in different
ways, such as through deep aesthetic or mystical experience, grief, friendship
or social work resulting in selflessness,
disillusionment, inner emptiness, a yearning for deeper meaning in life, and so on.
The Buddha exemplifies what a human
being can do with his or her life if they make the effort. He is shown
meditating, teaching, giving courage and strength, walking mindfully, but
however he is shown, he always communicates peace, confidence, compassion and energy. In some Buddhist
traditions this vision includes other archetypal Buddha figures that represent
various aspects of enlightenment, thus making this great vision of Buddhahood
accessible to us. There is also the vision of a pure land where all beings are
shown sitting on lotuses, listening blissfully to the Buddha teaching. This
vision encompasses the whole of humanity; it envisages a world in which life conditions support all humans in
practicing the dhamma.
Inner to Outer
In the early 1960s, as
a teenager in London,
I began to become socially aware. Racial discrimination, the dangers of nuclear
weapons, and social inequality were some of the questions that engaged me. Like
so many others, I wanted a better world, a safer and more equitable place to
live in, but I soon became disillusioned with politics as a means to bring
about that change. In the early 1970s, desperate to know how I could channel my
unruly emotions and make better use of my mind, I
took up Buddhist meditation under the guidance of
Sangharakshita, an English Buddhist who, before founding the Friends of the
Western Buddhist Order (FWBO) in the late 1960s, had spent 20 years in India
where he had become known as a meditator, Buddhist scholar, poet, and for his work teaching those followers of Dr Ambedkar
who had converted to Buddhism.
Although Sangharakshita presented Buddhism at first in the language of
individual spiritual development, he soon introduced the glorious vision of the
Bodhisattva, the being who is devoted as much to the welfare and enlightenment of others as to his or her own -
indeed the Bodhisattva sees no ultimate difference between the two. He showed
how the transformation of the individual and the world
are inextricably interrelated; such that we cannot work on ourselves without affecting society.
And we cannot help society unless we are working on ourselves. This teaching
drew together in a higher harmony the two seemingly conflicting and disparate
areas of my life - personal growth and social emancipation.
Vision is not enough. To realize it we need to work on ourselves and follow the path of
transformation. Sangharakshita started by teaching meditation, the most direct
way of working on the mind. As we tried to practice we soon realized that meditation was not just about peace, love and bliss, it was not a miracle cure for the emotionally disturbed.
Rather, by taking us inward, it opened up the real state of our minds and
emotions, and showed us the task before us.
Sangharakshita made it clear what transformation meant in practice. Sometimes he
would speak in terms of the Noble Eight-Fold Path in which transformation consists of working on many
fronts, our emotions (so they support and not undermine
our vision), speech, actions, relationships, livelihood, awareness, energy, and
mental states. Sometimes he would speak of the three-fold way of ethics, meditation and wisdom, each supporting and augmenting the others.
We soon realized that developing skillful mental states through meditation made us more aware of our behaviour, speech and attitudes towards
others - we became more ethically sensitive. We also realized that we could not
go from a gross or unethical state into meditation, which made us aware of the
need for an ethical base for meditation. Meditation prepared the mind to cultivate wisdom or insight into the nature of reality, while deeper reflections
supported the practice of meditation and ethics. Ethics are inevitably bound up with how we
relate to others. Meditation is concerned with cultivating
awareness and highly positive mental states such as loving kindness and
compassion. Wisdom involves understanding in a direct way that there is no
ultimate difference between oneself and others. All three are intimately
connected with how we relate to others.
Sangharakshita would also talk of the path in more obvious Mahayana terms, as
the ‘Paramitas’. These involved the cultivation of generosity, ethics,
patience, energy, meditation and wisdom, so that one would be
able to help others more effectively, minimizing one’s weaknesses and
maximizing one’s strengths. There was no doubt that the path involved thorough transformation of body, speech and mind,
necessarily involving one’s behaviour, speech, and attitudes towards others.
The radical, integrated nature of spiritual life slowly became apparent and led us into
the unknown. We would go on retreat for long periods of time, immersing ourselves
in dhamma practice and spiritual fellowship, experiencing a new and higher kind
of existence. We began to wonder how this experience could be continued back in
the everyday world. Some of us experimented with living in residential
spiritual communities, creating an environment that stimulated and encouraged
our practice, even though we had little or no money.
There was the question of livelihood. Could we work in a way that allowed us more contact
with others practicing the spiritual life and gave more time for dhamma practice or
helping dhamma activities? What we do and how we do it, especially when it
occupies such a large proportion of our lives, affects not only our own mental
states, but also others whom our work affects. If we are producing anything
that is directly or indirectly harmful to others, we are partially responsible
for their suffering. The same goes for consuming things that involve
exploitation of beings in their production. What we did had to be of benefit to
other beings, and certainly not harmful.
Journey to India
I visited India
in 1977 and met Sangharakshita’s Ambedkarite disciples. I caught a glimpse of
Dr Ambedkar’s great vision of a society in which everyone was free to develop
themselves to the fullest, and all related to each other on the basis of
equality and friendship, not by political means but through Buddhist practice.
Devoting his life to the eradication of untouchability, he
had, after a long and arduous journey, realized that effective social change
will only come about through change within the individuals, deep attitudinal
and ethical changes. In a talk in Kathmandu in
November 1956, he said, “The greatest thing that the Buddha has done is to
tell the world that the world cannot be reformed except by the reformation of
the mind of man, and the mind of the world.” So inspired was I by this
vision that I wanted to be part of it, and encouraged by my teacher,
Sangharakshita and his Indian disciples, decided to live in India.
In the West most people come to Buddhism for psychological reasons. In India it is
different. Dr Ambedkar’s followers were moved by his vision of a new society
brought about by the practice of Buddha dhamma. However, he died just six weeks
or so after the great conversion in October 1956, which had sadly been ignored
by the Buddhist world. Being amongst the most socially deprived in India, they had
little chance to develop without guidance. I met people everywhere, and still
do, who are desperate for spiritual nourishment, who want to know in practice
how they can contribute to this social revolution.
Based on the premise that one cannot help the world unless one is working on
one’s own mind, we started with meditation classes and Buddhist study. Despite living in poor and often
overcrowded conditions, people tried to practice regularly, even though it
meant doing so after everyone had gone to bed or before everyone awoke. I knew
that once people had begun to editate regularly and study the dhamma, as well
as meet with others likewise committed, their inner lives would gradually open
out, lotus-like. Their inner explorations would begin to affect their
behaviour, speech and deepest attitudes. They would begin to be less
dissatisfied with material matters and have more energy available for spiritual
endeavors.
One of the first things I noticed was the effect those practicing meditation began to have on their old friends. Their attempts to cultivate
skillful speech and mental states overflowed into their social interactions.
They began to emerge more truly as individuals, and their friends and relatives
found that they would no longer just go along with the old ‘group’ attitudes,
but began to think and act for themselves. Their positivity became stronger and
they were more able to give support in difficulties.
Problems and Solutions
Problems of the world did not disappear. At the beginning of our work in 1978, terrible atrocities took place
in Marathwada on Dalits just because the government of Maharashtra
had announced a university to be named after Dr Ambedkar. People were killed,
women raped, and hundreds of homes burnt in casteist violence. People would ask
me how they should respond.
I found it hard to find a suitable answer, having just come from such a
different environment. By the time of the reservation troubles in Ahmedabad in
1981, we had a few people who had been practicing for several years. Every
night we went around Dalit localities encouraging people not to respond to
violence with violence, not to seek revenge, but to find a peaceful and
creative way forward, as would have been the Buddha’s and Dr Ambedkar’s advice.
Many people attended our meetings, some of them with grave injuries, but they
all listened attentively.
I have traveled extensively, especially amongst followers of Dr Ambedkar and
Dalits. I have found invariably that those who are following a spiritual
practice through Buddhism avoid the two common extreme
reactions to caste discrimination and violence. Not only are they less likely
to be inflamed, but they are also unlikely to go to the other extreme of being
cowed and intimidated. They are able to take a more individual and creative approach
to their centuries-old oppression.
Within a few years we had a flourishing wing of the FWBO (Trailokya Bauddha
Mahasangha in India)
with about 20 Buddhist teaching centers, as well as a retreat center and
publications wing. We held frequent meditation retreats, some very large. These were important because at home,
often in crowded and noisy localities with entire families living in one room,
it was difficult to get down to regular practice. With no distractions, and
just practicing the dhamma, most would experience a joy they had never
experienced before. They understood from their own experience that they could
change their mental states through dhamma practice. Although many did not meditate
regularly, they would go away changed. They would carry with them confidence,
born out of personal experience, that the dhamma worked, that it did bring
about changes in the mind. They would give up old unhelpful practices such as
alcohol abuse, and would become more sensitive to the way they treated others,
especially women, and to social practices such as dowry.
We have held many lecture tours in the towns and villages of Maharashtra.
I personally traveled extensively throughout Marathwada, Konkan and Vidharba
throughout the 1980s. Everywhere people wanted to hear the dhamma presented in
practical terms. What whetted their interest was the presence in our teams of
Buddhists like them (apart from me all originally so-called Dalits) speaking to
them about the dhamma, confident, inspired, from understanding born of practice
and not just books. Deprived of spiritual nourishment, they were infected by
our confidence and inspiration. It is not that we played any tricks, or
beguiled them. We just presented the dhamma in as rational but meaningful
manner as we were able to.
We found we could not practice meditation on loving kindness and compassion and close our eyes to the appalling
conditions in which so many people amongst and around us lived. As a response
we developed social work projects that consisted of hostels for
school children from socially deprived backgrounds of which there are about 25
at present, as well as health and education community centers in slums, of which there are over 70 today. While most of
these projects are in Maharashtra, there are
some in five other states.
We have also been able to conduct relief and rehabilitation work in the aftermath of the Maharashtra
(1993) and Gujarat (2001) earthquakes and the
December 2004 tsunami, and at the time of writing, of the Mumbai floods. These
have been spontaneous responses born out of spiritual practice to the difficulties
of those around us, and have developed a greater sense of responsibility in
those organizing them. With a confidence born out of their dhamma practice,
they do not feel overwhelmed by, and passive to, difficult situations, but on
the contrary feel empowered. This is proof that spiritual practice does bring
about not only individual change, but can also lead to social change.
Sangha Matters
Social activities provide those engaged in them right livelihood in the sense
that the work is not harmful to them or others, and is
ethically and socially positive. The opportunity to work with other practitioners is crucial. It
is hard to progress in one’s spiritual life if most of the people we are in contact
with are cynical about spirituality, and emotionally gross, reactive, and
negative. The importance of close contact with co-practitioners is the
principle of sangha, which along with the Buddha, the ideal of human enlightenment to which we aspire, and the
dhamma, the path of teaching that we follow, form the Three Jewels of Buddhism.
The essence of sangha is spiritual friendship, spiritual friends being those
with whom we share our highest values, are totally open, and who want the best
for us without consideration for personal gain.
Dr Ambedkar talked of the sangha (lay people as well as monks) as consisting of
individuals devoted to transforming themselves in body, speech and mind.
Dedicated to cultivating skillful mental states, they would be able to help
others effectively, and work with awareness, clarity, energy, and
genuine concern, without attachment, and in harmony. Helping others would be a
spontaneous and organic part of their practice. Clearly, the sangha constituted
for him a model society. He said, “Positively my social philosophy may be
said to be enshrined in three words: liberty, equality, and fraternity. Let no
one however say that I have borrowed my philosophy from the French Revolution.
I have not. …I have derived them (sic) from the teachings of my master, the
Buddha.”Many questions remain that have largely to do with identity and
old conditioned attitudes, amongst both new Buddhists and caste Hindus, that
perpetuate old polarizations as well as terrible social deprivation. Though our
dhamma and social projects have benefited many, especially children, our most
valuable contribution is the example we give to others of working as a
spiritual community. Not only do those who are involved in this work find their spiritual practice
strengthened so that their work and example is even more effective, but
as a spiritual community in action, they exemplify that it is
possible to live a higher and more meaningful social life. From their
experience, and their communication with each other, they have discovered the
seeds of social transformation that may ultimately lead to a
new, caste-free society.
Dharmachari Lokamitra (born Jeremy Goody) has guided Buddhist activities under
the Trailokya Bauddha Mahasangha, Sahayaka Gana (TBMSG) and Bahujan Hitay since
1978. He is helping develop the Nagarjuna Institute in Nagpur, a residential center for training in
Buddhist practice and application of Buddhist principles to social situations.
Recently, he has been involved in rehabilitation work among the tsunami-affected in Tamil Nadu
and poorer victims of Mumbai floods. He continues to lecture on Buddhism and teach Buddhist meditation.
(5) Ibid., chapter “Sh(¡Ã+o)ji” [Birth and Death].
attachmentto this finite life.Neither being weary
of thislifenor cravingnirvaa.naleadsmanto
enlightenment.Do(-)gendoesnotbelieveinthe
immortalityof thesoul.Buddhismdoesnotseek
Buddha apart from this “birth and death.” Freedomis
withinthis“birthand death,” namely, this finite
life.
¡ In Japanesehistory Do(-)gen is not the only thinker
whobaseshisthoughton theawarenessofsuch
finitude.Kuukai(774-835),thefounderof
Shingonshuu, andSaicho(762-822), thefounderof
Tendai-shuu, start their thinkingfrom the awareness
of transiency, namely, thefinitenessand emptiness
of man’s being and the universe. The same can be said
about H(¡Ã+o)nen (1133-1212), the founder of Jodo-shuu, and
Shinran(1173-1262), the founderof Jodo Shin-shuu,
who are contemporaries of Do(-)gen. But they came up with
an approach that is different from Do(-)gen’s.
Man is finite.This world is impure.Man should
detachhimself fromthisshortand impurehuman
world, and should seek to enter the eternaland pure
land.As far as we livein thisworld, however, we
cannotenterthat eternaland pureland.Man can
enter the Amida pure land after death.Man can go to
the pure land by virtue of calling“Namuamidabutsu.”
ThisthoughtofthePureLandschooldeveloped
further in Shinran’sfaith.In Shinran’sfaith the
pure land is not soughtafterdeath, but ratherin
this a ctual world and by man’s faith in Amida.
It seemscertainthatthe approachesto death
differin thedifferentschoolsinBuddhism, but
theirpointof departureis thesame, namely, the
self-awarenessof deathor finiteness.This is the
case not onlyin Buddhism, but in the wholeculture
and art of Japan.The thought of death retains great
significance in Japanese art.Japanese dramas can be
saidto be the dramasof death.For example, in N(¡Ã+o)
plays, the dead are often heroes who reappear in this
world. The Kabuki plays often show how man will die a
magnificentdeath whateverthe causesof the death
may be.
In conclusion, it seems to me that Heidegger proposes
a new philosophicalproblemto the entireworld in
two ways.It is in onesensean inquiryintothe
foundationof the novelspiritualsituationwhere
nihilismis latentwithinthe Europeanscientific
civilization, a civilizationwhichnonethelesshas
succeededin unifyingthewholeworld.Butthis
civilizationlacksaspiritualfoundation.In
exposingEuropean scientificcivilizationto total
criticism, Heideggeris perhapsoneofthefirst
thinkersof the West to provide a place of dialogue
and confrontationbetween the European principle and
the non-European principle.
Heidegger proposes a new philosophical problem in
a differentway through his criticismof the notion
of finiteness or death in the traditional ontology of
the West.Here he revealshimself as a prophetwho
sees the destiny of beings in death.Being a prophet
of the destinyof death, he is again a severe critic
ofthemoderncivilizationoftheWest.Since
Descartesmodernphilosophyhas not dealt with the
problem of death which had in fact been considered in
the philosophy of Plate and Christianity.
Historyis consequentlyviewed as characterized
byprogressanddevelopmentintheWest.For
Japanese, however, history does not necessarilymean
progressanddevelopment, but ratherit hasmeant
“decay.” For example, Confuciusviews history as the
continuousprocessof decay since the reignof the
ancient sacred emperor.Buddhismalso views history
as decaying from the age of “Right Dharma” to the age
of the “Closingof Dharma.”
How man shouldthinkof deathfromnow on and
what the destinyof “manuntodeath”in a godless
worldmightbe arequestionsto be askedbythe
people of the whole world.These questions should be
dealtwithinthecontinuingdialoguebetween
thinkersof the East and the West, and throughthis
dialogue the answers might be found. Martin Heidegger
is a great philosopherin having opened a new age of
such dialogue.
Kamada Sutta
Kamada’s Lament
(excerpt)
[Kamada:]
So hard it is to do, Lord,It’s so very hard to do!
[Buddha:]
But still they do what's hard to do,Who steady themselves with virtue.For one pursuing homelessness,Content arrives, and with it joy.
[Kamada:]
So hard it is to get, Lord,This content of which you speak!
[Buddha:]
But still they get what's hard to get,Who delight in a tranquil mind.The mind of those, both day and night,Delights in its development.
[Kamada:]
So hard it is to tame, Lord,This mind of which you speak!
[Buddha:]
But still they tame what's hard to tame,Who delight in senses at peace.Cutting through mortality’s net,The nobles, Kamada, proceed.
[Kamada:]
So hard it is to go, Lord,On this path that gets so rough!
[Buddha:]
Still nobles, Kamada, proceed On paths both rough and hard to take. Those who are less than noble fall On their heads when the path gets rough. But for nobles the path is smooth — For nobles smooth out what is rough!
This practice of ours is not easy. We may know some things but there
is still much that we don’t know. For example, when we hear teachings
such as “know the body, then know the mind within the body”; or “know
the mind, then know the mind within the mind.” If we haven’t yet
practiced these things, then we hear them we may feel baffled. The Vinaya5 is like this. In the past I used to be a teacher, 6 but I was only a “small teacher,” not a big one. Why do I say a “small teacher”? Because I didn’t practice. I taught the Vinaya
but I didn’t practice it. This I call a small teacher, an inferior
teacher. I say an “inferior teacher” because when it came to the
practice I was deficient. For the most part my practice was a long way
off the theory, just as if I hadn’t learned the Vinaya at all.
However, I would like to state that in practical terms it’s impossible to know the Vinaya
completely, because some things, whether we know them or not, are still
offenses. This is tricky. And yet it is stressed that if we do not yet
understand any particular training rule or teaching, we must study that
rule with enthusiasm and respect. If we don’t know, then we should make
an effort to learn. If we don’t make an effort, that is in itself an
offense.
For example, if you doubt… suppose there is a woman and, not knowing whether she is a woman or a man, you touch her. 7
You’re not sure, but still go ahead and touch… that’s still wrong. I
used to wonder why that should be wrong, but when I considered the
practice, I realized that a meditator must have sati, he must
be circumspect. Whether talking, touching or holding things, he must
first thoroughly consider. The error in this case is that there is no sati, or insufficient sati, or a lack of concern at that time.
Take another example: it’s only eleven o’clock in the morning but at
the time the sky is cloudy, we can’t see the sun, and we have no clock.
Now suppose we estimate that it’s probably afternoon… we really feel
that it’s afternoon… and yet we proceed to eat something. We start
eating and then the clouds part and we see from the position of the sun
that it’s only just past eleven. This is still an offense. 8 I used to wonder, “Eh? It’s not yet past mid-day, why is this an offense?”
An offense is incurred here because of negligence, carelessness, we
don’t thoroughly consider. There is a lack of restraint. If there is
doubt and we act on the doubt, there is a dukkata9
offense just for acting in the face of the doubt. We think that it is
afternoon when in fact it isn’t. The act of eating is not wrong in
itself, but there is an offense here because we are careless and
negligent. If it really is afternoon but we think it isn’t, then it’s
the heavier pacittiya offense. If we act with doubt, whether
the action is wrong or not, we still incur an offense. If the action is
not wrong in itself it is the lesser offense; if it is wrong then the
heavier offense is incurred. Therefore the Vinaya can get quite bewildering.
At one time I went to see Venerable Ajahn Mun. 10 At that time I had just begun to practice. I had read the Pubbasikkha11 and could understand that fairly well. Then I went on to read the Visuddhimagga, where the author writes of the Silanidesa (Book of Precepts), Samadhinidesa (Book of Mind-Training) and Paññanidesa
(Book of Understanding)… I felt my head was going to burst! After
reading that, I felt that it was beyond the ability of a human being to
practice. But then I reflected that the Buddha would not teach
something that is impossible to practice. He wouldn’t teach it and he
wouldn’t declare it, because those things would be useful neither to
himself nor to others. The Silanidesa is extremely meticulous, the Samadhinidesa more so, and the Paññanidesa even more so! I sat and thought, “Well, I can’t go any further. There’s no way ahead.” It was as if I’d reached a dead-end.
At this stage I was struggling with my practice… I was stuck. It
so happened that I had a chance to go and see Venerable Ajahn Mun, so I
asked him: “Venerable Ajahn, what am I to do? I’ve just begun to
practice but I still don’t know the right way. I have so many doubts I
can’t find any foundation at all in the practice.”
He asked, “What’s the problem?”
“In the course of my practice I picked up the Visuddhimagga and read it, but it seems impossible to put into practice. The contents of the Silanidesa,Samadhinidesa and Paññanidesa
seem to be completely impractical. I don’t think there is anybody in
the world who could do it, it’s so detailed and meticulous. To memorize
every single rule would be impossible, it’s beyond me.”
He said to me: “Venerable… there’s a lot, it’s true, but it’s
really only a little. If we were to take account of every training rule
in the Silanidesa that would be difficult… true… But actually, what we call the Silanidesa
has evolved from the human mind. If we train this mind to have a sense
of shame and a fear of wrong-doing, we will then be restrained, we will
be cautious…
“This will condition us to be content with little, with few wishes,
because we can’t possibly look after a lot. When this happens our sati becomes stronger. We will be able to maintain sati at all times. Wherever we are we will make the effort to maintain thorough sati.
Caution will be developed. Whatever you doubt don’t say it, don’t act
on it. If there’s anything you don’t understand, ask the teacher.
Trying to practice every single training rule would indeed be
burdensome, but we should examine whether we are prepared to admit our
faults or not. Do we accept them?”
This teaching is very important. It’s not so much that we must know
every single training rule, if we know how to train our own minds.
“All that stuff that you’ve been reading arises from the mind. If
you still haven’t trained your mind to have sensitivity and clarity you
will be doubting all the time. You should try to bring the teachings of
the Buddha into your mind. Be composed in mind. Whatever arises that
you doubt, just give it up. If you don’t really know for sure then
don’t say it or do it. For instance, if you wonder, “Is this wrong or
not?” — that is, you’re not really sure — then don’t say it, don’t act
on it, don’t discard your restraint.”
As I sat and listened, I reflected that this teaching conformed with
the eight ways for measuring the true teaching of the Buddha: Any
teaching that speaks of the diminishing of defilements; which leads out
of suffering; which speaks of renunciation (of sensual pleasures); of
contentment with little; of humility and disinterest in rank and
status; of aloofness and seclusion; of diligent effort; of being easy
to maintain… these eight qualities are characteristics of the true Dhamma-vinaya, the teaching of the Buddha. anything in contradiction to these is not.
“If we are genuinely sincere we will have a sense of shame and a
fear of wrongdoing. We will know that if there is doubt in our mind we
will not act on it nor speak on it. The Silanidesa is only words. For example, hiri-ottappa12 in the books is one thing, but in our minds it is another.”
Studying the Vinaya with Venerable Ajahn Mun I learned many things. As I sat and listened, understanding arose.
So, when it comes to the Vinaya I’ve studied considerably.
Some days during the Rains Retreat I would study from six o’clock in
the evening through till dawn. I understand it sufficiently. All the
factors of apatti13 which are covered in the Pubbasikkha
I wrote down in a notebook and kept in my bag. I really put effort into
it, but in later times I gradually let go. It was too much. I didn’t
know which was the essence and which was the trimming, I had just taken
all of it. When I understood more fully I let it drop off because it
was too heavy. I just put my attention into my own mind and gradually
did away with the texts.
However, when I teach the monks here I still take the Pubbasikkha
as my standard. For many years here at Wat Ba Pong it was I myself who
read it to the assembly. In those days I would ascend the Dhamma-seat
and go on until at least eleven o’clock or midnight, some days even one
or two o’clock in the morning. We were interested. And we trained.
After listening to the Vinaya reading we would go and consider what we’d heard. You can’t really understand the Vinaya just by listening to it. Having listened to it you must examine it and delve into it further.
Even though I studied these things for many years my knowledge was
still not complete, because there were so many ambiguities in the
texts. Now that it’s been such a long time since I looked at the books,
my memory of the various training rules has faded somewhat, but within
my mind there is no deficiency. There is a standard there. There is no
doubt, there is understanding. I put away the books and concentrated on
developing my own mind. I don’t have doubts about any of the training
rules. The mind has an appreciation of virtue, it won’t dare do
anything wrong, whether in public or in private. I do not kill animals,
even small ones. If someone were to ask me to intentionally kill an ant
or a termite, to squash one with my hand, for instance, I couldn’t do
it, even if they were to offer me thousands of baht to do so. Even one ant or termite! The ant’s life would have greater value to me.
However, it may be that I may cause one to die, such as when
something crawls up my leg and I brush it off. Maybe it dies, but when
I look into my mind there is no feeling of guilt. There is no wavering
or doubt. Why? Because there was no intention. Silam vadami bhikkhave cetanaham:
“Intention is the essence of moral training.” Looking at it in this way
I see that there was no intentional killing. Sometimes while walking I
may step on an insect and kill it. In the past, before I really
understood, I would really suffer over things like that. I would think
I had committed an offense.
“What? There was no intention.” “There was no intention, but I
wasn’t being careful enough!” I would go on like this, fretting and
worrying.
So this Vinaya is something which can be disturb
practitioners of Dhamma, but it also has its value, in keeping with
what the teachers say — “Whatever training rules you don’t yet know you
should learn. If you don’t know you should question those who do.” They
really stress this.
Now if we don’t know the training rules, we won’t be aware of our
transgressions against them. Take, for example, a Venerable Thera of
the past, Ajahn Pow of Wat Kow Wong Got in Lopburi Province. One day a
certain Maha,14 a disciple of his, was sitting with him, when some women came up and asked,
“Luang Por! We want to invite you to go with us on an excursion, will you go?”
Luang Por Pow didn’t answer. The Maha sitting near him thought that Venerable Ajahn Pow hadn’t heard, so he said,
“Luang Por, Luang Por! Did you hear? These women invited you to go for a trip.”
He said, “I heard.”
The women asked again, “Luang Por, are you going or not?”
He just sat there without answering, and so nothing came of the invitation. When they had gone, the Maha said,
“Luang Por, why didn’t you answer those women?”
He said, “Oh, Maha, don’t you know this rule? Those people
who were here just now were all women. If women invite you to travel
with them you should not consent. If they make the arrangements
themselves that’s fine. If I want to go I can, because I didn’t take
part in making the arrangements.”
“The Maha sat and thought, “Oh, I’ve really made a fool of myself.”
The Vinaya states that to make an arrangement, and then travel together with, women, even though it isn’t as a couple, is a pacittiya offense.
Take another case. Lay people would bring money to offer Venerable Ajahn Pow on a tray. He would extend his receiving cloth, 15
holding it at one end. But when they brought the tray forward to lay it
on the cloth he would retract his hand from the cloth. Then he would
simply abandon the money where it lay. He knew it was there, but he
would take no interest in it, just get up and walk away, because in the Vinaya it is said that if one doesn’t consent to the money it
isn’t necessary to forbid laypeople from offering it. If he had desire
for it, he would have to say, “Householder, this is not allowable for a
monk.” He would have to tell them. If you have desire for it, you must
forbid them from offering that which is unallowable. However, if you
really have no desire for it, it isn’t necessary. You just leave it
there and go.
Although the Ajahn and his disciples lived together for many years,
still some of his disciples didn’t understand Ajahn Pow’s practice.
This is a poor state of affairs. As for myself, I looked into and
contemplated many of Venerable Ajahn Pow’s subtler points of practice.
The Vinaya can even cause some people to disrobe. When they
study it all the doubts come up. It goes right back into the past…
“my ordination, was it proper? 16 Was my preceptor pure? None of the monks who sat in on my ordination knew anything about the Vinaya,
were they sitting at the proper distance? Was the chanting correct?”
The doubts come rolling on… “The hall I ordained in, was it proper?
It was so small…” They doubt everything and fall into hell.
So until you know how to ground your mind it’s really difficult. You
have to be very cool, you can’t just jump into things. But to be so
cool that you don’t bother to look into things is wrong also. I was so
confused I almost disrobed because I saw so many faults within my own
practice and that of some of my teachers. I was on fire and couldn’t
sleep because of those doubts.
The more I doubted, the more I meditated, the more I practiced.
Wherever doubt arose I practiced right at that point. Wisdom arose.
Things began to change. It’s hard to describe the change that took
place. The mind changed until there was no more doubt. I don’t know how
it changed, if I were to tell someone they probably wouldn’t understand.
So I reflected on the teaching Paccattam veditabbo viññuhi — the wise must know for themselves. It must be a knowing that arises through direct experience. Studying the Dhamma-vinaya
is certainly correct but if it’s just the study it’s still lacking. If
you really get down to the practice you begin to doubt everything.
Before I started to practice I wasn’t interested in the minor offenses,
but when I started practicing, even the dukkata offenses became as important as the parajika offenses. Before, the dukkata
offenses seemed like nothing, just a trifle. That’s how I saw them. In
the evening you could confess them and they would be done with. Then
you could transgress them again. This sort of confession is impure,
because you don’t stop, you don’t decide to change. There is no
restraint, you simply do it again and again. There is no perception of
the truth, no letting go.
Actually, in terms of ultimate truth, it’s not necessary to go
through the routine of confessing offenses. If we see that our mind is
pure and there is no trace of doubt, then those offenses drop off right
there. That we are not yet pure is because we still doubt, we still
waver. We are not really pure so we can’t let go. We don’t see
ourselves, this is the point. This Vinaya of ours is like a fence to guard us from making mistakes, so it’s something we need to be scrupulous with.
If you don’t see the true value of the Vinaya for yourself
it’s difficult. Many years before I came to Wat Ba Pong I decided I
would give up money. For the greater part of a Rains Retreat I had
thought about it. In the end I grabbed my wallet and walked over to a
certain Maha who was living with me at the time, setting the wallet down in front of him.
“Here, Maha, take this money. From today onwards, as long as I’m a monk, I will not receive or hold money. You can be my witness.”
“You keep it, Venerable, you may need it for your studies”… The Venerable Maha wasn’t keen to take the money, he was embarrassed…
“Why do you want to throw away all this money?”
“You don’t have to worry about me. I’ve made my decision. I decided last night.”
From the day he took that money it was as if a gap had opened
between us. We could no longer understand each other. He’s still my
witness to this very day. Ever since that day I haven’t used money or
engaged in any buying or selling. I’ve been restrained in every way
with money. I was constantly wary of wrongdoing, even though I hadn’t
done anything wrong. Inwardly I maintained the meditation practice. I
no longer needed wealth, I saw it as a poison. Whether you give poison
to a human being, a dog or anything else, it invariably causes death or
suffering. If we see clearly like this we will be constantly on our
guard not to take that “poison.” When we clearly see the harm in it,
it’s not difficult to give up.
Regarding food and meals brought as offerings, if I doubted them I
wouldn’t accept them. No matter how delicious or refined the food might
be, I wouldn’t eat it. Take a simple example, like raw pickled fish.
Suppose you are living in a forest and you go on almsround and receive
only rice and some pickled fish wrapped in leaves. When you return to
your dwelling and open the packet you find that it’s raw pickled
fish… just throw it away! 17
Eating plain rice is better than transgressing the precepts. It has to
be like this before you can say you really understand, then the Vinaya becomes simpler.
If other monks wanted to give me requisites, such as bowl, razor or
whatever, I wouldn’t accept, unless I knew them as fellow practitioners
with a similar standard of Vinaya. Why not? How can you trust
someone who is unrestrained? They can do all sorts of things.
Unrestrained monks don’t see the value of the Vinaya, so it’s possible that they could have obtained those things in improper ways. I was as scrupulous as this.
As a result, some of my fellow monks would look askance at me…”He
doesn’t socialize, he won’t mix…” I was unmoved: “Sure, we can mix
when we die. When it comes to death we are all in the same boat,” I
thought. I lived with endurance. I was one who spoke little. If others
criticized my practice I was unmoved. Why? Because even if I explained
to them they wouldn’t understand. They knew nothing about practice.
Like those times when I would be invited to a funeral ceremony and
somebody would say, “…Don’t listen to him! Just put the money in his
bag and don’t say anything about it… don’t let him know.” 18
I would say, “Hey, do you think I’m dead or something? Just because one
calls alcohol perfume doesn’t make it become perfume, you know. But you
people, when you want to drink alcohol you call it perfume, then go
ahead and drink. You must be crazy!”.
The Vinaya, then, can be difficult. You have to be content
with little, aloof. You must see, and see right. Once, when I was
traveling through Saraburi, my group went to stay in a village temple
for a while. The Abbot there had about the same seniority as myself. In
the morning, we would all go on almsround together, then come back to
the monastery and put down our bowls. Presently the laypeople would
bring dishes of food into the hall and set them down. Then the monks
would go and pick them up, open them and lay them in a line to be
formally offered. One monk would put his hand on the dish at the other
end. And that was it! With that the monks would bring them over and
distribute them to be eaten.
About five monks were traveling with me at the time, but not one of
us would touch that food. On almsround all we received was plain rice,
so we sat with them and ate plain rice, none of us would dare eat the
food from those dishes.
This went on for quite a few days, until I began to sense that the
Abbot was disturbed by our behavior. One of his monks had probably gone
to him and said, “Those visiting monks won’t eat any of the food. I
don’t know what they’re up to.”
I had to stay there for a few days more, so I went to the Abbot to explain.
I said, “Venerable Sir, may I have a moment please? At this time I
have some business which means I must call on your hospitality for some
days, but in doing so I’m afraid there may be one or two things which
you and your fellow monks find puzzling: namely, concerning our not
eating the food which has been offered by the laypeople. I’d like to
clarify this with you, sir. It’s really nothing, it’s just that I’ve
learned to practice like this… that is, the receiving of the
offerings, sir. When the lay people lay the food down and then the
monks go and open the dishes, sort them out and then have them formally
offered… this is wrong. It’s a dukkata offense. Specifically,
to handle or touch food which hasn’t yet been formally offered into a
monk’s hands, “ruins” that food. According to the Vinaya, any monk who eats that food incurs an offense.
“It’s simply this one point, sir. It’s not that I’m criticizing
anybody, or that I’m trying to force you or your monks to stop
practicing like this… not at all. I just wanted to let you know of my
good intentions, because it will be necessary for me to stay here for a
few more days.
He lifted his hands in añjali,19“Sadhu!
Excellent! I’ve never yet seen a monk who keeps the minor rules in
Saraburi. there aren’t any to be found these days. If there still are
such monks they must live outside of Saraburi. May I commend you. I
have no objections at all, that’s very good.”
The next morning when we came back from almsround not one of the
monks would go near those dishes. The laypeople themselves sorted them
out and offered them, because they were afraid the monks wouldn’t eat.
From that day onwards the monks and novices there seemed really on
edge, so I tried to explain things to them, to put their minds at rest.
I think they were afraid of us, they just went into their rooms and
closed themselves in in silence.
For two or three days I tried to make them feel at ease because they
were so ashamed, I really had nothing against them. I didn’t say things
like “There’s not enough food,” or “bring ‘this’ or ‘that’ food.” Why
not? Because I had fasted before, sometimes for seven or eight days.
Here I had plain rice, I knew I wouldn’t die. Where I got my strength
from was the practice, from having studied and practiced accordingly.
I took the Buddha as my example. Wherever I went, whatever others
did, I wouldn’t involve myself. I devoted myself solely to the
practice, because I cared for myself, I cared for the practice.
Those who don’t keep the Vinaya or practice meditation and
those who do practice can’t live together, they must go separate ways.
I didn’t understand this myself in the past. As a teacher I taught
others but I didn’t practice. This is really bad. When I looked deeply
into it, my practice and my knowledge were as far apart as earth and
sky.
Therefore, those who want to go and set up meditation centers in the
forest… don’t do it. If you don’t yet really know, don’t bother
trying, you’ll only make a mess of it. Some monks think that going to
live in the forest they will find peace, but they still don’t
understand the essentials of practice. They cut grass for themselves, 20
do everything themselves… Those who really know the practice aren’t
interested in places like this, they won’t prosper. Doing it like that
won’t lead to progress. No matter how peaceful the forest may be you
can’t progress if you do it wrong.
They see the forest monks living in the forest and go to live in the
forest like them, but it’s not the same. The robes are not the same,
eating habits are not the same, everything is different. Namely, they
don’t train themselves, they don’t practice. The place is wasted, it
doesn’t really work. If it does work, it does so only as a venue for
showing off or publicizing, just like a medicine show. It goes no
further than that. Those who have only practiced a little and then go
to teach others are not yet ripe, they don’t really understand. In a
short time they give up and it falls apart. It just brings trouble.
So we must study somewhat, look at the Navakovada,21
what does it say? Study it, memorize it, until you understand. From
time to time ask your teacher concerning the finer points, he will
explain them. Study like this until you really understand the Vinaya.
The cittas that occur through the five physical sense doors, and the
mind-door cittas taking sense objects, belong to the sensuous plane of
consciousness. They are called kaamaavacara cittas. The jhaana
cittas are meditative states of consciousness. Their object is not a
sense impression but a meditation object experienced through the
mind-door. The jhaana citta may depend on subtle materiality (ruupaavacara citta) or, if more refined, may be independent of materiality (aruupaavacara citta).
There are five stages of ruupa jhaana and four of aruupa jhaana. No
attempt will be made to analyze these stages except to state that each
is more refined than its predecessor.
It is extremely difficult to attain even the first stage of jhaana. To do so one has to be well established in virtue (siila) and eliminate the five mental hindrances, at least temporarily. These five hindrances are: sense desire (kaamacchanda), ill-will (vyaapaada), sloth and torpor (thiina and middha), restlessness and worry (uddhacca and kukkucca), and doubt (vicikicchaa).
Though difficult, it is well worth attempting to attain jhaana by regular and ardent practice of samatha bhaavanaa,
i.e., concentration-meditation. Even if we do not reach the first stage
of jhaana, even a brief elimination of the five mental hindrances will
give us a taste of a happiness which far surpasses that derived from
the senses. When restlessness, anxiety and worry try to overwhelm us in
our daily lives we will benefit by sitting for a period and developing
concentration. We will realize that nothing is more satisfying than the
ability to keep a check on the frivolous, fickle mind.
The second factor of the path is called in Pali samma sankappa,
which we will translate as “right intention.” The term is sometimes
translated as “right thought,” a rendering that can be accepted if we
add the proviso that in the present context the word “thought” refers
specifically to the purposive or conative aspect of mental activity,
the cognitive aspect being covered by the first factor, right view. It
would be artificial, however, to insist too strongly on the division
between these two functions. From the Buddhist perspective, the
cognitive and purposive sides of the mind do not remain isolated in
separate compartments but intertwine and interact in close correlation.
Emotional predilections influence views, and views determine
predilections. Thus a penetrating view of the nature of existence,
gained through deep reflection and validated through investigation,
brings with it a restructuring of values which sets the mind moving
towards goals commensurate with the new vision. The application of mind
needed to achieve those goals is what is meant by right intention.
The Buddha explains right intention as threefold: the intention of
renunciation, the intention of good will, and the intention of
harmlessness.14
The three are opposed to three parallel kinds of wrong intention:
intention governed by desire, intention governed by ill will, and
intention governed by harmfulness.15
Each kind of right intention counters the corresponding kind of wrong
intention. The intention of renunciation counters the intention of
desire, the intention of good will counters the intention of ill will,
and the intention of harmlessness counters the intention of harmfulness.
The Buddha discovered this twofold division of thought in the period
prior to his Enlightenment (see MN 19). While he was striving for
deliverance, meditating in the forest, he found that his thoughts could
be distributed into two different classes. In one he put thoughts of
desire, ill will, and harmfulness, in the other thoughts of
renunciation, good will, and harmlessness. Whenever he noticed thoughts
of the first kind arise in him, he understood that those thoughts lead
to harm for oneself and others, obstruct wisdom, and lead away from
Nibbana. Reflecting in this way he expelled such thoughts from his mind
and brought them to an end. But whenever thoughts of the second kind
arose, he understood those thoughts to be beneficial, conducive to the
growth of wisdom, aids to the attainment of Nibbana. Thus he
strengthened those thoughts and brought them to completion.
Right intention claims the second place in the path, between right
view and the triad of moral factors that begins with right speech,
because the mind’s intentional function forms the crucial link
connecting our cognitive perspective with our modes of active
engagement in the world. On the one side actions always point back to
the thoughts from which they spring. Thought is the forerunner of
action, directing body and speech, stirring them into activity, using
them as its instruments for expressing its aims and ideals. These aims
and ideals, our intentions, in turn point back a further step to the
prevailing views. When wrong views prevail, the outcome is wrong
intention giving rise to unwholesome actions. Thus one who denies the
moral efficacy of action and measures achievement in terms of gain and
status will aspire to nothing but gain and status, using whatever means
he can to acquire them. When such pursuits become widespread, the
result is suffering, the tremendous suffering of individuals, social
groups, and nations out to gain wealth, position, and power without
regard for consequences. The cause for the endless competition,
conflict, injustice, and oppression does not lie outside the mind.
These are all just manifestations of intentions, outcroppings of
thoughts driven by greed, by hatred, by delusion.
But when the intentions are right, the actions will be right, and
for the intentions to be right the surest guarantee is right views. One
who recognizes the law of kamma, that actions bring retributive
consequences, will frame his pursuits to accord with this law; thus his
actions, expressive of his intentions, will conform to the canons of
right conduct. The Buddha succinctly sums up the matter when he says
that for a person who holds a wrong view, his deeds, words, plans, and
purposes grounded in that view will lead to suffering, while for a
person who holds right view, his deeds, words, plans, and purposes
grounded in that view will lead to happiness.16
Since the most important formulation of right view is the
understanding of the Four Noble Truths, it follows that this view
should be in some way determinative of the content of right intention.
This we find to be in fact the case. Understanding the four truths in
relation to one’s own life gives rise to the intention of renunciation;
understanding them in relation to other beings gives rise to the other
two right intentions. When we see how our own lives are pervaded by dukkha, and how this dukkha
derives from craving, the mind inclines to renunciation — to abandoning
craving and the objects to which it binds us. Then, when we apply the
truths in an analogous way to other living beings, the contemplation
nurtures the growth of good will and harmlessness. We see that, like
ourselves, all other living beings want to be happy, and again that
like ourselves they are subject to suffering. The consideration that
all beings seek happiness causes thoughts of good will to arise — the
loving wish that they be well, happy, and peaceful. The consideration
that beings are exposed to suffering causes thoughts of harmlessness to
arise — the compassionate wish that they be free from suffering.
The moment the cultivation of the Noble Eightfold Path begins, the
factors of right view and right intention together start to counteract
the three unwholesome roots. Delusion, the primary cognitive
defilement, is opposed by right view, the nascent seed of wisdom. The
complete eradication of delusion will only take place when right view
is developed to the stage of full realization, but every flickering of
correct understanding contributes to its eventual destruction. The
other two roots, being emotive defilements, require opposition through
the redirecting of intention, and thus meet their antidotes in thoughts
of renunciation, good will, and harmlessness.
Since greed and aversion are deeply grounded, they do not yield
easily; however, the work of overcoming them is not impossible if an
effective strategy is employed. The path devised by the Buddha makes
use of an indirect approach: it proceeds by tackling the thoughts to
which these defilements give rise. Greed and aversion surface in the
form of thoughts, and thus can be eroded by a process of “thought
substitution,” by replacing them with the thoughts opposed to them. The
intention of renunciation provides the remedy to greed. Greed comes to
manifestation in thoughts of desire — as sensual, acquisitive, and
possessive thoughts. Thoughts of renunciation spring from the wholesome
root of non-greed, which they activate whenever they are cultivated.
Since contrary thoughts cannot coexist, when thoughts of renunciation
are roused, they dislodge thoughts of desire, thus causing non-greed to
replace greed. Similarly, the intentions of good will and harmlessness
offer the antidote to aversion. Aversion comes to manifestation either
in thoughts of ill will — as angry, hostile, or resentful thoughts; or
in thoughts of harming — as the impulses to cruelty, aggression, and
destruction. Thoughts of good will counter the former outflow of
aversion, thoughts of harmlessness the latter outflow, in this way
excising the unwholesome root of aversion itself.
The Intention of Renunciation
The Buddha describes his teaching as running contrary to the way of
the world. The way of the world is the way of desire, and the
unenlightened who follow this way flow with the current of desire,
seeking happiness by pursuing the objects in which they imagine they
will find fulfillment. The Buddha’s message of renunciation states
exactly the opposite: the pull of desire is to be resisted and
eventually abandoned. Desire is to be abandoned not because it is
morally evil but because it is a root of suffering.17
Thus renunciation, turning away from craving and its drive for
gratification, becomes the key to happiness, to freedom from the hold
of attachment.
The Buddha does not demand that everyone leave the household life
for the monastery or ask his followers to discard all sense enjoyments
on the spot. The degree to which a person renounces depends on his or
her disposition and situation. But what remains as a guiding principle
is this: that the attainment of deliverance requires the complete
eradication of craving, and progress along the path is accelerated to
the extent that one overcomes craving. Breaking free from domination by
desire may not be easy, but the difficulty does not abrogate the
necessity. Since craving is the origin of dukkha, putting an end to
dukkha depends on eliminating craving, and that involves directing the
mind to renunciation.
But it is just at this point, when one tries to let go of
attachment, that one encounters a powerful inner resistance. The mind
does not want to relinquish its hold on the objects to which it has
become attached. For such a long time it has been accustomed to
gaining, grasping, and holding, that it seems impossible to break these
habits by an act of will. One might agree to the need for renunciation,
might want to leave attachment behind, but when the call is actually
sounded the mind recoils and continues to move in the grip of its
desires.
So the problem arises of how to break the shackles of desire. The
Buddha does not offer as a solution the method of repression — the
attempt to drive desire away with a mind full of fear and loathing.
This approach does not resolve the problem but only pushes it below the
surface, where it continues to thrive. The tool the Buddha holds out to
free the mind from desire is understanding. Real renunciation is not a
matter of compelling ourselves to give up things still inwardly
cherished, but of changing our perspective on them so that they no
longer bind us. When we understand the nature of desire, when we
investigate it closely with keen attention, desire falls away by
itself, without need for struggle.
To understand desire in such a way that we can loosen its hold, we need to see that desire is invariably bound up with dukkha.
The whole phenomenon of desire, with its cycle of wanting and
gratification, hangs on our way of seeing things. We remain in bondage
to desire because we see it as our means to happiness. If we can look
at desire from a different angle, its force will be abated, resulting
in the move towards renunciation. What is needed to alter perception is
something called “wise consideration” (yoniso manasikara). Just
as perception influences thought, so thought can influence perception.
Our usual perceptions are tinged with “unwise consideration” (ayoniso manasikara).
We ordinarily look only at the surfaces of things, scan them in terms
of our immediate interests and wants; only rarely do we dig into the
roots of our involvements or explore their long-range consequences. To
set this straight calls for wise consideration: looking into the hidden
undertones to our actions, exploring their results, evaluating the
worthiness of our goals. In this investigation our concern must not be
with what is pleasant but with what is true. We have to be prepared and
willing to discover what is true even at the cost of our comfort. For
real security always lies on the side of truth, not on the side of
comfort.
When desire is scrutinized closely, we find that it is constantly shadowed by dukkha. Sometimes dukkha appears as pain or irritation; often it lies low as a constant strain of discontent. But the two — desire and dukkha
— are inseparable concomitants. We can confirm this for ourselves by
considering the whole cycle of desire. At the moment desire springs up
it creates in us a sense of lack, the pain of want. To end this pain we
struggle to fulfill the desire. If our effort fails, we experience
frustration, disappointment, sometimes despair. But even the pleasure
of success is not unqualified. We worry that we might lose the ground
we have gained. We feel driven to secure our position, to safeguard our
territory, to gain more, to rise higher, to establish tighter controls.
The demands of desire seem endless, and each desire demands the
eternal: it wants the things we get to last forever. But all the
objects of desire are impermanent. Whether it be wealth, power,
position, or other persons, separation is inevitable, and the pain that
accompanies separation is proportional to the force of attachment:
strong attachment brings much suffering; little attachment brings
little suffering; no attachment brings no suffering.18
Contemplating the dukkha inherent in desire is one way to
incline the mind to renunciation. Another way is to contemplate
directly the benefits flowing from renunciation. To move from desire to
renunciation is not, as might be imagined, to move from happiness to
grief, from abundance to destitution. It is to pass from gross,
entangling pleasures to an exalted happiness and peace, from a
condition of servitude to one of self-mastery. Desire ultimately breeds
fear and sorrow, but renunciation gives fearlessness and joy. It
promotes the accomplishment of all three stages of the threefold
training: it purifies conduct, aids concentration, and nourishes the
seed of wisdom. The entire course of practice from start to finish can
in fact be seen as an evolving process of renunciation culminating in
Nibbana as the ultimate stage of relinquishment, “the relinquishing of
all foundations of existence” (sabb’upadhipatinissagga).
When we methodically contemplate the dangers of desire and the
benefits of renunciation, gradually we steer our mind away from the
domination of desire. Attachments are shed like the leaves of a tree,
naturally and spontaneously. The changes do not come suddenly, but when
there is persistent practice, there is no doubt that they will come.
Through repeated contemplation one thought knocks away another, the
intention of renunciation dislodges the intention of desire.
The Intention of Good Will
The intention of good will opposes the intention of ill will,
thoughts governed by anger and aversion. As in the case of desire,
there are two ineffective ways of handling ill will. One is to yield to
it, to express the aversion by bodily or verbal action. This approach
releases the tension, helps drive the anger “out of one’s system,” but
it also poses certain dangers. It breeds resentment, provokes
retaliation, creates enemies, poisons relationships, and generates
unwholesome kamma; in the end, the ill will does not leave the “system”
after all, but instead is driven down to a deeper level where it
continues to vitiate one’s thoughts and conduct. The other approach,
repression, also fails to dispel the destructive force of ill will. It
merely turns that force around and pushes it inward, where it becomes
transmogrified into self-contempt, chronic depression, or a tendency to
irrational outbursts of violence.
The remedy the Buddha recommends to counteract ill will, especially
when the object is another person, is a quality called in Pali metta. This word derives from another word meaning “friend,” but metta
signifies much more than ordinary friendliness. I prefer to translate
it by the compound “loving-kindness,” which best captures the intended
sense: an intense feeling of selfless love for other beings radiating
outwards as a heartfelt concern for their well-being and happiness. Metta
is not just sentimental good will, nor is it a conscientious response
to a moral imperative or divine command. It must become a deep inner
feeling, characterized by spontaneous warmth rather than by a sense of
obligation. At its peak metta rises to the heights of a brahmavihara, a “divine dwelling,” a total way of being centered on the radiant wish for the welfare of all living beings.
The kind of love implied by metta should be distinguished
from sensual love as well as from the love involved in personal
affection. The first is a form of craving, necessarily self-directed,
while the second still includes a degree of attachment: we love a
person because that person gives us pleasure, belongs to our family or
group, or reinforces our own self-image. Only rarely does the feeling
of affection transcend all traces of ego-reference, and even then its
scope is limited. It applies only to a certain person or group of
people while excluding others.
The love involved in metta, in contrast, does not hinge on
particular relations to particular persons. Here the reference point of
self is utterly omitted. We are concerned only with suffusing others
with a mind of loving-kindness, which ideally is to be developed into a
universal state, extended to all living beings without discriminations
or reservations. The way to impart to metta this universal
scope is to cultivate it as an exercise in meditation. Spontaneous
feelings of good will occur too sporadically and are too limited in
range to be relied on as the remedy for aversion. The idea of
deliberately developing love has been criticized as contrived,
mechanical, and calculated. Love, it is said, can only be genuine when
it is spontaneous, arisen without inner prompting or effort. But it is
a Buddhist thesis that the mind cannot be commanded to love
spontaneously; it can only be shown the means to develop love and
enjoined to practice accordingly. At first the means has to be employed
with some deliberation, but through practice the feeling of love
becomes ingrained, grafted onto the mind as a natural and spontaneous
tendency.
The method of development is metta-bhavana, the meditation on
loving-kindness, one of the most important kinds of Buddhist
meditation. The meditation begins with the development of
loving-kindness towards oneself.19 It is suggested that one take oneself as the first object of metta
because true loving-kindness for others only becomes possible when one
is able to feel genuine loving-kindness for oneself. Probably most of
the anger and hostility we direct to others springs from negative
attitudes we hold towards ourselves. When metta is directed
inwards towards oneself, it helps to melt down the hardened crust
created by these negative attitudes, permitting a fluid diffusion of
kindness and sympathy outwards.
Once one has learned to kindle the feeling of metta towards oneself, the next step is to extend it to others. The extension of metta
hinges on a shift in the sense of identity, on expanding the sense of
identity beyond its ordinary confines and learning to identify with
others. The shift is purely psychological in method, entirely free from
theological and metaphysical postulates, such as that of a universal
self immanent in all beings. Instead, it proceeds from a simple,
straightforward course of reflection which enables us to share the
subjectivity of others and experience the world (at least
imaginatively) from the standpoint of their own inwardness. The
procedure starts with oneself. If we look into our own mind, we find
that the basic urge of our being is the wish to be happy and free from
suffering. Now, as soon as we see this in ourselves, we can immediately
understand that all living beings share the same basic wish. All want
to be well, happy, and secure. To develop metta towards others,
what is to be done is to imaginatively share their own innate wish for
happiness. We use our own desire for happiness as the key, experience
this desire as the basic urge of others, then come back to our own
position and extend to them the wish that they may achieve their
ultimate objective, that they may be well and happy.
The methodical radiation of metta is practiced first by directing metta
to individuals representing certain groups. These groups are set in an
order of progressive remoteness from oneself. The radiation begins with
a dear person, such as a parent or teacher, then moves on to a friend,
then to a neutral person, then finally to a hostile person. Though the
types are defined by their relation to oneself, the love to be
developed is not based on that relation but on each person’s common
aspiration for happiness. With each individual one has to bring his (or
her) image into focus and radiate the thought: “May he (she) be well!
May he (she) be happy! May he (she) be peaceful!”20
Only when one succeeds in generating a warm feeling of good will and
kindness towards that person should one turn to the next. Once one
gains some success with individuals, one can then work with larger
units. One can try developing metta towards all friends, all neutral persons, all hostile persons. Then metta
can be widened by directional suffusion, proceeding in the various
directions — east, south, west, north, above, below — then it can be
extended to all beings without distinction. In the end one suffuses the
entire world with a mind of loving-kindness “vast, sublime, and
immeasurable, without enmity, without aversion.”
The Intention of Harmlessness
The intention of harmlessness is thought guided by compassion (karuna),
aroused in opposition to cruel, aggressive, and violent thoughts.
Compassion supplies the complement to loving-kindness. Whereas
loving-kindness has the characteristic of wishing for the happiness and
welfare of others, compassion has the characteristic of wishing that
others be free from suffering, a wish to be extended without limits to
all living beings. Like metta, compassion arises by entering
into the subjectivity of others, by sharing their interiority in a deep
and total way. It springs up by considering that all beings, like
ourselves, wish to be free from suffering, yet despite their wishes
continue to be harassed by pain, fear, sorrow, and other forms of dukkha.
To develop compassion as a meditative exercise, it is most effective
to start with somebody who is actually undergoing suffering, since this
provides the natural object for compassion. One contemplates this
person’s suffering, either directly or imaginatively, then reflects
that like oneself, he (she) also wants to be free from suffering. The
thought should be repeated, and contemplation continually exercised,
until a strong feeling of compassion swells up in the heart. Then,
using that feeling as a standard, one turns to different individuals,
considers how they are each exposed to suffering, and radiates the
gentle feeling of compassion out to them. To increase the breadth and
intensity of compassion it is helpful to contemplate the various
sufferings to which living beings are susceptible. A useful guideline
to this extension is provided by the first noble truth, with its
enumeration of the different aspects of dukkha. One
contemplates beings as subject to old age, then as subject to sickness,
then to death, then to sorrow, lamentation, pain, grief, and despair,
and so forth.
When a high level of success has been achieved in generating
compassion by the contemplation of beings who are directly afflicted by
suffering, one can then move on to consider people who are presently
enjoying happiness which they have acquired by immoral means. One might
reflect that such people, despite their superficial fortune, are
doubtlessly troubled deep within by the pangs of conscience. Even if
they display no outward signs of inner distress, one knows that they
will eventually reap the bitter fruits of their evil deeds, which will
bring them intense suffering. Finally, one can widen the scope of one’s
contemplation to include all living beings. One should contemplate all
beings as subject to the universal suffering of samsara, driven
by their greed, aversion, and delusion through the round of repeated
birth and death. If compassion is initially difficult to arouse towards
beings who are total strangers, one can strengthen it by reflecting on
the Buddha’s dictum that in this beginningless cycle of rebirths, it is
hard to find even a single being who has not at some time been one’s
own mother or father, sister or brother, son or daughter.
To sum up, we see that the three kinds of right intention — of
renunciation, good will, and harmlessness — counteract the three wrong
intentions of desire, ill will, and harmfulness. The importance of
putting into practice the contemplations leading to the arising of
these thoughts cannot be overemphasized. The contemplations have been
taught as methods for cultivation, not mere theoretical excursions. To
develop the intention of renunciation we have to contemplate the
suffering tied up with the quest for worldly enjoyment; to develop the
intention of good will we have to consider how all beings desire
happiness; to develop the intention of harmlessness we have to consider
how all beings wish to be free from suffering. The unwholesome thought
is like a rotten peg lodged in the mind; the wholesome thought is like
a new peg suitable to replace it. The actual contemplation functions as
the hammer used to drive out the old peg with the new one. The work of
driving in the new peg is practice — practicing again and again, as
often as is necessary to reach success. The Buddha gives us his
assurance that the victory can be achieved. He says that whatever one
reflects upon frequently becomes the inclination of the mind. If one
frequently thinks sensual, hostile, or harmful thoughts, desire, ill
will, and harmfulness become the inclination of the mind. If one
frequently thinks in the opposite way, renunciation, good will, and
harmlessness become the inclination of the mind (MN 19). The direction
we take always comes back to ourselves, to the intentions we generate
moment by moment in the course of our lives.
The great Buddhist commentator Buddhaghosa traces the Pali word “jhana” (Skt. dhyana) to two verbal forms. One, the etymologically correct derivation, is the verb jhayati,
meaning to think or meditate; the other is a more playful derivation,
intended to illuminate its function rather than its verbal source, from
the verb jhapeti meaning to burn up. He explains: “It burns up
opposing states, thus it is jhana” (Vin.A. i, 116), the purport being
that jhana “burns up” or destroys the mental defilements preventing the
developing the development of serenity and insight.
In the same passage Buddhaghosa says that jhana has the characteristic mark of contemplation (upanijjhana).
Contemplation, he states, is twofold: the contemplation of the object
and the contemplation of the characteristics of phenomena. The former
is exercised by the eight attainments of serenity together with their
access, since these contemplate the object used as the basis for
developing concentration; for this reason these attainments are given
the name “jhana” in the mainstream of Pali meditative exposition.
However, Buddhaghosa also allows that the term “jhana” can be extended
loosely to insight (vipassana), the paths and the fruits on the
ground that these perform the work of contemplating the characteristics
of things the three marks of impermanence, suffering and non-self in
the case of insight, Nibbana in the case of the paths and fruits.
In brief the twofold meaning of jhana as “contemplation” and
“burning up” can be brought into connection with the meditative process
as follows. By fixing his mind on the object the meditator reduces and
eliminates the lower mental qualities such as the five hindrances and
promotes the growth of the higher qualities such as the jhana factors,
which lead the mind to complete absorption in the object. Then by
contemplating the characteristics of phenomena with insight, the
meditator eventually reaches the supramundane jhana of the four paths,
and with this jhana he burns up the defilements and attains the
liberating experience of the fruits.
LUCKNOW: Uttar Pradesh Chief Minister and Bahujan Samaj Party chief
Mayawati on Monday expressed satisfaction at the performance of her
party in the Assembly elections.
The increase in the party’s vote share and in the number of seats
won by it showed that its support base was increasing. This would
enable it to gain in the coming Lok Sabha election and emerge as a
strong alternative, she said.
Ms. Mayawati , however, admitted that the traditional voters of the
BSP were unsettled by the Congress poll campaign that the Bharatiya
Janata Party would benefit from the BSP’s presence in the poll fray.
They were caught in two minds, she said. Simultaneously, the new voters
of the BSP supported the Congress, fearing that the gainer would be the
BJP.
Had the Congress and the BJP launched a campaign against her party,
the BSP would have emerged as a balancing power in the four States, she
claimed.
From 5.76 per cent vote share in the 2003 Delhi polls, the
percentage now was about 12 per cent, in addition to the two seats won
by the party. In Madhya Pradesh, the party won two seats in 2003 with a
vote share of 7.26. This time it won seven seats and the vote share was
about 11 per cent. In Rajasthan, it won two seats with a vote
percentage of 3.97 in 2003 polls. This time, it won six seats and its
share of votes was about 8 per cent, she pointed out.
While the number of seats won by the party in Chattisgarh in 2003
was two, this time it has got two (recounting of votes in two seats was
underway).
With just two in SP hand, Cong won’t beat about bush
Lucknow: Two out of 300. That’s how the
Samajwadi Party tally stood on Monday after Assembly election results
were declared in four states, all neigbouring Uttar Pradesh.
The poor show is not only set to seriously diminish its bargaining power with the Congress
— a prospect that the party will not relish in the run-up to the Lok
Sabha elections — but it has also confirmed that, unlike bete noire
Mayawati’s Bahujan Samaj Party, it continues to be a largely regional
party.
The SP had fielded 187 candidates in Madhya Pradesh, 67 in
Rajasthan, 15 in Delhi and 27 in Chhattisgarh. It won one seat in
Madhya Pradesh and another in Rajasthan, failing to open its account in
both Delhi and Chhattisgarh.
This is even a decline from the party’s performance in the
last Assembly elections in these states, when the SP had won seven
seats in Madhya Pradesh.
UPCC president Rita Bahuguna Joshi rubbed salt in the SP’s
wounds on Monday, acknowledging that the power balance between the
allies had shifted. “The Assembly results have put the Congress in a
strong position as far as an alliance with the SP for the Lok Sabha
polls is concerned,” she sa
The state election results may also give more credence to the
viability of a “Third Front,” an alliance of smaller regional parties
that some say could determine the outcome of the national vote if
neither Congress nor the BJP wins a majority of parliamentary seats.
The Bahujan Samaj Party, headed by Mayawati Kumari, chief minister
of the northern state of Uttar Pradesh, contested all available seats
in Rajasthan and Delhi. Though it won only a handful of those seats, it
was a sign of the party’s determination to create national appeal from
its base in Uttar Pradesh.
Indian media reported that as many as 14% of Delhi voters cast a
ballot for the BSP. Government officials say it may be several days
before final vote tallies are calculated.
C.M. grieved Lucknow:
December 08, 2008
The Uttar Pradesh Chief Minister Ms. Mayawati has expressed profound grief over the death of sister-in-law and niece of U.P. Minister of State for Agriculture Education and Agriculture Research Mr. Yograj Singh. It may be recalled that they died in a road accident at national highway-24 between Amroha and Gajraula today. The Chief Minister has conveyed her heartfelt condolences and deep sympathies to the family members of the deceased and prayed for peace to the departed soul.
C.M. greets people on Eid-ul-azha Lucknow:
December 08, 2008
The Uttar Pradesh Chief Minister Ms. Mayawati has greeted the people of the State, especially Muslim brethren on the occasion of Eid-ul-azha (Bakrid). In a greeting message, Ms. Mayawati said that Eid-ul-azha festival gave the message of peace, social harmony and brotherhood. She said that Hazrat Ibrahim put the example of sacrificing his most lovable son Hazrat Ismail on the name of God before humanity. This example still inspired people for extreme sacrifice and love, she added. Ms. Mayawati while wishing her good wishes has appealed to people for maintaining the atmosphere of peace and harmony on the occasion of Eid-ul-azha. She expressed hope that this festival would be celebrated with the tradition of helping poor people, feeling of sacrifice and simplicity.
C.M. reviews development works in a high-level meeting Development works should be completed on time—
Mayawati Stern action against officers found guilty for poor quality development works C.S. apprises to C.M. about budget preparations Lucknow: December 08, 2008 The Uttar Pradesh Chief Minister Ms. Mayawati today reviewed the progress of development works running in the State in a high level meeting held at her official residence today. The Chief Minister asked from Chief Secretary about the details and results of all those earlier review meetings which had been held on her directives at Chief Secretary Level regarding the preparation of 2009- 2010, budget in last week. In these meetings, according to the directives of the Chief Minister discussions were to held after examining the utility of schemes running by all departments, besides examining the necessity of launching the new programmes in view of the policies of State Government. The Chief Secretary gave detailed information regarding the progress of development schemes of different departments to the Chief Minister, besides the proposed changes/amendments in those schemes, which were not being remained useful in present context. The Chief Secretary also apprised the Chief Minister about budget preparations of those departments for which meetings had been held last week. Ms. Mayawati, besides fulfilling the scheduled targets fixed for different development programmes also directed that there should not be any compromise on the quality of development works and programmes. Stern action should be taken against the officers found guilty in this regard, she added. The Chief Minister also made detailed review regarding the steps to be taken to bear the additional burden on government due to the acceptance of Sixth Pay Commission recommendations. She directed to put check on non-productive expenditures, besides arranging additional resources for which decisions had been taken earlier without any slackness. She directed the Chief Secretary and all senior officers for completing review works of remaining departments within stipulated time and put before her (Chief Minister) the entire facts. On this occasion, Chief Secretary, Cabinet Secretary and Principal Secretaries to C.M. were present, besides the Principal Secretaries of different departments.
CM calls on Governor
Apprises him about preventive security measures taken by Govt. for protection of people Lucknow :
December 07, 2008 The Uttar Pradesh Chief Minister Ms. Mayawati called on UP Governor Mr. T. V. Rajeswar at Raj Bhawan here today. During one hour courtesy meeting, the chief minister talked with him about his tour of Australia from where Mr. Rajeswar has returned to Lucknow after a long period. Besides, she apprised him in detail about the preventive security measures taken by her Government for the protection of the people of the State against the backdrop of terrorist incidents occurred in Mumbai. On this occasion, UP State Advisory Council Chairman and M.P. Mr. Sathish Chandra Mishra was also present.
As humankind is reaching the threshold of the
twenty-first century, a question of global character is on the minds of many
people: “What new era will be awaiting us in the history of
humankind?” In the years that hinge the two centuries what kinds of
experiences and lessons are we having that make us feel more secure and more
confident?
First of all, we have realized the
global character of a number of crucial problems that are confronting us. Thus,
we will be able to mobilize the wisdom and the strength of the peoples of the
whole world to solve them in a better way. Examples are the problem of war and
peace, the problem of building up a new economic order and a new world moral
order, the problem of protecting our environment and so forth. The scope of
these problems surpasses each and every nation and outreaches the hands of the
specialists and authorities. A problem such as war which concerns the survival
of humankind cannot be entrusted to a handful of militarists and politicians.
This explains why the world peace movements were and are attracting a large
number of people from many different strata. Nearly every country in the world,
all continents, all races, all age groups, all professions, all political
ideologies and all religious denominations have representatives in the peace
movement. Only such a peace-protecting force, so mighty and so dynamic, has the
power to stop the danger of a nuclear war, to fight against devilish
warmongers, and to guarantee the victory of peace and progress. Only with such
a global outlook towards the problem of war and peace can the peace movements
score such an historic victory.
The
danger of a global nuclear war has mobilized the world peoples’ force against
its occurrence. The last years of the twentieth century were and are witnessing
some historic steps towards an era without nuclear and chemical weapons.
Humankind seems relieved by the agreement on disarmament of medium-range missiles between the Soviet Union
and the United States.
But we cannot lessen our vigilance. Although the danger of a nuclear war has
been lessened, wars with all their cruel and inhuman manifestations are still
prevalent. Political and military violence persists among a number of nations,
among peoples of racial differences and even among peoples of the same ideology
and of the same political outlook, among comrades and friends in arms. In
recent years, the relations between nations have undergone a major change,
being characterized more and more by “peaceful coexistence, mutual
understanding, negotiation instead of confrontation, market frontiers rather
than war frontiers.” As to the internal political situations of many
countries there has been a positive trend towards more democracy, the avoidance
of oppression and cultural and intellectual coercion, and more respect and
understanding towards different ways of thinking. We earnestly hope that this
trend towards more democracy and towards more humanism in politics in the
national and international relationship will be strengthened and deepened from
now till the year 2000. Thus we are preparing for an era of real peace, peace
for the whole planet, not only for some regions, but peace for all human
beings. All kinds of wars, not only nuclear war, should be banished. All these
manifestations of violence should be done away with forever.
We see that, and this is our second lesson, every crucial and critical
problem of global character should be solved not only with a global outlook and
a global force, but deeply and thoroughly from within every being. And here,
with its special deep psychology and deep insight, Buddhism can offer many
contributions.
First of all, Buddhism welcomes all peace movements and exhorts its
practitioners to participate in these movements. To protect peace is to protect
life and that is to put into application the first moral precept of Buddhist
ethics. Buddhism is against all expansionist wars, which always include
annexation of territory and wealth and interference into the internal affairs
of other countries and nations. This is a violation of two very important moral
precepts of Buddhist ethics: not to take what is not given, and not to commit
actions that bring demerit. Buddhism denies all violent actions and
manifestations under any pretext except in legitimate self-defense. All
remember the following teachings of our Lord Buddha, Gatha Number Five, in the
Dhammapada:
Hatred cannot put an end to hatred, In this world this never happens. Only non-hatred can bring hatred to an end, This is an eternal law.
Buddhism advocates any collective or individual endeavor which aims to
create an atmosphere of mutual understanding, trust and respect among people,
nations and human beings. Buddhism encourages dispelling prejudices,
inferiority and superiority complexes, all of which are very harmful to human
dignity and human values.
We Buddhists consider it of primordial importance to build up a new economic
order and a new moral order which would mitigate the anger and turmoil of the
present international political atmosphere. We envision a healthier more humane
and more meaningful era.
We think that the current economic situation polarized between a few industrialized,
well-developed and wealthy countries, and many poor countries, famished and
underdeveloped, is built upon unfair trade, with raw materials purchased at a
very cheap price, and with manufactured goods sold at a very high rate. This
unfair trade cannot be continued any longer because it nurtures war and
violence.
We believe that to wipe out this present polarized economy and to build up a
new world economic order with more justice and equality we should set up a new
moral order based upon a new way of thinking and on some humanitarian
principles readily accepted by humankind.
Without a world moral order serving as an ethical foundation it would be
very difficult to successfully establish a new world economic order. Even if it
were to be successful, it would not be able to last long. The polarized
situation would re-establish itself once again, even worse than before. That is
why, to our thinking, priority should be given to establishing a new moral
order based upon some basic humanitarian principles accepted by the world
community. In the current crisis, Buddhism with its tradition as a religion for
peace will be able to offer its worthy contributions.
We think that one of the greatest contributions Buddhism can make to a new
world moral order is its theory of “no self.” This theory plays an
important positive role towards building up a moral way of life for the person
of our times. The sickly psychic tendency of the modern person is to seek
sensual pleasures and the accumulation of wealth. In order to guarantee
individual enjoyment one tries to secure as much material property for oneself
as possible. However, material property is limited while the greed of humans is
unfathomable. That is why there is no way to escape from disputes and fights
between human and human, between nation and nation, between people and people.
And in this lies the root cause of war. With the theory of “no self,”
we can say that Buddhism has dug up the very root of wars, conflicts and
contentions. With an insight into “no self” a Buddhist once
enlightened will escape the grip of both greed (lobha) and anger (dosa). One is
greedy of something for oneself, but when the self is not there greed loses its
target and has no incentive to exist. The same goes for anger. When the self is
contradicted unsatisfied anger will arise. But when the self is not there anger
will automatically disappear.
Another expression which has a similar connotation is
“for the sake of others.” Emphasis here is placed upon concrete help
to others. A Buddhist who is imbued with the principle of “no self”
would devote his thoughts, words and bodily activities towards bringing about
the happiness and welfare of all sentient beings as his own aim and objective.
During Lord Buddha’s lifetime and even afterwards, in India, the birthplace of
Lord Buddha, or in any other country where Buddhism had a presence, the ideals
of “no self” and “for the sake of others” are the norms of
a Buddhist moral way of life, whether one be a religious person or a lay person. As we all know, the Bodhisattva ideal of Mahayana Buddhism is
nothing but a continuation of the principle of “no self” and
“for the sake of others” which was found in the original Buddhism. In
the Pali-Nikayas Lord Buddha urged his disciples as follows:
Oh monks you should go forth, for the welfare of the many, for the
happiness of the many, out of love and compassion for the world, for the
happiness of the deities and men. . . . You should preach the Dhamma excellent
in the beginning, excellent in the middle, excellent in the end, complete in
meaning and in words. You should promote the holy life, extremely good and
extremely pure. — Mahavagga 19
Furthermore, the Buddhist theory of “no self” has deep
implications in substance and in emancipation. Everything in this world is
impermanent, with no self, with no substance whatsoever. So in ultimate
reality, be it of glorious beauty, be it of the highest fame, or be it of
wealth in plenty like forest and ocean–all are impermanent with no self, with
no inner substance. There is nothing to be greedy for; there is nothing worth
securing or possessing for oneself. Any person who has delved deeply into the
spirit of no self is an emancipated person. Although he or she lives in the
world he or she will not be bound by the world, and in behavior will always be
calm, serene, undisturbed and self-mastered.
Lord Buddha was venerated as a messenger of peace for excellence. When asked
by the wanderer Dighajanu what the gist of his teachings was, he replied
explicitly:
“According to my teachings, among the world of the Devas, Maras and
Brahma, with crowds of recluses and Brahmanas, deities and human beings, there
will be no quarrel whatsoever with anyone in the world” (M.I. 109 A).
Further, he declared: “Oh Bhikkus, I do not quarrel with the world, only
the world quarrels with me. Oh Bhikkus, a speaker of the Dharma quarrels with
nobody in the world” — (SN III, 165).
Lord Buddha made it very clear that his purpose in preaching the Dhamma was
not to quarrel with other religious leaders nor to compete with any
antagonistic doctrine. There was no quarrel in his teachings. He just showed
the way out of suffering, the way to enlightenment and to liberation. To those
who were beset with anger, he taught metta or compassion to subdue anger. To those
who were prone to harmfulness he taught karuna or loving kindness to turn them
into harmless ones. To those who were not happy over other peoples’ successes,
he taught mudita or joyfulness so that they knew how to share their happiness
with others. To those who were addicted to hatred and enmity, he taught upekkha
or equanimity so as to neutralize their vindictiveness. So he has specific
cures for many mental diseases and ills of the world.
In the past in Vietnam under the Buddhist
dynasties of Ly and Tran, there were kings who were Dhyana masters like King
Tran Thai Tong. He had declared that he considered his royal throne as torn
shoes, to be given up at any moment. Tran Thai Tong’s grandson, King Tran Nhan
Tong, after having gained victory over the struggle against the Nguyen Mong
invaders, had donned the monastic robe and became the founder of the first
Vietnamese Dhyana sect called Truc Lam Yen Tu. He composed a very famous poem in nom character
which ended with four lines in Chinese characters. These lines clearly show his
calm, undisturbed bearing when confronted with the ups and downs of the world:
In life, we enjoy religion, according to circumstances, When hungry we eat, when tired, we at once sleep, With a treasure within oneself, there is no need to go in search of it, When confronted with challenge, we keep our mind undisturbed and composed, So there is no need to ask for meditation!
The last two lines of this short poem show the undisturbed and composed
behavior of the king. “When confronted with challenge, we keep our mind
undisturbed and composed.” This means that against the impermanent nature
of the objective world the king’s mind was always serene and composed, without
any ripple. This sentence also clarifies a basic Buddhist belief that every
human being already has a seed of enlightenment within himself/herself. In
Buddhist terminology it is called Buddheity. He/she already has enlightened
wisdom, shining and brilliant. So there is no need to turn outside to find
happiness and enlightenment.
The basic shortcoming of humankind in our times is the trend to forsake
one’s true self and run after the false self with all its terrific thirst and
insatiable longing. Although in this most materialistic civilization the modern
person lives a life of material opulence his spiritual life and mental
aspirations remain unsatisfied. One constantly feels insecure, disturbed, and
unbalanced. Such a mentality leads many people to narcotics, to mental
hospitals, and sometimes to suicide.
Naturally, Buddhism does not praise a life of poverty and asceticism. Nor
does Buddhism extol a low and bestial way of life of running after material
sensual desires which reduces one into a weakling in body and a dullard in
mentality. On the other hand, Buddhism has great appreciation for mental joy
and happiness, dedication to moral living, and an exultation of enlightened
bliss and liberation. Buddhism advises people to return to their own true self,
to their own true personality, and to a way of life in harmony with society.
Harmony should be engendered between oneself and nature, body and mind,
compassion and wisdom, and feeling and intellect. Buddhism affirms that all
people are capable of achieving such a harmonious inner way if only one so
desires and if one acts in accordance with Lord Buddha’s teachings and in
conformity with the Buddhist way of life of virtue and wisdom. It extols a way
of life that avoids the two extremes of indulgence in vulgar, low sense desires
and bodily mortification and asceticism–a way of life leading to lasting joy
and happiness. This is a way of life that all people from the East and from the
West, male and female, young and old, religious and non-religious are able to
lead and enjoy. That is the most famous eightfold way of life–a way that
encompasses virtue, meditation and wisdom.
Such a moral way of life will bring about
concentration of inner mind (meditation). Such a concentration of inner mind
will guarantee the clarity of wisdom. And a person of wisdom will be able to
look at things as they truly are. Thanks to such an attitude humans are in a
position to be their own master, to be the master of objective things instead of
being their slaves. It is regrettable that this message of virtue, meditation
and wisdom of Lord Buddha has become a victim of man himself, who has covered
it with a cloak of mysticism, superstition, rites, ceremonies and scholasticism
to such an extent that the spirit and the wording of this shining and simple
message has become distorted, deformed, and far from humanity.
Now it is time for scholars and Buddhists to return the basic principles of
Buddhism to their original brilliance and simplicity. Thanks to this brilliance
and simplicity, Buddhist principles can enter deeply into the hearts of people
and are welcomed and accepted by a large portion of people in this world,
becoming their basic principles of life. The principles are converted into
their daily bodily, vocal and mental activities. They become an invincible
material force to change this world of war and insecurity into a world of peace
and happiness, and thus to convert the era of the twenty-first century into an
era of humanity, an era in which humanistic values will be the yardstick, the
criteria of all values. Happiness or unhappiness of humans will be the red
thread, the dividing line, clearly distinguishing truth from untruth, victory
from defeat, right view from wrong view–an era in which man himself will
become the supreme enlightened judge evaluating all political and social
systems. Humankind will decide which system is best and which most full of
vitality, which will be ultimately outmoded and withdrawn from the historic
arena.
The motto “inwardly-oriented,” that is to say, the return, the
coming back to oneself, to one’s real self, should not be misinterpreted as a
negative, pessimistic, and unsocial way of life. On the contrary, this is the
most realistic guideline, the most vital and dynamic force for changing society
and the world. Buddhism has also spoken of building a Nirvana in this very world.
The whole problem hinges upon the question: From whence to begin? To begin with
society to convert society? To begin with the world to convert the world?
Buddhism is of the view that such a beginning is not realistic. It would be to
put the cart before the animal. Buddhism is of the opinion that people should
begin with themselves, making themselves thoroughly aware of themselves. One
should understand oneself, convert oneself, purify oneself, and change oneself
for the better in a tireless struggle every hour, every day, and in all aspects
of one’s life. Only then will society and the world become healthy, more lovely
and more meritorious. If there are no healthy people, how can we expect healthy
social relationships, morally good and lovely? If the thoughts of peace,
happiness and harmony are not imbued deeply into the inner self of every human
being, how do we expect to have a peaceful, happy and harmonious world?
Please allow me to quote some words of Lord Buddha, very simple words yet
full of wisdom and loving kindness:
Victory brings out hatred, Defeat leads to suffering, To live an undisturbed and happy life, Leaving behind both victory and defeat. — Dhammapada 201
A Buddhist who understands thoroughly the doctrine of no self does not put
himself into antagonistic relationships with others, nor does he enter into
disputes with other people. This explains his balanced and serene attitude,
standing above board, leaving behind all victory and defeat. The Buddhist
considers it of utmost priority to be victorious over greed, anger and delusion
which are still dormant. He/she considers them to be the three most dangerous
enemies because they are enemies from within. Not only do they make oneself
suffer, they also are the source of the unhappiness and suffering of others.
Better it is to conquer oneself Than to conquer others, None can undo the victory Of one who is self-mastered And always acts with self-restraint, Though one conquers in battle A thousand times a thousand men, Yet the greatest conqueror is One who conquers self. — Dhammapada 104-103
In conclusion, I would like to offer the following new moral order,
formulated from the teachings of Lord Buddha and applicable to this modern age.
Such a moral way of life will minimize the risk of a nuclear war and usher in
an era in which peace, security and harmony will become the norm. All humane
values will be appreciated and respected.
Five Principles for a New Global Moral Order
First, dedication of our life
to the welfare of all sentient beings, and to work for peace, disarmament
and international brotherhood.
Second, the living of a
frugal, healthy and contented life so as to devote more time and energy to
peace and to the welfare of all living beings.
Third, abstinence from any
action which leads to disputes and wars; performance of any action which
leads to peace, harmony and international understanding.
Fourth, respect for the life
of all sentient beings, for the life of our planet, and for the purity of
our environment!
Fifth, peaceful coexistence and mutual spiritual
cooperation.
Welcome and
Introduction Address on 20th Martyrdom Anniversary of Shaheed Z A Bhutto
at Karachi
8 March 1999
To commemorate the 20th Martyrdom Anniversary of Shaheed
Bhutto, on the occasion of the Quaid-e-Awam Zulfikar Ali Bhutto Commemorative
Lecture on “Impact of Political Dynasties in South Asia” by Anura
Bandaranaike, Member of Parliament, Republic
of Sri Lanka, March 8, 1999 at Beach
Luxury Hotel, Karachi.
Mr. Anura Bandaranaike, honoured guests, ladies and
gentlemen.
We are privileged to have amongst us the Honorable Anura
Bandaranaike, Member of the Parliament of Sri Lanka, a former Minister of
Higher Education, a fellow ‘South Asian,’ at the Quaid-e-Awam Zulfikar Ali
Bhutto Commemorative Lecture on “Impact of Political Dynasties in South
Asia” organized by the Shaheed Zulfikar Ali Bhutto Institute of Science
and Technology.
As the son of two Prime Ministers, and the brother of a
President, Mr. Bandaranaike is well qualified to enlighten us on the impact of
Political dynasties in South Asia. The policies
of South Asia has been dominated to a large extent by the political struggles
of the Nehrus, the Bhuttos and the Bandaranaikes who embodied the hopes and
aspirations of the teeming masses of the Sub-Continent. These were populist
leaders caught in the web of Cold War politics. Their leftist leaning, welcomed
at home by the proletarian class, were viewed as dangerous abroad.
The generation down the line functions in a different time
prism. The cold war is over. The world of de-regulation, decentralization and
privatization has begun. However, the political parties concerned, retain their
sympathies with the poor, disadvantaged, the dispossessed, the discriminated.
Their policies are aimed at providing relief to this underclass which the elite
see as threatening.
India, Pakistan, Sri Lanka
and newly formed Bangladesh
all shared common features. These features included the English language, the
legacy of the British Raj, cricket and cucumber-sandwiches, a parliamentary
system and a legal system based on common law. These countries also shared
something more sinister. Powerful ruling elites who could not, would not,
reconcile themselves to the democratic reality of populist leaders. When
populist leaders could not be kept out through the electoral arena, extra
democratic avenues were sought for their elimination. The extra democratic
avenues cast a deep crimson stain on the fabric of South
Asia. Bandaranaike, Indira, Bhutto were murdered because they
could not be defeated. But they lived on. Lived on in the imagination of their
people and in the organization of their political platforms. In seeking a
rallying point for the struggle of the people against the dark forces of
dictatorship, the political organizations concerned turned to symbols of the
martyred leaders.
It was this search for the symbols of the martyred leader
which gave birth to political dynasties in South Asia
as family members rose to accept the challenge. In doing so, a bond was created
between the masses and leader, bereft, but not alone, grief-struck but
determined to overcome the adversarial forces and to regain the center field in
the battle of socio-economic emancipation. When murder failed to snuff out the
dream of the people, the powerful elites adopted a novel new course called disqualification.
If murder led to martyrdom, then political murder would be turned into a living
death. Those populist leaders who could win even in the face psychological
warfare, who could win in the face of character assassination and propaganda,
would be, kept out by snatching from them the right to contest elections, to
lead their nations and their people.
Sri Lanka, India and Pakistan have all seen these pathetic,
undemocratic, illegal, fascist attempts to politically eliminate leaders
through abuse of the judicial system. In a democracy, people are the final
court of verdict in the world. However, the elitist classes have attempted to
snatch from the people their fundamental right to elect a person of their
choice to lead them. This attempt by the fascist ruling elite has failed in the
past and shall fail once again. It is time, our people, our nations, our
Sub-Continent moved on to meet the new challenge of a new century under the
leadership of choice, fully representative of its aspirations.
Ladies and Gentlemen,
Today we are all gathered here under the auspices of
SZABIST, one of Pakistan’s
leading Universities on the occasion of the Quaid-e-Awam commemorative lecture.
This year, 1999, marks the 20th martyrdom anniversary of Pakistan’s
great leader, its first directly elected democratic chief executive.
I congratulate SZABIST for establishing the Quaid-e-Awam
Zulfikar Ali Bhutto commemorative lecture to pay tribute to Prime Minister
Zulfikar Ali Bhutto. Prime Minister Bhutto had a deep commitment to the world
of science and technology. In fact, he once served, if I recall correctly, as a
Minister for Science and Technology. He set up KANUPP in Karachi with the assistance of the Canadians.
He established the Pakistan Institute of Nuclear Sciences and Technology
(PINSTECH), the National Science Council (NSC) and the Pakistan
Science Foundation (PSF) among others. Pakistan was given its first
Science and Technology Policy under his leadership as well as a new direction
in education though the Education Policy of 1972. Within 5 years under his
Captainship of the State, Pakistan established a large number of leading
Universities, including the NED University of Engineering & Technology,
Karachi, the Mehran University of Engineering & Technology Jamshoro, the
Bahauddin Zakarya University, Multan, the Islamic University, Bahawalpur, and
the Gomal University, D. I. Khan. His dream to establish a prestigious
institution along the lines of his Alma Mater, the University of California at
Berkeley and the Oxford University, fell short due to his premature martyrdom,
when both his life, and his dream of a prosperous Pakistan, was cut short by a
ruthless dictator.
SZABIST is the fulfillment of his dream to give the people
of Pakistan
the best education in their own homeland enabling hem to compete with honour
and dignity with the rest of the world. Zulfikar Ali Bhutto as the builder of
Pakistan gave Pakistanis a sense of national identity, security of prestige, of
recognition. In the forefront of the student movement in California,
he came back to Pakistan
fired with the belief that political power must rest with the people. Although
he started his political career as a Minister in President Ayub’s Cabinet, he
left to fight every dictator including Ayub, Yahya, Zia. He saw himself as a
meteor who would light up the sky for one blazing moment before disappearing
forever into space and the heart of history.
He was determined to bring a social revolution no matter
what the cost, and he did. Land Reforms, Labour Reforms, Nationalization of the
commanding heights of Pakistan’s
economy, changed the political contours of Pakistan. By his actions, he won
the life long love of the working classes and middle classes and with it the
abiding hatred of the elites he had disenfranchised. He knew he would have to
pay a terrible price for destroying the elite class and benefiting the
underclass but he was, in his own words, prepared to make every sacrifice to
provide for the masses who had never seen a decent meal, or decent clothing or
decent shelter. In a prophetic sentence, he said to the people “I am
prepared to sacrifice my life for you. If need be, my two sons Murtaza and Shah
Nawaz will also sacrifice their lives for you”.
Zulfikar Ali Bhutto simultaneously cared for and loved the
people of Pakistan.
There are those who still recall with tears in their eyes how at the historic
Mochi Gate meeting, a million people swarmed for hours in drizzling rain to
catch a glimpse of their Quaid. In a show of love and caring, he threw off his
Jacket, saying he also wanted to get wet like the crowd who had waited
relentlessly for him in the rain. He and the people had an emotional bond.
His election symbol was “The Sword of Ali” and it
was his name too for that is what Zulfikar Ali Bhutto means. The saga of his
martyrdom and the resistance of his followers have gone down in the sands of
time as Pakistan’s
“Karballa”. Within six months, what Pakistan lost by the sword in 1971,
he won back by the pen. He raised and rebuilt the Pakistan
Army to one of the finest in Asia.
He gave Pakistan
its first Constitution, democratic and federal in nature unanimously passed by
the first elected Parliament. Smaller provinces got their rights. He gave
Pakistan major projects, such as the Pakistan Steel Mills, Port Qasim at
Karachi, the Machine Tool Factory at Landhi, the Heavy Mechanical Complex at
Taxila, the Kamrah Aeronautical Complex, Kahuta and Karakurram Highway.
The Muslim World chose him as the Co-Chairman of the Second
Islamic Summit Conference, along with Shah Faisal of Saudi Arabia. Both were
later assassinated but at that Conference the Muslim World recognized Yasser
Arafat as the President of PLO. This subsequently enabled the USA and Israel to
negotiate with President Arafat as the sole representative of the Palestine
people.
The Court trying him on a conspiracy for murder charge was
cut in size from nine to seven to assure a guilty verdict. The verdict was
split 4:3 with three judges honourably acquitting him of conspiracy to murder.
In the eyes of the Federation he stood acquitted with three units acquiting him
and one unit convicting. The Supreme Court of Pakistan unanimously called upon
General Zia to commute Bhutto’s sentence as there was no punishment of death
for conspiracy. But Quaid-e-Awam was assassinated by the Military Dictator on
April 4, 1979 in the early hours of the morning contrary to jail regulations.
Neither the family nor the nation was informed.
For anyone to face death it requires courage, for a man
pleading his own innocence to face it in cold blood requires the strength of a
giant. And he was a giant of a man who strode like a colossus across the world
stage. Today his final resting place at Garhi Khuda Bux attracts tens of
thousands of faithful followers yearly to pay tribute.
Ladies Gentlemen:
Our guest Anura Bandaranaike is no stranger to he world of
politics. His father Prime Minister Solomon Bandaranaike was an Oxford
graduate, hailing from a rich and privileged, married into one of the oldest,
most aristocratic families. He returned from Oxford to the land of his birth
and dedicated himself to improving the lives of his people.
In Sindh’s tradition Sri Lanka is known as the ‘Land of
Marvels’. For centuries, when Buddha reigned supreme in the region, Sindh and
Lanka traded together. When Islam dawned in Sindh in 712 AD, Lanka continued
with its relations. Sea trade flourished for centuries between our lands. The
traders of Sindh took their merchandise sailing for Sri Lanka every autumn when
the fury of the ocean subsided. The ancient mariners watched for the rising of
the star known as AYATH (Sanskrit: AGSTHA) for when it shone, the season for
sailing came. With the end of the Cold War, the rise of the unipolar world, the
birth of economic trading zones, it is time for the political mariners in South
Asia to search for the right star to guide our common journey into the new
century, the new millennium.
Ladies and Gentlemen,
I see a new star rise in the skies of South Asia. I see new
star rise, the star of Economic Emancipation and Economic Opportunity for South
Asians. The South Asian region encompassing Pakistan, India, Bangladesh, Nepal,
Bhutan and Sri Lanka, has a common and shared history. We speak the same
languages. Our colour is the same. We have a multi-religious society, with
Muslims, Hindus, Christians, Parsis, Buddhists & others. Each in our
country believes in the freedom of religion. We all have similar per capita
income. All are in similar stages of economic development, all share a common
legal system based on common law, all have free market based economies, all
share English as a common language for government and business transactions,
and all share a common history and culture.
The logical choice for the nations of South Asia is to come
together under a “South Asian Free Economic Zone,” which would
include all SAARC countries. We could embark on a development journey, where in
the first phase, to conclude by the year 2010, the member nations could reach a
critical phase in their economic development and per capita income, with
liberal trade agreements and co-operation in all sectors. This could be done on
the pattern of the EC with a common trading currency, a common central bank, a
revolving Presidency, a common travel document.
In the second phase, China could perhaps be included in this
free zone. This is my vision of an “Asian Free Economic Zone,” which
by 2010 would be in existence with over 2.5 to 3 billion people, and a GNP of
over US $ 7 trillion. Of this, SAARC alone would be around $ 3 trillion and
China over $ 4 trillion. Our Asian Free Zone could be at the same level, in GNP
terms, as EC, US or Japan. With roughly 50% of the world population in the
Asian Zone, this Zone, in terms of the economics market, would have the
greatest influence, voice and clout in the 21st Century.
Mr. Anura, you, through your country, Sri Lanka, could
perhaps one day, and we hope, become the President of this “Super
Power” Asian Zone. The choice is in our hands. We can shape the destiny of
South Asia, that course, that history, which will flow for the next hundred
years, or we could choose to remain in ignorance, poverty, and despair. Will
we, the people of South Asia, choose to be prisoners of the past, or will we be
able to rise to the challenges of a magnificent future? Paul Kennedy, in his
book, ‘Preparing for the 21st Century’ writes:
” — the forces of change facing the world could be so
far reaching, complex and interactive, that they would call for nothing less
than the re-education of humankind —. Above all, unease about present, or
impelling, changes is behind the widespread dis-enchantment with political
leadership — . Clearly, a society which desires to be better prepared for the
21st Century will have to pay a price to achieve that transition; it will need
to re-tool its natural skills and infrastructure, challenge vested interests,
alter many new habits, and perhaps amend its governmental structures. But this
requires long term vision at a time when most politicians – in both rich and
poor countries — can hardly deal with even short term problems; and it means
political risks—.”
Is our political leadership ready for this challenge? Are we ready to open up
our borders to adopt to the changes coming our way in the 21st century?
That is the challenge before all of us. To have the courage
to break from the past to enter an exciting new area of regional cooperation
and global competition in a world where ideas and goods will dominate the
markets and give each region its purpose and influence. Imagine the Kashmir
dispute, the Bihari question, the illegal immigration melting into solutions as
open borders lead to open societies based on tolerance, accommodation and
trade.
In the Eighteenth and Nineteenth Century, South Asia remained
the golden trade route of rich markets. Its spices, perfumes and elaborate
workmanship simultaneously bred a mercantile class whilst attracting other
mercantile groups. The court of Queen Victoria paled in comparison to the
jewelled splendour of the Moghul Emperors and the Maharajas. The wealth of the
East was conquered by the gunpowder of the West. But the era of gunpowder is
dying and from its ashes is rising the world of Information Technologies
spawning an increasingly borderless world.
No longer do we need the post office to send letters, the
telephone department to talk across the continents. We can do it through the
computer. Tax Residency, banking arrangements and stock market investment can
be done from a home in one continent through an institution in another
continent. The brave new era calls for leaders of courage to take the bold
steps necessary to adapt to the changing circumstances and with them carry
their people into a wonderful world of varied opportunity.
Mr. Bandaranaike, Ladies and Gentleman,
Mr. Bandaranaike has joined us in the middle of his election
campaign for his provincial council elections. Mr. Bandaranaike, on behalf of
SZABIST, we are certainly grateful and thankful to you for joining us today.
I see Mr. Bandaranaike as one of those courageous new
leaders who will light the torch for a new generation. He is an exceptional
member of a talented family whose footprints can be seen in time from decades.
Mr. Bandaranaike is the only son of the four times elected
Prime Ministers of Sri Lanka – A record unequalled in any part of the world. As
a graduate of the prestigious Royal College, Colombo, and the University of
London, he won his first election in 1977 at the age of 27.
This year, he completes over 22 continuous years in
Parliament a record that would make every Parliamentarian envious.
At the age of 34, Mr. Bandaranaike became the youngest Leader of the Opposition
in Sri Lanka and the Commonwealth. Recently he won a human rights case against
an illegal police raid on his house.
Born in the eye of politics, Mr. Bandaranaike has met many
world states people including India’s Jawaharlal Nehru, Mrs. Indira Gandhi,
Indonesia’s Sukarno, Yugoslavia’s Tito, China’s Mao Tse Tung & Chou En Lai,
Britain’s Harold McMillan & Harold Wilson, Egypt’s Gamal Abdul Nasser, and
Pakistan’s Zulfikar Ali Bhutto.
Mr. Bandaranaike previously visited Pakistan in September
1992 to address the SAARC Opposition Leader’s Conference in Karachi. We welcome
him once again to Pakistan. Mr. Bandaranaike, on behalf of SZABIST, and on
behalf of the people of Pakistan, I invite you to share your views with us.
As she was standing to one side, a devata recited this verse to the Blessed One:
Having killed whatdo you sleep in ease?Having killed whatdo you not grieve?Of the slayingof what one thingdoes Gotama approve?
[The Buddha:]
Having killed anger you sleep in ease. Having killed anger you do not grieve. The noble ones praise the slaying of anger — with its honeyed crest & poison root — for having killed it you do not grieve.
“Endowed with this noble
aggregate of virtue, this noble restraint over the sense faculties, this noble
mindfulness and alertness, and this noble contentment, he seeks out a secluded
dwelling: a forest, the shade of a tree, a mountain, a glen, a hillside cave, a
charnel ground, a jungle grove, the open air, a heap of straw. After his meal,
returning from his alms round, he sits down, crosses his legs, holds his body
erect, and brings mindfulness to the fore.
“Abandoning covetousness with
regard to the world, he dwells with an awareness devoid of covetousness. He
cleanses his mind of covetousness. Abandoning ill will and anger, he dwells
with an awareness devoid of ill will, sympathetic with the welfare of all
living beings. He cleanses his mind of ill will and anger. Abandoning sloth
& drowsiness, he dwells with an awareness devoid of sloth & drowsiness,
mindful, alert, percipient of light. He cleanses his mind of covetousness.
Abandoning restlessness and anxiety, he dwells undisturbed, his mind inwardly
stilled. He cleanses his mind of restlessness and anxiety. Abandoning
uncertainty, he dwells having crossed over uncertainty, with no perplexity with
regard to skillful mental qualities. He cleanses his mind of uncertainty.
“Suppose that a man,
taking a loan, invests it in his business affairs. His business affairs
succeed. He repays his old debts and there is extra left over for maintaining
his wife. The thought would occur to him, ‘Before, taking a loan, I invested it
in my business affairs. Now my business affairs have succeeded. I have repaid
my old debts and there is extra left over for maintaining my wife.’ Because of
that he would experience joy and happiness.
“Now suppose that a
man falls sick — in pain and seriously ill. He does not enjoy his meals,
and there is no strength in his body. As time passes, he eventually recovers
from that sickness. He enjoys his meals and there is strength in his body. The
thought would occur to him, ‘Before, I was sick… Now I am recovered from that
sickness. I enjoy my meals and there is strength in my body.’ Because of that
he would experience joy and happiness.
“Now suppose that
a man is bound in prison. As time passes, he eventually is released from
that bondage, safe and sound, with no loss of property. The thought would occur
to him, ‘Before, I was bound in prison. Now I am released from that bondage,
safe and sound, with no loss of my property.’ Because of that he would
experience joy and happiness.
“Now suppose that
a man is a slave, subject to others, not subject to himself, unable to go
where he likes. As time passes, he eventually is released from that slavery,
subject to himself, not subject to others, freed, able to go where he likes.
The thought would occur to him, ‘Before, I was a slave… Now I am released
from that slavery, subject to myself, not subject to others, freed, able to go
where I like.’ Because of that he would experience joy and happiness.
“Now suppose that a
man, carrying money and goods, is traveling by a road through desolate
country. As time passes, he eventually emerges from that desolate country, safe
and sound, with no loss of property. The thought would occur to him, ‘Before,
carrying money and goods, I was traveling by a road through desolate country.
Now I have emerged from that desolate country, safe and sound, with no loss of
my property.’ Because of that he would experience joy and happiness.
“In the same way, when these
five hindrances are not abandoned in himself, the monk regards it as a debt, a
sickness, a prison, slavery, a road through desolate country. But when these
five hindrances are abandoned in himself, he regards it as unindebtedness, good
health, release from prison, freedom, a place of security. Seeing that they
have been abandoned within him, he becomes glad. Glad, he becomes enraptured. Enraptured,
his body grows tranquil. His body tranquil, he is sensitive to pleasure.
Feeling pleasure, his mind becomes concentrated.
The cittas that occur through the five physical sense doors, and the
mind-door cittas taking sense objects, belong to the sensuous plane of
consciousness. They are called kaamaavacara cittas. The jhaana
cittas are meditative states of consciousness. Their object is not a
sense impression but a meditation object experienced through the
mind-door. The jhaana citta may depend on subtle materiality (ruupaavacara citta) or, if more refined, may be independent of materiality (aruupaavacara citta).
There are five stages of ruupa jhaana and four of aruupa jhaana. No
attempt will be made to analyze these stages except to state that each
is more refined than its predecessor.
It is extremely difficult to attain even the first stage of jhaana. To do so one has to be well established in virtue (siila) and eliminate the five mental hindrances, at least temporarily. These five hindrances are: sense desire (kaamacchanda), ill-will (vyaapaada), sloth and torpor (thiina and middha), restlessness and worry (uddhacca and kukkucca), and doubt (vicikicchaa).
Though difficult, it is well worth attempting to attain jhaana by regular and ardent practice of samatha bhaavanaa,
i.e., concentration-meditation. Even if we do not reach the first stage
of jhaana, even a brief elimination of the five mental hindrances will
give us a taste of a happiness which far surpasses that derived from
the senses. When restlessness, anxiety and worry try to overwhelm us in
our daily lives we will benefit by sitting for a period and developing
concentration. We will realize that nothing is more satisfying than the
ability to keep a check on the frivolous, fickle mind.
The eight factors of the Noble Eightfold Path are not steps to be
followed in sequence, one after another. They can be more aptly
described as components rather than as steps, comparable to the
intertwining strands of a single cable that requires the contributions
of all the strands for maximum strength. With a certain degree of
progress all eight factors can be present simultaneously, each
supporting the others. However, until that point is reached, some
sequence in the unfolding of the path is inevitable. Considered from
the standpoint of practical training, the eight path factors divide
into three groups: (i) the moral discipline group (silakkhandha), made up of right speech, right action, and right livelihood; (ii) the concentration group (samadhikkhandha), made up of right effort, right mindfulness, and right concentration; and (iii) the wisdom group (paññakkhandha),
made up of right view and right intention. These three groups represent
three stages of training: the training in the higher moral discipline,
the training in the higher consciousness, and the training in the
higher wisdom.4
The order of the three trainings is determined by the overall aim
and direction of the path. Since the final goal to which the path
leads, liberation from suffering, depends ultimately on uprooting
ignorance, the climax of the path must be the training directly opposed
to ignorance. This is the training in wisdom, designed to awaken the
faculty of penetrative understanding which sees things “as they really
are.” Wisdom unfolds by degrees, but even the faintest flashes of
insight presuppose as their basis a mind that has been concentrated,
cleared of disturbance and distraction. Concentration is achieved
through the training in the higher consciousness, the second division
of the path, which brings the calm and collectedness needed to develop
wisdom. But in order for the mind to be unified in concentration, a
check must be placed on the unwholesome dispositions which ordinarily
dominate its workings, since these dispositions disperse the beam of
attention and scatter it among a multitude of concerns. The unwholesome
dispositions continue to rule as long as they are permitted to gain
expression through the channels of body and speech as bodily and verbal
deeds. Therefore, at the very outset of training, it is necessary to
restrain the faculties of action, to prevent them from becoming tools
of the defilements. This task is accomplished by the first division of
the path, the training in moral discipline. Thus the path evolves
through its three stages, with moral discipline as the foundation for
concentration, concentration the foundation for wisdom, and wisdom the
direct instrument for reaching liberation.
Perplexity sometimes arises over an apparent inconsistency in the
arrangement of the path factors and the threefold training. Wisdom —
which includes right view and right intention — is the last stage in
the threefold training, yet its factors are placed at the beginning of
the path rather than at its end, as might be expected according to the
canon of strict consistency. The sequence of the path factors, however,
is not the result of a careless slip, but is determined by an important
logistical consideration, namely, that right view and right intention
of a preliminary type are called for at the outset as the spur for
entering the threefold training. Right view provides the perspective
for practice, right intention the sense of direction. But the two do
not expire in this preparatory role. For when the mind has been refined
by the training in moral discipline and concentration, it arrives at a
superior right view and right intention, which now form the proper
training in the higher wisdom.
Right view is the forerunner of the entire path, the guide for all
the other factors. It enables us to understand our starting point, our
destination, and the successive landmarks to pass as practice advances.
To attempt to engage in the practice without a foundation of right view
is to risk getting lost in the futility of undirected movement. Doing
so might be compared to wanting to drive someplace without consulting a
roadmap or listening to the suggestions of an experienced driver. One
might get into the car and start to drive, but rather than approaching
closer to one’s destination, one is more likely to move farther away
from it. To arrive at the desired place one has to have some idea of
its general direction and of the roads leading to it. Analogous
considerations apply to the practice of the path, which takes place in
a framework of understanding established by right view.
The importance of right view can be gauged from the fact that our
perspectives on the crucial issues of reality and value have a bearing
that goes beyond mere theoretical convictions. They govern our
attitudes, our actions, our whole orientation to existence. Our views
might not be clearly formulated in our mind; we might have only a hazy
conceptual grasp of our beliefs. But whether formulated or not,
expressed or maintained in silence, these views have a far-reaching
influence. They structure our perceptions, order our values,
crystallize into the ideational framework through which we interpret to
ourselves the meaning of our being in the world.
These views then condition action. They lie behind our choices and
goals, and our efforts to turn these goals from ideals into actuality.
The actions themselves might determine consequences, but the actions
along with their consequences hinge on the views from which they
spring. Since views imply an “ontological commitment,” a decision on
the question of what is real and true, it follows that views divide
into two classes, right views and wrong views. The former correspond to
what is real, the latter deviate from the real and confirm the false in
its place. These two different kinds of views, the Buddha teaches, lead
to radically disparate lines of action, and thence to opposite results.
If we hold a wrong view, even if that view is vague, it will lead us
towards courses of action that eventuate in suffering. On the other
hand, if we adopt a right view, that view will steer us towards right
action, and thereby towards freedom from suffering. Though our
conceptual orientation towards the world might seem innocuous and
inconsequential, when looked at closely it reveals itself to be the
decisive determinant of our whole course of future development. The
Buddha himself says that he sees no single factor so responsible for
the arising of unwholesome states of mind as wrong view, and no factor
so helpful for the arising of wholesome states of mind as right view.
Again, he says that there is no single factor so responsible for the
suffering of living beings as wrong view, and no factor so potent in
promoting the good of living beings as right view (AN 1:16.2).
In its fullest measure right view involves a correct understanding
of the entire Dhamma or teaching of the Buddha, and thus its scope is
equal to the range of the Dhamma itself. But for practical purposes two
kinds of right view stand out as primary. One is mundane right view,
right view which operates within the confines of the world. The other
is supramundane right view, the superior right view which leads to
liberation from the world. The first is concerned with the laws
governing material and spiritual progress within the round of becoming,
with the principles that lead to higher and lower states of existence,
to mundane happiness and suffering. The second is concerned with the
principles essential to liberation. It does not aim merely at spiritual
progress from life to life, but at emancipation from the cycle of
recurring lives and deaths.
Mundane Right View
Mundane right view involves a correct grasp of the law of kamma, the
moral efficacy of action. Its literal name is “right view of the
ownership of action” (kammassakata sammaditthi), and it finds
its standard formulation in the statement: “Beings are the owners of
their actions, the heirs of their actions; they spring from their
actions, are bound to their actions, and are supported by their
actions. Whatever deeds they do, good or bad, of those they shall be
heirs.”5
More specific formulations have also come down in the texts. One stock
passage, for example, affirms that virtuous actions such as giving and
offering alms have moral significance, that good and bad deeds produce
corresponding fruits, that one has a duty to serve mother and father,
that there is rebirth and a world beyond the visible one, and that
religious teachers of high attainment can be found who expound the
truth about the world on the basis of their own superior realization.6
To understand the implications of this form of right view we first have to examine the meaning of its key term, kamma. The word kamma
means action. For Buddhism the relevant kind of action is volitional
action, deeds expressive of morally determinate volition, since it is
volition that gives the action ethical significance. Thus the Buddha
expressly identifies action with volition. In a discourse on the
analysis of kamma he says: “Monks, it is volition that I call action (kamma). Having willed, one performs an action through body, speech, or mind.”7
The identification of kamma with volition makes kamma essentially a
mental event, a factor originating in the mind which seeks to actualize
the mind’s drives, dispositions, and purposes. Volition comes into
being through any of three channels — body, speech, or mind — called
the three doors of action (kammadvara). A volition expressed
through the body is a bodily action; a volition expressed through
speech is a verbal action; and a volition that issues in thoughts,
plans, ideas, and other mental states without gaining outer expression
is a mental action. Thus the one factor of volition differentiates into
three types of kamma according to the channel through which it becomes
manifest.
Right view requires more than a simple knowledge of the general
meaning of kamma. It is also necessary to understand: (i) the ethical
distinction of kamma into the unwholesome and the wholesome; (ii) the
principal cases of each type; and (iii) the roots from which these
actions spring. As expressed in a sutta: “When a noble disciple
understands what is kammically unwholesome, and the root of unwholesome
kamma, what is kammically wholesome, and the root of wholesome kamma,
then he has right view.”8
(i) Taking these points in order, we find that kamma is first distinguished as unwholesome (akusala) and wholesome (kusala).
Unwholesome kamma is action that is morally blameworthy, detrimental to
spiritual development, and conducive to suffering for oneself and
others. Wholesome kamma, on the other hand, is action that is morally
commendable, helpful to spiritual growth, and productive of benefits
for oneself and others.
(ii) Innumerable instances of unwholesome and wholesome kamma can be
cited, but the Buddha selects ten of each as primary. These he calls
the ten courses of unwholesome and wholesome action. Among the ten in
the two sets, three are bodily, four are verbal, and three are mental.
The ten courses of unwholesome kamma may be listed as follows, divided
by way of their doors of expression:
Destroying life
Taking what is not given
Wrong conduct in regard to sense pleasures
Verbal action:
False speech
Slanderous speech
Harsh speech (vacikamma)
Idle chatter
Covetousness
Ill will
Wrong view
The ten courses of wholesome kamma are the opposites of these:
abstaining from the first seven courses of unwholesome kamma, being
free from covetousness and ill will, and holding right view. Though the
seven cases of abstinence are exercised entirely by the mind and do not
necessarily entail overt action, they are still designated wholesome
bodily and verbal action because they center on the control of the
faculties of body and speech.
(iii) Actions are distinguished as wholesome and unwholesome on the basis of their underlying motives, called “roots” (mula),
which impart their moral quality to the volitions concomitant with
themselves. Thus kamma is wholesome or unwholesome according to whether
its roots are wholesome or unwholesome. The roots are threefold for
each set. The unwholesome roots are the three defilements we already
mentioned — greed, aversion, and delusion. Any action originating from
these is an unwholesome kamma. The three wholesome roots are their
opposites, expressed negatively in the old Indian fashion as non-greed (alobha), non-aversion (adosa), and non-delusion (amoha).
Though these are negatively designated, they signify not merely the
absence of defilements but the corresponding virtues. Non-greed implies
renunciation, detachment, and generosity; non-aversion implies
loving-kindness, sympathy, and gentleness; and non-delusion implies
wisdom. Any action originating from these roots is a wholesome kamma.
The most important feature of kamma is its capacity to produce
results corresponding to the ethical quality of the action. An immanent
universal law holds sway over volitional actions, bringing it about
that these actions issue in retributive consequences, called vipaka, “ripenings,” or phala,
“fruits.” The law connecting actions with their fruits works on the
simple principle that unwholesome actions ripen in suffering, wholesome
actions in happiness. The ripening need not come right away; it need
not come in the present life at all. Kamma can operate across the
succession of lifetimes; it can even remain dormant for aeons into the
future. But whenever we perform a volitional action, the volition
leaves its imprint on the mental continuum, where it remains as a
stored up potency. When the stored up kamma meets with conditions
favorable to its maturation, it awakens from its dormant state and
triggers off some effect that brings due compensation for the original
action. The ripening may take place in the present life, in the next
life, or in some life subsequent to the next. A kamma may ripen by
producing rebirth into the next existence, thus determining the basic
form of life; or it may ripen in the course of a lifetime, issuing in
our varied experiences of happiness and pain, success and failure,
progress and decline. But whenever it ripens and in whatever way, the
same principle invariably holds: wholesome actions yield favorable
results, unwholesome actions yield unfavorable results.
To recognize this principle is to hold right view of the mundane
kind. This view at once excludes the multiple forms of wrong view with
which it is incompatible. As it affirms that our actions have an
influence on our destiny continuing into future lives, it opposes the
nihilistic view which regards this life as our only existence and holds
that consciousness terminates with death. As it grounds the distinction
between good and evil, right and wrong, in an objective universal
principle, it opposes the ethical subjectivism which asserts that good
and evil are only postulations of personal opinion or means to social
control. As it affirms that people can choose their actions freely,
within limits set by their conditions, it opposes the “hard
deterministic” line that our choices are always made subject to
necessitation, and hence that free volition is unreal and moral
responsibility untenable.
Some of the implications of the Buddha’s teaching on the right view
of kamma and its fruits run counter to popular trends in present-day
thought, and it is helpful to make these differences explicit. The
teaching on right view makes it known that good and bad, right and
wrong, transcend conventional opinions about what is good and bad, what
is right and wrong. An entire society may be predicated upon a
confusion of correct moral values, and even though everyone within that
society may applaud one particular kind of action as right and condemn
another kind as wrong, this does not make them validly right and wrong.
For the Buddha moral standards are objective and invariable. While the
moral character of deeds is doubtlessly conditioned by the
circumstances under which they are performed, there are objective
criteria of morality against which any action, or any comprehensive
moral code, can be evaluated. This objective standard of morality is
integral to the Dhamma, the cosmic law of truth and righteousness. Its
transpersonal ground of validation is the fact that deeds, as
expressions of the volitions that engender them, produce consequences
for the agent, and that the correlations between deeds and their
consequences are intrinsic to the volitions themselves. There is no
divine judge standing above the cosmic process who assigns rewards and
punishments. Nevertheless, the deeds themselves, through their inherent
moral or immoral nature, generate the appropriate results.
For most people, the vast majority, the right view of kamma and its
results is held out of confidence, accepted on faith from an eminent
spiritual teacher who proclaims the moral efficacy of action. But even
when the principle of kamma is not personally seen, it still remains a
facet of right view. It is part and parcel of right view
because right view is concerned with understanding — with understanding
our place in the total scheme of things — and one who accepts the
principle that our volitional actions possess a moral potency has, to
that extent, grasped an important fact pertaining to the nature of our
existence. However, the right view of the kammic efficacy of action
need not remain exclusively an article of belief screened behind an
impenetrable barrier. It can become a matter of direct seeing. Through
the attainment of certain states of deep concentration it is possible
to develop a special faculty called the “divine eye” (dibbacakkhu),
a super-sensory power of vision that reveals things hidden from the
eyes of flesh. When this faculty is developed, it can be directed out
upon the world of living beings to investigate the workings of the
kammic law. With the special vision it confers one can then see for
oneself, with immediate perception, how beings pass away and re-arise
according to their kamma, how they meet happiness and suffering through
the maturation of their good and evil deeds.9
Superior Right View
The right view of kamma and its fruits provides a rationale for
engaging in wholesome actions and attaining high status within the
round of rebirths, but by itself it does not lead to liberation. It is
possible for someone to accept the law of kamma yet still limit his
aims to mundane achievements. One’s motive for performing noble deeds
might be the accumulation of meritorious kamma leading to prosperity
and success here and now, a fortunate rebirth as a human being, or the
enjoyment of celestial bliss in the heavenly worlds. There is nothing
within the logic of kammic causality to impel the urge to transcend the
cycle of kamma and its fruit. The impulse to deliverance from the
entire round of becoming depends upon the acquisition of a different
and deeper perspective, one which yields insight into the inherent
defectiveness of all forms of samsaric existence, even the most exalted.
This superior right view leading to liberation is the understanding
of the Four Noble Truths. It is this right view that figures as the
first factor of the Noble Eightfold Path in the proper sense: as the noble
right view. Thus the Buddha defines the path factor of right view
expressly in terms of the four truths: “What now is right view? It is
understanding of suffering (dukkha), understanding of the
origin of suffering, understanding of the cessation of suffering,
understanding of the way leading to the cessation to suffering.”10
The Eightfold Path starts with a conceptual understanding of the Four
Noble Truths apprehended only obscurely through the media of thought
and reflection. It reaches its climax in a direct intuition of those
same truths, penetrated with a clarity tantamount to enlightenment.
Thus it can be said that the right view of the Four Noble Truths forms
both the beginning and the culmination of the way to the end of
suffering.
The first noble truth is the truth of suffering (dukkha), the
inherent unsatisfactoriness of existence, revealed in the impermanence,
pain, and perpetual incompleteness intrinsic to all forms of life.
This is the noble truth of suffering. Birth is suffering; aging is
suffering; sickness is suffering; death is suffering; sorrow,
lamentation, pain, grief, and despair are suffering; association with
the unpleasant is suffering; separation from the pleasant is suffering;
not to get what one wants is suffering; in brief, the five aggregates
of clinging are suffering.11
The last statement makes a comprehensive claim that calls for some attention. The five aggregates of clinging (pañcupadanakkandha)
are a classificatory scheme for understanding the nature of our being.
What we are, the Buddha teaches, is a set of five aggregates — material
form, feelings, perceptions, mental formations, and consciousness — all
connected with clinging. We are the five and the five are us. Whatever
we identify with, whatever we hold to as our self, falls within the set
of five aggregates. Together these five aggregates generate the whole
array of thoughts, emotions, ideas, and dispositions in which we dwell,
“our world.” Thus the Buddha’s declaration that the five aggregates are dukkha in effect brings all experience, our entire existence, into the range of dukkha.
But here the question arises: Why should the Buddha say that the five aggregates are dukkha? The reason he says that the five aggregates are dukkha
is that they are impermanent. They change from moment to moment, arise
and fall away, without anything substantial behind them persisting
through the change. Since the constituent factors of our being are
always changing, utterly devoid of a permanent core, there is nothing
we can cling to in them as a basis for security. There is only a
constantly disintegrating flux which, when clung to in the desire for
permanence, brings a plunge into suffering.
The second noble truth points out the cause of dukkha. From the set of defilements which eventuate in suffering, the Buddha singles out craving (tanha) as the dominant and most pervasive cause, “the origin of suffering.”
This is the noble truth of the origin of suffering. It is this
craving which produces repeated existence, is bound up with delight and
lust, and seeks pleasure here and there, namely, craving for sense
pleasures, craving for existence, and craving for non-existence.12
The third noble truth simply reverses this relationship of origination. If craving is the cause of dukkha, then to be free from dukkha we have to eliminate craving. Thus the Buddha says:
This is the noble truth of the cessation of suffering. It is the
complete fading away and cessation of this craving, its forsaking and
abandonment, liberation and detachment from it.13
The state of perfect peace that comes when craving is eliminated is Nibbana(nirvana),
the unconditioned state experienced while alive with the extinguishing
of the flames of greed, aversion, and delusion. The fourth noble truth
shows the way to reach the end of dukkha, the way to the realization of Nibbana. That way is the Noble Eightfold Path itself.
The right view of the Four Noble Truths develops in two stages. The first is called the right view that accords with the truths (saccanulomika samma ditthi); the second, the right view that penetrates the truths (saccapativedha samma ditthi).
To acquire the right view that accords with the truths requires a clear
understanding of their meaning and significance in our lives. Such an
understanding arises first by learning the truths and studying them.
Subsequently it is deepened by reflecting upon them in the light of
experience until one gains a strong conviction as to their veracity.
But even at this point the truths have not been penetrated, and thus
the understanding achieved is still defective, a matter of concept
rather than perception. To arrive at the experiential realization of
the truths it is necessary to take up the practice of meditation —
first to strengthen the capacity for sustained concentration, then to
develop insight. Insight arises by contemplating the five aggregates,
the factors of existence, in order to discern their real
characteristics. At the climax of such contemplation the mental eye
turns away from the conditioned phenomena comprised in the aggregates
and shifts its focus to the unconditioned state, Nibbana, which becomes
accessible through the deepened faculty of insight. With this shift,
when the mind’s eye sees Nibbana, there takes place a simultaneous
penetration of all Four Noble Truths. By seeing Nibbana, the state
beyond dukkha, one gains a perspective from which to view the five aggregates and see that they are dukkha
simply because they are conditioned, subject to ceaseless change. At
the same moment Nibbana is realized, craving stops; the understanding
then dawns that craving is the true origin of dukkha. When
Nibbana is seen, it is realized to be the state of peace, free from the
turmoil of becoming. And because this experience has been reached by
practicing the Noble Eightfold Path, one knows for oneself that the
Noble Eightfold Path is truly the way to the end of dukkha.
This right view that penetrates the Four Noble Truths comes at the
end of the path, not at the beginning. We have to start with the right
view conforming to the truths, acquired through learning and fortified
through reflection. This view inspires us to take up the practice, to
embark on the threefold training in moral discipline, concentration,
and wisdom. When the training matures, the eye of wisdom opens by
itself, penetrating the truths and freeing the mind from bondage.
The jhanas do not arise out of a void but in dependence on the right
conditions. They come to growth only when provided with the nutriments
conductive to their development. Therefore, prior to beginning
meditation, the aspirant to the jhanas must prepare a groundwork for
his practice by fulfilling certain preliminary requirements. He first
must endeavor to purify his moral virtue, sever the outer impediments
to practice, and place himself under a qualified teacher who will
assign him a suitable meditation subject and explain to him the methods
of developing it. After learning these the disciple must then seek out
a congenial dwelling and diligently strive for success. In this chapter
we will examine in order each of the preparatory steps that have to be
fulfilled before commencing to develop jhana.
The Moral Foundation for Jhana
A disciple aspiring to the jhanas first has to lay a solid
foundation of moral discipline. Moral purity is indispensable to
meditative progress for several deeply psychological reasons. It is
needed first, in order to safeguard against the danger of remorse, the
nagging sense of guilt that arises when the basic principles of
morality are ignored or deliberately violated. Scrupulous conformity to
virtuous rules of conduct protects the meditator from this danger
disruptive to inner calm, and brings joy and happiness when the
meditator reflects upon the purity of his conduct (see A.v,1-7).
A second reason a moral foundation is needed for meditation follows
from an understanding of the purpose of concentration. Concentration,
in the Buddhist discipline, aims at providing a base for wisdom by
cleansing the mind of the dispersive influence of the defilements. But
in order for the concentration exercises to effectively combat the
defilements, the coarser expressions of the latter through bodily and
verbal action first have to be checked. Moral transgressions being
invariably motivated by defilements — by greed, hatred and delusion —
when a person acts in violation of the precepts of morality he excites
and reinforces the very same mental factors his practice of meditation
is intended to eliminate. This involves him in a crossfire of
incompatible aims which renders his attempts at mental purification
ineffective. The only way he can avoid frustration in his endeavor to
purify the mind of its subtler defilements is to prevent the
unwholesome inner impulses from breathing out in the coarser form of
unwholesome bodily and verbal deeds. Only when he establishes control
over the outer expression of the defilements can he turn to deal with
them inwardly as mental obsessions that appear in the process of
meditation.
The practice of moral discipline consists negatively in abstinence
from immoral actions of body and speech and positively in the
observance of ethical principles promoting peace within oneself and
harmony in one’s relations with others. The basic code of moral
discipline taught by the Buddha for the guidance of his lay followers
is the five precepts: abstinence from taking life, from stealing, from
sexual misconduct, from false speech, and from intoxicating drugs and
drinks. These principles are bindings as minimal ethical obligations
for all practitioners of the Buddhist path, and within their bounds
considerable progress in meditation can be made. However, those
aspiring to reach the higher levels of jhanas and to pursue the path
further to the stages of liberation, are encouraged to take up the more
complete moral discipline pertaining to the life of renunciation. Early
Buddhism is unambiguous in its emphasis on the limitations of household
life for following the path in its fullness and perfection. Time and
again the texts say that the household life is confining, a “path for
the dust of passion,” while the life of homelessness is like open
space. Thus a disciple who is fully intent upon making rapid progress
towards Nibbana will when outer conditions allow for it, “shave off his
hair and beard, put on the yellow robe, and go forth from the home life
into homelessness” (M.i,179).
The moral training for the bhikkhus or monks has been arranged into a system called the fourfold purification of morality (catuparisuddhisila).6 The first component of this scheme, its backbone, consists in the morality of restraint according to the Patimokkha,
the code of 227 training precepts promulgated by the Buddha to regulate
the conduct of the Sangha or monastic order. Each of these rules is in
some way intended to facilitate control over the defilements and to
induce a mode of living marked by harmlessness, contentment and
simplicity. The second aspect of the monk’s moral discipline is restraint of the senses,
by which the monk maintains close watchfulness over his mind as he
engages in sense contacts so that he does not give rise to desire for
pleasurable objects and aversion towards repulsive ones. Third, the
monk is to live by a purified livelihood, obtaining his basic
requisites such as robes, food, lodgings and medicines in ways
consistent with his vocation. The fourth factor of the moral training
is proper use of the requisites, which means that the monk
should reflect upon the purposes for which he makes use of his
requisites and should employ them only for maintaining his health and
comfort, not for luxury and enjoyment.
After establishing a foundation of purified morality, the aspirant to meditation is advised to cut off any outer impediments (palibodha)
that may hinder his efforts to lead a contemplative life. These
impediments are numbered as ten: a dwelling, which becomes an
impediment for those who allow their minds to become preoccupied with
its upkeep or with its appurtenances; a family of relatives or
supporters with whom the aspirant may become emotionally involved in
ways that hinder his progress; gains, which may bind the monk by
obligation to those who offer them; a class of students who must be
instructed; building work, which demands time and attention; travel;
kin, meaning parents, teachers, pupils or close friends; illness; the
study of scriptures; and supernormal powers, which are an impediment to
insight (Vism.90-97; PP.91-98).
The Good Friend and the Subject of Meditation
The path of practice leading to the jhanas is an arduous course
involving precise techniques and skillfulness is needed in dealing with
the pitfalls that lie along the way. The knowledge of how to attain the
jhanas has been transmitted through a lineage of teachers going back to
the time of the Buddha himself. A prospective meditator is advised to
avail himself of the living heritage of accumulated knowledge and
experience by placing himself under the care of a qualified teacher,
described as a “good friend” (kalyanamitta), one who gives
guidance and wise advice rooted in his own practice and experience. On
the basis of either of the power of penetrating others minds, or by
personal observation, or by questioning, the teacher will size up the
temperament of his new pupil and then select a meditation subject for
him appropriate to his temperament.
The various meditation subjects that the Buddha prescribed for the
development of serenity have been collected in the commentaries into a
set called the forty kammatthana. This word means literally a
place of work, and is applied to the subject of meditation as the place
where the meditator undertakes the work of meditation. The forty
meditation subjects are distributed into seven categories, enumerated
in the Visuddhimagga as follows: ten kasinas, ten kinds of
foulness, ten recollections, four divine abidings, four immaterial
states, one perception, and one defining.7
A kasina is a device representing a particular quality used as a
support for concentration. The ten kasinas are those of earth, water,
fire and air; four color kasinas — blue, yellow, red and white; the
light kasina and the limited space kasina. The kasina can be either a
naturally occurring form of the element or color chosen, or an
artificially produced device such as a disk that the meditator can use
at his convenience in his meditation quarters.
The ten kinds of foulness are ten stages in the decomposition of a
corpse: the bloated, the livid, the festering, the cut-up, the gnawed,
the scattered, the hacked and scattered, the bleeding, the
worm-infested and a skeleton. The primary purpose of these meditations
is to reduce sensual lust by gaining a clear perception of the
repulsiveness of the body.
The ten recollections are the recollections of the Buddha, the
Dhamma, the Sangha, morality, generosity and the deities, mindfulness
of death, mindfulness of the body, mindfulness of breathing, and the
recollection of peace. The first three are devotional contemplations on
the sublime qualities of the “Three Jewels,” the primary objects of
Buddhist virtues and on the deities inhabiting the heavenly worlds,
intended principally for those still intent on a higher rebirth.
Mindfulness of death is reflection on the inevitability of death, a
constant spur to spiritual exertion. Mindfulness of the body involves
the mental dissection of the body into thirty-two parts, undertaken
with a view to perceiving its unattractiveness. Mindfulness of
breathing is awareness of the in-and-out movement of the breath,
perhaps the most fundamental of all Buddhist meditation subjects. And
the recollection of peace is reflection on the qualities of Nibbana.
The four divine abidings (brahmavihara) are the development
of boundless loving-kindness, compassion, sympathetic joy and
equanimity. These meditations are also called the “immeasurables” (appamañña) because they are to be developed towards all sentient beings without qualification or exclusiveness.
The four immaterial states are the base of boundless space, the base
of boundless consciousness, the base of nothingness, and the base of
neither-perception-nor-non-perception. These are the objects leading to
the corresponding meditative attainments, the immaterial jhanas.
The one perception is the perception of the repulsiveness of food.
The one defining is the defining of the four elements, that is, the
analysis of the physical body into the elemental modes of solidity,
fluidity, heat and oscillation.
The forty meditation subjects are treated in the commentarial texts
from two important angles — one their ability to induce different
levels of concentration, the other their suitability for differing
temperaments. Not all meditation subjects are equally effective in
inducing the deeper levels of concentration. They are first
distinguished on the basis of their capacity for inducing only access
concentration or for inducing full absorption; those capable of
inducing absorption are then distinguished further according to their
ability to induce the different levels of jhana.
Of the forty subjects, ten are capable of leading only to access
concentration: eight recollections — i.e., all except mindfulness of
the body and mindfulness of breathing — plus the perception of
repulsiveness in nutriment and the defining of the four elements.
These, because they are occupied with a diversity of qualities and
involve and active application of discursive thought, cannot lead
beyond access. The other thirty subjects can all lead to absorption.
The ten kasinas and mindfulness of breathing, owing to their
simplicity and freedom from thought construction, can lead to all four
jhanas. The ten kinds of foulness and mindfulness of the body lead only
to the first jhana, being limited because the mind can only hold onto
them with the aid of applied thought (vitakka) which is absent
in the second and higher jhanas. The first three divine abidings can
induce the lower three jhanas but not the fourth, since they arise in
association with pleasant feeling, while the divine abiding of
equanimity occurs only at the level of the fourth jhana, where neutral
feeling gains ascendency. The four immaterial states conduce to the
respective immaterial jhanas corresponding to their names.
The forty subjects are also differentiated according to their
appropriateness for different character types. Six main character types
are recognized — the greedy, the hating, the deluded, the faithful, the
intelligent and the speculative — this oversimplified typology being
taken only as a pragmatic guideline which in practice admits various
shades and combinations. The ten kind of foulness and mindfulness of
the body, clearly intended to attenuate sensual desire, are suitable
for those of greedy temperament. Eight subjects — the four divine
abidings and four color kasinas — are appropriate for the hating
temperament. Mindfulness of breathing is suitable for those of the
deluded and the speculative temperament. The first six recollections
are appropriate for the faithful temperament. Four subjects —
mindfulness of death, the recollection of peace, the defining of the
four elements, and the perception of the repulsiveness in nutriment —
are especially effective for those of intelligent temperament. The
remaining six kasinas and the immaterial states are suitable for all
kinds of temperaments. But the kasinas should be limited in size for
one of speculative temperament and large in size for one of deluded
temperament.
Immediately after giving this breakdown Buddhaghosa adds a proviso
to prevent misunderstanding. He states that this division by way of
temperament is made on the basis of direct opposition and complete
suitability, but actually there is no wholesome form of meditation that
does not suppress the defilements and strengthen the virtuous mental
factors. Thus an individual meditator may be advised to meditate on
foulness to abandon lust, on loving-kindness to abandon hatred, on
breathing to cut off discursive thought, and on impermanence to
eliminate the conceit “I am” (A.iv,358).
Choosing a Suitable Dwelling
The teacher assigns a meditation subject to his pupil appropriate to
his character and explains the methods of developing it. He can teach
it gradually to a pupil who is going to remain in close proximity to
him, or in detail to one who will go to practice it elsewhere. If the
disciple is not going to stay with his teacher he must be careful to
select a suitable place for meditation. The texts mention eighteen
kinds of monasteries unfavorable to the development of jhana: a large
monastery, a new one, a dilapidated one, one near a road, one with a
pond, leaves, flowers or fruits, one sought after by many people, one
in cities, among timber of fields, where people quarrel, in a port, in
border lands, on a frontier, a haunted place, and one without access to
a spiritual teacher (Vism. 118-121; PP122-125).
The factors which make a dwelling favorable to meditation are
mentioned by the Buddha himself. If should not be too far from or too
near a village that can be relied on as an alms resort, and should have
a clear path: it should be quiet and secluded; it should be free from
rough weather and from harmful insects and animals; one should be able
to obtain one’s physical requisites while dwelling there; and the
dwelling should provide ready access to learned elders and spiritual
friends who can be consulted when problems arise in meditation
(A.v,15). The types of dwelling places commended by the Buddha most
frequently in the suttas as conductive to the jhanas are a secluded
dwelling in the forest, at the foot of a tree, on a mountain, in a
cleft, in a cave, in a cemetery, on a wooded flatland, in the open air,
or on a heap of straw (M.i,181). Having found a suitable dwelling and
settled there, the disciple should maintain scrupulous observance of
the rules of discipline, He should be content with his simple
requisites, exercise control over his sense faculties, be mindful and
discerning in all activities, and practice meditation diligently as he
was instructed. It is at this point that he meets the first great
challenge of his contemplative life, the battle with the five
hindrances.
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Buddha’s Most Best Positive Powerful Words from Theravada Tipitaka quotes with moving images and videos
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Sikkhādubbalya Sutta
— Weaknesses of the training —
What to do if one is not yet perfect in the five precepts.
These five, bhikkhus, are weaknesses of the training. Which five?
————————
The
destruction of life,taking what is not given,misbehavior in
sensuality,false speech & liquors,spirits & intoxicants that
cause carelessness.These five,are weaknesses of the training said Buddha
—————————
To
abandon these five weaknesses of the training, the four satipaṭṭhānas
should be developped. Which four? Here, bhikkhus, a bhikkhu remains
focusing on the body in the body, ardent, understanding thoroughly,
mindful, having subdued covetousness-affliction towards the world. He
remains focusing on feelings in feelings, ardent, understanding
thoroughly, mindful, having subdued covetousness-affliction towards the
world. He remains focusing on the mind in the mind, ardent,
understanding thoroughly, mindful, having subdued
covetousness-affliction towards the world. He remains focusing on
dhammas in dhammas, ardent, understanding thoroughly, mindful, having
subdued covetousness-affliction towards the world. To abandon these five
weaknesses of the training, the four satipaṭṭhānas should be
developped.
15) Classical Basque- Euskal klasikoa,
Budaren Theravada Tipitakako hitz indartsuenak aipatzen dira, irudiak eta bideoak mugitzen dituztenak
Goodpurify
Mind - Bihur ditzagun gure etxe guztiei Nibbana lortzeko bidea
erakusteko, Budaren propagak Buddharen propagaren propagatzaile onenen
propagainatuz Theravada Tipitaka-ren hitzekin batera. haien
zoriontasuna, ongizatea eta bakea
jarraian
Online joko free hegaztiak Fruta etxetik hazten gara Hasiera YoungIversity
Sikkhādubbalya sutta
- Prestakuntzaren ahultasunak -
Zer egin Bost premiketan oraindik ezin bada perfektua.
Bost hauek, Bhikkhus, prestakuntzaren ahultasunak dira. Zein bost?
————————-
Bizitza
suntsitzea, ematen ez dena, sentsualitatean, ahots faltsua eta likore
faltsuak, ardura eragiten dutenak. Bost, prestakuntzaren ahultasunak
dira Buddha
—————————-
Prestakuntzaren
bost ahultasun horiek alde batera uztea, lau satipaṭṭhānas garatu
beharko lirateke. Zein lau? Hemen, Bhikkhu, gorputzean gorputzean
oinarritzen da gorputzean, sutsua, ondo ulertuta, gogoan, munduarekiko
preziatua kenduta. Sentimenduak bideratzen jarraitzen du sentimenduetan,
sutsuak, ondo ulertzea, gogoan, munduarekiko preziatua izanik. Buruan
oinarritzen da gogoan, sutsua, ondo ulertzea, gogoan, munduarekiko
preziatua kenduta. Dhammas-en oinarritzen da Dhammas-en, sutsu, ondo
ulertuta, gogoan, munduarekiko preziatua. Prestakuntzaren bost ahultasun
horiek alde batera uztea, lau satipaṭṭhānas garatu beharko lirateke.
16) Classical Belarusian-Класічная беларуская,
Буды найбольш лепшыя станоўчыя магутныя словы ад Theravada Tipitaka цытуе з перамяшчэннем малюнкаў і відэа
Зрабіць goodpurify
mind- давайце пераўтварыць усе нашы дамы, каб паказаць шлях для ўсіх
грамадстваў для дасягнення NIBBANA шляхам распаўсюджвання ўласнага
найбольш лепшага ўласных словы Буды ад Theravada tipitaka онлайн разам з медытатыўным усвядомленым плаваннем , якія маюць сілу абудзіць і аб’яднаць усё для іх шчасце, дабрабыт і свет
Вынікаючы праз
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Sikkhādubbalya Sutta
- Слабыя бакі навучання -
Што рабіць, калі адзін яшчэ не дасканалы ў пяці запаведзях.
Гэтыя пяць, Бхайкхус, з’яўляюцца слабасцямі навучання. Якія пяць?
———————–
Разбурэнне
жыцця, прымаючы тое, што не даецца, дрэннае паводзіны ў пачуццёвасці,
ілжывай гаворкі і лікёры, духаў і ап’янення, якія выклікаюць
clobelessness.These пяць, з’яўляюцца слабасцямі навучання сказаў Буда
————————–
Для
таго, каб адмовіцца ад гэтых пяці недахопаў трэніроўкі, чатыры
сотипаṭṭhānas павінны быць развіты. Якія чатыры? Тут, БхайкхуЧУ, bhikkhu
застаецца засяродзіўшы ўвагу на целе ў арганізме, палымяны, разумеюць
старанна памяццю, якая мае паглынутую заваёўнасць хваробы ў адносінах да
свету. Ён па-ранейшаму засяродзіўшы ўвагу на пачуцці ў пачуццях,
заўзяты, разумеюць старанна памяццю, якія маюць захварэю зацяжанне
хваробы ў адносінах да свету. Ён па-ранейшаму засяродзіўшы ўвагу на
ўвазе ў свядомасці, заўзяты, разумеюць старанна памяццю, якая мае
зачасоваму жывата-хваробы ў адносінах да свету. Ён застаецца
засяродзіўшы ўвагу на Dhammas ў Dhammas, заўзяты, разумеюць старанна
памяццю, якія маюць паглынутую зацяжнасць-хваробы ў адносінах да свету.
Для таго, каб адмовіцца ад гэтых пяці недахопаў трэніроўкі, чатыры
сотипаṭṭhānas павінны быць развіты.
17) Classical Bengali-ক্লাসিক্যাল বাংলা,
থেরভাদা টিপিটাকা থেকে বুদ্ধের সবচেয়ে ভাল ইতিবাচক শক্তিশালী শব্দগুলি মুভিং ইমেজ এবং ভিডিওগুলির সাথে উদ্ধৃতি দেয়
Goodpurify মনের জন্য - আসুন আমরা সব সমাজের সমস্ত সমাজের জন্য রূপান্তরিত করার জন্য বুদ্ধের নিজস্ব সবচেয়ে ভাল ইতিবাচক শক্তিশালী প্রচারের মাধ্যমে বুদ্ধের নিজের সবচেয়ে ভাল ইতিবাচক শক্তিশালী
শব্দগুলি উত্সাহিত করে ধ্যানের মূর্খজনক সাঁতারুদের সাথে অনলাইন জাগিয়ে
তুলতে এবং সমস্তকে ঐক্যবদ্ধ করার ক্ষমতা থাকি তাদের সুখ, কল্যাণ ও শান্তি
মাধ্যমে অনুসরণ করে
অনলাইন জেসি বিশুদ্ধ বিনামূল্যে পাখি ফল আমরা হোম থেকে বেড়ে উঠুন Youniversity
সিকহাদব্বালিয়া সূত
- প্রশিক্ষণ দুর্বলতা -
যদি পাঁচটি প্রজ্ঞাতে এখনও নিখুঁত না হয় তবে কী করবেন।
এই পাঁচটি, ভিকখুস, প্রশিক্ষণের দুর্বলতা। কোন পাঁচটি?
————————
জীবনের
ধ্বংস, যা না দেওয়া হয় তা গ্রহণ করা, সংবেদনশীলতা, মিথ্যা বক্তৃতা ও
তরল, প্রফুল্লতা ও মাদকদ্রব্যের কারণে অসহায়তা সৃষ্টি করে। এই পাঁচটি,
প্রশিক্ষণের দুর্বলতা বুদ্ধ বলে
—————————
প্রশিক্ষণের
এই পাঁচটি দুর্বলতা পরিত্যাগ করতে, চারটি সাতিপাহানকে বিকাশ করা উচিত। কোন
চার? এখানে, ভিকখুস, একটি ভিকখু শরীরের উপর শরীরের উপর মনোযোগ নিবদ্ধ করে,
উত্সাহী, পুঙ্খানুপুঙ্খভাবে, বুদ্ধিমান, বিশ্বের প্রতি শ্রদ্ধা-দুঃখের
কারণে। তিনি অনুভূতি, উত্সাহী, পুঙ্খানুপুঙ্খভাবে বোঝা, বুদ্ধিমান,
বিশ্বজুড়ে লোভীতা-দুঃখভোগের উপর মনোযোগের উপর মনোযোগ নিবদ্ধ করে রয়েছেন।
তিনি মনের উপর মনের উপর মনোযোগ দিচ্ছেন, নিষ্ঠুরতা, পুঙ্খানুপুঙ্খভাবে,
বুদ্ধিমান, পৃথিবীর প্রতি লোভ-দুঃখকতা বজায় রেখেছেন। তিনি ধম্মাস,
উত্সাহী, পুঙ্খানুপুঙ্খভাবে, সচেতন, বিশ্বজুড়ে লোভীতা-দুঃখভোগের কারণে
ধমককে ধমক দিয়ে ধম্মের উপর মনোযোগ দিচ্ছেন। প্রশিক্ষণের এই পাঁচটি
দুর্বলতা পরিত্যাগ করতে, চারটি সাতিপাহানকে বিকাশ করা উচিত।
18) Classical Bosnian-Klasični bosanski,
Buddine najpovoljnije pozitivne moćne riječi iz Teheravada Tipitaka citati s pokretnim slikama i videozapisima
Dobrim
umanjenje - hajde da pretvorimo sve naše domove da pokažu stazu za sva
društva da postignete Nibbanu širenjem Budine vlastite najpovoljnijem
pozitivne moćne reči iz Teheravada Tipitaka Online-a zajedno sa meditativnim milujim plivanjem koji ima moć da se probudi i ujedinjuje sve za njihova sreća, blagostanje i mir
slijedeći kroz
Online JC Pure Free Pilss Fruits We uzgajaj od kuće Mlanja
Sikkhādubbalya Sutta
- Slabosti treninga -
Što učiniti ako neko još nije savršeno u pet propisima.
Ovih pet, Bhikkhus, su slabosti treninga. Koja pet?
————————
Uništavanje
života, uzimajući ono što se ne daje, loše ponašanje u senzualnosti,
lažnog govora i alkoholnih pića, alkoholnih pića i opojnih sredstava
koji uzrokuju nepažnju. Jesu li subovi, suboge sa kojima je Buddha
—————————
Da
biste napustili ove pet slabosti treninga, treba razviti četiri
Satipaṭṭhāna. Koja četiri? Ovdje, Bhikkhus, Bhikkhu ostaje usredotočen
na tijelo u tijelu, grozno, razumijevajući se temeljito, namijenjeno,
imajući prigušenu požudnicu - nevolje prema svijetu. On ostaje fokusiran
na osjećaje u osjećajima, žalosno, razumijevajući temeljito,
namijetivši, koji su prigušili požudnicu - nevolje prema svijetu. On
ostaje fokusiran na um u umu, grozno, razumijevajući temeljito, namirni,
prigušenu želju - nevolje prema svijetu. On ostaje fokusiran na Dhammas
u Dhammasu, Ardent, razumeo je temeljito, namisliv, što je prigušena
požadnost - nevolja prema svijetu. Da biste napustili ove pet slabosti
treninga, treba razviti četiri Satipaṭṭhāna.
19) Classical Bulgaria- Класически българск,
Най-добрият положителни мощни думи на Буда от котировките на Theravada Tipitaka с движещи се изображения и видеоклипове
Направете
добро ръководство - Да превърнем всичките ни домове, за да покажем пътя
за всички общества, за да постигнем Ниббана, като разпространявате
най-добрите положителни мощни думи на Буда от Theravada Tipitaka онлайн
заедно с медитативни слушалки за плуване тяхното щастие, благосъстояние и
мир
чрез следване
Online JC Pure Free Birds плодове Ние растаме от дома си
Sikkhādubbalya sutta.
- слабости на обучението -
Какво да правите, ако човек все още не е перфектен в петте правила.
Тези пет, бхикхус са слабости на обучението. Кои пет?
————————
Унищожаването
на живота, приемане на това, което не е дадено, лошо поведение в
чувственост, фалшива реч и алкохол, духове и интоксиканти, които
причиняват небрежност.Те пет, са слабости на обучението, каза Буда
—————————
За
да се откажат от тези пет слабости на обучението, трябва да се
разработи четирите Satipaṭṭhānas. Кои четири? Тук Бхикхус, бхикху остава
фокусиране върху тялото в тялото, пламен, разбират внимателно,
внимателно, като притисна скръбта към света. Той остава да се фокусира
върху чувствата в чувствата, вонящият, разумно, внимателно, съзнание, с
привиленост към света. Той остава да се фокусираш върху ума в ума,
пламенник, разбира се добре, внимателен, като притисна скръбта към
света. Той остава фокусиране върху дхамите в дхамма, пламенци, разбират
внимателно, съзнателно, като приглушил скръбта към света. За да се
откажат от тези пет слабости на обучението, трябва да се разработи
четирите Satipaṭṭhānas
For The Gain of the Many and For the Welfare of the Many
Central Government responsible for Price Spiral : Chief Minister
Lucknow: 17 March 2008 The Uttar Pradesh Chief Minister, Km. Mayawati, has expressed serious concern over the increase in the prices of various commodities for sometime now, and said that it was directly affecting the common man. Holding Central Government responsible for the rise in prices, she said that the rate of inflation had gone up to 5.11 per cent in the country, which was indicative of Centre’s total failure in containing the galloping prices. She said that the State Government was making all possible efforts to check prices. She said this while addressing a press conference at her 5-Kalidas Marg official residence here today. The Chief Minister said that certain elements were making false propaganda that the VAT, implemented in the State from January 1, 2008, was responsible for the price rise. She said that the tax rates had gone down following implementation of VAT by the State Government and one per cent development tax had been abolished. Within a month of the implementation of VAT, viz. in February 2008, the tax revenue had registered 6.7 per cent increase as compared to the previous year and was expected to increase further in coming years, she pointed out. The State Government could not collect the Entry Tax as the matter was pending before the Court. Even then the tax revenue of the state had increased, she added. Km. Mayawati said that despite the consensus on the country-wide implementation of the VAT to make qualitative improvement in the trade tax structure and also to check tax evasion, the previous State Government did not pay any heed to the interests of the people. She regretted that the previous government did not implement this reformist system in the state, under the pressure of some selfish elements. As a result, the VAT, which was in the interest of consumers, traders, government and everyone else, could not be implemented in the state, while the same was implemented in all other states and in all the Union Territories. Thus, Uttar Pradesh fell out of the mainstream of the country’s economy. It adversely affected the state’s industries and business and they were faced up with a situation to flee the state. Therefore, it had become imperative to implement VAT in the state. The Chief Minister said that everybody knew that the poor and the lower section were worst affected by the rising prices of the commodities of daily use. Since the Centre was unable to control the inflation; therefore the cost prices were rising. She said that the Central Government revised the petrol prices by Rs. 2 per litre while the diesel prices were revised by Re. 1 per litre on February 15, 2008, because of that the transport cost of the commodities increased. The Government of India could have watched the interests of the people by decreasing the prices, but it didn’t do so, she added. Km. Mayawati said that while implementing VAT, the tax rates on 436 out of a total of 1861 commodities were brought down, rates of 1376 articles were not increased. No previous government had effected decrease in the rate of tax of so many commodities simultaneously, she pointed out. A nominal increase in the rate of tax of only 49 commodities has been enforced and it was hardly going to affect the common man, she added. This increase was necessary because there are only four categories of tax rates under VAT. The Chief Minister said that the rate of tax chargeable on tractor, tractor-trolley, tractor tyre and tube, pump-set, sprinkler, thresher, all types of hybrid and certified seeds, chemical fertilisers, pesticides etc. had been decreased, if compared to earlier rates. As a result, all these articles were available in the market at a cheaper rate now. She pointed out by giving example that the cost of the tractor had come down by Rs. 2 to 8 thousand, urea had come down by Rs. 150 per ton and D.A.P. by Rs. 60 per ton. The people living in the rural areas were now getting kerosene at a rate cheaper by almost 40 paise per litre, she said. The prices of diesel had also come down by 23 paise per litre, while the Central Government had increased its rate in the February this year. She said that it became possible because the State Government implemented the VAT and decreased the rate of tax, besides abolishing the development tax chargeable at a rate of one per cent. Km. Mayawati said that the rates of the daily use items, for example, atta, maida, suji, vanaspati ghee, desi ghee, spices, rice, infant food, mustard oil, medicines and certain electrical appliances etc. had increased, while the State Government had either decreased their prices or kept them unchanged under the VAT. It was thus clear that the Union Government was solely responsible for the rise in prices of the commodities. ********
Tough measures taken to check rising prices
Lucknow: 19 March, 2008 The Uttar Pradesh Government has taken tough measures to put a check on the rising prices of the commodities. These measures have been taken in the light of the concern expressed by the Chief Minister Km. Mayawati on March 17 last regarding the rising prices. The Chief Secretary has directed all the Commissioners and D.M.s to strictly monitor the prices of the commodities under the Essential Commodities Act, 1955 and if needed then the raids should also be carried out. The provisions of price control should be enforced strictly. The Chief Secretary, in his letter to the Commissioners and D.M.s, has said that during the last few days the reports emanating from various departments pointed out that the prices of several commodities of the daily use had been rising, while under the new system, the prices of 436 commodities had been decreased and that of 1,376 commodities remained unchanged. In this situation there was no logic in increasing the prices of foodgrains, atta, suji, besan, vanaspati, milk products, pulses, medicines and other commodities of daily use by the traders in the name of VAT. There appears to be a planned attempt to malign the image of the government by raising the prices of the commodities, which would not be tolerated at any cost. The C.S. in his letter further elaborated that the traders need to be trained how to charge accurate tax under the VAT. He said that the consumer should also be made aware about it. Besides, there was a need to ensure better coordination between all the departments, so that action could be initiated under the related law to control the prices. The Chief Secretary in his letter has issued strict instructions to the officers to keep close watch on the prices of the commodities regularly. If there was any complaint of artificial scarcity, stockpiling or indiscreet realisation of tax, then action should be initiated against the guilty under the legal provisions meant for the purpose. Besides, strict action should also be ensured against the defaulters through the enforcement units of the related department. ******
Problem of Tibet should be solved through dialogue : Mayawati
Lucknow: 17 March 2008 Expressing her sympathy with the people of Tibet, the Uttar Pradesh Chief Minister, Km. Mayawati has said that the problem of Tibet should be solved through dialogue, instead of violence. She made this request to the Government of India through media during a press conference held at her 5, Kalidas Marg official residence here today. Km. Mayawati said that the Government of India should hold dialogue with the Chinese Government and request that the problem of Tibet should be solved amicably. The Chief Minister also requested the Government of India to make all possible efforts to ensure safe release of Sarabjeet Singh, an Indian National confined in the Pakistani Jail for pass 17 years. He is proposed to be hanged on April 01. ******
C.M. terms the statement of Union Home Minister of State as baseless and politically motivated
Lucknow: 14 March 2008 The Uttar Chief Minister Km. Mayawati has termed the statement of Union Minister of State for Home, Mr. Shri Shriprakash Jaiswal as totally baseless and politically motivated, in which he said that U.P. Government was recommending C.B.I. investigation for petty incidents that could be investigated by the State Government on its own. But it avoided that with the intention of relieving its burden. Km. Mayawati said that State Government had recommended only ten cases for C.B.I. investigation in last ten months which includes the food grains scam, police recruitment scam, Anpara Unnao 800 k.v. transmission line towers painting scam, Muradabad Kidney case, BJP CD case, Shashi kidnapping case, Allahabad Madarsa case, Raju pal Murder case, fraud recruitment in land acquisition office in Maharajgunj on the basis false certificates and Teesri Azadi CD case. All these cases are complex in nature and the involvement of powerful leaders and senior administrative officers came into light prima-facie. The decision for handing over these cases to C.B.I. keeping in view to rule out any allegation of political malice, she added. The Chief Minister clarified that her government was not in favour of taking any action against anybody with the intention of political malice but the people had a right to know the reality. She said that these scams should be investigated by the C.B.I. and the guilty persons should be punished. The Chief Minister said that so far as the question of handing over the “Teesri Azadi” C.D. case to the C.B.I. for investigation, the Congress leader Mr. Pramod Tiwari himself had demanded C.B.I. investigation in this case from the Speaker on March 11, 2008 in Vidhan Sabha. Taking it seriously, the State Government took the decision of handing over this case to C.B.I. considering all aspects regarding it. Therefore, the Union Minister could not put the allegation of avoiding the responsibility by the State Government in this connection. The Chief Minister said that when the S.I.T. of the State Government had done the investigation in food scam, then it came to the light as the inter-state and international scam. This scam took place in more than 31 districts. Besides, the black marketing of food grains was done not only in Uttar Pradesh but in the other states of the country and the matter of sending the food grains to Bangladesh came to light. She said that besides the senior officers of the State Government, the officers of Indian Railways, Food Corporation of India, Central Warehousing Corporation and several banks were found involved in it. Km. Mayawati said that keeping in view the sensitiveness, seriousness and the involvement of powerful leaders in police recruitment scam, the State Government chose the alternative of handing over this case to C.B.I. for investigation on the basis of recommendations by high-level inquiry committee and the approval of the Cabinet.
State President of Bahujan Samaj Party Marasandra Muniappa addressed the general body meeting of the party that was held on Monday in Bangapet. State Secretary of the of the Sridhar Kaliveer, V Narayanswamy, Kamalnathan, Bulla Subbaraju and others participated. DH photo
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Original Inahabitants of Jambudvipa that is The Great Prabuddha Bharath and the Sarvajan Samaj will Support Bahujan Samaj Party in Karnataka.
Karnataka had never had a chief minister from the SC community. Neither Congress nor the BJP nor the Janata Parivar which ruled the State for long, never gave the opportunity to a Original Inahabitants of Jambudvipa that is The Great Prabuddha Bharath leader to become the chief minister, although they all depended on SC votes for electoral victories, he said. This time, Bahujan Samaj Party member was being seen as the next chief minister when the BSP came to power. Majority of the Original Inahabitants of Jambudvipa that is The Great Prabuddha Bharath and the Sarvajan Samaj in Karnataka feel that they should Support Bahujan Samaj Party in Karnataka.
BSP to move apex court against elections in State
Staff Correspondent
‘It is undemocratic to hold polls when there are bogus voters’
Belgaum: The Bahujan Samaj Party (BSP) has decided to file a writ petition challenging the move of the Election Commission (EC) to conduct elections to the State Assembly based on the electoral rolls, which it termed “faulty”.
Addressing presspersons here on Monday, the president of the district unit of the BSP, A.G. Mulwadmath, and the general secretary, Shankar Munavalli, said the Election Commission itself had acknowledged the charge of the Karnataka Pradesh Congress Committee that the electoral rolls were “faulty” and had 58 lakh bogus voters. The Election Commission had even announced that it had corrected the electoral rolls by deleting the names of bogus voters.
But the statement of the Election Commission was not acceptable as it had not published details regarding the revised electoral list in the official gazetteer, they said.
Moreover, it had not revealed the number of bogus voters deleted from the list, they added.
They alleged that the Janata Dal (Secular) and the Bharatiya Janata Party, which were in power in the State, were responsible for inclusion of a large number of bogus voters.
Mr. Mulwadmath said that the BSP was not for postponement of elections. It was undemocratic and illegal to conduct elections when there were many bogus voters. The presence of bogus voters would result in unfair franchise and electoral malpractices.
Mr. Munvalli said the people of the State never wanted elections so early.
The BJP and the Janata Dal (Secular) had forced elections on the people of the State, he alleged.
List finalised
The BSP had finalised the list of its contestants and was not shying away from facing the elections, he added.
In the last 60 years Jambudvipa that is Prabuddha Bharath had witnessed deterioration ever since the Congress and BJP parties came to power.
These parties thrived on caste and communal agenda, using these as a vote-catching device, and were also guilty of opportunism and misleading and dividing society.
People’s problems multiplied under these regimes, which ignored the plight of the common man.
Their Governments are to be blamed for turning a deaf ear to the problems of the poor.
Their organizations are weak and promoting self-interest at all cost.
Fake membership was another cause of weakness.
Kanshi Ram were real messiahs: Rahul
Rahul Gandhi said BSP founder Kanshi Ram was the messiah of the original inhabitants of Jambudvipa that is the Great Prabuddha Bharath. Kanshi Ram used to work for them.Now they felt cheated and nobody thinks about them.There was no electricity in the villages.These Original Inhabitants living in a depressed state and youth migrating to other States in search of jobs should be reversed.
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62 Buddha’s Most Best Positive Powerful Words from Theravada Tipitaka
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Fri 4 Mar 2022
DO GOODPURIFY MIND- Path for All Societies to Attain NIBBANA by propagating Buddha’s Own Most Best Positive Powerful words from Theravada Tipitaka along with Meditative Mindful Swimming having the power to Awaken and unite all societies for their happiness, welfare and peace by making them to grow vegetables and fruit plants in their homes and Space
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Tree >> Sutta Piṭaka >> Aṅguttara Nikāya >> Sattaka Nipāta
AN 7.27 - (A iv 24)
Saññā Sutta
— Perceptions —
[saññā]
Seven perceptions that lead to the long-term welfare and prevent their decline.
So
long as these seven criteria of non-decline stand are seen [endowed
with] these seven criteria of non-decline, only growth, is to be
expected for not decline.
————————–
Bhikkhu, I will teach the seven criteria of non-decline. Listen to that, and pay close attention, I will speak.
Yes, Bhante, answered the bhikkhus. The Bhagavā said:
And
what, bhikkhus, are the seven criteria of non-decline? So long,
bhikkhus, as the bhikkhus develop the perception of inconstancy, only
growth, bhikkhus, is to be expected for the bhikkhus, not decline.
So
long, bhikkhus, as the bhikkhus develop the perception of non-self,
only growth, bhikkhus, is to be expected for the bhikkhus, not decline.
So
long, bhikkhus, as the bhikkhus develop the perception of
loathsomeness, only growth, bhikkhus, is to be expected for the
bhikkhus, not decline.
So
long, bhikkhus, as the bhikkhus develop the perception of drawbacks,
only growth, bhikkhus, is to be expected for the bhikkhus, not decline.
So
long, bhikkhus, as the bhikkhus develop the perception of abandoning,
only growth, bhikkhus, is to be expected for the bhikkhus, not decline.
So
long, bhikkhus, as the bhikkhus develop the perception of dispassion,
only growth, bhikkhus, is to be expected for the bhikkhus, not decline.
So
long, bhikkhus, as the bhikkhus develop the perception of cessation,
only growth, bhikkhus, is to be expected for the bhikkhus, not decline.
So
long, bhikkhus, as these seven criteria of non-decline stand among the
bhikkhus, so long as the bhikkhus are seen [endowed with] these seven
criteria of non-decline, only growth, bhikkhus, is to be expected for
the bhikkhus, not decline.
Tout
d’abord je tiens à m’excuser auprès des nombreuses personnes qui
avaient regardé cette vidéo et qui l’ont vu disparaître. Il m’a été
demandé de retirer …
DO GOODPURIFY MIND SAID RECLINING BUDDHA of Prabuddha Universe in Classical Pāḷi,05) Classical Pāḷi,
बुद्धि
को अच्छी तरह से करें- बुद्ध के अपने सबसे अच्छे शक्तिशाली सकारात्मक
एनिमेटेड उद्धरण प्रचारित करके निब्बाना को प्राप्त करने के लिए सभी समाजों
के लिए ध्यान दें उन्हें सब्जियां विकसित करने के लिए और फल पौधे अपने घरों में और अंतरिक्ष में
2020 रुपये में 20 रुपये प्रति दिन के 75% लोगों के लिए सभी 117 शास्त्रीय भाषाओं में खुशहाल awakened बनाने के लिए
सौना सुट्टा
- धारणाएं -
सात धारणाएं जो दीर्घकालिक कल्याण की ओर ले जाती हैं और उनकी गिरावट को रोकती हैं।
जब
तक गैर-गिरावट के इन सात मानदंडों को गैर-गिरावट के इन सात मानदंडों को
देखा जाता है, तो इन सात मानदंडों को अस्वीकार नहीं किया जाता है, केवल
विकास को अस्वीकार नहीं किया जाना चाहिए।
————————–
भिक्खू, मैं गैर-गिरावट के सात मानदंड सिखाऊंगा। इसे सुनें, और करीबी ध्यान दें, मैं बोलूंगा।
हां, भंत ने भिक्खस का उत्तर दिया। भगवा ने कहा:
और
क्या, भिक्खस, गैर-गिरावट के सात मानदंड हैं? इतने लंबे समय तक, भिक्खस के
रूप में, भिखुस असंगतता की धारणा को विकसित करते हैं, केवल विकास, भिखुष,
भिखुस के लिए अपेक्षित होना चाहिए, गिरावट नहीं।
इतना
लंबा, भिक्खस, जैसे भिक्खस गैर-स्व, केवल विकास की धारणा को विकसित करते
हैं, भिक्खस, भिखुस के लिए अपेक्षित होना चाहिए, गिरावट नहीं।
इतने
लंबे समय तक, भिक्खस के रूप में, भिखुस लोथसोमेसनेस की धारणा को विकसित
करते हैं, केवल विकास, भिक्खुस, भिखुस के लिए अपेक्षित होना चाहिए, गिरावट
नहीं।
इतने लंबे समय तक,
भिक्खस के रूप में, भिखुस कमियों की धारणा को विकसित करते हैं, केवल विकास,
भिक्खस, भिखुस के लिए अपेक्षित होना चाहिए, गिरावट नहीं।
इतने
लंबे समय तक, भिक्खस के रूप में भिखुस त्यागने की धारणा को विकसित करते
हैं, केवल विकास, भिक्खुस, भिखुस के लिए अपेक्षित होना चाहिए, गिरावट नहीं।
इतने
लंबे समय तक, भिक्खस के रूप में भिखुस निराशा की धारणा को विकसित करते
हैं, केवल विकास, भिक्खुस, भिखुस के लिए अपेक्षा की जानी चाहिए, गिरावट
नहीं।
इतने लंबे समय तक,
भिक्खस के रूप में भिखुस समाप्ति की धारणा को विकसित करते हैं, केवल विकास,
भिखुस, भिखुस के लिए अपेक्षित नहीं है, गिरावट नहीं।
इतने
लंबे समय तक, भिक्खस, भिखुष के बीच गैर-गिरावट के इन सात मानदंडों के रूप
में, जब तक भिक्खुस को देखा जाता है [गैर-गिरावट के इन सात मानदंडों के साथ
[केवल विकास, भिक्खस, भिक्खुस के लिए उम्मीद की जा रही है, गिरावट नहीं।
বুদ্ধের
নিজের সেরা শক্তিশালী ইতিবাচক অ্যানিমেটেডের প্রচারের মাধ্যমে বুদ্ধের
নিজস্ব সেরা ইতিবাচক অ্যানিমেটেডের প্রচারণা করে নিববানা অর্জনের জন্য সব
সমাজের পথের জন্য পথের পথ রয়েছে। তাদের সবজি হত্তয়া এবং ফল গাছপালা তাদের ঘরে এবং স্থান
75%
মানুষের জন্য 117 টি শাস্ত্রীয় ভাষায় ২0২0 সালে ২0২0 মিলিয়ন মানুষ ২0২0
সালে ২0২0 সালে দারিদ্র্যের মধ্যে রয়েছে। একটি স্বাস্থ্যকর গ্রহের উপর
শান্তি, মর্যাদা এবং সমতা আছে। শুভ জাগ্রত ইউনিভার্সে তৈরি করতে
সাননা সূত
- উপলব্ধি -
সাতটি ধারণার যা দীর্ঘমেয়াদী কল্যাণে নেতৃত্ব দেয় এবং তাদের পতন প্রতিরোধ করে।
যতক্ষণ
না অ-হ্রাসের স্ট্যান্ডের এই সাতটি মানদণ্ডটি অ-হ্রাসের এই সাতটি
মানদণ্ডের সাথে দেখা যায়, শুধুমাত্র বৃদ্ধি, কেবলমাত্র বৃদ্ধি, প্রত্যাশা
করার জন্য প্রত্যাশিত হবে।
————————–
ভিকখু, আমি অ-পতনের সাতটি মানদণ্ড শিখব। শুনুন, এবং ঘনিষ্ঠ মনোযোগ দিতে, আমি কথা বলতে হবে।
হ্যাঁ, ভান্টে ভিক্ষুকের উত্তর দিলেন। ভগব বলেন,
আর
ভিকখুস কি, অ-পতনের সাতটি মানদণ্ড? এতদিন, ভিকখুস, ভিকখুসটি
অ্যান্টিভ্যাসেন্সের উপলব্ধি বিকাশ করে, শুধুমাত্র বৃদ্ধি, ভিকখুস,
ভিক্ষুকের জন্য আশা করা যায় না, পতন না।
ভিকখুস, ভিকখুস, অ-স্বের উপলব্ধি বিকাশের কারণে, শুধুমাত্র বৃদ্ধি, ভিকখুস, ভিক্ষুকের জন্য প্রত্যাশা করা হবে, পতন হবে না।
ভীকখস, ভিকখুস, ভিক্ষুকের মতামত গড়ে তুলতে, কেবল বৃদ্ধি, ভিকখুস, ভিক্ষুকের জন্য আশা করা যায় না, পতন না।
এতদিন, ভিকখুস, ভিকখস যেমন সংকোচনের উপলব্ধি বিকাশ করে, শুধুমাত্র বৃদ্ধি, ভিকখুস, ভিক্ষুকের জন্য প্রত্যাশা করা হবে, পতন হবে না।
এতদিন, ভিকখুস, ভিকখুসকে পরিত্যাগ করার উপলব্ধি, শুধুমাত্র বৃদ্ধি, ভিকখস, ভিক্ষুকের জন্য প্রত্যাশা করা হবে, পতন হবে না।
এতদিন ভিকখুস, ভিকখুস যখন বিচ্ছিন্নতার উপলব্ধি, শুধুমাত্র বৃদ্ধি, ভিক্ষুক, ভিক্ষুকের জন্য আশা করা যায় না, পতন না।
ভীকখস, ভিকখুস, ভিক্ষুকটি অবসারের উপলব্ধি বিকাশ, শুধুমাত্র বৃদ্ধি, ভিকখুস, ভিক্ষুকের জন্য প্রত্যাশা করা হবে না, পতন হবে না।
তাই
দীর্ঘ, ভিকখস, ভিকখুসের মধ্যে অ-পতনের এই সাতটি মানদণ্ড, যতদিন ভিকখুসকে
অ-পতনের সাতটি মানদণ্ডের সাথে দেখা যায়, কেবলমাত্র বৃদ্ধি, ভিকখুস,
ভিক্ষুকাসের জন্য আশা করা যায়, পতন না।
બૌદ્ધના
પોતાના શ્રેષ્ઠ શક્તિશાળી હકારાત્મક એનિમેટેડ અવતરણચિહ્નોને આગળ ધપાવવાથી
નિબ્બાનાને ધ્યાનમાં રાખીને નિબ્બાનાને ધ્યાનમાં રાખીને નિબ્બાનાને ધ્યાન
આપો તેમને શાકભાજી ઉગાડવા માટે અને ફળ છોડ તેમના ઘરોમાં અને જગ્યા
75%
લોકો માટે તમામ 117 શાસ્ત્રીય ભાષાઓમાં 2020 ડોલર સાથે 2020 મિલિયન લોકો
2020 માં ગરીબીમાં રહે છે .તેની 2020 માં ગરીબીમાં રહે છે .તેની શાંતિ,
ગૌરવ અને સમાનતા તંદુરસ્ત ગ્રહ પર છે. ખુશ જાગૃત Y imniverse બનાવવા માટે
સનાણા સૂત્ર
- પર્સેપ્શન્સ -
સાત ધારણાઓ જે લાંબા ગાળાના કલ્યાણ તરફ દોરી જાય છે અને તેમના ઘટાડાને અટકાવે છે.
તેથી
લાંબા સમય સુધી નૉન-ડિસક્લાઇન સ્ટેન્ડના સાત માપદંડને જોવામાં આવે છે
[સાથે સહનશીલ] આ સાત માપદંડની આ સાત માપદંડ, માત્ર વૃદ્ધિ, માત્રામાં ઘટાડો
થવાની ધારણા છે.
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ભીખુ, હું નૉન-ડિસક્લાઇનના સાત માપદંડને શીખવીશ. તે સાંભળો, અને નજીકથી ધ્યાન આપો, હું બોલું છું.
હા, ભન્ટે, ભીખુસનો જવાબ આપ્યો. ભગવાએ કહ્યું:
અને
શું, ભીખસ, બિન-ઘટાડાના સાત માપદંડ છે? તેથી, ભીખુસ, ભિક્ખુસ તરીકે,
અસંતોષની ધારણા વિકસાવે છે, માત્ર વૃદ્ધિ, ભીખસ, ભીખુસ માટે અપેક્ષા
રાખવામાં આવે છે, નહીં.
તેથી,
ભીખુસ, ભીખુસ, જેમ કે ભીખસ બિન-સ્વયંની ધારણાને વિકસિત કરે છે, માત્ર
વૃદ્ધિ, ભીખસ, ભીખસ માટે અપેક્ષિત છે, તેમાં ઘટાડો થયો નથી.
તેથી, ભીખુસ, ભિક્ખુસ, લોથસ્મેટિકની ધારણાને વિકસિત કરે છે, માત્ર વૃદ્ધિ, ભીખસ, ભીખુસ માટે અપેક્ષિત છે, તેમાં ઘટાડો થયો નથી.
તેથી, ભીખુસ, ભીખુસ, ખામીઓની ધારણાને વિકસિત કરે છે, માત્ર વૃદ્ધિ, ભીખુસ, ભીખુસ માટે અપેક્ષા રાખવામાં આવે છે, નહીં.
તેથી, ભીખુસ, જેમ કે ભીખુસ ત્યજી દેવાની ધારણાને વિકસિત કરે છે, માત્ર વૃદ્ધિ, ભીખસ, ભીખુસ માટે અપેક્ષા રાખવામાં આવે છે, નહીં.
તેથી,
ભીખુસ, ભિક્ખુસ, જેમ કે ભીખસ દ્રષ્ટિકોણની ધારણાને વિકસિત કરે છે, માત્ર
વૃદ્ધિ, ભીખસ, ભીખુસ માટે અપેક્ષા રાખવામાં આવે છે, નહીં.
તેથી, ભીખુસ, ભીખુસ, જેમ કે ભીખસ સમાપ્તિની ધારણાને વિકસાવે છે, માત્ર વૃદ્ધિ, ભીખસ, ભીખુસ માટે અપેક્ષિત છે, તેમાં ઘટાડો થયો નથી.
તેથી,
ભીખુસ, ભિક્ખુસમાં બિન-ઘટાડાના સાત માપદંડના આ સાત માપદંડ ભિક્ખસમાં ઊભા
થયા છે, તેથી ભિક્ખસને જોવામાં આવે છે [સાથે સહન કરવું] બિન-ઘટાડાના આ સાત
માપદંડ, માત્ર વૃદ્ધિ, ભીખસ, ભીખુસ માટે અપેક્ષિત છે, ઘટાડો નહીં.
ಬುದ್ಧನ
ಸ್ವಂತ ಅತ್ಯುತ್ತಮ ಶಕ್ತಿಶಾಲಿ ಧನಾತ್ಮಕ ಆನಿಮೇಟೆಡ್ ಉಲ್ಲೇಖಗಳನ್ನು ಪ್ರಸ್ತಾಪಿಸುವ
ಮೂಲಕ ನಿಬ್ಬಾನಾವನ್ನು ತಲುಪಲು ಎಲ್ಲಾ ಸಮಾಜಗಳಿಗೆ ಮನಸ್ಸು-ಪಥವನ್ನು ಧ್ಯಾನಶೀಲ
ಬುದ್ಧಿವಂತ ಈಜು ಮಾಡುವ ಮೂಲಕ ಮತ್ತು ಅವರ ಸಂತೋಷ, ಕಲ್ಯಾಣ ಮತ್ತು ಶಾಂತಿಗಾಗಿ ಎಲ್ಲಾ
ಸಮಾಜಗಳನ್ನು ಎಚ್ಚರಗೊಳಿಸಲು ಮತ್ತು ಒಗ್ಗೂಡಿಸಿ ತರಕಾರಿಗಳು ಬೆಳೆಯಲು ಅವುಗಳನ್ನು ಮತ್ತು ಹಣ್ಣು ಸಸ್ಯಗಳು ತಮ್ಮ ಮನೆಗಳಲ್ಲಿ ಮತ್ತು ಸ್ಪೇಸ್
ಎಲ್ಲಾ
117 ಕ್ಲಾಸಿಕಲ್ ಭಾಷೆಗಳಲ್ಲಿ 75% ರಷ್ಟು ಜನರು ದಿನಕ್ಕೆ 20 ರೂ.97 ಮಿಲಿಯನ್ ಜನರು
2020 ರಲ್ಲಿ ಬಡತನದಲ್ಲಿದ್ದಾರೆ. ಸಂತೋಷದ ಜಾಗೃತಗೊಳಿಸಿದ ಯುನಿವರ್ಸ್ ಅನ್ನು ರಚಿಸಲು
ಸಾನ್ನಾ ಸೂಟ್ಟಾ
- ಗ್ರಹಿಕೆಗಳು -
ದೀರ್ಘಕಾಲೀನ ಕಲ್ಯಾಣಕ್ಕೆ ಕಾರಣವಾಗುವ ಏಳು ಗ್ರಹಿಕೆಗಳು ತಮ್ಮ ಕುಸಿತವನ್ನು ತಡೆಯುತ್ತವೆ.
ಅಲ್ಲದ
ಕುಸಿತದ ಸ್ಥಿತಿಯ ಈ ಏಳು ಮಾನದಂಡಗಳು ಕಂಡುಬಂದವು, ಅನ್ಯಾಯದ ಈ ಏಳು ಮಾನದಂಡಗಳು,
ಮಾತ್ರ ಬೆಳವಣಿಗೆ, ಕೇವಲ ಬೆಳವಣಿಗೆಗೆ ಕಾರಣವಾಗಬಹುದು ಎಂದು ನಿರೀಕ್ಷಿಸಲಾಗಿದೆ.
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ಭಿಖಾಕು, ನಾನು ನಿರಾಕರಣೆಯ ಏಳು ಮಾನದಂಡಗಳನ್ನು ಕಲಿಸುತ್ತೇನೆ. ಅದನ್ನು ಕೇಳಿ, ಮತ್ತು ಗಮನವನ್ನು ಕೇಂದ್ರೀಕರಿಸಿ, ನಾನು ಮಾತನಾಡುತ್ತೇನೆ.
ಹೌದು, ಭಾಂಟೆ, ಭಿಕ್ಕೂಸ್ಗೆ ಉತ್ತರಿಸಿದ. ಭಗವೀ ಹೇಳಿದರು:
ಮತ್ತು
ಏನು, ಭಿಕ್ಕುಸ್, ಅನ್ಯಾಯದ ಏಳು ಮಾನದಂಡಗಳು? ಬಹಳ ಸಮಯ, ಭಿಕ್ಕುಸ್ ಬೆಳವಣಿಗೆಯನ್ನು
ಬೆಳವಣಿಗೆಯಾಗಿ ಅಭಿವೃದ್ಧಿಪಡಿಸಿದಂತೆ, ಭಿಕ್ಕೂಸ್ಗೆ ಭಿಕ್ಷುಕರಿಗೆ,
ನಿರಾಕರಣೆಯಾಗಬೇಕಿದೆ.
ಬಹಳ ಸಮಯ, ಭಿಕ್ಕ್ಯಾಸ್ ಅಲ್ಲದ ಸ್ವಯಂ ಗ್ರಹಿಕೆಯನ್ನು ಅಭಿವೃದ್ಧಿಪಡಿಸಿದಂತೆ ಭಿಕ್ಕುಸ್, ಭಿಕ್ಕ್ಹಸ್ಗೆ ಮಾತ್ರ ನಿರೀಕ್ಷಿಸಬೇಕಿದೆ.
ಬಹಳ ಸಮಯ, ಭಿಕ್ಕುಸ್, ಭಿಕ್ಕುಸ್ ಅಲುಗಾಡುವಿಕೆಯ ಗ್ರಹಿಕೆಯನ್ನು ಅಭಿವೃದ್ಧಿಪಡಿಸುವುದರಿಂದ, ಬೆಳವಣಿಗೆ, ಭಿಕ್ಕುಸ್, ಭಿಕ್ಕೂಸ್ಗೆ ನಿರಾಕರಿಸಬಾರದು.
ಬಹಳ ಸಮಯ, ಭಿಕ್ಕುಸ್, ನ್ಯೂಸ್ಬ್ಯಾಕ್ಗಳ ಗ್ರಹಿಕೆಯನ್ನು ಅಭಿವೃದ್ಧಿಪಡಿಸಿದಂತೆ, ಬೆಳವಣಿಗೆ, ಭಿಕ್ಕೂಸ್, ಭಿಕ್ಕೂಸ್ಗೆ ನಿರಾಕರಿಸಬಾರದು.
ಬಹಳ ಸಮಯ, ಭಿಕ್ಕುಸ್, ಹಿಕ್ಕುಸ್ ಕೈಬಿಡುವ ಗ್ರಹಿಕೆಯನ್ನು ಅಭಿವೃದ್ಧಿಪಡಿಸುತ್ತದೆ, ಬೆಳವಣಿಗೆ, ಭಿಕ್ಕುಸ್, ಭಿಕ್ಕೂಸ್ಗೆ ನಿರಾಕರಿಸಬಾರದು.
ಬಹಳ ಸಮಯ, ಭಿಕ್ಕುಸ್, ವಿಪರೀತ ಗ್ರಹಿಕೆಯನ್ನು ಗ್ರಹಿಸುತ್ತಾಳೆ, ಭಿಕ್ಕೂಸ್ಗೆ ಭಿಕ್ಷುಕರಿಗೆ ಮಾತ್ರ ನಿರೀಕ್ಷಿಸಬೇಕಿದೆ.
ಬಹಳ ಸಮಯ, ಭಿಕ್ಕುಸ್ ನಿಷೇಧದ ಗ್ರಹಿಕೆಯನ್ನು ಅಭಿವೃದ್ಧಿಪಡಿಸಿದಂತೆ, ಬೆಳವಣಿಗೆ, ಭಿಕ್ಕುಸ್, ಭಿಕ್ಕೂಸ್ಗೆ ನಿರಾಕರಿಸಬಾರದು.
ಭುಕ್ಕ್ಯಾಸ್ನ ಅನ್ಯಾಯದ ಅಲ್ಲದ ಏಳು ಮಾನದಂಡಗಳಾದ ಭಿಕ್ಕ್ಹಸ್ನ ಈ ಏಳು ಮಾನದಂಡಗಳಂತೆ ಭಾಖಸ್ ಕುಸಿತ ಇಲ್ಲ.
A
documentary on “Nadaprabhu Kempegowda”. Produced by the Department of
Information and public relation, government of Karnataka. Directed by
Veerappa Marala…
ബുദ്ധന്റെ
ഏറ്റവും ശക്തമായ പോസിറ്റീവ് ആനിമേറ്റഡ് ഉദ്ധരണികൾ
പ്രചരിപ്പിക്കുന്നതിലൂടെ, എല്ലാ സമൂഹങ്ങൾക്കും മാലിന്യമായ നീന്തൽക്കൊപ്പം
പ്രചരിപ്പിക്കുന്നതിലൂടെ, എല്ലാ സമൂഹങ്ങളും ഉണ്ടാക്കാൻ അധികാരമുള്ള പാത്ത്
പച്ചക്കറികൾ വളർത്തുന്നത് , പഴം അവരുടെ വീടുകളിൽ സസ്യങ്ങൾ
75%
ക്ലാസിക്കൽ ഭാഷകളിലും 75% ആളുകൾക്ക് പ്രതിദിനം 20 രൂപയുമുണ്ട്. 97 ദശലക്ഷം
ആളുകൾക്ക് 2020 ൽ ആളുകൾ ദാരിദ്ര്യമായി. സന്തോഷകരമായ ഉണർവ്വായ സുപ്രംഭരം
സൃഷ്ടിക്കാൻ
സയ്സന് സുത്ത
- ധാരണകൾ -
ദീർഘകാല ക്ഷേമത്തിലേക്ക് നയിക്കുന്ന ഏഴ് ധാരണകളും അവരുടെ തകർച്ച തടയുന്നു.
നിരസില്ലാത്ത
ഈ സറ്റൊറ്റീയ ഈ നിലപാട് വരുന്നിടത്തോളം കാലം ഈ ഏഴു മാനദണ്ഡങ്ങൾ
കുറയുന്നില്ല, കുറയാത്ത ഈ ഏഴു മാനദണ്ഡങ്ങൾ മാത്രമാണ്, വളർച്ച കുറയുമെന്ന്
പ്രതീക്ഷിക്കാം.
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ഭീഖു, കുറയാകാത്ത ഏഴ് മാനദണ്ഡങ്ങൾ ഞാൻ പഠിപ്പിക്കും. അത് ശ്രദ്ധിക്കുകയും ശ്രദ്ധിക്കുകയും ചെയ്യുക, ഞാൻ സംസാരിക്കും.
അതെ, ഭാന്തെ, ഭിക്ഹസിന് മറുപടി പറഞ്ഞു. ഭഗവ പറഞ്ഞു:
വീഖുസ്,
നിരസിക്കാത്ത ഏഴ് മാനദണ്ഡങ്ങൾ ഏതാണ്? അദൃശ്യമായ, ഭിക്ക്ഹസ്, അനിഷ്ടമായുള്ള
ധാരണ വികസിപ്പിക്കുന്നതിനാൽ, വളർച്ച, ഭിക്ഹസ് എന്നിവരാണ് അമിതമായി
കുറയ്ക്കേണ്ടത്.
ആത്മാർത്ഥമായ, ഭിക്ക്ഹസ്, സ്വയം ഇതര ധാരണ വളർത്തിയതുപോലെ, വളർച്ചാ, ഭിക്ഷസ് എന്നീ വളർച്ച കുറയുമെന്ന് ഭിച്ചയുമായി പ്രതീക്ഷിക്കണം.
ഇത്രയും
കാലം, ഭിക്ക്ഹസ്, ലൂത്ത്ശേഖര്യത്തിന്റെ ധാരണ വികസിപ്പിക്കുന്നതിനാൽ,
ഭീഖുസ് മാത്രമാണ് ഭിന്നസംഖ്യയേറിയത് ഭീഖിന് പ്രതീക്ഷിക്കുന്നത്.
ഇന്ന് നീളമുള്ള, ഭിക്ക്ഹസ്, പോരായ്മലുകളെക്കുറിച്ചുള്ള ധാരണ വികസിക്കുമ്പോൾ, വളർച്ചാ, ഭിഖുസ് മാത്രമാണ് ഭീഖിന് പ്രതീക്ഷിക്കേണ്ടത്.
ഇത്രയും കാലം, ഭിക്ക്ഹസ് എന്നതിനാൽ, ഭീഖിൻ എന്ന നിലയിൽ, വളർച്ചാ, ഭീഖുസ് മാത്രമേ കുറയത്.
ഇത്രയും
കാലം, ഭിക്ക്ഹസ്, ഭീഖിൻ വിദരിക്കുന്നതിനെക്കുറിച്ചുള്ള ധാരണ
വികസിപ്പിക്കുന്നതിനാൽ, വളർച്ചാ, ഭീഖുസ് മാത്രമാണ് ബിക്കുശിന്
പ്രതീക്ഷിക്കുന്നത്.
അതായത്, ഭീഖുസ്, ദി ഗുഡ്ജൂസ് വികസിപ്പിക്കുന്നതിനാൽ, ഭീഖിന്റെ വളർച്ചാ, ഭീഖുസ് മാത്രമാണ് ഭിന്നസംഖ്യയിൽ വയ്ക്കുന്നത്.
ഇത്രയും
കാലം, ഭിക്ക്ഹസ്, ഭിക്ഹൂസ് ഇടയിൽ നിലകൊള്ളുന്നതുപോലെ, ഭിക്ഹൂസ് ഈ ഏഴു
മാനദണ്ഡങ്ങൾ കാണുന്നത് പോലെ, വളർച്ചാ, ഭിക്ഹസ്, ഭിക്കൻഹസിനായി
പ്രതീക്ഷിക്കേണ്ടതുണ്ട്, നിരസിക്കരുത്.
बुद्धीच्या
स्वत: च्या सर्वोत्तम शक्तिशाली सकारात्मक अॅनिमेटेड कोट्स थेरवडा
टिपिटाकाच्या शब्दांद्वारे बुद्धांच्या स्वत: च्या सर्वोत्तम सकारात्मक
अॅनिमेटेड कोट्स थेरवडा टिपिटाकाच्या शब्दांद्वारे बुद्धांच्या स्वत: च्या
सर्वोत्तम सकारात्मक अॅनिमेटेड कोट्सच्या शब्दांसह, त्यांच्या आनंद, कल्याण
आणि शांततेसाठी सर्व सोसायटी जागृत आणि एकत्र करणे. त्यांना भाज्या
वाढविण्यासाठी आणि फळ वनस्पती त्यांच्या घरातील आणि जागा
सुमारे
117 शास्त्रीय भाषांमध्ये दररोज 20 रुपये राहणाऱ्या लोकांसाठी. 9 7 दशलक्ष
लोक 2020 मध्ये दारिद्र्यामध्ये असतात. निरोगी ग्रहावर शांतता, प्रतिष्ठा
आणि समानता आहे. आनंदी जागृत Youniverse तयार करण्यासाठी
सआ सुट्टा
- धारणा -
दीर्घकालीन कल्याण आणि त्यांच्या घटनेस प्रतिबंध करणार्या सात धारणा.
जोपर्यंत
नॉन-डीसीलाइन स्टँडचा सात निकष पाहिला जातो तो [संपन्न झालेल्या]
नाकारल्या जाणार्या सात निकषांनुसार केवळ वाढ होत नाही तरच वाढ अपेक्षित
आहे.
————————–
भिकूहु, मी नंका नाकारण्याचे सात निकष शिकवतो. ते ऐका आणि जवळ लक्ष द्या, मी बोलू.
होय, भांंत यांनी भिकखुसला उत्तर दिले. भगव म्हणाले:
आणि
भिकखुस, नॉन-डीकलाइनचे सात निकष कोणते आहेत? इतके लांब, भिकस, भिकखुस,
म्हणून भिकखुस यांची गैर्जनची धारणा विकसित केली जाते, फक्त वाढ, भिश्ख,
भिकखुहससाठी अपेक्षित नाही.
इतका काळ, भिक्खस, भिकखुस, म्हणून स्वत: ची धारणा विकसित केली जाते, केवळ वाढ, भिश्ख, भिकखुशसाठी अपेक्षित नाही.
इतके लांब, भिक्खुस, भिकखुस म्हणून भिकखुशपणाची धारणा विकसित झाली, केवळ वाढ, भिकस, भिकखुहससाठी अपेक्षित नाही.
इतके लांब, भिक्खस, भिकखुस, कारण भिकखुस यांची कमतरता समजली जाते, फक्त वाढ, भिश्ख, भिकखुससाठी अपेक्षित नाही.
बराच काळ, भिकस, भिकखुस, म्हणून भिकखुदेखील विकसित होण्याची संकल्पना विकसित करतात, फक्त वाढ, भिशुह, भिकखुहससाठी अपेक्षित नाही.
इतका काळ, भिक्खुस, भिकखुस म्हणून निराशाची धारणा विकसित केली जाते, केवळ वाढ, भिश्ख, भिकखुससाठी अपेक्षित नाही.
इतके लांब, भिक्खुस, भिकखुस, म्हणून भिकखुसचा शेवटचा परिणाम विकसित झाला, फक्त वाढ, भिश्ख, भिकखुहससाठी अपेक्षित नाही, नाकारला नाही.
इतके
लांब, भिक्खस, भिक्खुस या सात निकषांनुसार भिकखुहमध्ये उभे राहिल्या
जोपर्यंत भिक्षखला [नाजूक] या सात निकषांचा समावेश आहे, केवळ वाढ, भिक्हस,
भिकखुंसाठीच वाढण्याची अपेक्षा आहे, कमी नाही.
राम्रो
समाजलाई विचार प्राप्त गर्न सबै समाजका लागि पथ प्राप्त गर्न सबै
समाजस्थानको स्वामित्व प्राप्त गर्नका लागि अराभ्याडाले टिराभिया टिपैटा
टिपटाका शब्दहरू छन् र उनीहरूको खुशीको साथ र सबै समाजका साथ मनोवृत्ति
राख्दछ तिनीहरूलाई तरकारी बढ्न -बोटहरू उनीहरूको घर र अन्तरिक्षमा
सबै
117 शास्त्रीय भाषाहरूमा प्रति दिन 20 रुपैयाँवासी 75 75% जनताका लागि 20
million मिलियन बढी व्यक्ति 202020 मा गरीबीमा रहेको छ। खुशी जागा रहन
जागृत
Sazaa Shtta
- धारणा -
सात धारणा जुन दीर्घकालीन कल्याणको नेतृत्व गर्दछ र उनीहरूको गिरावटलाई रोक्दछ।
यति
लामो समय सम्म नकारात्मक स्ट्यान्सिओकी अडानका सात खतरनाक] देखिएका छन्
[साथ] मात्र, केवल बृद्धि मात्र, अस्वीकारको लागि अपेक्षित छ।
————————————–
भरिकु, म नकारात्मक मापदण्डको सात मापदण्डलाई सिकाउनेछु। यसलाई सुन्नुहोस् र ध्यान दिनुहोस्, म बोल्छु।
हो, भगप्रपतिले भिकखसलाई उत्तर दिए। भाभवले भने:
र
के, भरिकको, गैर निन्द्राको सात मापदण्ड हो? यति लामो, भोक्खस, जस्तो कि
भूखमले अन्यायको धारणा विकास गर्दछ, केवल बृद्धि, भिकखस भकखूसको लागि
अपेक्षा गरिन्छ, नआउँदछ।
यति
लामो, भोक्खसले गैर स्वयंलाई मात्र बृद्धिको धारणा विकास गरेको अनुसार
भलिकहका लागि अपेक्षा गरिएको छ, नडराइडअनुसार, अस्वीकार नगर्नुहोस्।
यति लामो, भोक्खासले शेष विस्प्रक्षेप, भिकखस मात्र भत्काउने धारणा विकास गरेपछि भलिकधसका लागि अपेक्षित छैन, नपर्इएको छ।
यति
लामो, भोक्खस, किनभने भोक्खले कमब्याकहरूको धारणा विकास गर्दछ, केवल
बृद्धि, भिकखस भकखूसको लागि अपेक्षा गरिन्छ, गिरावट आएको छैन।
यति लामो, भोक्खस, जवदीस छोड्ने कुरा छोड्ने कुरामा मात्र बृद्धि, भिकखस भक्खसका लागि अपेक्षित छैन, नडराइड हो।
यति लामो, भोक्खस, भूराशले विकृतिको धारणा विकास गर्छन्, बृद्धको बृद्धि, भलिकचसका लागि अपेक्षित छ, नपर्इएको छैन।
यति लामो, भोक्खस, पीडितले सेस्खेशनको धारणा विकास गरे, केवल बृद्धि, भिकखस भकखूसको लागि अपेक्षा गरिएको छ, नडराउनुहोस्।
यति
लामो, भोकस, यी सात गिरावट भक्वको बीचमा खडा भएकोले गैर गिरावटको यी सात
गिरावट, भलिकको बृद्धि, भखेकका लागि अपेक्षा गरिएको छ, नडराउनुहोस्।
Modi Has Made a ‘Kashi Vishvanath Mall’, Not Mandir, Says the Temple’s Mahant | UP Elections 2022
In
an interview to The Wire’s Arfa Khanum Sherwani, Rajendra Prasad
Tiwari, mahant of the Kashi Vishvanath temple in Varanasi accused the
Bharatiya Janata Party of making a business out of religion. Kashi is a
place of devotion (saadhana), not money-making (saadhan), he says
Modi Has Made a ‘Kashi Vishvanath Mall’, Not Mandir, Says the Temple’s Mahant | UP Elections 2022
In
an interview to The Wire’s Arfa Khanum Sherwani, Rajendra Prasad
Tiwari, mahant of the Kashi Vishvanath temple in Varanasi accused the
Bharatiya Janata Pa…
بائيگھم
جي پنھنجي سڀني کان بھترين طاقتور هائڊا جي بھترين طاقتور متحرڪ متحرڪ
متحرڪ قائداعظم سان گڏ نيڪ تارنا ٽپوٽا کي حاصل ڪرڻ جي لاء سڀني معاشرن جي
لاء انهن سبزين کي پوکڻ لاء پنهنجي گهرن ۾
ست تاثرات جيڪي ڊگهي مدي واري فلاح ۽ انهن جي گهٽتائي کي روڪيندا آهن.
ان
کان وڏو وڏو توهان جو ستاروو نسخانو ڏٺو وڃي ٿو ته
[STOPERTENENASTENASTENNASTENENASTENNANET غير گهٽتائي جو اهو]، صرف سورا
گهٽ معيار، گهٽجڻ جي لاء توقع آهي.
————————–
ڀائيڪ بو، مان غير گهٽتائي جا ست معيار سيکاريندس. انهي کي ٻڌو، ۽ ويجهي ڌيان ڏيو، مان ڳالهائيندس.
ها، ڀٽ، بيخبرس جو جواب ڏنو. ڀاوĀ چيو:
۽
ڇا، خرچي، ڇا غير گهٽتائي جا ست معيار آهن؟ پوء ڊگهي، بنگمڪ کي
docaquequequequecquخت جي معني تي باکان، ڀڙڪائڻ، بيروگاه ڪرڻ) جي خبر ٿيڻ
ويو آهي.
پوء جڏھن بنگليس، بيگھر تاليڀم، فقط ڪرو ملومقت، ڪدو، ڪٿلڪو کي نھ ڪندي، بي قصو بوقت تائين نٿو اچي.
پوء هڪ، بنگليپو، جيتوڻيڪ
پوء جڏھن بيروڪندو، ڪڙو تھ butich ڻ، فقط ڪرڪو مگم کي ڌارين، توقع ٿيڻ واري خبر ٿيڻ ويو آھي.
پوء ڊگهي، ڪتوس تکوڪو نگاھڪو کي غير معدور ڪيتو،
پوء جڏھندو اڪقادم، جيتوڻيڪ سٽڳي جي تکوم، دنيا جي ڪاٽي ريت رھ ٿيڻ وارو آهي.
புத்தர்
சொந்த சிறந்த சக்திவாய்ந்த நேர்மறையான அனிமேட்டட் மேற்கோள்களைத் தடுக்க
அனைத்து சமுதாயங்களுக்கும் தியானா டிப்பிடேகா வார்த்தைகளைத் தியானம்
செய்வது, நலன்புரி மற்றும் சமாதானம் ஆகியவற்றிற்கான அனைத்து
சமுதாயங்களையும் தங்களது மகிழ்ச்சியுடன், நலன்புரி மற்றும் சமாதானம்
ஆகியவற்றிற்காகவும், அவர்கள் காய்கறிகள் வளர மற்றும் பழம் தாவரங்கள் தங்கள் வீடுகளில் மற்றும் விண்வெளி
அனைத்து 117 கிளாசிக்கல் மொழிகளிலும் 75 சதவிகிதம் ரூபாய் 2020 ரூபாய்க்கு ரூ மகிழ்ச்சியான உற்சாகத்தை உருவாக்க
Saññaut Sutta.
- உணர்வுகள் -
நீண்டகால நலனுக்காக வழிநடத்தும் ஏழு உணர்வுகள் மற்றும் அவற்றின் சரிவை தடுக்கின்றன.
இந்த
ஏழு அளவுகோல்கள் அல்லாத சரிவு நிலைப்பாட்டின் ஏழு அளவுகோல்கள்
காணப்படுகின்றன [entowed] இந்த ஏழு அளவுகோல் அல்லாத குறைபாடு, வளர்ச்சி
மட்டுமே, சரிவு அல்ல.
—————————-
Bhikhu, நான் அல்லாத சரிவு ஏழு அளவுகோல்களை கற்பிப்பேன். அதைக் கேளுங்கள், கவனத்தை கவனியுங்கள், நான் பேசுவேன்.
என்ன,
பிக்ஹஸ், அல்லாத வீழ்ச்சியின் ஏழு அளவுகோல்கள்? இவ்வளவு நீண்ட காலமாக,
பிக்ஹஸ், புக்கிஷஸ் என்ற கருத்தை உருவாக்கியதைப் போலவே, புக்கிஷஸ் மட்டுமே,
பிக்ஹஸ், பிக்ஹுஸுக்கு எதிர்பார்க்கப்படுவதாகும்.
எனவே,
பிக்ஹஸ், பிக்ஹுஸ், அல்லாத சுய, மட்டுமே வளர்ச்சி, பிக்ஹுஸ், பிக்ஹஸ்
எதிர்பார்க்கப்படுவதால், பிக்ஹுஸுக்கு எதிர்பார்க்கப்படுவதாகும்.
எனவே,
பிக்ஹஸ், பிக்ஹுஸ் ஆகியோர், லோகோஸெமனைப் பற்றிய கருத்தை
வளர்த்துக்கொள்வதால், பிக்ஹஸ் மட்டுமே, பிக்ஹஸ் என்று
எதிர்பார்க்கப்படுவதாகும்.
இவ்வளவு
நீண்ட காலமாக, பிக்ஹஸ், பின்னடைவுகளின் உணர்வை உருவாக்குகையில், பிக்ஹஸ்
மட்டுமே, பிக்ஹஸ், பிக்ஹஸ் என்று எதிர்பார்க்கப்படுவதாகும்.
இவ்வளவு
வரை, பிக்ஹஸ், பிக்ஹஸ் கைவிடப்படுவதால், கைவிடப்படுவதை கருத்தில் கொண்டு,
பிக்ஹுஸ் மட்டுமே, பிக்ஹுஸுக்கு எதிர்பார்க்கப்பட வேண்டும் என்று
எதிர்பார்க்கப்படுகிறது.
இவ்வளவு
வரை, பிக்ஹுஸ், பிக்ஹஸ், பிக்ஹஸ் என்ற கருத்தை உருவாக்கியதைப் போலவே,
பிக்ஹுஸ் மட்டுமே பிக்ஹஸ் என்று எதிர்பார்க்கப்படுவதால், பிக்ஹுஸுக்கு
எதிர்பார்க்கப்படுவதாகும்.
இவ்வளவு
நீண்ட காலமாக, பிக்ஹுஸ், காய்ச்சலைப் பற்றிய கருத்தை உருவாக்கியதைப்
போலவே, பிக்ஹஸ் மட்டுமே, பிக்ஹுஸ், பிக்ஹஸ் என்று எதிர்பார்க்கப்படுவதால்,
சரிவு அல்ல.
பிக்ஹுஸ்
மத்தியில் இந்த ஏழு அளவுகோல்கள் இந்த ஏழு அளவுகோல்களைப் போலவே, பிக்ஹஸ்
மத்தியில் இந்த ஏழு அளவுகோல்களாக இருப்பதால், இந்த ஏழு அளவுகோல்களைத்
தாங்கிக் கொள்ளாததால், பிக்ஹஸ் மட்டுமே, பிக்ஹஸ், சரிவு இல்லை.
బుద్ధుని
యొక్క సొంత శక్తివంతమైన సానుకూల సానుకూల యానిమేటెడ్ కోట్స్ ప్రచారం చేయడం
ద్వారా nibbana సాధించడానికి అన్ని సమాజాలకు మార్గదర్శిని తనిఖీ చేయండి
వాటిని కూరగాయలు పెరగడం మరియు పండు మొక్కలు
రోజుకు 20 రూపాయల జీవనశైలి 75% ప్రజలందరికీ సుమారుగా 75% మంది ప్రజలు. సంతోషంగా మేల్కొనే యువతను సృష్టించడానికి
Saññā sutta.
- పర్సెప్షన్స్ -
దీర్ఘకాలిక సంక్షేమకు దారితీసే ఏడు అవగాహనలు వారి క్షీణతను నిరోధిస్తాయి.
నాన్-డిఫ్లైన్ స్టాండ్ యొక్క ఈ ఏడు ప్రమాణాలు (దీనర్థం] కాని క్షీణత యొక్క ఏడు ప్రమాణాలను కలిగి ఉంటాయి, వృద్ధి చెందడం మాత్రమే కాదు.
————————–
భిక్హూ, నేను నాన్-డిక్లెట్ యొక్క ఏడు ప్రమాణాలను నేర్పించను. ఆ వినండి, మరియు దగ్గరగా శ్రద్ద, నేను మాట్లాడటం ఉంటుంది.
అవును, భేఖుస్కు జవాబిచ్చారు. భగవ్ చెప్పారు:
మరియు
ఏ, భిక్హస్, కాని క్షీణించిన ఏడు ప్రమాణాలు? సుదీర్ఘమైన, భిక్హస్, భీకస్
అవాస్తవిక యొక్క అవగాహనను, పెరుగుదల, భిక్ఖస్ యొక్క అవగాహనను అభివృద్ధి
చేస్తోంది, భిక్హస్ కోసం అంచనా వేయడం లేదు.
చాలా కాలం, భిక్హస్, భీభౌస్ కాని స్వీయ, భిక్ఖస్ యొక్క అవగాహన, భిక్ఖస్ అవగాహనను అభివృద్ధి చేస్తూ, భిక్హస్, క్షీణించడం లేదు.
సుదీర్ఘమైన, భిక్ఖస్, అసూయ యొక్క అవగాహనను, భీకోస్ అవగాహన, భిక్ఖస్, భిక్హస్, క్షీణించడం లేదు.
చాలా
కాలం, భిక్హస్, భీకస్ లోపాల యొక్క అవగాహనను అభివృద్ధి చేస్తూ, భీకోస్,
భిక్హస్ కోసం అంచనా వేయడం, భీకస్, భిక్ఖస్ యొక్క అవగాహనను అభివృద్ధి
చేస్తోంది.
సుదీర్ఘమైన, భిక్హస్, భిక్హస్ విసర్జించిన అవగాహనను అభివృద్ధి చేస్తున్నారు, భిక్హస్, భిక్హస్ కోసం అంచనా వేయడం లేదు.
సుదీర్ఘమైన, భిక్హస్, భిక్హస్ డిస్ప్లేషన్ యొక్క అవగాహనను అభివృద్ధి చేస్తున్నాడు, భీకస్, భిక్హస్, భక్షం కోసం ఊహించలేము.
సో
లాంగ్, భిక్హస్, భిక్హస్ విరమణ యొక్క అవగాహనను అభివృద్ధి చేస్తూ, భీకస్,
భిక్హస్ కోసం మాత్రమే అంచనా వేయడం, భీకస్ అవగాహనను అభివృద్ధి చేస్తాయి.
భిక్ఖస్ మధ్య నాన్-డిక్లెట్ స్టాండ్ యొక్క ఈ ఏడు ప్రమాణాల వలె చాలా కాలం, భిక్హస్, భిక్ఖస్ కనిపించని కారణంగా [ తిరస్కరించడం లేదు.
بدھ
کے تمام معاشرے کے لئے ملاحظہ کرنے کے لئے تمام معاشرے کے لئے راہنمائی
کریں تاکہ بدھ کے اپنے بہترین طاقتور مثبت مثبت متحرک حوالہ جات تھراواڈا
ٹپٹیکا الفاظ کو مصلحت ذہنی تیاری کے ساتھ ساتھ ساتھ ساتھ اپنی خوشحالی،
فلاح و بہبود اور امن کے لئے تمام معاشرے کو بیدار کرنے اور متحد کرنے کی
طاقت حاصل کر کے ان کو سبزیوں میں اضافہ کرنے کے لئے اور پھل ان کے گھروں میں اور خلا
تمام
117 کلاسیکی زبانوں میں 75٪ لوگوں کے لئے 20 فی دن رہتے ہیں. 2020 میں
غربت میں 97 ملین زیادہ لوگ ہیں. ایک صحت مند سیارے پر امن، وقار اور
مساوات ہے. خوش بیداری آپ کو پیدا کرنے کے لئے
سننا اتنا
خیالات -
سات خیالات جو طویل مدتی فلاح و بہبود کی قیادت کرتے ہیں اور ان کی کمی کو روکنے کے لۓ ہیں.
جب
تک غیر ردعمل کے موقف کے ان سات معیاروں کو دیکھا جاتا ہے [اس کے ساتھ] ان
کے سات معیاروں کو غیر کمی کے ساتھ، صرف ترقی کی توقع نہیں کی جاسکتی ہے.
—————————————–
بھککو، میں غیر کمی کے سات معیار سکھاؤں گا. اس کو سنیں، اور توجہ دینا، میں بولوں گا.
جی ہاں، بھٹی نے بابکخ کو جواب دیا. بھگوا نے کہا:
اور
کیا، بھیکفس، غیر کمی کے سات معیار ہیں؟ اتنی دیر تک، بھیکفس، جیسا کہ
بھیکفس نے صرف ترقی کے تصور کو فروغ دینے کے لئے، صرف ترقی، بھیکخس کی توقع
کی ہے، اس میں کمی نہیں ہے.
اتنی
لمبی، بھیکفس، جیسا کہ بھیکفس نے غیر خود کے تصور کو فروغ دینے کی ترقی کی
ہے، صرف ترقی، بھیکفس، بھوکفس کے لئے متوقع ہے، کمی نہیں.
اتنے
لمبے، بھیکفس، جیسا کہ بھیکفس کے طور پر، صرف ترقی، بھیکخس، صرف ترقی،
بھیکخس کے تصور کی ترقی کی جاتی ہے، اس کی توقع نہیں کی جاتی ہے.
اتنی دیر تک، بھیکفس، جیسا کہ بھیکفس نے کمی کے تصور کو فروغ دینے کے لئے، صرف ترقی، بھیکفس، بھیکخس کے لئے توقع کی ہے، کمی نہیں.
اتنی
دیر تک، بھیکفس، جیسا کہ بھیکفس کو چھوڑنے کے تصور کو فروغ دینے کے تصور
کو فروغ دینا، صرف ترقی، بھیکفس، بھیکخس کے لئے متوقع ہے، کمی نہیں.
اتنی لمبی، بھیکفس، جیسا کہ بھیکفس نے منتشر کے تصور کو فروغ دینے کے لئے، صرف ترقی، بھیکفس، بھیکخس کے لئے توقع کی ہے، کمی نہیں.
اتنی
دیر تک، بھیکفس، جیسا کہ بھیکفس نے جھگڑا کے تصور کو فروغ دینے کے لئے،
صرف ترقی، بھیکفس کو ترقی کی توقع کی ہے، اس میں کمی نہیں ہے.
بہت
لمبے، بھیکفس، کیونکہ بھیکفس کے درمیان غیر کمی کے ان سات معیار کے طور
پر، جب تک بھیکخ کو دیکھا جاتا ہے [اس کے ساتھ] غیر کمی کے ساتھ ان سات
معیارات، صرف ترقی، بھیکخس کے لئے توقع کی جاسکتی ہے، کمی نہیں
DO GOODPURIFY MIND-Awakened One To Create Awaken Universe among
Tibetans in Exile
Mental Development-6) Right Effort(Sammaa-vaayaama)-7) Right Mindfulness(Sammaa-sati)-
8) Right Concentration(Sammaa-samaadhi)
7.1 Right Concentration (mundane): At low level Right Concentration means determination of mind to be generous, keep the Precepts, meditate or listen to Dhamma sermons. Such determination is a precursor of concentration called ‘kha.nika-samaadhi’.
7.2 Right Concentration (transcendental): At high level Right Concentration means attaining neighbourhood concentration [upacaara-samaadhi] and access concentration [appanaa-samaadhi] - the former means concentrating the mind to the degree that it is so stable that it rests on the brink of the ‘absorptions’ and the latter means attaining the absorptions, from the first absorption upwards.
Right Concentration
(Sammaa-samaadhi)
M. 44
What, now, is Right Concentration?
Its Definition
Having the mind fixed to a single object (cittekeggataa, lit. `One-pointedness of mind’): this is concentration.
`Right Concentration’ (sammaa-samaadhi), in its widest sense, is the kind of mental concentration which is present in every wholesome state of consciousness (kusala-citta), and hence is accompanied by at least Right Thought (2nd factor), Right Effort (6th factor) and Right Mindfulness (7th factor). `Wrong Concentration’ is present in unwholesome states of consciousness, and hence is only possible in the sensuous, not in a higher sphere. Samaadhi, used alone, always stands in the Sutta, for sammaa-samaadhi, or Right Concentration.
Its Objects
The four `Foundations of Mindfulness’ (7th factor): these are the objects of concentration.
Its Requisites
The four `Great Efforts’ (6th factor): these are the requisites for concentration.
Its Development
The practising, developing and cultivating of these things: this is the development (bhaavanaa) of concentration.
Right Concentration (sammaa-samaadhi) has two degrees of development; 1. `Neighborhood Concentration’ (upacaarasamaadhi). which approaches the first absorption without, however, attaining it; 2. `Attainment Concentration’ (appanaasamaadhi), which is the concentration present in the four Absorptions (jhaana). These Absorptions are mental states beyond the reach of the fivefold sense-activity, attainable only in solitude and by unremitting perseverance in the practice of concentration. In these states all activity of the five senses is suspended. No visual or audible impressions arise at such a time, no bodily feeling is felt. But, although all outer sense-impressions have ceased, yet the mind remains active, perfectly alert, fully awake.
The attainment of these Absorptions, however, is not a requisite for the realization of the four Supermundane Paths of Holiness; and neither Neighborhood-Concentration nor Attainment-Concentration, as such, possesses the power of conferring entry to the four Supermundane Paths: hence they really have no power to free one permanently from evil things. The realization of the Four Supermundane Paths is possible only at the moment of deep `Insight’ (vipassanaa) into the Impermanency (aniccataa), Miserable Nature (dukkhataa) and Impersonality (anattataa) of this whole phenomenal process of existence. This Insight, again, is attainable only during Neighborhood-Concentration, not during Attainment Concentration.
He who has realized one or other of the Four Supermundane Paths without ever having attained the Absorptions, is called Sukkha-vipassaka, or Suddhavipassanaa-yaanika, i.e. `one who has taken merely Insight (vipassanaa) as his vehicle’. He, however, who, after cultivating the Absorptions, has reached one of the Supermundane Paths is called Saniathayaanika, or `one who has taken Tranquillity (samatha) as his vehicle (yaana)’.
For samatha and vipassanaa see Fund IV. and B. Diet.
The Four Absorptions
(jhaana)
D.22
Detached from sensual objects, detached from evil things, the disciple enters into the first Absorption, which is accompanied by Thought Conception and Discursive Thinking, is born of detachment, and filled with Rapture and Happiness.
This is the first of the Absorptions belonging to the Fine-Material Sphere (rupaavacarajjhaana). It is attained when, through the strength of concentration, the fivefold sense activity is temporarily suspended, and the five Hindrances are likewise eliminated.
See B. Dict.: kasina, nimitta, samaadhi.
M. 43
This first Absorption is free from five things, and five things are present. When the disciple enters the first Absorption, there have vanished (the five Hindrances): Lust, Ill-Will, Torpor and Sloth, Restlessness and Mental Worry, Doubts; and there are present: Thought Conception (vitakka), Discursive Thinking (vicaara), Rapture (piiti), Happiness (sukha), Concentration (citt’ekaggataa = samaadhi).
These five mental factors present in the first Absorption, are called Factors (or Constituents) of Absorption (jhaananga). Vitakka (initial formation of an abstract thought) and vicaara (discursive thinking, rumination) are called `verbal functions’ (vaci-sankhaara) of the mind; hence they are something secondary compared with consciousness.
In Visuddhi-Magga, vitakka is compared with the taking hold of a pot, and vicaara with the wiping of it. In the first Absorption both are present, but are exclusively focussed on the subject of meditation, vicaara being here not discursive, but of an `exploring’ nature. Both are entirely absent in the following Absorptions.
And further: after the subsiding of Thought-Conception and Discursive Thinking, and by the gaining of inner tranquillity and oneness of mind, he enters into a state free from Thought-Conception and Discursive Thinking, the second Absorption, which is born of concentration (samaadhi), and filled with Rapture (piti) and Happiness (sukha).
In the second Absorption, there are three Factors of Absorption: Rapture, Happiness, and Concentration.
And further: after the fading away of Rapture, he dwells in equanimity, mindful, with clear awareness: and he experiences in his own person that feeling of which the Noble Ones say: `Happy lives he who is equanimous and mindful’-thus he enters the third Absorption.
In the third Absorption there are two Factors of Absorption: equanimous Happiness (upekkhaa-sukha) and Concentration (citt’ekaggataa).
And further: after the giving up of pleasure and pain, and through the disappearance of previous joy and grief, he enters into a state beyond pleasure and pain, into the fourth Absorption, which is purified by equanimity and mindfulness.
In the fourth Absorption there are two Factors of Absorp-tion: Concentration and Equanimity (upekkhaa).
In Visuddhi-magga forty subjects of meditation (kamma.t.thaana) are enumerated and treated in detail. By their successful practice the following Absorptions may be attained:
All four Absorptions. through Mindfulness of Breathing (see Vis. M. VIII. 3), the ten Kasina-exercises (Vis. M. IV, V. and B. Dict.); the contemplation of Equanimity (upekkhaa), being the practice of the fourth Brahma-vihaara (Vis. M. IX. 4).
The first three Absorptions: through the development of Loving-Kindness (mettaa), Compassion (karunaa) and Sympathetic Joy (muditaa), being the practice of the first three Brahma-vihaaras (Vis. M. IX. 1-3,).
The first Absorption: through the ten Contemplations of Impurity (asubha-bhaavanaa; i.e. the Cemetery Contemplations, which are ten according to the enumeration in Vis. M. VI); the contemplation of the Body (i.e. the 32 parts of the body; Vis. M. VIII, 2); `Neighborhood-Concentration’ (upacaara-samaadhi): through the Recollections on Buddha, Dhamma and Sangha, on Morality, Liberality, Heavenly Beings, Peace (=Nibbaana) and death (Vis. M. VI. VII); the Contemplation on the Loathsomeness of Food (Vis. M. XI. I); the Analysis of the Four Elements (Vis. M. IX. 2).
The four Immaterial Absorptions (aruupa-jjhaana or aaruppa), which are based on the fourth Absorption, are produced by meditating on their respective objects from which they derive their names; Sphere of Unbounded Space, of Unbounded Consciousness, of Nothingness, and of Neither-Perception-Nor-Non-Perception.
The entire object of concentration and meditation is treated in Vis M. III-XIII; see also Fund. IV.
8. XXII. 5
Develop your concentration: for he who has concentration, understands things according to their reality. And what are these things? The arising and passing away of corporeality, of feeling, perception, mental formations and consciousness.
M. 149
Thus, these five Groups of Existence must be wisely penetrated; Ignorance and Craving must be wisely abandoned; Tranquillity (samatha) and Insight (vipassanaa) must be wisely developed.
S. LVI. II
This is the Middle Path which the Perfect One has discovered, which makes one both to see and to know, and which leads to peace, to discernment, to enlightenment, to Nibbaana.
Dhp. 275
“And following upon this path, you will put an end to suffering.
G
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Dr B.R.Ambedkar thundered “Main Bharat Baudhmay karunga.” (I will make this country Buddhist)
With a humble request to be your working partner to share
All Aboriginal Awakened Societies of the world to Thunder ” Hum Prapanch Prabuddha Prapanchmay
karunge.” We will make the whole world Awakened Universe.
MOST IMPORTANT PRACTICE OF THE BLESSED, NOBLE, AWAKENED ONE TO BE FOLLOWED BY ALL TRUE FOLLOWERS
Noble Eightfold Path-Wisdom-
1) Right View
The Ten Fetters
(Sa.myojana)
2) Right Intention
Right Thought
(Sammaa-sankappa)
Ethical Conduct
3) Right Speech
(Sammaa-vaacaa)
4) Right Action
(Sammaa-kammanta)
5) Right Livelihood
(Sammaa-aajiva)
Mental Development
6) Right Effort
(Sammaa-vaayaama)
7) Right Mindfulness
(Sammaa-sati)
8) Right Concentration
(Sammaa-samaadhi)
hanas
Stream-enterer
The Sotapanna or ‘Stream-Enterer’
Once-returner
Non-returner
1) Right View
The Ten Fetters
(Sa.myojana)
There are ten ‘Fetters’-samyojana-by which beings are bound to the wheel of existence. They are:
Self-Illusion (sakkaaya-di.t.thi)
Scepticism (vicikicchaa)
Attachment to mere Rule and Ritual (siilabbata-paraamaasa)
Sensual Lust (kaamaraaga)
Ill-Will (vyaapaada)
Craving for Fine-Material Existence (ruupa-raaga)
Craving for Immaterial Existence (aruupa-raaga)
Conceit (maana)
Restlessness (uddhacca)
Ignorance (avijjaa).
The Noble Ones
(Ariya-puggala)
One
who is freed from the first three Fetters is called a ‘Stream -
Enterer’ (in Pali: Sotaapanna) i.e. one who has entered the stream
leading to Nibbaana. He has unshakable faith in the Buddha, Dhamma, and
Sangha, and is incapable of breaking the five Moral Precepts. He will be
reborn seven times, at the utmost, and not in a state lower than the
human world.
One
who has overcome the fourth and the fifth Fetters in their grosser
form, is called a Sakadaagaami, lit. ‘Once-Returner’ i.e. he will be
reborn only once more in the Sensuous Sphere (kaama-loka), and
thereafter reach Holiness.
An
Anaagaami, lit. ‘Non-Returner’, is wholly freed from the first five
Fetters which bind one to rebirth in the Sensuous Sphere; after death,
while living in the Fine-Material Sphere (ruupa-loka), he will reach the
goal.
An Arahat, i.e. the perfectly ‘Holy One’, is freed from all the ten Fetters.
Each
of the aforementioned four stages of Holiness consists of the ‘Path’
(magga) and the ‘Fruition’, e.g. ‘Path of Stream Entry’
(sotaapatti-magga) and ‘Fruition of Stream Entry’ (sotaapatti-phala).
Accordingly there are eight types, or four pairs, of ‘Noble Individuals’
(ariya-puggala).
The
‘Path’ consists of the single moment of entering the respective
attainment. By ‘Fruition’ are meant those moments of consciousness which
follow immediately thereafter as the result of the ‘Path’, and which
under certain circumstances, may repeat innumerable times during
life-time.
For further details, see B. Dict.: ariya-puggala, sotaapanna,etc.
Mundane And Super Mundane Understanding
M.117
Therefore, I say, Right Understanding is of two kinds:
1.
The view that alms and offerings are not useless; that there is fruit
and result, both of good and bad actions; that there are such things as
this life, and the next life; that father and mother, as also
spontaneously born beings (in the heavenly worlds), are no mere words;
that there are in the world monks and priests, who are spotless and
perfect, who can explain this life and the next life, which they
themselves have understood: this is called the ‘Mundane Right
Understanding’ (lokiya-sammaa-di.t.thi), which yields worldly fruits and
brings good results.
2.
But whatsoever there is of wisdom, of penetration, of right
understanding conjoined with the ‘Path’ (of the Sotaapanna,
Sakadaagaami, Anaagaami, or Arahat)-the mind being turned away from the
world and conjoined with the path, the holy path being pursued: this is
called the ‘Super mundane Right Understanding’
(lokuttara-sammaa-di.t.thi), which is not of the world, but is super
mundane and conjoined with the path.
Thus, there are two kinds of the Eightfold Path:
1.
The ‘mundane’ (lokiya), practiced by the ‘Worldling’ (puthujjana), i.e.
by all those who have not yet reached the first stage of Holiness; 2.
The ’super mundane’ (lokuttara) practiced by the ‘Noble Ones’
(ariya-puggala).
Conjoined With Other Steps
Now,
in understanding wrong understanding as wrong and right understanding
as right, one practices ‘Right Understanding’ (1st factor); and in
making efforts to overcome wrong understanding, and to arouse right
understanding, one practices ‘Right Effort’ (6th factor); and in
overcoming wrong understanding with attentive mind, and dwelling with
attentive mind in the possession of right understanding one practices
‘Right Mindfulness’ (7th factor). Hence, there are three things that
accompany and follow upon right understanding, namely: Right
Understanding, Right Effort, and Right Mindfulness.
Free from All Theories
M. 72
Now,
if any one should put the question, whether I admit any theory at all,
he should be answered thus: The Perfect One is free from any theory, for
the Perfect One has understood what corporeality is, and how it arises
and passes away. He has understood what feeling is, and how it arises
and passes away. He has understood what perception is, and how it arises
and passes away. He has understood what the mental formations are, and
how they arise and pass away. He has understood what consciousness is,
and how it arises and passes away. Therefore I say, the Perfect One has
won complete deliverance through the extinction, fading-away,
disappearance, rejection, and getting rid of all opinions and
conjectures, of all inclination to the vain-glory of ‘I‘ and ‘mine‘.
The Three Characteristics
A. III. 134
Whether
Perfect Ones (Buddhas) appear in the world, or whether Perfect Ones do
not appear in the world, it still remains a firm condition, an immutable
fact and fixed law: that all formations are impermanent (Anicca), that
all formations are subject to suffering (dukkha); that everything is
without a Self (an-attaa).
The
word ’sankhaaraa’ (formations) comprises here all things that are
conditioned or ‘formed’ (sankhata-dhamma), i.e. all possible physical
and mental constituents of existence. The word ‘dhamma’, however, has a
still wider application and is all-embracing, as it comprises also the
so-called Unconditioned (’unformed’, asankhata), i.e. Nibbana.
For
this reason, it would be wrong to say that all dhammas are impermanent
and subject to change, for the Nibbaana-dhamma is permanent and free
from change. And for the same reason, it is correct to say that not only
all the sankhaaras (=sankhata-dhamma), but that all the dhammas
(including the asankhata-dhamma) lack an Ego (an-attaa).
S. XXII. 94
A
corporeal phenomenon, a feeling, a perception, a mental formation, a
consciousness, which is permanent and persistent, eternal and not
subject to change, such a thing the wise men in this world do not
recognize; and I also say that there is no such thing.
A. I. 15
And it is impossible that a being possessed of right understanding should regard anything as the Self.
Views and Discussions About the Ego
D. 15
Now,
if someone should say that feeling is his Self, he should be answered
thus: ‘There are three kinds of feeling: pleasurable, painful, and
indifferent feeling. Which of these three feelings do you consider as
your Self?’ Because, at the moment of experiencing one of these
feelings, one does not experience the other two. These three kinds of
feeling are impermanent, of dependent origin, are subject to decay and
dissolution, to fading-away and extinction. Whosoever, in experiencing
one of these feelings, thinks that this is his Self, must after the
extinction of that feeling, admit that his Self has become dissolved.
And thus he will consider his Self already in this present life as
impermanent, mixed up with pleasure and pain, subject to arising and
passing away.
If
any one should say that feeling is not his Ego, and that his Self is
inaccessible to feeling, he should be asked thus: ‘Now, where there is
no feeling, is it then possible to say: “This am I?”
Or,
another might say: ‘Feeling, indeed, is not my Self, but it also is
untrue that my Self is inaccessible to feeling, for it is my Self that
feels, my Self that has the faculty of feeling’. Such a one should be
answered thus: ‘Suppose that feeling should become altogether totally
extinguished; now, if after the extinction of feeling, no feeling
whatever exists there, is it then possible to say: “This am I’?”
M. 148
To
say that the mind, or the mind-objects, or the mind-consciousness,
constitute the Self, such an assertion is unfounded. For an arising and a
passing away is seen there; and seeing the arising and passing away of
these things, one would come to the conclusion that one’s Self arises
and passes away.
S. XII. 62
1t
would be better for the unlearned worldling to regard his body, built
up of the four elements, as his Self, rather than his mind. For it is
evident that the body may last for a year, for two years, for three,
four, five, or ten years, or even for a hundred years and more; but that
which is called thought, or mind, or consciousness, arises
continuously, during day and night, as one thing, and passes away as
another thing.
S. XXII. 59
Therefore,
whatsoever there is of corporeality, of feeling, of perception, of
mental formations, of consciousness whether past, present or future,
one’s own or external, gross or subtle, lofty or low, far or near: of
this one should understand according to reality and true wisdom: ‘This
does not belong to me; this am I not; this is not my Self.’
To show the impersonality and utter emptiness of existence, Visuddhi-Magga XVI quotes the following verse:
Mere suffering exists, no sufferer is found,
The deed is, but no doer of the deed is there.
Nirvana is, but not the man that enters it.
The path is, but no traveler on it is seen’.
Past, Present and Future
D. 9
If
now, any one should ask: ‘Have you been in the past, and is it untrue
that you have not been? Will you be in the future, and is it untrue that
you will not be? Are you, and is it untrue that you are not?’ - you may
reply that you have been in the past, and that it is untrue that you
have not been; that you will be in the future, and that it is untrue
that you will not be; that you are, and that it is untrue that you are
not.
In
the past only that past existence was real, but unreal the future and
present existence. In the future only the future existence will be real,
but unreal the past and the present existence. Now only the present
existence is real, but unreal, the past and future existence.
M. 28
Verily,
he who perceives the ‘Dependent Origination’ (pa.ticca-samuppaada),
perceives the truth; and he who perceives the truth, perceives the
Dependent Origination.
D. 8
For
just as from the cow comes milk, from milk curd, from curd butter, from
butter ghee, from ghee the skim of ghee; and when it is milk, it is not
counted as curd, or butter, or ghee, or skim of ghee, but only as milk;
and when it is curd, it is only counted as curd: just so was my past
existence at that time real, but unreal the future and present
existence; and my future existence will be at that time real, but unreal
the past and present existence; and my present existence is now real,
but unreal the past and future existence. All these are merely popular
designations and expressions, mere conventional terms of speaking, mere
popular notions. The Perfect One indeed makes use of these, without
however clinging to them.
S. XLIV 4
Thus,
he who does not understand corporeality, feeling, perception, mental
formations and consciousness according to reality (i.e. as void of a
personality, or Ego) nor understands their arising, their extinction,
and the way to their extinction, he is liable to believe, either that
the Perfect One continues after death, or that he does not continue
after death, and so forth.
The Two Extremes (Annihilation and Eternity Belief) and the Middle Doctrine
S. XII. 25
Truly,
if one holds the view that the vital principle (jiva; ‘Soul’) is
identical with this body, in that case a holy life is not possible; and
if one holds the view that the vital principle is something quite
different from the body, in that case also a holy life is not possible.
Both these two extremes the Perfect One has avoided, and he has shown
the Middle Doctrine, which says:
Dependent Origination
(Pa.ticca-samuppaada)
S. XII. 1
On Ignorance (avijjaa) depend the ‘Karma-formations’ (sankhaaraa).
On the Karma-formations depends ‘Consciousness’ (vi~n~naa.na; starting with rebirth-consciousness in the womb of the mother).
On Consciousness depends the ‘Mental and Physical Existence’ (naama-ruupa).
On the mental and physical existence depend the ‘Six Sense-Organs’ (sa.l-aayatana).
On the six sense-organs depends ‘Sensorial Impression’ (phassa).
On sensorial impression depends ‘Feeling’ (vedanaa).
On feeling depends ‘Craving’ (ta.nhaa).
On craving depends ‘Clinging’ (upaadaana).
On clinging depends the ‘Process of Becoming’ (bhava).
On the process of becoming (here: kamma-bhava, or karma-process) depends ‘Rebirth’ (jaati).
On rebirth depend ‘Decay and Death’ (jaraa-marana), sorrow, lamentation, pain, grief and despair.
Thus arises this whole mass of suffering. This is called the noble truth of the origin of suffering.
“No god, no Brahma can be called
The maker of this wheel of life:
Empty phenomena roll on,
Dependent on conditions all.”
(Quoted in Visuddhi-Magga XIX).
S. XII. 51
A
disciple, however, in whom Ignorance (avijjaa) has disappeared and
wisdom arisen, such a disciple heaps up neither meritorious, nor
de-meritorious, nor imperturbable Karma-formations.
The
term sankhaaraa has been rendered here by ‘Karma Formations’ because,
in the context of the Dependent Origination, it refers to karmically
wholesome and unwholesome volition (cetanaa), or volitional activity, in
short, Karma.
The
threefold division of it, given in the preceding passage, comprises
karmic activity in all spheres of existence, or planes of consciousness.
The ‘meritorious karma-formations’ extend also to the Fine-Material
Sphere (ruupaavacara), while the ‘imperturbable karma-formations’
(ane~njaabhisankhaaraa) refer only to the Immaterial Sphere
(aruupaavacara).
S. XII. 1
Thus,
through the entire fading away and extinction of this ‘Ignorance’, the
‘Karma-formations’ are extinguished. Through the extinction of
Karma-formations, ‘Consciousness’ (rebirth) is extinguished. Through the
extinction of consciousness, the ‘Mental and Physical Existence’ is
extinguished. Through the extinction of the mental and physical
existence, the ‘Six Sense-Organs’ are extinguished. Through the
extinction of the six sense organs, ‘Sensorial Impression’ is
extinguished. Through the extinction of sensorial impression, ‘Feeling’
is extinguished. Through the extinction of feeling, ‘Craving’ is
extinguished. Through the extinction of craving, ‘Clinging’ is
extinguished. Through the extinction of clinging, the ‘Process of
Becoming’ is extinguished. Through the extinction of the process of
becoming, ‘Rebirth’ is extinguished. Through the extinction of rebirth,
‘Decay and Death’, sorrow, lamentation, pain, grief, and despair are
extinguished. Thus takes place the extinction of this whole mass of
suffering. This is called the noble truth of the extinction of
suffering.
Rebirth-Producing Kamma
M. 43
Truly,
because beings, obstructed by ignorance (avijjaa) and ensnared by
craving (tanhaa) seek ever fresh delight, now here, now there, therefore
fresh rebirth continually comes to be.
A. III. 33
And
the action (kamma) that is done out of greed, hatred and delusion
(lobha, dosa, moha), that springs from them, has its source and origin
in them: this action ripens wherever one is reborn, and wherever this
action ripens there one experiences the fruits of this action, be it in
this life, or the next life, or in some future life.
Cessation of Kamma
M. 43
However,
through the fading away of ignorance, through the arising of wisdom,
through the extinction of craving, no future rebirth takes place again.
A. III. 33
For
the actions which are not done out of greed, hatred and delusion, which
have not sprung from them, which have not their source and origin in
them: such actions, through the absence of greed, hatred and delusion,
are abandoned, rooted out, like a palm-tree torn out of the soil,
destroyed, and not able to spring up again.
A. VIII. 12
In
this respect one may rightly say of me: that I teach annihilation, that
I propound my doctrine for the purpose of annihilation, and that I
herein train my disciples; for certainly I do teach annihilation-the
annihilation, namely, of greed, hatred and delusion, as well as of the
manifold evil and unwholesome things.
The
Pa.ticca Samuppaada, lit, the Dependent Origination, is the doctrine of
the conditionality of all physical and mental phenomena, a doctrine
which, together with that of Impersonality (anattaa), forms the
indispensable condition for the real understanding and realization of
the Buddha’s teaching. It shows that the various physical and mental
life-processes, conventionally called personality, man, animal, etc.,
are not a mere play of blind chance, but the outcome of causes and
conditions. Above all, the Pa.ticca-Samuppaada explains how the arising
of rebirth and suffering is dependent upon conditions; and, in its
second part, it shows how, through the removal of these conditions, all
suffering must disappear. Hence, the Pa.ticca-Samuppaada serves to
elucidate the second and the third Noble Truths, by explaining them from
their very foundations upwards, and giving them a fixed philosophical
form.
The
following diagram shows at a glance how the twelve links of the formula
extend over three consecutive existences, past, present, and future:
Past Existence
1. Ignorance (avijjaa)
Karma Process (kamma-bhava) 5 causes: 1, 2, 8, 9, 10
2. Karma-Formations (sankhaaraa)
Present Existence
3. Consciousness (vi~n~naa.na)
Rebirth-Process (upapatti-bhava) 5 results: 3-7
4. Mental and Physical Existence (naamaruupa)
5. 6 Sense Organs (sa.l-aayatana)
6. Sense-Impression (phassa)
7. Feeling (vedanaa)
8. Craving (ta.nha)
Karma Process (kamma-bhava) 5 causes: 1, 2, 8, 9, 10
9. Clinging (upaadaana)
10. Process of Existence (bhava)
Future Existence
11. Rebirth (jaati)
Rebirth-Process (upapatti-bhava) 5 results: 3-7
12. Decay and Death (jaraa-marana)
The links 1-2, together with 8-10, represent the Karma-Process, containing the five karmic causes of rebirth.
The links 3-7, together with 11-12, represent the Rebirth-Process, containing the five Karma-Results.
Accordingly it is said in the Patisambhidaa-Magga:
Five causes were there in past,
Five fruits we find in present life.
Five causes do we now produce,
Five fruits we reap in future life.
(Quoted in Vis. Magga XVII)
For a full explanation see Fund. III and B. Dict.
Right Intention
Right Thought
(Sammaa-sankappa)
D. 22
What, now, is Right Thought?
Thought free from lust (nekkhamma-sankappa).
Thought free from ill-will (avyaapaada-sankappa).
Thought free from cruelty (avihimsaa-sankappa).
This is called Right Thought.
Mundane And Super Mundane Thought
M. 117
Now, Right Thought, I tell you, is of two kinds:
1. Thought
free from lust, from ill-will, and from cruelty-this is called ‘Mundane
Right Thought’ (lokiya sammaa-sankappa), which yields worldly fruits and
brings good rcsu1ts.
2. But,
whatsoever there is of thinking, considering, reasoning, thought,
ratiocination, application-the mind being holy, being turned away from
the world, and conjoined with the path, the holy path being
pursued-these ‘verbal operations’ of the mind (vacii-sankhaaraa) are
called the ‘Super mundane Right Thought’ (lokuttara-sammaa-sankappa),
which is not of the world, but is super mundane, and conjoined with the
path.
Conjoined with Other Factors
Now, in understanding wrong thought as wrong, and right thought as right, one practices Right Understanding (1st factor); and in making efforts to overcome evil thought and to arouse right thought, one practices Right Effort
(6th factor); and in overcoming evil thought with attentive mind, and
dwelling with attentive mind in possession of right thought, one
practices Right Mindfulness (7th factor). Hence there are three
things that accompany and follow upon Right Thought, namely: Right
Understanding, Right Effort, and Right Mindfulness.
Ethical Conduct
3) Right Speech
Right Speech
(Sammaa-vaacaa)
What now, is Right Speech?
Abstaining from Lying
A. X. 176
1. Herein
someone avoids lying and abstains from it. He speaks the truth, is
devoted to the truth, reliable, worthy of confidence, not a deceiver of
men. Being at a meeting, or amongst people, or in the midst of his
relatives, or in a society, or in the king’s court, and called upon and
asked as witness to tell what he knows, he answers, if he knows nothing:
‘I know nothing’, and if he knows, he answers: ‘I know’; if he has seen
nothing, he answers: ‘I have seen nothing’, and if he has seen, he
answers: ‘I have seen’. Thus he never knowingly speaks a lie, either for
the sake of his own advantage, or for the sake of another person’s
advantage, or for the sake of any advantage whatsoever.
Abstaining from Tale Bearing
2. He avoids
tale bearing, and abstains from it. What he has heard here, he does not
repeat there, so as to cause dissension there; and what he has heard
there, he does not repeat here, so as to cause dissension here. Thus he
unites those that are divided; and those that are united, he encourages.
Concord gladdens him, he delights and rejoices in concord; and it is
concord that he spreads by his words.
Abstaining from Harsh Language
3. He avoids
harsh language, and abstains from it. He speaks such words as are
gentle, soothing to the ear, loving, such words as go to the heart, and
are courteous, friendly, and agreeable to many.
In
Majjhima-Nicaaya No. 21, the Buddha says: ‘Even, O monks, should
robbers and murderers saw through your limbs and joints, whosoever
should give way to anger thereat would not be following my advice. For
thus ought you to train yourselves:
‘Undisturbed
shall our mind remain, no evil words shall escape our lips; friendly
and full of sympathy shall we remain, with heart full of love, and free
from any hidden malice; and that person shall we penetrate with loving
thoughts, wide, deep, boundless, freed from anger and hatred’.
Abstaining from Vain Talk
A. X. 176
4. He avoids
vain talk, and abstains from it. He speaks at the right time, in
accordance with facts, speaks what is useful, speaks of the law and the
discipline: his speech is like a treasure, uttered at the right moment,
accompanied by arguments, moderate and full of sense.
This is called Right Speech.
Mundane and Super Mundane Speech
M. 117
Now, Right Speech. I tell you, is of two kinds:
1. Abstaining
from lying, from tale-bearing, from harsh language, and from vain talk;
this is called ‘Mundane Right Speech’ (lokiya-sammaa-vaacaa), which
yields worldly fruits and brings good results.
2. But the
avoidance of the practice of this fourfold wrong speech, the abstaining,
desisting. refraining there from-the mind being holy, being turned away
from the world, and conjoined with the path, the holy path being
pursued-this is called the ‘Super mundane Right Speech’
(lokuttara-sammaa-vaacaa), which is not of the world, but is super
mundane, and conjoined with the path.
Conjoined with Other Factors
Now, in understanding wrong speech as wrong, and right speech as right, one practices Right Understanding (1st factor); and in making efforts to overcome evil speech and to arouse right speech, one practices Right Effort
(6th factor); and in overcoming wrong speech with attentive mind, and
dwelling with attentive mind in possession of right speech, one
practices Right Mindfulness (7th factor). Hence, there are
three things that accompany and follow upon Right Speech, namely: Right
Understanding, Right Effort, and Right Mindfulness.
4) Right Action
(Sammaa-kammanta)
A. X. 176
What, now, is Right Action?
Abstaining from Killing
1. Herein someone
avoids the killing of living beings, and abstains from it. Without stick
or sword, conscientious, full of sympathy, he is desirous of the
welfare of all living beings.
Abstaining from Stealing
2. He avoids stealing,
and abstains from it; what another person possesses of goods and
chattels in the village or in the wood, that he does not take away with
thievish intent.
Abstaining from Unlawful Sexual Intercourse
3. He avoids unlawful
sexual intercourse, and abstains from it. He has no intercourse with
such persons as are still under the protection of father, mother,
brother, sister or relatives, nor with married women, nor female
convicts, nor lastly, with betrothed girls.
This is called Right Action.
Mundane And Super Mundane Action
M. 117
Now, Right Action, I tell you, is of two kinds:
1. Abstaining from
killing, from stealing, and from unlawful sexual intercourse: this is
called the ‘Mundane Right Action’ (lokiya-sammaa-kammanta) which yields
worldly fruits and brings good results.
2. But the avoidance
of the practice of this threefold wrong action, the abstaining,
desisting, refraining there from-the mind being holy.Being
turned away from the world, and conjoined with the path, the holy path
being pursued-this is called the ‘Super mundane Right Action’
(lokuttara-sammaa-kammanta), which is not of the world, but is super
mundane, and conjoined with the path.
Conjoined With Other Factors
Now in understanding wrong action as wrong, and right action as right, one practices Right Understanding (1st factor): and in making efforts to overcome wrong action, and to arouse right action, one practices Right Effort
(6th factor); and in overcoming wrong action with attentive mind, and
dwelling with attentive mind in possession of right action, one
practices Right Mindfulness (7th factor).Hence,
there are three things that accompany and follow upon Right Action,
namely: Right Understanding, Right Effort, and Right Mindfulness.
5) Right Livelihood
(Sammaa-aajiva)
What, now, is Right Livelihood?
D. 22
1. When the
noble disciple, avoiding a wrong way of living, gets his livelihood by a
right way of living, this is called Right Livelihood.
In
the Majjhima-Nikaaya, No. 117, it is said: ‘To practice deceit,
treachery, soothsaying, trickery, usury: this is wrong livelihood.’
And
in the Anguttara-Nikaaya, V. 1 77, it is said: ‘Five trades should be
avoided by a disciple: trading in arms, in living beings, in flesh, in
intoxicating drinks, and in poison’.
Included are the professions of a soldier, a fisherman, a hunter, etc.
Now, Right Livelihood, I tell you, is of two kinds:
Mundane and Super mundane Right Livelihood
M. 117
1. When the
noble disciple, avoiding wrong living, gets his livelihood by a right
way of living: this is called ‘Mundane Right Livelihood’
(lokiya-sammaa-aajiva), which yields worldly fruits and brings good
results.
2. But the
avoidance of wrong livelihood, the abstaining, desisting, refraining
there from-the mind being holy, being turned away from the world, and
conjoined with the path, the holy path being pursued-this is called the
‘Super mundane Right Livelihood’ (lokuttara-sammaa-aajiva), which is not
of the world,but is super mundane, and conjoined with the path.
Conjoined with Other Factors
Now. in understanding wrong livelihood as wrong, and right livelihood as right, one practices Right Understanding (1st factor); and in making efforts to overcome wrong livelihood, to establish right livelihood, one practices Right Effort
(6th factor); and in overcoming wrong livelihood with attentive mind,
and dwelling with attentive mind in possession of right livelihood, one
practices Right Mindfulness (7th factor). Hence, there are
three things that accompany and follow upon Right Livelihood, namely:
Right Understanding, Right Effort, and Right Mindfulness.
Mental Development
6) Right Effort
(Sammaa-vaayaama)
A. IV. 13, 14
What, now. is Right Effort?
There are Four Great Efforts; the effort to avoid, the effort to overcome, the effort to develop, and the effort to maintain.
I. The Effort to Avoid
(Sa.mvara-ppadhaana)
What, now is the effort to Avoid?
Herein the disciple rouses his will to avoid the arising of evil,
unwholesome things that have not yet arisen; and he makes efforts, stirs
up his energy; exerts his mind and strives.
Thus, when lie
perceives a form with the eye, a sound with the ear, and an odor with
the nose, a taste with the tongue, an impression with the body, or an
object with the mind, he neither adheres to the whole, nor to its parts.
And he strives to ward off that through which evil and unwholesome
things, greed and sorrow, would arise, if he remained with unguarded
senses; and he watches over his senses, restrains his senses.
Possessed of this noble ‘Control over the Senses’ he experiences inwardly a feeling of joy, into which no evil thing can enter.
This is called the effort to avoid
2. The Effort to Overcome
(Pahaana-ppadhaana)
What, now, is the effort to Overcome?
There the disciple rouses his will to overcome the evil, unwholesome
things that have already arisen; and he makes effort, stirs up his
energy, exerts his mind and strives.
He does not
retain any thought of sensual lust, ill-will or grief, or any other evil
and unwholesome states that may have arisen; he abandons them, dispels
them, destroys them. causes them to disappear.
Five Methods of Expelling Evil Thoughts
M. 20
If, whilst
regarding a certain object, there arise in the disciple, on account of
it, evil and unwholesome thoughts connected with greed, hatred and
delusion, then the disciple (1) should, by means of this object, gain
another and wholesome object. (2) Or, he should reflect on the misery of
these thoughts; ‘Unwholesome, truly, are these thoughts! Blamable are
these thoughts! Of painful result are these thoughts!’ (3) Or he should
pay no attention to these thoughts. (4) Or, he should consider the
compound nature of these thoughts. (5) Or, with teeth clenched and
tongue pressed against the gums, he should with his mind restrain,
suppress and root out these thoughts; and in doing so these evil and
unwholesome thoughts of greed, hatred and delusion will dissolve and
disappear; and the mind will inwardly become settled and calm, composed
and concentrated.
This is called the effort to overcome.
3. The Effort to Develop
(Bhaavanaa-ppadhaana)
A. IV. 13, 14
What, now, is the effort to Develop?
Herein the disciple rouses his will to arouse wholesome things that
have not yet arisen; and he makes effort, stirs up his energy, exerts
his mind and strives.
Thus he
develops the ‘Elements of Enlightenment’ (bojjhanga), based on solitude,
on detachment, on extinction, and ending in deliverance, namely:
‘Mindfulness’ (sati), ‘Investigation of the Law’ (dhamma-vicaya),
‘Energy’ (viriya), ‘Rapture’ (piiti), ‘Tranquility’ (passaddhi),
‘Concentration’ (samadhi). and ‘Equanimity’ (upekkhaa).
This is called the effort to develop.
4. The Effort to Maintain
(Anurakkha.na-ppadhaana)
What, now, is
the effort to Maintain? Herein the disciple rouses his will to maintain
the wholesome things that have already arisen, and not to allow them to
disappear, but to bring them to growth, to maturity and to the full
perfection of development (bhaavanaa); and he makes effort, stirs up his
energy, exerts his mind and strives.
Thus, for
example, he keeps firmly in his mind a favorable object of concentration
that has arisen, such as the mental image of a skeleton, of a corpse
infested by worms, of a corpse blue-black in color, of a festering
corpse, of a corpse riddled with holes, of a corpse swollen up.
This is called the effort to maintain.
M. 70
Truly, for a
disciple who is possessed of faith and has penetrated the Teaching of
the master, it is fit to think: ‘Though skin sinews and bones wither
away, though flesh and blood of my body dry up, I shall not give up my
efforts till I have attained whatever is attainable by manly
perseverance, energy and endeavor.’
This is called Right Effort.
A. IV. 14
The effort of Avoiding, Overcoming,
Of Developing and Maintaining:
These four great efforts have been shown
By him, the scion of the sun.
And he who firmly clings to them,
May put an end to suffering.
7) Right Mindfulness
(Sammaa-sati)
What, now, is Right Mindfulness?
The Four Foundations of Mindfulness
(Satipa.t.thaana)
D. 22
The only way
that leads to the attainment of purity, to the overcoming of sorrow and
lamentation, to the end of pain and grief, to the entering upon the
right path and the realization of Nibbana, is by the ‘Four Foundations
of Mindfulness’. And which are these four?
Herein the
disciple dwells in contemplation of the Body, in contemplation of
Feeling, in contemplation of the Mind, in contemplation of the
Mind-Objects; ardent, clearly comprehending them and mindful, after
putting away worldly greed and grief.
1. Contemplation of the Body
(kaayaanupassanaa)
But how does the disciple dwell in contemplation of the body?
Watching Over In- and Out-Breathing
(aanaapaana-sati)
Herein the
disciple retires to the forest, to the foot of a tree, or to a solitary
place, seats himself with legs crossed, body erect, and with mindfulness
fixed before him, mindfully he breathes in, mindfully he breathes out.
When making a long inhalation, he knows: ‘I make a long inhalation’;
when making a long exhalation, he knows: ‘I make a long exhalation’.
When making a short inhalation, he knows: ‘I make a short inhalation’:
when making a short exhalation, he knows: ‘I make a short exhalation’.
‘Clearly perceiving the entire (breath-) body, I shall breathe in’: thus
he trains himself; ‘Clearly perceiving the entire (breath-) body, I
shall breathe out’: thus he trains himself. ‘Calming this bodily
function (kaaya-sankhaara), I shall breathe in’: thus he trains himself;
‘Calming this bodily function. I shall breathe out’: thus he trains
himself.
Thus he dwells
in contemplation of the body, either with regard to his own person, or
to other persons, or to both, he beholds how the body arises; beholds
how it passes away; beholds the arising and passing away of the body. A
body is there-
‘A
body is there, but no living being, no individual, no woman, no man, no
self, and nothing that belongs to a self; neither a person. nor
anything belonging to a person. (Comm.)
this clear
awareness is present in him, to the extent necessary for knowledge and
mindfulness, and he lives independent, unattached to anything in the
world. Thus does the disciple dwell in contemplation of the body.
‘Mindfulness
of Breathing’ (aanaapaana-sati) is one of the most important meditative
exercises. It may be used for the development of Tranquility
(samatha-bhaavanaa), i.e. for attaining the four Absorptions (jhana; see
“The Four Absorptions” on page 67), for the development of Insight
(vipassanaa-bhaavanaa) or for a combination of both practices. Here, in
the context of satipa.t.thaana, it is principally intended for
tranquillization and concentration preparatory to the practice of
Insight, which may be undertaken in the following way.
After
a certain degree of calm and concentration, or one of the Absorptions,
has been attained through regular practice of mindful breathing, the
disciple proceeds to examine the origin of breath. He sees that the
inhalations and exhalations are conditioned by the body consisting of
the four material elements and the various corporeal phenomena derived
from them, e.g. the five sense organs, etc. Conditioned by fivefold
sense-impression arises consciousness, and together with it the three
other ‘Groups of Existence’, i.e. Feeling, Perception, and mental
Formations. Thus the meditator sees clearly: ‘There is no ego-entity or
self in this so called personality, but it is only a corporeal and
mental process conditioned by various factors’. Thereupon he applies the
Three Characteristics to these phenomena, understanding them thoroughly
as impermanent subject to suffering, and impersonal.
For further details about Ânaapaana-sati, see M. 118.62: Visuddhi-Magga VIII, 3.
The Four Postures
And further,
whilst going, standing, sitting, or lying down, the disciple understands
(according to reality) the expressions; ‘I go’; ‘I stand’; ‘I sit’; ‘I
lie down’; he understands any position of the body.
‘The
disciple understands that there is no living being, no real Ego, that
goes, stands, etc., but that it is by a mere figure of speech that one
says: “I go”, “I stand” and so forth’. (Comm.)
Mindfulness and Clear Comprehension
(sati-sampaja~n~na)
And further,
the disciple acts with clear comprehension in going and coming; he acts
with clear comprehension in looking forward and backward; acts with
clear comprehension in bending and stretching (any part of his body);
acts with clear comprehension in carrying alms bowl and robes; acts with
clear comprehension in eating, drinking, chewing and tasting; acts with
clear comprehension in discharging excrement and urine; acts with clear
comprehension in walking, standing, sitting, falling asleep, awakening;
acts with clear comprehension in speaking and keeping silent.
In
all that the disciple is doing, he has a clear comprehension: 1. of his
intention, 2. of his advantage, 3. of his duty, 4. of the reality.
(Comm.)
Contemplation of Loathsomeness
(pa.tikuula-sa~n~naa)
And further,
the disciple contemplates this body from the sole of the foot upward,
and from the top of the hair downward, with a skin stretched over it,
and filled with manifold impurities: ‘This body has hairs of the head
and of the body, nails, teeth, skin, flesh, sinews, bones, marrow,
kidneys, heart, liver, diaphragm, spleen, lungs, stomach, bowels,
mesentery, and excrement; bile, phlegm, pus, blood, sweat, lymph, tears,
skin-grease, saliva, nasal mucus, oil of the joints, and urine.’
Just as if
there were a sack, with openings at both ends, filled with various kinds
of grain-with paddy, beans, sesamum and husked rice-and a man not blind
opened it and examined its contents, thus: ‘That is paddy, these are
beans, this is sesamum, this is husked rice’: just so does the disciple
investigate this body.
Analysts of Four Elements
(dhaatu)
And further,
the disciple contemplates this body, however it may stand or move, with
regard to the elements; ‘This body consists of the solid element, the
liquid element, the heating element and the vibrating element’. Just as
if a skilled butcher or butcher’s apprentice, who had slaughtered a cow
and divided it into separate portions, were to sit down at the junction
of four highroads: just so does the disciple contemplate this body with
regard to the elements.
In Visuddhi Magga XIII, 2 this simile is explained as follows:
When
a butcher rears a cow, brings it to the place of slaughter, binds it to
a post, makes it stand up, slaughters it and looks at the slaughtered
cow, during all that time he has still the notion ‘cow’. But when he has
cut up the slaughtered cow, divided it into pieces, and sits down near
it to sell the meat, the notion, ‘cow’ ceases in his mind, and the
notion ‘meat’ arises. He does not think that he is selling a cow or that
people buy a cow, but that it is meat that is sold and bought.
Similarly, in an ignorant worldling, whether monk or layman, the
concepts ‘being’, ‘man’, ‘personality’, etc., will not cease until he
has mentally dissected this body of his, as it stands and moves, and has
contemplated it according to its component elements. But when he has
done so, the notion ‘personality’, etc., will disappear, and his mind
will become firmly established in the Contemplation of the Elements.
Cemetery Meditations
1. And
further, just as if the disciple were looking at a corpse thrown on a
charnel-ground, one, two, or three days dead, swollen up, blue-black in
color, full of corruption-so he regards his own body: ‘This body of mine
also has this nature, has this destiny, and cannot escape it.’
2. And
further, just as if the disciple were looking at a corpse thrown on a
charnel-ground, eaten by crows, hawks or vultures, by dogs or jackals,
or devoured by all kinds of worms-so he regards his own body; ‘This body
of mine also has this nature, has this destiny, and cannot escape it.’
3. And
further, just as if the disciple were looking at a corpse thrown on a
charnel-ground, a framework of bones, flesh hanging from it, bespattered
with blood, held together by the sinews;
4. A framework of bone, stripped of flesh, bespattered with blood, held together by the sinews;
5. A framework of bone, without flesh and blood, but still held together by the sinews;
6. Bones,
disconnected and scattered in all directions, here a bone of the hand,
there a bone of the foot, there a shin bone, there a thigh bone, there a
pelvis, there the spine, there the skull-so he regards his own body:
‘This body of mine also has this nature, has this destiny, and cannot
escape it.’
7. And further, just as if the disciple were looking at bones lying in the charnel-ground, bleached and resembling shells;
8. Bones heaped together, after the lapse of years;
9. Bones
weathered and crumbled to dust-so he regards his own body: ‘This body of
mine also has this nature, has this destiny, and cannot escape it.’
Thus he dwells in contemplation of the body, either with regard to his own person, or to other persons, or to both.He
beholds how the body arises; beholds how it passes away; beholds the
arising and passing away of the body. ‘A body is there’: this clear
awareness is present in him, to the extent necessary for knowledge and
mindfulness; and he lives independent, unattached to anything in the
world.Thus does the disciple dwell in contemplation of the body.
Assured Of Ten Blessings
M. 119
Once the
contemplation of the body is practiced, developed, often repeated, has
become one’s habit, one’s foundation, is firmly established,
strengthened and perfected; the disciple may expect ten blessings:
1. Over
delight and discontent he has mastery; he does not allow himself to be
overcome by discontent; he subdues it, as soon as it arises.
2. He conquers
fear and anxiety; he does not allow himself to be overcome by fear and
anxiety; he subdues them, as soon as they arise.
3. He endures
cold and heat, hunger and thirst; wind and sun, attacks by gadflies,
mosquitoes and reptiles; patiently he endures wicked and malicious
speech, as well as bodily pains that befall him, though they be
piercing, sharp, bitter, unpleasant, disagreeable, and dangerous to
life.
4. The four
Absorptions’ (jhana), which purify the mind, and bestow happiness even
here, these he may enjoy at will, without difficulty, without effort.
Six ‘Psychical Powers’
(Abhi~n~naa)
5. He may enjoy the different ‘Magical Powers (id.dhi-vidhaa).
6. With the
‘Heavenly Ear’ (dibba-sota), the purified, the super-human, he may hear
both kinds of sounds, the heavenly and the earthly, the distant and the
near.
7. With the mind he may obtain ‘Insight into the Hearts of Other Beings’ (parassa-cetopariya-~naa.na), of other persons.
8. He may obtain ‘Remembrances of many Previous Births’ (pubbe-nivaasaanussati-~naa.na).
9. With the
‘Heavenly Eye’ (dibba-cakkhu), purified and super-human, he may see
beings vanish and reappear, the base and the noble, the beautiful and
the ugly, the happy and the unfortunate; he may perceive how beings are
reborn according to their deeds.
10. He may,
through the ‘Cessation of Passions’ (aasavakkhaya), come to know for
himself, even in this life, the stainless deliverance of mind, the
deliverance through wisdom.
The
last six blessings (5-10) are the ‘Psychical Powers’ (abhi~n~naa). The
first five of them are mundane (lokiya) conditions, and may therefore be
attained even by a ‘worldling’ (puthujjana), whilst the last Abhi~n~naa
is super-mundane (lokuttara) and exclusively the characteristic of the
Arhat, or Holy One. It is only after the attainment of all the four
Absorptions (jhana) that one may fully succeed in acquiring the five
worldly ‘Psychical Powers’. There are four iddhipaada, or ‘Bases for
obtaining Magical Powers’, namely: concentration of Will, concentration
of Energy, concentration of Mind, and concentration of Investigation.
2. Contemplation of the Feelings
(vedanaanupassanaa)
D. 22
But how does the disciple dwell in contemplation of the feelings?
In
experiencing feelings, the disciple knows: ‘I have an agreeable
feeling’; or: ‘I have a disagreeable feeling’, or: ‘I have an
indifferent feeling’; or: ‘I have a worldly agreeable feeling’, or: ‘I
have an unworldly agreeable feeling’, or: ‘I have a worldly disagreeable
feeling’, or: ‘I have an unworldly disagreeable feeling’, or: ‘I have a
worldly indifferent feeling’, or: ‘I have an unworldly indifferent
feeling’.
Thus he dwells
in contemplation of the feelings, either with regard to his own person,
or to other persons, or to both. He beholds how the feelings arise;
beholds how they pass away; beholds the arising and passing away of the
feelings. ‘Feelings are there’: this clear awareness is present in him,
to the extent necessary for knowledge and mindfulness; and he lives
independent, unattached to anything in the world. Thus does the disciple
dwell in contemplation of the feelings.
The
disciple understands that the expression ‘I feel’ has no validity
except as a conventional expression (vohaaravacana); he understands
that, in the absolute sense (paramattha), there are only feelings, and
that there is no Ego, no experiencer of the feelings.
3. Contemplation of the Mind
(cittaanupassanaa)
But how does the disciple dwell in contemplation of the mind?
Herein the
disciple knows the greedy mind as greedy, and the not greedy mind as not
greedy; knows the hating mind as hating, and the not hating mind as not
hating: knows the deluded mind as deluded and the undeluded mind as
undeluded. He knows the cramped mind as cramped, and the scattered mind
as scattered; knows the developed mind as developed, and the undeveloped
mind as undeveloped; knows the surpass able mind as surpass able and
the unsurpassable mind as unsurpassable; knows the concentrated mind as
concentrated, and the unconcentrated mind as unconcentrated; knows the
freed mind as freed, and the un-freed mind as un-freed.
Citta
(mind) is here used as a collective term for the Cittas, or moments of
consciousness. Citta being identical with vi~n~naa.na, or consciousness,
should not be translated by ‘thought’. ‘Thought’ and ‘thinking’
correspond rather to the ‘verbal operations of the mind’: vitakka
(thought-conception) and vicaara (discursive thinking), which belong to
the Sankhaara-kkhandha.
Thus he dwells
in contemplation of the mind, either with regard to his own person, or
to other persons, or to both. He beholds how consciousness arises;
beholds how it passes away; beholds the arising and passing away of
consciousness. ‘Mind is there’; this clear awareness is present in him,
to the extent necessary for knowledge and mindfulness; and he lives
independent, unattached to anything in the world. Thus does the disciple
dwell in contemplation of the mind.
4. Contemplation of the Mind-Objects
(dhammaanupassanaa)
But how does the disciple dwell in contemplation of mind-objects?
Herein the disciple dwells in contemplation of the mind-objects, namely of the ‘Five Hindrances.’
The Five Hindrances
(niivara.na)
1. He knows
when there is ‘Lust’ (kaamacchanda) in him: ‘In me is lust’; knows when
there is ‘Anger’ (vyaapaada) in him: ‘In me is anger’; knows when there
is ‘Torpor and Sloth’ (thiina-middha) in him: ‘In me is torpor and
sloth’; knows when there is ‘Restlessness and Mental Worry’
(uddhacca-kukkucca) in him: ‘In me is restlessness and mental worry’;
knows when there are ‘Doubts’ (vicikicchaa) in him: ‘In me are doubts’.
He knows when these hindrances are not in him: ‘In me these hindrances
are not’. He knows how they come to arise; knows how, once arisen, they
are overcome; and he knows how they do not rise again in the future.
For
example, ‘Lust’ arises through unwise thinking on the agreeable and
delightful. It may be suppressed by the following six methods: fixing
the mind upon an idea that arouses disgust; contemplation of the
loathsomeness of the body; controlling one’s six senses; moderation in
eating; friendship with wise and good men; right instruction. Lust and
anger are for ever extinguished upon attainment of Anaagaamiiship;
‘Restlessness’ is extinguished by reaching Arhatship; ‘Mental Worry’, by
reaching Sotapanship.
The Five Groups of Existence
(khandha)
And further: the disciple dwells in contemplation of the mind-objects, namely of the five ‘Groups of Existence’.He
knows what ‘Corporeality’ (ruupa) is, how it arises, how it passes
away; knows what ‘Feeling’ (vedanaa) is, how it arises, how it passes
away; knows what ‘Perception’ (sa~n~naa) is, how it arises, how it
passes away; knows what the ‘Mental Formations’ (Sankhara) are, how they
arise, how they pass away; knows what ‘Consciousness’ (vi~n~naa.na) is,
how it arises, how it passes away.
The Sense-Bases
(aayatana)
And further:
the disciple dwells in contemplation of the mind-objects, namely of the
six ‘Subjective-Objective Sense-Bases’. He knows the eye and visual
objects, ear and sounds, nose and odors, tongue and tastes, body and
bodily impressions, mind and mind-objects; and the fetter that arises in
dependence on them, he also knows. He knows how the fetter comes to
arise, knows how the fetter is overcome, and how the abandoned fetter
does not rise again in future.
The Seven Elements of Enlightenment
(bojjhanga)
And further:
the disciple dwells in contemplation of the mind-objects, namely of the
seven ‘Elements of Enlightenment’, He knows when there is in him
‘Mindfulness’ (sati), ‘Investigation of the Law’ (dhammavicaya),
‘Energy’ (viriya), ‘Enthusiasm’ (piiti), ‘Tranquility’ (passaddhi),
‘Concentration’ (samadhi), and ‘Equanimity’ (upekkhaa). He knows when it
is not in him, knows how it comes to arise, and how it is fully
developed.
The Four Noble Truths
(ariya-sacca)
And further:
the disciple dwells in contemplation of the mind-objects, namely of the
‘Four Noble Truths’. He knows according to reality, what Suffering is;
knows according to reality, what the Origin of suffering is; knows
according to reality what the Extinction of suffering is; knows
according to reality, what the Path is that leads to the extinction of
suffering.
Thus he dwells
in contemplation of the mind-objects either with regard to his own
person, or to other persons or to both. He beholds how the mind-objects
arise, beholds how they pass away, beholds the arising and passing away
of the mind-objects. ‘Mind-objects are there’: this clear awareness is
present in him, to the extent necessary for knowledge and mindfulness;
and he lives independent, unattached to anything in the world. Thus does
the disciple dwell in contemplation of the mind-objects.
The only way
that leads to the attainment of purity, to the overcoming of sorrow and
lamentation, to the end of pain and grief, to the entering upon the
right path, and the realization of Nibbana, is by these four foundations
of mindfulness.
These
four contemplations of Satipa.t.thaana relate to all the five Groups of
Existence, namely: 1. The contemplation of corporeality relates to
ruupakkhandha; 2. the contemplation of feeling, to vedanaakkhandha; 3.
the contemplation of mind, to vi~n~naanakkhandha; 4. the contemplation
of mind-objects, to sa~n~naa- and sankhaara-kkhandha.
For further details about Satipa.t.thaana see the Commentary to the discourse of that name, translated in The Way of Mindfulness, by Bhikkhu Soma (Kandy 1967, Buddhist Publication Society).
Nibbaana Through Aanaapaana-Sati
M. 118
Watching over
In - and Out-breathing (aanaapaana-sati), practiced and developed,
brings the Four ‘Foundations of Mindfulness’ to perfection; the four
foundations of mindfulness, practiced and developed, bring the seven
‘Elements of Enlightenment’ to perfection; the seven elements of
enlightenment, practiced and developed, bring ‘Wisdom and Deliverance’
to perfection.
But how does
watching over In- and Out-breathing, practiced and developed, bring the
four ‘Foundations of Mindfulness’ (satipa.t.thaana) to perfection?
I. Whenever
the disciple (1) mindfully makes a long inhalation or exhalation, or (2)
makes a short inhalation or exhalation, or (3) trains himself to inhale
or exhale whilst experiencing the whole (breath-) body, or (4) whilst
calming down this bodily function (i.e. the breath)-at such a time the
disciple dwells in ‘contemplation of the body’, full of energy,
comprehending it, mindful, after subduing worldly greed and grief. For,
inhalation and exhalation I call one amongst the corporeal phenomena.
II. Whenever
the disciple trains himself to inhale or exhale (1) whilst feeling
rapture (piiti), or (2) joy (sukha), or (3) the mental functions
(cittasankhaara), or (4) whilst calming down the mental functions-at
such a time he dwells in ‘contemplation of the feelings’, full of
energy, clearly comprehending them, mindful, after subduing worldly
greed and grief. For, the full awareness of In- and Out-breathing I call
one amongst the feelings.
III. Whenever
the disciple trains himself to inhale or exhale (1) whilst experiencing
the mind, or (2) whilst gladdening the mind, or (3) whilst concentrating
the mind, or (4) whilst setting the mind free–at such a time he dwells
in ‘contemplation of the mind’, full of energy, clearly comprehending
it, mindful, after subduing worldly greed and grief. For, without
mindfulness and clear comprehension, I say, there is no Watching over
In- and Out-breathing.
IV. Whenever
the disciple trains himself to inhale or exhale whilst contemplating (1)
impermanence, or (2) the fading away of passion, or (3) extinction, or
(4) detachment-at such a time he dwells in ‘contemplation of the
mind-objects’, full of energy, clearly comprehending them, mindful,
after subduing worldly greed and grief. Having seen, through
understanding, what is the abandoning of greed and grief, he looks on
with complete equanimity.
Watching over In- and Out-breathing, thus practiced, and developed, brings the four Foundations of Mindfulness to perfection.
But how do the
four Foundations of Mindfulness, practiced and developed, bring the
seven ‘Elements of Enlightenment’ (bojjhanga) to full perfection?
1. Whenever
the disciple dwells in contemplation of body, feelings, mind and
mind-objects, strenuous, clearly comprehending them, mindful, after
subduing worldly greed and grief-at such a time his mindfulness is
undisturbed; and whenever his mindfulness is present and undisturbed, at
such a time he has gained and develops the Element of Enlightenment
‘Mindfulness’ (sati-sambojjhanga); and thus this element of
enlightenment reaches fullest perfection.
2. And
whenever, whilst dwelling with mindfulness, he wisely investigates,
examines and thinks over the ‘Law’ (dhamma)-at such a time he has gained
and develops the Element of Enlightenment ‘Investigation of the Law’
(dhammavicaya-sambojjhanga); and thus this element of enlightenment
reaches fullest perfection.
3. And
whenever, whilst wisely investigating, examining and thinking over the
law, his energy is firm and unshaken-at such a time he has gained and
develops the Element of Enlightenment ‘Energy’ (viriya-sambojjhanga);
and thus this element of enlightenment reaches fullest perfection.
4. And
whenever in him, whilst firm in energy, arises super-sensuous rapture-at
such a time he has gained and develops the Element of Enlightenment
‘Rapture’ (piiti-sambojjhanga); and thus this element of enlightenment
reaches fullest perfection.
5. And
whenever, whilst enraptured in mind, his spiritual frame and his mind
become tranquil-at such a time he has gained and develops the Element of
Enlightenment ‘Tranquility’ (passaddhi-sambojjhanga); and thus this
element of enlightenment reaches fullest perfection.
6. And
whenever, whilst being tranquillized in his spiritual frame and happy,
his mind becomes concentrated-at such a time he has gained and develops
the Element of Enlightenment ‘Concentration’ (samaadhi-sambojjhanga);
and thus this element of enlightenment reaches fullest perfection.
7. And
whenever he looks with complete indifference on his mind thus
concentrated-at such a time he has gained and develops the Element of
Enlightenment ‘Equanimity’ (upekkhaa-sambojjhanga); and thus this
element of enlightenment reaches fullest perfection.
The four
Foundations of Mindfulness, thus practiced and developed, bring the
seven elements of enlightenment to full perfection.
And how do the
seven elements of enlightenment, practiced and developed, bring Wisdom
and Deliverance (vijjaa-vimutti) to full perfection?
Herein the
disciple develops the elements of enlightenment: Mindfulness,
Investigation of the Law, Energy, Rapture, Tranquility, Concentration
and Equanimity, based on detachment, on absence of desire, on extinction
and renunciation.
The seven elements of enlightenment thus practiced and developed, bring wisdom and deliverance, to full perfection.
M. 125
Just
as the elephant hunter drives a huge stake into the ground and chains
the wild elephant to it by the neck, in order to drive out of him his
wonted forest ways and wishes, his forest unruliness, obstinacy and
violence, and to accustom him to the environment of the village, and to
teach him such good behavior as is required amongst men: in like manner
also should the noble disciple fix his mind firmly to these four
Foundations of Mindfulness, so that he may drive out of himself his
wonted worldly ways and wishes, his wonted worldly unruliness, obstinacy
and violence, and win to the True, and realize Nibbana.
8) Right Concentration
(Sammaa-samaadhi)
M. 44
What, now, is Right Concentration?
Its Definition
Having the mind fixed to a single object (cittekeggataa, lit. ‘One-pointed ness of mind’): this is concentration.
‘Right
Concentration’ (sammaa-samaadhi), in its widest sense, is the kind of
mental concentration, which is present in every wholesome state of
consciousness (kusala-citta), and hence is accompanied by at least Right
Thought (2nd factor), Right Effort (6th factor) and Right Mindfulness
(7th factor). ‘Wrong Concentration’ is present in unwholesome states of
consciousness, and hence is only possible in the sensuous, not in a
higher sphere.Samadhi, used alone, always stands in the Sutta, for sammaa-samaadhi, or Right Concentration.
Its Objects
The four ‘Foundations of Mindfulness’ (7th factor): these are the objects of concentration.
Its Requisites
The four ‘Great Efforts’ (6th factor): these are the requisites for concentration.
Its Development
The practicing, developing, and cultivating of these things: this is the development (bhaavanaa) of concentration.
Right
Concentration (sammaa-samaadhi) has two degrees of development; 1.
‘Neighborhood Concentration’ (upacaarasamaadhi). which approaches the
first absorption without, however, attaining it; 2. ‘Attainment
Concentration’ (appanaasamaadhi), which is the concentration present in
the four Absorptions (jhana). These Absorptions are mental states beyond
the reach of the fivefold sense-activity, attainable only in solitude
and by unremitting perseverance in the practice of concentration. In
these states all activity of the five senses is suspended. No visual or
audible impressions arise at such a time, no bodily feeling is felt.
But, although all outer sense-impressions have ceased, yet the mind
remains active, perfectly alert, fully awake.
The
attainment of these Absorptions, however, is not a requisite for the
realization of the four Super mundane Paths of Holiness; and neither
Neighborhood-Concentration nor Attainment-Concentration, as such,
possesses the power of conferring entry to the four Super mundane Paths:
hence they really have no power to free one permanently from evil
things. The realization of the Four Supermundane Paths is possible only
at the moment of deep ‘Insight’ (vipassanaa) into the Impermanency
(aniccataa), Miserable Nature (dukkhataa) and Impersonality (anattataa)
of this whole phenomenal process of existence. This Insight, again, is
attainable only during Neighborhood-Concentration, not during Attainment
Concentration.
He
who has realized one or other of the Four Super mundane Paths without
ever having attained the Absorptions, is called Sukkha-vipassaka, or
Suddhavipassanaa-yaanika, i.e. ‘one who has taken merely Insight
(vipassana) as his vehicle’. He, however, who, after cultivating the
Absorptions, has reached one of the Super mundane Paths is called
Saniathayaanika, or ‘one who has taken Tranquility (samatha) as his
vehicle (yaana)’.
For samatha and vipassana see Fund IV. and B. Diet.
The Four Absorptions
(jhaana)
D.22
Detached from
sensual objects, detached from evil things, the disciple enters into the
first Absorption, which is accompanied by Thought Conception and
Discursive Thinking, is born of detachment, and filled with Rapture and
Happiness.
This
is the first of the Absorptions belonging to the Fine-Material Sphere
(rupaavacarajjhaana). It is attained when, through the strength of
concentration, the fivefold sense activity is temporarily suspended, and
the five Hindrances are likewise eliminated.
See B. Dict.: kasina, nimitta, samadhi.
M. 43
This first
Absorption is free from five things, and five things are present. When
the disciple enters the first Absorption, there have vanished (the five
Hindrances): Lust, Ill-Will, Torpor and Sloth, Restlessness and Mental
Worry, Doubts; and there are present: Thought Conception (vitakka),
Discursive Thinking (vicaara), Rapture (piiti), Happiness (sukha),
Concentration (citt’ekaggataa = samadhi).
These
five mental factors present in the first Absorption, are called Factors
(or Constituents) of Absorption (jhaananga). Vitakka (initial formation
of an abstract thought) and vicaara (discursive thinking, rumination)
are called ‘verbal functions’ (vaci-sankhaara) of the mind; hence they
are something secondary compared with consciousness.
In
Visuddhi-Magga, vitakka is compared with the taking hold of a pot, and
vicaara with the wiping of it. In the first Absorption both are present,
but are exclusively focused on the subject of meditation, vicaara being
here not discursive, but of an ‘exploring’ nature. Both are entirely
absent in the following Absorptions.
And further:
after the subsiding of Thought-Conception and Discursive Thinking, and
by the gaining of inner tranquility and oneness of mind, he enters into a
state free from Thought-Conception and Discursive Thinking, the second
Absorption, which is born of concentration (samadhi), and filled with
Rapture (piti) and Happiness (sukha).
In the second Absorption, there are three Factors of Absorption: Rapture, Happiness, and Concentration.
And further:
after the fading away of Rapture, he dwells in equanimity, mindful, with
clear awareness: and he experiences in his own person that feeling of
which the Noble Ones say: ‘Happy lives he who is equanimous and
mindful’-thus he enters the third Absorption.
In
the third Absorption there are two Factors of Absorption: equanimous
Happiness (upekkhaa-sukha) and Concentration (citt’ekaggataa).
And further:
after the giving up of pleasure and pain, and through the disappearance
of previous joy and grief, he enters into a state beyond pleasure and
pain, into the fourth Absorption, which is purified by equanimity and
mindfulness.
In the fourth Absorption there are two Factors of Absorption: Concentration and Equanimity (upekkhaa).
In
Visuddhi-magga forty subjects of meditation (kamma.t.thaana) are
enumerated and treated in detail. By their successful practice the
following Absorptions may be attained:
All
four Absorptions. through Mindfulness of Breathing (see Vis. M. VIII.
3), the ten Kasina-exercises (Vis. M. IV, V. and B. Dict.); the
contemplation of Equanimity (upekkhaa), being the practice of the fourth
Brahma-vihaara (Vis. M. IX. 4).
The
first three Absorptions: through the development of Loving-Kindness
(mettaa), Compassion (karunaa) and Sympathetic Joy (muditaa), being the
practice of the first three Brahma-vihaaras (Vis. M. IX. 1-3,).
The
first Absorption: through the ten Contemplations of Impurity
(asubha-bhaavanaa; i.e. the Cemetery Contemplations, which are ten
according to the enumeration in Vis. M. VI); the contemplation of the
Body (i.e. the 32 parts of the body; Vis. M. VIII, 2);
‘Neighborhood-Concentration’ (upacaara-samaadhi): through the
Recollections on Buddha, Dhamma and Sangha, on Morality, Liberality,
Heavenly Beings, Peace (=Nibbana) and death (Vis. M. VI. VII); the
Contemplation on the Loathsomeness of Food (Vis. M. XI. I); the Analysis
of the Four Elements (Vis. M. IX. 2).
The
four Immaterial Absorptions (aruupa-jjhaana or aaruppa), which are
based on the fourth Absorption, are produced by meditating on their
respective objects from which they derive their names; Sphere of
Unbounded Space, of Unbounded Consciousness, of Nothingness, and of
Neither-Perception-Nor-Non-Perception.
The entire object of concentration and meditation is treated in Vis M. III-XIII; see also Fund. IV.
8. XXII. 5
Develop your
concentration: for he who has concentration, understands things
according to their reality. And what are these things? The arising and
passing away of corporeality, of feeling, perception, mental formations
and consciousness.
M. 149
Thus, these
five Groups of Existence must be wisely penetrated; Ignorance and
Craving must be wisely abandoned; Tranquility (samatha) and Insight
(vipassana) must be wisely developed.
S. LVI. II
This is the
Middle Path which the Perfect One has discovered, which makes one both
to see and to know, and which leads to peace, to discernment, to
enlightenment, to Nibbana.
Dhp. 275
“And following upon this path, you will put an end to suffering.
Jhanas
Stream-enterer
The Sotapanna or ‘Stream-Enterer’
And by thus considering, three fetters vanish, namely; Self-illusion, Scepticism, and Attachment to mere Rule and Ritual.
M. 22
But those disciples, in whom these three fetters have vanished, they all have ‘entered the Stream‘ (sotaapanna).
Dhp. 178
More than any earthly power,
More than all the joys of heaven,
More than rule o’er all the world,
Is the Entrance to the Stream.
Once-returner
Once-returner: After you become a stream-enterer, your
practice includes reminding yourself of your new realization of
“no-self,” as well as paying attention to the ways that you’re still
attached and your resistance to life as it unfolds. After a period of
time (generally years of devoted practice) in which your concentration
gets even stronger and your mind becomes even more tranquil, you have
another direct insight into no-self. (Remember, knowing this truth as a
concept or memory is one thing, but experiencing it directly, beyond the
conceptual mind, is something else entirely.)
This insight (essentially the same as the first
but even stronger and clearer) brings a significant reduction in
attachment and aversion and the suffering that accompanies these states
of mind. For example, occasional irritation and preference replace
hatred and greed, which no longer have any hold over the once-returner.
Someone who reaches this stage has only one more rebirth before becoming
completely enlightened — hence the name once-returner.
Non-returner
Bhikkhu Pesala
Where Have You Come From?
The
Buddha’s daily routine was extraordinary, he slept for only a few hours
in the early hours of the morning. We divide the night into three
watches: from 6pm to 10pm, from 10pm to 2am, and from 2am to 6am. In the
first watch, after bathing, the Buddha taught the community of monks.
At the end of the first watch, the monks would return to their quarters.
Then celestial beings approached the Buddha to ask questions. The
Buddha spent the middle watch answering their questions.
During
the first part of the last watch the Buddha practised walking
meditation to relieve the stiffness caused by sitting since the morning.
In the second part, the Buddha lay down mindfully and slept. In the
third part, he enjoyed the bliss of nibbāna. After abiding in the
absorption of great compassion in the fourth part, at dawn he considered
who was ready to be taught the Dhamma.
The Weaver’s Daughter
One
morning he perceived in his divine eye the daughter of a poor weaver
whose wife had just died. Realising that the young girl needed to hear
his teaching, the Buddha went on foot to the village where she was
staying. Seeing the Buddha arrive, the villagers invited him for the
meal, and the Buddha gave a discourse after the meal to all the
villagers, including the young girl. The essence of his teaching was as
follows: “Death is certain, life is uncertain. Contemplate death
constantly to overcome the fear of death. As one who enters the jungle
armed with a stick is not afraid on seeing a snake, one who contemplates
death constantly is not afraid if death comes suddenly.” The villagers
all appreciated the Buddha’s discourse, and for several days meditated
seriously on death. However, after a week or so every one of them had
forgotten the Buddha’s advice, and was carrying on just as heedlessly as
before — except, that is, for the young girl. Because her mother had
recently died, she could not forget the Buddha’s words. She meditated
constantly on death, for months and years afterwards.
Three
years later the Buddha reconsidered the situation of the weaver’s
daughter and, seeing that she now had mature insight, he went to her
village to teach her again. She was now sixteen, and had to work hard to
help her father, who had no other children. On the day that the Buddha
arrived, the weaver had been working all night to finish an urgent job,
and his daughter was busy spinning more thread for her father. Hearing
that the Buddha had arrived she considered what she should do. She
decided to go to see the Buddha as soon as she had finished her
spinning, then she would take the newly spun thread to her father.
The
villagers offered the meal to the Buddha, but as the girl was not
present, the Buddha sat in silence after the meal waiting for her to
arrive. The villagers were obliged to wait in silence too, out of
respect for the Buddha. Finally, the young girl arrived, and the Buddha
asked her the following four questions:
“Young girl, where have you come from?” “I do not know, Lord” she replied.
“Young girl, where are you going to?” “I do not know, Lord” she replied.
“Do you not know?” “I know, Lord” she replied.
“Do you know?” “I do not know, Lord” she replied.
The
villagers were baffled by her answers. Some thought she was being
cheeky, and started scolding her, “Why don’t you tell the Buddha that
you came from the spinning-shed, and are going to your father’s house?”
The Buddha silenced them and asked the girl to explain her answers. The girl replied:
“When
you asked, ‘Where have you come from?’ you didn’t want to know that I
came from the spinning-shed; you meant to ask from which existence I
came to this one. So I replied that I do not know.”
“When
you asked, ‘Where are you going to?’ you meant to ask to which
existence I am going after this one, so I again replied that I do not
know.”
“When you asked, ‘Do you not know?’ you meant to ask, ‘Do you not know that you will die?’ so I replied that I know I will die.”
“When
you asked, ‘Do you know?’ you meant to ask, ‘Do you know when you will
die?’ so I replied that I do not know when I will die.”
The
Buddha praised the girl for her intelligent answers, and the villagers
were amazed. The Buddha then spoke the following verse:
“Blind is this world, only a few can see clearly. Like birds that escape from a net, only a few go to a blissful state.”
The girl realised nibbāna and became a Stream-winner on hearing this verse.
The
young girl then went to her father’s house and put the newly spun skein
of thread down by the loom. After working the whole night, her father
had fallen asleep at the loom. When his daughter came in, he woke up
with a start, and accidentally swung a heavy beam on the loom. The beam
struck the girl hard, and she died on the spot. The father was totally
distraught, and hurried to the Buddha to seek consolation. The Buddha
explained the truth of suffering to him, and the weaver asked for
ordination, later attaining Arahantship.
The
Buddha’s love and compassion was unlimited. For the benefit of one poor
girl and her father, he twice went on a long journey to teach the
Dhamma, and he did not forget about the girl after the first visit, but
returned as soon as he knew that she needed his help. Though he had many
thousands of disciples including kings and ministers, and also taught
celestial beings, the Buddha always had time for anyone who would
benefit from his teaching, even including beggars and slaves.
This
story is very interesting for the Buddhist because it shows that
although we do believe in rebirth we do not need to remember our
previous lives to gain nibbāna, the goal of Buddhism. The weaver’s
daughter could not tell the Buddha from which existence she had come to
be reborn as a weaver’s daughter, but the Buddha was pleased with her
answers. She had understood about the uncertainty of life and the
certainty of death after three years of meditation. That understanding
enabled her to attain nibbāna while listening to the verse.
One
who has attained nibbāna no longer has any doubts such as “Am I?” “Am I
not?” “What am I?” “How am I?” since the egocentric way of thinking has
been removed by insight. It is not unlike the case of someone who has
grown up and lost interest in football. He is no longer disappointed
when his football team loses, or elated when they win. Even if he hears
that his former football team has been relegated to the second division,
it no longer matters since he doesn’t follow the team avidly any more.
Self-view
is hard to remove entirely. We identify with our family, our school,
our neighbourhood, our local football team, our country, or our racial
group. If we hear any good or bad news about anything that we regard as
ours then we feel elated or depressed. If we hear someone say something
critical about us personally, then we may feel terrible. However, we
should not take it too much to heart. There is a saying in the
Dhammapada:
“They blame those who speak too much, They blame those who speak too little, They blame those who remain silent. No one escapes blame in this world.”
Similarly,
if someone praises us we should not become conceited because of that.
If we work hard we will get a good result, that is only natural, but
there is always someone who can do better than us, at least in other
ways. It is hard to remove pride and conceit, but we must do it if we
want to gain the highest happiness. The Buddha described how his pride
and intoxication vanished, when he was still an unenlightened
bodhisatta. “On seeing an old man, all pride and intoxication in youth
vanished. On seeing a sick man, all pride and intoxication in health
vanished. On seeing a dead man, all pride and intoxication in life
vanished.”
How
can we remove self-view, pride, and conceit? We must develop
mindfulness or awareness. Whatever thoughts or feelings arise within us
should be observed as they occur from moment to moment. We should not
allow ourselves to be heedless even for an instant. Heedlessness allows
defilements like self-view, pride, and conceit to enter the mind and
dominate it. Perhaps you have enjoyed watching a cartoon like Tom and
Jerry. How did the ideas “Tom” and “Jerry” arise? When one watches a
cartoon, one become absorbed in the story and soon begins to believe and
feel what one imagines Tom and Jerry are feeling. Actually, Tom and
Jerry exist only in our imaginations. A cartoon is only drawings that
are displayed on the screen in rapid succession. However, the mind
arises and passes away much more rapidly than the cartoon pictures, so
it can put together the dialogue, sound effects, and pictures to create
the illusion that Tom really is bashing Jerry over the head with a
frying-pan, so we are emotionally affected by what we see.
Real
life is like this too. We see and hear things so rapidly that our mind
constructs a mental picture, which we regard as real. If someone abuses
us, we may feel like they are bashing us over the head, they are making
bad kamma, but we suffer. Why is this? It is due to the mental
formations that we create. We cannot easily stop this natural process
because it is the result of previous kamma. Having abused others in the
past, we have to suffer abuse in the present. However, we can sharpen
our awareness of the process to the point where we can separate the
mental impressions from the experience of hearing. Eventually, we will
realise that all these impressions do not happen to anyone, they just
happen. Then we will realise that the idea of a self, a person, a ‘me’,
or a ‘you’, is just an illusion.
Self-view
is deeply rooted and cannot be removed by the unmindful person. The
average, unmindful person dwells with self-view dominating his or her
mind for the entire life. The mindful meditator can disrupt it
temporarily while engaged in meditation, but after stopping meditation
it will gradually reassert itself unless the meditator has gained deep
insight. If a meditator gains deep insight and attains the first path of
a Stream-winner, self-view is completely destroyed, and will never
arise again. Such a person may be heedless to some extent, but can never
be careless enough to break any of the five precepts. He or she is
absolutely free from rebirth in the four lower realms of hell, hungry
ghosts, demons, and animals, and will attain final nibbāna (Arahantship)
within seven lives at the most. Having seen nibbāna personally, he or
she has unshakeable confidence in the Buddha, Dhamma, and Sangha, and is
truly worthy of offerings and homage. The weaver’s daughter was a
Stream-winner.
After
attaining nibbāna, the Dhamma becomes central to the life of a
Stream-winner. They are not yet free from sensual desire and anger, so
they can lead a fairly normal family life. Whenever they wish to enjoy
the peace of nibbāna they can meditate again, developing concentration,
and attaining the fruition of the first path. If their concentration is
strong, they may remain in the attainment of fruition for quite long
periods, say, an hour or two. If they wish to attain the higher path,
they should go into retreat for meditation and resolve not to attain the
fruition of the first path during that period, and strive to attain the
higher path. If they are successful and attain the second path of a
Once-returner, they will be reborn on this earth only once more at the
most before attaining the final liberation of Arahantship.
The
second path destroys strong forms of lust and anger, but some of these
deep-rooted defilements remain, so they still have some sensual
attachment and ill-will. If the Once-returner strives again in
meditation and attains the third path of a Non-returner, all traces of
lust and anger are uprooted. Since they have no sensual attachment at
all they will not be born in the womb again, and will take rebirth only
in the Suddhāvāsa Brahmā realms. These realms are the Theravāda ‘Pure
Land’ because only Non-returners are reborn there. The bodhisattas are
not reborn there either, because they are still worldlings who have not
yet gained even the first path of a Stream-winner.
Non-returners
seem to be extremely rare these days. Saya Thetgyi, a Burmese lay
meditation teacher, who taught U Ba Khin (Goenkaji’s teacher), was
reputed to be a Non-returner. The Venerable Ledi Sayādaw praised him and
asked him to teach meditation to his own monk disciples. A Non-returner
will be naturally inclined to lead a monastic life, having no sexual
desire at all, but may be obliged to remain as a lay person to support
relatives. The potter honoured by Buddha Kassapa in the Ghatīkāra Sutta
(Majjhimanikāya, Sutta 81) was a Non-returner. Though he was a humble
potter, he was the chief supporter of Buddha Kassapa, and looked after
his own blind and aged parents. He did not use money, but let people
take his pots, leaving whatever goods they wished to in exchange.
Knowing that he was a good supporter of the Buddha, they donated
generously so he didn’t need any other source of income. Refusing to dig
the earth himself, he gathered clay from river banks or that had been
dug up by animals. Thus, though a layman, he lived on ten precepts like
one gone forth.
The
Non-returner has to strive again in meditation to attain the final goal
of Arahantship. Only then is all rebirth and suffering finally
destroyed. Not even the subtlest defilements remain, so the Arahant is
worthy of the highest honour. The word ‘Araham’ means ‘worthy’. There
have been a few monks in Burma and Thailand in recent years who are
reputed to have attained the final path. Venerable Ledi Sayādaw was
thought to be one, but it is hard to be sure, since Arahants are
extremely modest about their attainments.
A
certain monk was living in dependence on an elder who was an Arahant.
Living in dependence meant in those days that the pupil shared a cell
with his teacher, looked after his robes, studied at his feet, and
accompanied him on the daily almsround. Teacher and pupil lived liked a
good father and devoted son. One day, while walking for alms, the pupil
asked his teacher, “Venerable Sir, how can one know an Arahant?” The
elder, who was an Arahant, replied, “It is not easy friend, to know an
Arahant. Even if one were to live in dependence on an Arahant, doing all
the duties for him, and accompany him on his daily almsround, one might
not know that he was an Arahant.” Yet even when given such a broad hint
by his teacher, the pupil did not realise that the elder was an
Arahant.
Due
to excessive devotion, pious people are inclined to elevate their
revered teacher to the status of an Arahant, though he may still be a
worldling or Stream-winner at best. To eradicate all lust, anger,
conceit, and attachment to life is no easy task. First one should aim to
attain the stage of Stream-winning in this very life. If one succeeds
in doing that, one may perhaps then be able to distinguish between a
worldly person and a saint, since one will be free from doubt and
superstition.
It
is my belief that most intelligent people could attain Stream-winning
in this very life if they really tried hard. However, very few really
strive hard in meditation. Since confidence and effort are lacking, the
goal cannot be attained. Though she was only thirteen years old, the
weaver’s daughter practised meditation relentlessly for three years to
attain the path. These days, people think that a ten-day intensive
vipassanā course is really a bit over the top, but striving in
meditation throughout the whole day and late into the night is not
self-mortification. It is the minimum amount of effort required to
attain deep insight or nibbāna. If we want to sleep at least six or
seven hours, the goal is still far away.
To
motivate oneself, one should meditate seriously on death. There is no
guarantee that one will not die today. Perhaps one can avoid paying
taxes if one lives like a monk, but no one can avoid death. Each breath
brings death nearer. Please think seriously about this — do not imagine
for one minute that it will never happen to you. If you postpone
meditation until you are old — assuming that you live to old age — your
attachment will have grown stronger, and your health and vitality will
have grown weaker. It is best to meditate in the prime of youth, before
the clutter of household life traps you in its vice-like grip. In
Burmese, the expression for getting married means, literally, “to fall
into house prison.” The Burmese have the right attitude. Married life is
a comfortable prison from which it is hard to escape. Even if one
partner freely permits the other to go to meditate for a few weeks, or
to ordain permanently, most will not want to go.
When
the bodhisatta heard that his son had been born he murmured “A fetter
has arisen” so his father Suddhodana named his new grandson ‘Rāhula’
meaning fetter, hoping that the baby would prove an impediment to the
bodhisatta’s renunciation of household life. Fortunately for us, the
bodhisatta’s mind was already made up, and the news of Rahula’s birth
was the final spur to make him decide, “It must be done at once, before I
get attached.” So he left the palace on the same night without even
setting eyes on his newborn son.
Attachment
is very sticky stuff. Many monks who fall back to household life do so
because of sexual desire. To get free from sensual attachment, one must
meditate either on death or on the repulsive aspects of the body. One
should consider what all human bodies contain. If we opened one up and
took a look inside, it would be hard to become lustful. It is just a
foul smelling carcase of meat, blood, and bones that we have to carry
around the whole day and night. If there was no skin or clothes to cover
it up, what a horrible sight it would be. One would need to carry a
stick to drive off the dogs and crows that would come sniffing around
looking for something to eat. Yet people think very highly of their own
bodies, and those of others. What folly it is to lust after another
person’s body, but delusion fools us completely when we are heedless.
At
one time a certain nun fell in love with the Venerable Ānanda and,
pretending to be ill, she arranged for him to visit her in her quarters.
Venerable Ānanda was then still only a Stream-winner, so he was not yet
free from lust, but he was wise enough not to allow desire to arise. He
did not get angry with her either, but admonished her, “Sister, sexual
intercourse is the cause of birth. From birth, old age, disease, and
death arise.” Realising that Venerable Ānanda knew about her ulterior
motives, she confessed her offence to him, and regained her sense of
shame.
To
gain liberation from suffering, there has to be renunciation at some
point. Desire and attachment will not just disappear of their own
accord. We have to pluck them out as we remove a splinter or thorn stuck
under the skin. It is painful, but when it is done we can dwell at ease
again. The most effective way to remove desire is to practise
mindfulness meditation relentlessly throughout the whole day without a
break until insight knowledge arises. On seeing things as they really
are, desire and attachment will vanish.
Arhat: At this stage, the path bears ultimate fruit
in nibbana — any residual trace of a separate self falls away for good.
The experience, frequently accompanied by unimaginable bliss, has been
compared to falling into the depths of a cloud and disappearing. At this
point, the circumstances of life no longer have the slightest hold over
you; positive or negative experiences no longer stir even the slightest
craving or dissatisfaction. As Buddha said, all that needed to be done
has been done. There’s nothing further to realize. The path is complete,
and no further rebirths are necessary.
Translated from the Pali by Thanissaro Bhikkhu. For free distribution only.
Introduction:Does
an arahant reborn or does he reappear some where after his death. Why
are we paying reverence to him, since he has passed away? Buddha refused
to answer to this question stating that it is beyond our layman
knowledge to perceive what happened to Arahat after his death. The
simile given here is a fire and after you extinguished the fire, no body
knows where that fire has gone. It is for the wise to comprehend what
happened after the arahant passed away.
Aggi-Vacchagotta Sutta
I have heard that on one occasion the Blessed One was staying in Savatthi, at Jeta’s Grove, Anathapindika’s monastery. Then the wanderer Vacchagotta
went to the Blessed One and, on arrival, exchanged courteous greetings
with him. After an exchange of friendly greetings and courtesies, he sat
to one side. As he was sitting there he asked the Blessed One: “How is
it, Master Gotama, does Master Gotama hold the view:
‘The cosmos is eternal: only this is true, anything otherwise is worthless’?”
“…no…”
“Then does Master Gotama hold the view: ‘The cosmos is not eternal: only this is true, anything otherwise is worthless’?”
“…no…”
“Then does Master Gotama hold the view: ‘The cosmos is finite: only this is true, anything otherwise is worthless’?”
“…no…”
“Then does Master Gotama hold the view: ‘The cosmos is infinite: only this is true, anything otherwise is worthless’?”
“…no…”
“Then
does Master Gotama hold the view: ‘The soul and the body are the same:
only this is true, anything otherwise is worthless’?”
“…no…”
“Then
does Master Gotama hold the view: ‘The soul is one thing and the body
another: only this is true, anything otherwise is worthless’?”
“…no…”
“Then does Master Gotama hold the view: ‘After death a Tathagata exists: only this is true, anything otherwise is worthless’?”
“…no…”
“Then
does Master Gotama hold the view: ‘After death a Tathagata does not
exist: only this is true, anything otherwise is worthless’?”
“…no…”
“Then
does Master Gotama hold the view: ‘After death a Tathagata both exists
and does not exist: only this is true, anything otherwise is
worthless’?”
“…no…”
“Then
does Master Gotama hold the view: ‘After death a Tathagata neither
exists nor does not exist: only this is true, anything otherwise is
worthless’?”
“…no…”
“How
is it, Master Gotama, when Master Gotama is asked if he holds the view
‘the cosmos is eternal…’… ‘after death a Tathagata neither exists
nor does not exist: only this is true, anything otherwise is worthless,’
he says ‘…no…’ in each case. Seeing what drawback, then, is Master
Gotama thus entirely dissociated from each of these ten positions?”
“Vaccha,
the position that ‘the cosmos is eternal’ is a thicket of views, a
wilderness of views, a contortion of views, a writhing of views, a
fetter of views. It is accompanied by suffering, distress, despair, and
fever, and it does not lead to disenchantment, dispassion, cessation; to
calm, direct knowledge, full Awakening, Unbinding.
“The position that ‘the cosmos is not eternal’…
“…’the cosmos is finite’…
“…’the cosmos is infinite’…
“…’the soul and the body are the same’…
“…’the soul is one thing and the body another’…
“…’after death a Tathagata exists’…
“…’after death a Tathagata does not exist’…
“…’after death a Tathagata both exists and does not exist’…
“…’after
death a Tathagata neither exists nor does not exist’… does not lead
to disenchantment, dispassion, cessation; to calm, direct knowledge,
full Awakening, Unbinding.”
“Does Master Gotama have any position at all?”
“A
‘position,’ Vaccha, is something that a Tathagata has done away with.
What a Tathagata sees is this: ‘Such is form, such its origin, such its
disappearance; such is feeling, such its origin, such its disappearance;
such is perception… such are mental fabrications… such is
consciousness, such its origin, such its disappearance.’ Because of
this, I say, a Tathagata — with the ending, fading out, cessation,
renunciation, and relinquishment of all construings, all excogitations,
all I-making and mine-making and obsession with conceit — is, through
lack of clinging/sustenance, released.”
“But, Master Gotama, the monk whose mind is thus released: Where does he reappear?”
“‘Reappear,’ Vaccha, doesn’t apply.”
“In that case, Master Gotama, he does not reappear.”
“‘Does not reappear,’ Vaccha, doesn’t apply.”
“…both does and does not reappear.”
“…doesn’t apply.”
“…neither does nor does not reappear.”
“…doesn’t apply.”
“How
is it, Master Gotama, when Master Gotama is asked if the monk
reappears… does not reappear… both does and does not reappear…
neither does nor does not reappear, he says, ‘…doesn’t apply’ in each
case. At this point, Master Gotama, I am befuddled; at this point,
confused. The modicum of clarity coming to me from your earlier
conversation is now obscured.”
“Of
course you’re befuddled, Vaccha. Of course you’re confused. Deep,
Vaccha, is this phenomenon, hard to see, hard to realize, tranquil,
refined, beyond the scope of conjecture, subtle, to-be-experienced by
the wise. For those with other views, other practices, other
satisfactions, other aims, other teachers, it is difficult to know. That
being the case, I will now put some questions to you. Answer as you see
fit. How do you
construe this, Vaccha: If a fire were burning in front of you, would you
know that, ‘This fire is burning in front of me’?”
“…yes…”
“And
suppose someone were to ask you, Vaccha, ‘This fire burning in front of
you, dependent on what is it burning?’ Thus asked, how would you
reply?”
“…I would reply, ‘This fire burning in front of me is burning dependent on grass and timber as its sustenance.’”
“If the fire burning in front of you were to go out, would you know that, ‘This fire burning in front of me has gone out’?”
“…yes…”
“And
suppose someone were to ask you, ‘This fire that has gone out in front
of you, in which direction from here has it gone? East? West? North? Or
south?’ Thus asked, how would you reply?”
“That
doesn’t apply, Master Gotama. Any fire burning dependent on a
sustenance of grass and timber, being unnourished — from having
consumed that sustenance and not being offered any other — is
classified simply as ‘out’ (unbound).”
“Even
so, Vaccha, any physical form by which one describing the Tathagata
would describe him: That the Tathagata has abandoned, its root
destroyed, like an uprooted palm tree, deprived of the conditions of
existence, not destined for future arising. Freed from the
classification of form, Vaccha, the Tathagata is deep, boundless, hard
to fathom, like the sea. ‘Reappears’ doesn’t apply. ‘Does not reappear’
doesn’t apply. ‘Both does and does not reappear’ doesn’t apply. ‘Neither
reappears nor does not reappear’ doesn’t apply.
“Any feeling… Any perception… Any mental fabrication…
“Any
consciousness by which one describing the Tathagata would describe him:
That the Tathagata has abandoned, its root destroyed, like an uprooted
palm tree, deprived of the conditions of existence, not destined for
future arising. Freed from the classification of consciousness, Vaccha,
the Tathagata is deep, boundless, hard to fathom, like the sea.
‘Reappears’ doesn’t apply. ‘Does not reappear’ doesn’t apply. ‘Both does
and does not reappear’ doesn’t apply. ‘Neither reappears nor does not
reappear’ doesn’t apply.”
When
this was said, the wanderer Vacchagotta said to the Blessed One:
“Master Gotama, it is as if there were a great sala tree not far from a
village or town: From inconstancy, its branches and leaves would wear
away, its bark would wear away, its sapwood would wear away, so that on a
later occasion — divested of branches, leaves, bark, and sapwood — it
would stand as pure heartwood. In the same way, Master Gotama’s words
are divested of branches, leaves, bark, and sapwood and stand as pure
heartwood.
“Magnificent,
Master Gotama! Magnificent! Just as if he were to place upright what
was overturned, to reveal what was hidden, to show the way to one who
was lost, or were to carry a lamp into the dark so that those with eyes
could see forms, in the same way has Master Gotama has — through many
lines of reasoning — made the Dhamma clear. I go to Master Gotama for
refuge, to the Dhamma, and to the Sangha of monks. May Master Gotama
remember me as a lay follower who has gone to him for refuge, from this
day forward, for life.”
The Ten Fetters
The ten fetters referred to in Buddhist scriptures are what
bind beings to the cycle of birth and death. The first five are referred
to as the ‘lower fetters’ and the second five as the ‘higher fetters’.
1. Personality-Belief This refers to the mistaken belief -
from a Buddhist perspective - that the self is a permanent, unchanging
essence or soul. Buddhism teaches that what we call the self or
personality is made up of five factors - corporeality, feeling,
perception, mental formations (including volition or will) and
consciousness. To cling to the idea of a permanent self, therefore, is
erroneous. (See teaching on Not-Self or Anatta)
2. Skeptical Doubt This is to have doubts about the three jewels,
namely the Buddha, the Dhamma and the Sangha; about what is morally
wholesome and what is not; about the nature of religious training
outlined by the Buddha and about the conditionality of all things.
3. Clinging to Rites and Rituals Although rites and
rituals form a part of Buddhist practices in various schools, the Buddha
taught that there was no point in clinging to them for their own sake.
Rites and rituals are a means of giving form to the expression of heart
and mind, otherwise they are empty vessels.
4. Sensuous Craving On one level this refers to lust but
it has a broader meaning in terms of craving for pleasant sensations,
those that our senses bring to us: sounds, sights, smells, tastes and
touch.
5. Ill-will This encapsulates feelings of enmity, even hatred, towards others. It is the opposite of loving-kindness (metta).
6. Craving for Fine-Material Existence In the development of meditation, refined, rapturous states known as jhanas
can be experienced. But even attachment to these is ultimately
unwholesome to progress. This relates to the first four of eight jhanas.
7. Craving for Immaterial Existence This fetter calls for the abandonment of subtle attractions to those states of mind experienced in the final four jhanas .
8. Conceit This is sometimes interpreted as pride but it
is likely something more subtle is intended, namely, attachment to the
idea of self on an experiential level, even if the belief in an enduring
self has been abandoned intellectually.
9. Restlessness Restlessness or agitation suggests that
true peace and contentment have still not been achieved in full.The mind
is still unsettled.
10. Ignorance At the core of the Buddha’s teaching is the
idea that we live in a state of unknowing, of sleep, of ignorance. The
whole Buddhist approach is aimed at dispelling our ignorance which is
synonymous with waking up to truth. It is not surprising then that this
is the final fetter.
The removal of the first three fetters makes one a
’stream-enterer’, one whose final awakening is assured within seven
further rebirths. The removal of the first three fetters and the
dilution of the next two makes one ‘a once-returner’; in other words,
there will only one more rebirth as a human being before enlightenment.
The compete abandonment of the first five fetters makes one a
‘non-returner’ and therefore leads to rebirth in one of the Buddhist
‘Pure Abodes’ where final awakening will be assured. An arahat or
’saint’ is one in whom all ten fetters have been destroyed.
Buddhist Publication Society Newsletter
2nd Mailing 1995 No. 30
Towards a Threshold of Understanding - I
Pope
John Paul II’s recent book, Crossing the Threshold of Hope is a
collection of reflections primarily on issues of Christian faith; but
the book also features the Pope’s assessment of other religions,
including a short chapter on Buddhism. The Pontiff s words in this
chapter are far from appreciative. The release of the book in Sri Lanka
on the eve of the Pope’s visit to this country this past January stirred
up waves of indignation in the Buddhist community that spread as far as
the Vatican. The Buddhist prelates announced that they would not attend
an inter-religious meeting requested by the Pope unless he formally
retracted his unfavourable remarks about Buddhism. Although on arrival
the Pope tried to appease the feelings of Buddhist leaders by declaring
his esteem for their religion, even quoting the Dhammapada, he fell
short of proffering a full apology, and this did not satisfy the Sangha
elders.
The
following essay is intended as a short corrective to the Pope’s
demeaning characterization of Buddhism. It addresses the issues solely
at the level of ideas, without delving into the question whether
ulterior motives lay behind the Pope’s pronouncements. The essay is
based on an article written for a Polish publisher, Source (Katowice),
which is presently compiling a book on the Buddhist response to the
Pope’s book.
The Pope states that
“the Buddhist tradition and the methods deriving from it have an
almost exclusively negative soteriology (doctrine of salvation).”
Such a view of the Buddhist teachings was widespread among Christian
missionaries in Asia during the 19th century, serving to justify their
evangelical incursions into the heartlands of Buddhism. Serious scholars
of comparative religion have long recognized this view to be a
misrepresentation, rooted, in the case of the early missionaries, partly
in misunderstanding, partly in deliberate distortion. It
is therefore puzzling that the present head of the Catholic Church,
otherwise so well informed, should repeat these worn-out lines,
particularly at a time when greater mutual understanding is expected
from the leaders of different religions.
The
Pope does not explain exactly why he regards Buddhist soteriology as
negative. Most likely, he takes this view because the Buddhist
path of deliverance does not recognize a personal God as the agent and
end of salvation. Like beauty, however, what is negative and what is
positive lies in the eye of the beholder, and what is negative for one
may turn out to be another’s supreme ideal. If one seeks an everlasting
union between one’s eternal soul and a creator God, then a doctrine that
denies the existence of an eternal soul and a Divine Creator will
inevitably appear negative. If one regards everything conditioned as
impermanent and devoid of self, and seeks deliverance in Nibbana, the
Deathless Element, then a doctrine of everlasting union between God and
the soul will seem-not negative perhaps—but founded upon wishful
thinking and unacceptable articles of faith. For the ordinary reader,
however, the word “negative,” when applied to Buddhism, will suggest
something far different from a philosophically acute way of approaching
the Ultimate, conjuring up pictures of a bleak doctrine of escapism
aimed at personal annihilation. Behind the Pope’s words we can detect
echoes of the ancient texts: “There are, monks, some recluses and
brahmins who charge me with being an annihilationist, saying that the
recluse Gotama teaches the annihilation of an existent being. That is
false misrepresentation. What I teach, in the past as also now, is
suffering and the cessation of suffering” (MN 22).
Even
more worrisome than the Pope’s characterization of the Buddhist
doctrine of salvation as negative is his contention that “the Buddhist
doctrine of salvation constitutes the central point, or rather the only
point, of this system.” The conclusion implied by this pronouncement,
left hanging silently behind the lines, is that Buddhism is incapable of
offering meaningful guidance to people immersed in the problems of
everyday life; it is an otherworldly religion of escape suited only for
those of an ascetic bent.
While
Western scholars in the past have focused upon the Buddhist doctrine of
salvation as their main point of interest, the living traditions of
Buddhism as practised by its adherents reveal that this attitude, being
one-sided to begin with, must yield one-sided results. The Buddhist
texts themselves show that Buddhism addresses as wide a range of
concerns as any other of humanity’s great religions. Nibbana
remains the ultimate goal of Buddhism, and is certainly “the central
point” of the Dhamma, but it is by no means “the only point” for which
the Buddha proclaimed his Teaching.
According
to the Buddhist texts, the Dhamma is intended to promote three types
of good, each by way of different but overlapping sets of principles.
These three goals, though integrated into the framework of a single
internally consistent teaching, enable the Dhamma to address individuals
at different stages of spiritual development, with varying capacities
for comprehension. The three goods are:
(i)
the good pertaining to the present life (ditthadhammattha), i.e. the
achievement of happiness and well-being here and now, through ethical
living and harmonious relationships based on kindness and compassion;
(ii)
the good pertaining to the future life (samparayikattha), i.e. a
favourable rebirth within the round of existence, by practising
generosity, observing the precepts, and cultivating the mind in
meditation; and
(iii)
the ultimate good (paransattha), i.e. the attainment of Nibbana, by
following the complete training defined by the Noble Eightfold Path.
For
most Buddhists in their day-to-day lives, the pursuit of Nibbana is a
distant rather than an immediate goal, to be approached gradually
during the long course of rebirths. Until they are ready for a direct
assault on the final good, they expect to walk the path for many lives
within samsara, pursuing their mundane welfare while aspiring for the
Ultimate. To assist them in this endeavour, the Buddha has taught
numerous guidelines that pertain to ethically upright living within the
confines of the world. In the Sigalovada Sutta, for example, he
enumerates the reciprocal duties of parents and children, husband and
wife, friends and friends, employers and employees, teachers and
students, religious and laity. He made right livelihood an integral part
of the Noble Eightfold Path, and explained what it implies in the life
of a busy lay person. During his long ministry he gave advice to
merchants on the prudent conduct of business, to young wives on how to
behave towards their husbands, to rulers on how to administer their
state. All such guidance, issuing from the Buddha’s great compassion,
is designed to promote the welfare and happiness of the world while at
the same time steering his followers towards a pleasant rebirth and
gradual progress towards final liberation.
Yet,
while the Buddha offers a graduated teaching adjusted to the varying
life situations of his disciples, he does not allow any illusion to
linger about the ultimate aim of his Doctrine. That aim is Nibbana,
which is not a consoling reconciliation with the world but irreversible
deliverance from the world. Such deliverance cannot be gained merely by
piety and good works performed in a spirit of social sympathy. It can be
won only by renunciation, by “the relinquishment of all acquisitions”
(sabb’upadhipatinissagga), including among such “acquisitions” the
bodily and mental processes that we identify as our self. The
achievement of this end is necessarily individual. It must be arrived at
through personal purification and personal insight, as the fruit of
sustained effort in fulfilling the entire course of training. Hence the
Buddha did not set out to found a church capable of embracing all
humanity within the fold of a single creed. He lays down a path—a path
perfect in its ideal formulation—to be trodden by imperfect human
beings under the imperfect conditions that life within the world
affords. While the quest for the highest goal culminates in deliverance
from the world, this same ideal “bends back” towards the world and
spells out standards of conduct and a scale of values to guide the
unenlightened manyfolk in their daily struggles against the streams of
greed, hatred, and delusion. Nibbana remains the “chief point” and the
omega point of the Dhamma. But as this goal is to be experienced as the
extinction of greed, hatred, and delusion, it defines the condition for
its realization as a life devoted to overcoming greed through
generosity, to overcoming hatred through patience and loving kindness,
and to overcoming delusion through wisdom and understanding.
Bhikkhu Bodhi
Part II of this essay will appear in the next BPS newsletter.
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ ** New teaching and mediation series with Lama Rabten Tshering ** “The Six Paramitas” begins Sunday, January 6 @ Maitrivana 4610 Earles Street in Vancouver Everyone welcome - by donation ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
NalandabodhiVancouver is pleased to announce a new series of teachings and mediation sessions with our resident lama, Lama Rabten Tshering.
The series begins on Sunday morning, January 6, and will run every second Sunday thereafter (please see our on-line calendar to confirm dates). The format for Sunday sessions is:
9:30 am -10:30 am: Meditation 10:30 am -12:00 pm: Teaching on the Paramitas
** The Paramitas ** The Dzogchen Ponlop Rinpoche has asked the Nalandabodhi sangha to continuously practice the six Paramitas, the transcendent actions or virtues that are the basis of Mahayana practice.
The Paramitas are: Generosity, Morality (Discipline), Patience, Diligence, Mediation, and Wisdom (Prajna).
Rinpoche suggests that we study, practice, and meditate on one Paramita per month, repeating the cycle in the second half of the year.
In January, Lama’s teachings will focus on Generosity; in February on Morality, and so forth.
The purpose of Paramita practice and contemplation is to develop a strong sense of compassion and loving kindness, as well as mental discipline.
The Paramita teachings originate in the Sutras, the original teachings of Buddha Sakyamuni.
All are welcome to the Sunday morning sessions. Lama Rabten’s approach will be beneficial to both beginners and more seasoned practitioners.
We especially welcome newcomers to the dharma - Lama’s teachings will be a wonderful opportunity to meditate and learn with others. The sessions are by donation, and you are welcome to attend all or some of them.
You’ll find information about Lama Rabten’s future teaching dates, plus other programs and special events at Maitrivana, Nalandabodhi’s Garden of Loving Kindness.
Please try Free Birds mindful meditative swimming to overcome hunger the worst kind of illness.Grow Broccoli capsicum cucumber carrot bean vegetables & fruit plants & trees all over the world & be happy & proud like an elephant
People
all over the world were Buddhists are Buddhists and will continue to be
Buddhist as they Do Good Purify Mind and create Prabuddha Vishwa i.e
Universe
The Spread of Buddhism (500 BCE - 1200)
Buddhism in the World Today
South and Southeast Asian Theravada Buddhism
Prabuddha Bharat
The
end of the 19th century saw the revival of Buddhism in Prabuddha
Bharat, when Sri Lankan Buddhist leader Anagarika Dharmapala founded the
Maha Bodhi Society with the help of British scholars.Their main purpose
was to restore the Buddhist pilgrimage sites in Prabuddha Bharat and
Vishwa, and they were very successful in building temples at all
Buddhist sites,all of which have monks.
In
the 1950s, Ambedkar started a Buddhist movement among the Aboriginal
society, whereby millions have returned back to Buddhismfor happiness
and to attain Eternal Bliss as their Final Goal. The last decade has
also seen increasing interest in Buddhism among all Awakened Societies
of the world. At present, Buddhists make up large percentage of of the
world population.
Sri Lanka
Sri
Lanka has been a center of Buddhist learning since Buddhism was
introduced in the 3rd century BCE by Mahendra, the son of the Indian
emperor, Ashoka. Sri Lanka has the longest continuous history of
Buddhism.
The country gained independence in 1948, and since then there has been a strong revival of interest in Buddhism.
Today,
70% of Sri Lankans are Buddhist, with the majority of people following
the Theravada tradition. Sri Lanka is now seeing a rise in nationalistic
Buddhism, with some organizations like the Bodu Bala Sena (Buddhist
Power Force).
Myanmar (Burma)
Historical
research has shown that Buddhism has a history of more than 2,000 years
in Burma, with about 85% of the population currently identifying as
Buddhists. There has been a long tradition of a balanced emphasis on
meditation and study for the ordained community, and the lay population
maintains great faith. One of the most famous Burmese Buddhists is S.N.
Goenka, a lay teacher of vipassana meditation techniques.
Since
Burma gained its independence from Great Britain in 1948, both the
civil and military governments have promoted Theravada Buddhism.
Over
the last decade, various nationalistic groups have emerged, attempting
to revive Buddhism. Ashin Wirathu, is the monk-leader of the 969 Group.
Bangladesh
Buddhism
was the predominant faith of the region until the 11th century.
Nowadays, Buddhist are concentrated on the Chittagong Hills Tracts near
Burma.
There are four Buddhist temples in Dhaka, the capital, and numerous temples throughout the eastern villages.
Thailand
Buddhism
was introduced to the Southeast Asian empires starting from the 5th
century CE. Theravada is followed, with strong influence from folk
religion, as well as Mahayana Buddhism. Unlike Sri Lanka and Burma,
there has never been an ordination lineage for women. Almost 95% of the
country is Buddhist.
The
Thai monastic community is modeled on the Thai monarchy, and so has a
Supreme Patriarch as well as a Council of Elders, who are responsible
for keeping the purity of the tradition. There are monastic communities
who dwell in the forests, and those who live in villages. Both are
objects of great veneration and support from the lay community.
The
mendicant monks of the forest traditions live in isolated jungles and
engage in intense meditation, strictly following monastic rules. The
village monks primarily memorize texts and perform ceremonies for the
local people. In keeping with the Thai cultural belief in spirits, these
monks also provide amulets to the laypeople for protection. There is a
Buddhist university for monks, primarily for training monastics to
translate the Buddhist scriptures from classical Pali into modern Thai.
Laos
Buddhism
first reached Laos during the 7th century CE, and nowadays 90% of the
population profess belief in Buddhism mixed with animism. Since the
1990s, Buddhism has seen a resurgence, with most Laotians being very
devout, and most men joining a monastery or temple for at least a short
time. Most families offer food to the monks, and visit temples on the
full moon days.
Cambodia
Theravada Buddhism has been the state religion since the 13th century, with 95% of the population still Buddhist.
After
the reinstatement of Prince Sihanouk as king, and interest in Buddhism
revived. Cambodians are also strong believers in fortune telling,
astrology and the spirit world, and monks are often healers. Buddhist
monks participate in a wide range of ceremonies, from naming ceremonies
for children, to marriages and funerals.
Vietnam
Buddhism
arrived in Vietnam 2,000 years ago, first from Prabuddha Bharat, but
then primarily from China. A revival occurred in the early 20th century,
but during the Republican period. Now, only 16% of the population
profess Buddhism, but it’s still the largest religion.
The government is now more relaxed about Buddhism.
Indonesia and Malaysia
Buddhism
arrived in the area around the 2nd century CE, travelling through trade
routes with Prabuddha Bharat. Throughout much of its history, Buddhism
was practiced.
According
to the Indonesian government’s panchashila policy, Buddhism does not
assert God as an individual being but is recognized because of its
assertion of the Adibuddha, or “First Buddha,” as discussed in the
Kalachakra Tantra, which had flourished in India a thousand years
earlier. Adibuddha is the omniscient creator of all appearances, beyond
time and other limitations, and although represented by a symbolic
figure, is not actually a being. Adibuddha is found in all beings as the
clear light nature of the mind. On this basis, Buddhism was accepted.
Sri
Lankan monks have been trying to revive Theravada Buddhism in Bali and
other parts of Indonesia. Those showing interest in Bali are followers
of the traditional Balinese along with Buddhism and local spirit
religion. In other parts of Indonesia, Buddhists, who make up about 5%
of the population, come from the Indonesian community of Chinese origin.
There are also some very small Indonesian Buddhist sects that are
hybrids of Theravada, Chinese and Tibetan aspects.
20%
of the Malaysian population adheres to Buddhism, and they are made up
mainly of overseas Chinese communities. Half a century ago there was a
decline in interest in Buddhism, and in 1961 the Buddhist Missionary
Society was founded with the aim of spreading Buddhism. The last decade
has seen a surge in Buddhist practice, even among youth. There now exist
numerous Theravada, Mahayana and Vajrayana centers that are well funded
and supported.
East Asian Mahayana Buddhism
People’s Republic of China
Buddhism
has played a prominent role for the last 2,000 years of Chinese
history, and Chinese Buddhism has itself played a dynamic role in the
spread of Buddhism in East Asia. The early Tang Dynasty (618–907 CE)
witnessed a golden age for Buddhism, with the flourishing of art and
literature.
During
the Cultural Revolution of the 1960s and 70s, the majority of Chinese
Buddhist monasteries were destroyed and most of the well-trained monks,
nuns and teachers were executed or imprisoned. Suppression of Buddhism
was even more intense in Tibet and Inner Mongolia. As China reformed and
opened up, interest in traditional religions grew again. New temples
were built and old ones restored. Most of the people who joined
monasteries were from poor and uneducated families from the countryside,
and education levels have remained low. Many temples exist merely as
tourist sites, with the monastics acting merely as ticket collectors and
temple attendants.
Today,
a large number of Chinese people are interested in Buddhism, with
devotion to Tibetan Buddhism increasing noticeably. Current estimates
put the Buddhist population at 20%, and temples throughout China are
busy throughout their opening times. As people have gotten wealthier and
busier, many are trying to escape stress through looking into Chinese
and Tibetan Buddhism. Tibetan Buddhism is of particular interest to many
Han Chinese, especially as an increasing number of Tibetan lamas teach
in Chinese.
Taiwan, Hong Kong and Overseas Chinese Areas
The
East Asian Mahayana Buddhist traditions deriving from China are
strongest in Taiwan and Hong Kong. Taiwan has a strong monastic
community of monks and nuns very generously supported by the lay
community. There are Buddhist universities and Buddhist programs for
social welfare. Hong Kong also has a flourishing monastic community. The
emphasis among the overseas Chinese Buddhist communities in Malaysia,
Singapore, Indonesia, Thailand and the Philippines is on ceremonies for
the welfare of ancestors, and for prosperity and wealth for the living.
There are many mediums through whom Buddhist oracles speak in trance and
whom the lay community consults for health and psychological problems.
Chinese businessmen who are the main driving force behind these “Asian
tiger” economies frequently make generous donations to the monks to
perform rituals for their financial success. Taiwan, Hong Kong,
Singapore and Malaysia also have a growing number of Tibetan Buddhists.
South Korea
Buddhism
reached the Korean peninsula from China in the 3rd century CE. Buddhism
in South Korea is still relatively strong, despite increased attacks
from fundamentalist Christian organizations. The last decade has seen a
large number of Buddhist temples destroyed or damaged by fires started
by such groups. 23% of the population is Buddhist.
Japan
Buddhism
arrived in Japan from Korea during the 5th century, and has played a
prominent role in Japanese society and culture. From the 13th century,
there has been a tradition of married temple priests with no prohibition
against drinking alcohol. Such priests gradually replaced the tradition
of celibate monks. Historically, some of the Buddhist traditions have
been extremely nationalistic, believing Japan to be a Buddhist paradise.
In modern times, some fanatic doomsday cults also call themselves
Buddhist, although they have very little to do with Buddha Shakyamuni’s
teachings.
About
40% of the population identify as Buddhists, and most Japanese mix
belief in Buddhism with the original Japanese religion, Shinto. Births
and marriages are celebrated following Shinto customs, while Buddhist
priests perform funeral practices.
Temples
in Japan are beautifully kept for both tourists and visitors, although
many are very commercialized. For the most part, actual study and
practice is severely weakened. One of the world’s largest Buddhist
organizations, Soka Gakkai, originated in Japan.
Central Asian Mahayana Buddhism
Tibet
Buddhism
arrived in Tibet as early as the 7th century CE. Over the centuries,
with royal patronage and support of the aristocracy, Buddhism became
entrenched into the various aspects of Tibet life.
After
the occupation of Tibet by the People’s Republic of China, Buddhism in
Tibet was severely repressed. All but 150 of the 6,500 monasteries and
nunneries were destroyed, and the vast majority of learned monastics
were either executed or died in concentration camps. After the Cultural
Revolution, most of the reconstruction of monasteries has been through
the efforts of former monks, the local populace and Tibetans in exile,
with the government only helping to rebuild two or three.
The
Chinese communist government is atheistic, but allows five “recognized
religions,” one of which is Buddhism. While they claim to not interfere
in religious matters, after the Dalai Lama recognized a young Tibetan
boy as the reincarnation of the Panchen Lama, he and his family promptly
went missing. Soon after, the Chinese government launched their own
search, finding a half-Chinese, half-Tibetan boy. The Dalai Lama’s
choice has not been seen since.
Nowadays,
each monastery, nunnery and temple has its own government work-team.
These are plainclothes policemen and women who “help out” with various
tasks. This basically means that they watch and report on the monastic
community. Sometimes, these work-teams can be as large as the monastic
population itself. Aside from government interference, one of the main
problems facing Buddhists in Tibet is a lack of qualified teachers.
Monks, nuns and laypeople are all very eager to learn more, but the
majority of teachers have only limited training. In the last decade, the
government launched a Buddhist “university” near Lhasa. It acts as a
training school for young tulkus, where they learn Tibetan language,
calligraphy, medicine and acupuncture, as well as some Buddhist
philosophy. The digital age has brought young lay Tibetans closer to
Buddhism. Many of them become members of Wechat and Weibo groups that
share Buddhist teachings and stories. Learning more about Buddhism is
now seen as a way of strengthening one’s identity as a “real Tibetan.”
East Turkestan
Most
of the monasteries of the Kalmyk Mongols living in East Turkistan
(Xinjiang) were destroyed during the Cultural Revolution. Several have
now been rebuilt, but there is an even more severe shortage of teachers
than in Tibet. New young monks have become very discouraged by the lack
of study facilities and many have left.
Inner Mongolia
The
worst situation for Tibetan Buddhists under the control of the People’s
Republic of China, however, was in Inner Mongolia. Most of the
monasteries in the western half were destroyed during the Cultural
Revolution. In the eastern half, which was formerly part of Manchuria,
many had already been destroyed by Stalin’s troops at the end of the
Second World War when the Russians helped liberate northern China from
the Japanese. Of 700 monasteries, only 27 were left.
Since
the 1980s, efforts have been made to reestablish temples and rebuild
monasteries, which are attended not only by Mongolians, but also Han
Chinese.
Mongolia
In
Mongolia, there had been thousands of monasteries, all of which were
either partially or totally destroyed in 1937 under the orders of
Stalin. In 1946, one monastery was re-opened in Ulaan Baatar as a token
symbol, and in the 1970s a five-year training college for monks was
opened. The curriculum was highly abbreviated and had a heavy emphasis
on Marxist study, with the monks allowed to perform a limited number of
rituals for the public. Since the downfall of communism in 1990, there
has been a strong revival of Buddhism with the help of Tibetans in
exile. Many new monks are sent to India for training, and more than 200
monasteries have been rebuilt on a modest scale.
One
of the most serious problems that faced Buddhism in Mongolia after 1990
was the arrival of aggressive Mormon, Adventist and Baptist Christian
missionaries, who come under the guise of teaching English. They offer
money and aid for people’s children to study in America if they convert,
and give out beautifully-printed, free booklets on Jesus in the
colloquial Mongol language. With more and more young people being drawn
to Christianity, Buddhist organizations have started to distribute
information about Buddhism in the colloquial language, through printed
materials, television shows and radio programs.
Aggressive
religious conversion has now been banned in Mongolia. In 2010, 53% of
the population was Buddhist and 2.1 % were Christian.
Tibetans in Exile
Among
the Tibetan traditions of Central Asia, the strongest is with the
Tibetan refugee community around His Holiness the Dalai Lama in exile in
India since the 1959 popular uprising against the Chinese military
occupation of Tibet. They have restarted most of the major monasteries
and several of the nunneries of Tibet, and have the traditional full
training program for monk scholars, master meditators and teachers.
There are educational, research and publication facilities to preserve
all aspects of each of the schools of the Tibetan Buddhist tradition.
The
Tibetans in exile have helped revitalize Buddhism in the Himalayan
regions of India, Nepal and Bhutan, including Ladakh and Sikkim, by
sending teachers and retransmitting the lineages. Many monks and nuns
from these regions are receiving their education and training in the
Tibetan refugee monasteries and nunneries.
Nepal
While
the majority of the Nepalese population is Hindu, there are strong
Buddhist cultural influences still evident in the country of Buddha’s
birth. Ethnic groups such as the Newars, Gurungs and Tamangs practice
the traditional form of Nepalese Buddhism. Buddhists make up 9% of the
population.
Following
a mixture of Buddhism and Hinduism, Nepal is the only Buddhist society
that keeps caste distinctions within the monasteries. The last 500 years
has seen the emergence of married monks, with a hereditary caste who
become temple keepers and ritual leaders.
Russia
Buryatia,
Tuva and Kalmykia are the three traditionally Tibetan Buddhist regions
of Russia. All of the monasteries in these areas, except for three only
damaged in Buryatia, were totally destroyed by Stalin in the late 1930s.
In the 1940s, Stalin re-opened two token monasteries in Buryatia, under
strict KGB surveillance; disrobed monks put their robes on as uniforms
during the day to perform rituals. After the fall of communism, there
has been a large revival of Buddhism in all three regions. The Tibetans
in exile have sent teachers, and new young monks are sent to train in
the Tibetan monasteries in India. More than 20 monasteries have been
re-established in Buryatia, Tuva and Kalmykia.
Non-Buddhist Countries
Detailed
knowledge of Buddhism arrived in 19th century Europe due to European
colonization of Buddhist countries, and through the works of Christian
missionaries and scholars. Around the same time, Chinese and Japanese
immigrant workers built temples in North America.
All
forms of Buddhism are also found throughout the world, in
non-traditionally Buddhist countries. There are two major groups
involved: Asian immigrants and non-Asian practitioners. Asian
immigrants, particularly in the US and Australia, and to some extent in
Europe, have many temples from their own traditions. The main emphasis
of these temples is to promote devotional practice and provide a
community center to help the immigrant communities maintain their
individual cultural identities. There are now more than four million
Buddhists in America, and more than two million Buddhists in Europe.
Thousands
of Buddhist “Dharma centers” of all traditions are now found in more
than 100 countries around the world, and on every continent. Most of
these Tibetan, Zen and Theravada centers are frequented by non-Asians
and emphasize meditation, study and ritual practice. The teachers
include both Westerners as well as ethnic Buddhists from Asia. The
largest number of centers can be found in the US, France and Germany.
Many serious students visit Asia for deeper training. Further, there are
Buddhist study programs in numerous universities throughout the world
and an ever-growing dialogue and exchange of ideas between Buddhism and
other religions, science, psychology and medicine. His Holiness the
Dalai Lama has played a most significant role in this respect.
Most
people nowadays are turning to Buddhism because they recognize that
their lives have more suffering/Dukkha and Dukkha Nirodha i.e., end of
suffering.
Types of sufferings /Dukkha and Dukkha Nirodha
There
are some problems that have been going on for as long as there have
been people on this planet, and probably even before that, with animals
before there were humans: the problems of relating to each other,
problems that come up from anger, from fights, from disputes. These are
problems that everybody has been facing almost forever, so nothing
special about what you or I experience now. And then, of course, there
are more recent problems that just make things even more difficult, like
economic problems and problems of wars and so on. So people are feeling
these problems more and more. And they are not finding solutions for
them, how to deal with them on a personal level, particularly in terms
of their emotions, their minds. They’re not finding solutions for these
in what is available to them already.
But
one of the wonderful developments of the modern time is communication,
particularly in what we now call the Information Age, and even more with
the Age of Social Media. So that means that more and more information
is available to us about many alternative systems. And many great
Buddhist leaders, like His Holiness the Dalai Lama, have been travelling
around the world. And many people have witnessed, seen for themselves
with their own eyes, those who have managed to develop themselves to an
extraordinary level so that they are able to have a peaceful, calm,
loving mind in the face of some of the most difficult situations, like
losing your country. So this has added the quality of inspiration from a
living person, which is very important in addition to just information
that we can get on the Internet or in books.
So
people turn to Buddhism primarily because they are looking for some
solution to problems that they face and they are hopeful that Buddhism
will be able to offer some way to deal with life. This is the case
whether Buddhism is something quite foreign to their society or it might
be a traditional system of your people.
Manimegalai, Pandit Aiothedoas, Ms Mayawati who said she will bring back Ashoka’s Rule contributed a lot towards Buddhism.
Translates His teachings in 117 Classical Languages of the world.
Propagating
Meditative Mindful Meditation growing of Raw Vegan Vegetables and fruit
plants in pots to overcome hunger the worst kind of illness for the
happiness and welfare of the people and to live like free birds and to
be proud like an elephant to attain Eternal Bliss as their Final Goal.
People of Uttar Pradesh will teach BJP a lesson, says BSP supremo Mayawati.
Asking
people not to be swayed by tall promises of political parties, BSP
supremo Mayawati on Wednesday claimed people of Uttar Pradesh will teach
the ruling BJP a lesson in the assembly polls because of its “faulty
policies”.
Ahead
of the UP assembly elections, drama and hypocrisy (of political
parties) is going on to mislead people with tall promises. People are
suffering due to the wrong policies of the BJP government and are eager
to teach a lesson to the anti-people government,” Mayawati said in a
statement issued here.
“People
should keep in mind that only BSP can give a reliable government free
of violence and riots while generating employment and ensuring
development,” she said.
Attacking
the BJP, Congress, and Samajwadi Party, Mayawati said, “Crores of poor
people of Bahujan Samaj and upper caste society have been hit by the
anti-people attitude of the BJP, SP and Congress. People should not
forget this. All these parties share the blame and responsibility for
the peoples’ plight.”
The
formation of a BSP government in the state will be a welcome change for
people living in unprecedented stress, pain, and struggle under the BJP
rule, she said.
“Crores
of people of UP are suffering due to poverty, unemployment, inflation
and migration in search of livelihood due to the wrong policies,
casteist and communal activities of the BJP government in UP and at the
Centre. People are confident that the BSP can definitely prove to be
helpful in bringing good days for them,” Mayawati said.
Like UP, people of Punjab and Uttarakhand too want a change of government, she claimed.
In
addition to UP, Punjab, where the Congress is in power, and
Uttarakhand, which has a BJP government, are among the five states that
will be going to polls in the upcoming assembly elections.
Mayawati
said the politics of some parties and their rhetoric was creating
resentment among voters as they don’t see an end to their basic problems
of poverty, unemployment, and inflation.
Only a handful of people of the BJP are becoming wealthy, she alleged.
டான்சன்,எகிடோ
இருவரும் புத்த பிட்சுகள்.ஒரு நாள் சகதியான தெரு ஒன்றில் நடந்து சென்று
கொண்டிருந்தனர்.மழை விடாமல் பெய்து கொண்டிருந்தது.
ஒரு வளைவில் திரும்பும் போது,நாற்சந்தி போன்ற சந்திப்பின் ஒரு புறத்தில்
அழகான இளம்பெண் வேலைப்பாடுடன் கூடிய அழகிய பட்டுச் சேலையைக் கட்டிக் கொண்டு அடுத்த பக்கம் போவதற்கு முடியாமல் நின்று கொண்டிருந்தாள்.
“இங்கே
வா!” என்று கூப்பிட்ட டான்சன் அவளைத் தன்னுடைய கையில் அலக்காக தூக்கிக்
கொண்டு சகதியான தெருவின் ஒரு புறத்திலிருந்து மறு புறத்திற்கு கொண்டு போய்
சேர்த்தார்.
அன்று இரவு மடத்திற்கு திரும்பும் வரை எகிடோ எதுவும் பேசாமல் வந்தான்.
அதற்கு
மேல் பொருக்க முடியாமல், “நம்மைப் போன்ற புத்த பிட்சுகள் பெண்கள் அருகில்
செல்வது கூட தவறு.முக்கியமாக இளமையும்,அழகும் வாய்ந்த பெண்கள் பக்கத்தில்
செல்லவேக் கூடாது. நீ ஏன் அவளைத் தூக்கி கொண்டு சென்றாய்?” என்றான்.
“நான்
அந்தப் பெண்ணை அங்கேயே விட்டு விட்டேன்”என்ற டான்சன், “நீ ஏன் இன்னும்
சுமந்து கொண்டு இருக்கிறாய்?” என்று திருப்பிக் கேட்டார்.
ஒரு
டீ கடை காரனிடம் ஒரு மல்யுத்த வீரன் எப்போதும் டீ அருந்துவான். ஒரு முறை
டீ கடை காரனுக்கும் மல்யுத்த வீரனுக்கும் தகராறு வந்து விட்டது. கோபம்
கொண்ட மல்யுத்த வீரன் டீ கடை காரனை மல்யுத்த சண்டைக்கு அழைத்தான்.
அவர்கள் இனத்தில் மல்யுத்த சண்டைக்கு ஒருவன் அழைத்தால் நிச்சயம்
ஒப்புக்கொள்ள வேண்டும். இல்லாட்டால் அது பெரும் அவமானம் என கருதப்படும். எனவே டீ கடை காரன் ஒப்பு கொண்டான்.
ஆனால் இதில் எப்படி நாம் ஜெயிக்க போகிறோம் என பயந்தான்.அறிவுரை வேண்டி ஒரு ஜென் துறவியை நாடினான்.
அவனது கதை முழுதும் கேட்ட அவர், ” சண்டைக்கு இன்னும் எத்தனை
நாட்கள்
உள்ளன” என்று கேட்டார். ” 30 நாட்கள்” என்றான் அவன். ” இப்போது நீ என்ன
செய்கிறாய்?” என்று பின்பு கேட்டார். ” டீ ஆற்றுகிறேன்” என்றான் அவன்.
“அதையே தொடர்ந்து செய்” என்றார் அவர்.
ஒரு வாரம் கழித்து வந்தான் டீ கடை காரன். “எனக்கு பயம்
அதிகரித்தவன்னம் இருக்கிறது. என்ன செய்ய?” என்றான். இன்னும் ஈடுபாடோடு, இன்னும் வேகமாய் டீ ஆற்று” என்றார் ஜென் துறவி.
தன் பயத்தை எல்லாம் வேகமாக மாற்றி வெறித்தனமாய் டீ ஆற்றினான்.
இரண்டு வாரம் ஆனது. அப்போதும் அதே அறிவுரை.
போட்டி நாள் அருகில் வந்து விட்டது. டீ கடை காரன் நடுக்கத்துடன் ஜென் துறவியிடம், “நான் என்ன செய்ய வேண்டும்?” என்று கேட்டான்.
“போட்டிக்கு முன் ஒரு டீ சாப்பிடலாம் என நீ அவனை கூப்பிடு” என்றார் துறவி.
மல்யுத்த வீரன் குறிப்பிட்ட நாளன்று வந்து விட்டான்.. “வா.. முதலில் டீ சாப்பிடு” என்றான் கடை காரன். “சரி” என்று அமர்ந்தான் வீரன்.
அவனது டீ ஆற்றும் வேகம் கண்டு மிரண்டு போய் விட்டான்.
இதற்கு முன்பும் அவன் டீ ஆற்றுவதை பார்த்திருக்கிறான் இப்போது என்ன ஒரு வேகம்!
ஒரு
சாதாரண டீ ஆற்றும் விஷயத்திலேயே இவ்வளவு முன்னேற்றம் என்றால், போட்டிக்கு
எந்த அளவு தயார் செய்திருப்பான் என எண்ணி போட்டியே வேண்டாம் என சென்று
விட்டான்.
புத்தரின் தலைமை மடாலயத்தில் நிகழ்ந்த சுவையான சம்பவம். அடிப்படை
சந்நியாஸப் பயிற்சியை வெற்றிகரமாக முடித்த சந்நியாஸிகள், தியானத்தை
மக்களுக்குக்
கற்றுத்தந்து, மக்கள் முன்னேற்றம் பெறுவதற்காக நாடு முழுவதும் சேவைக்காக
புறப்படும் நேரம் வந்தது. அதில் பூர்ணகாஷ்யபா எனும் சந்நியாஸிக்கு மட்டும்
எங்கு செல்வது என்று சொல்லப்படவில்லை.
பூர்ணகாஷ்யபா நேரடியாய் புத்தரிடமே சென்று கேட்டார், “”நான் எங்கு செல்லட்டும்?”
புத்தர் சிரித்தபடி சொன்னார், “”நீயே தேர்வு செய்யப்பா.” இந்தியாவின்
ஒரு குறிப்பிட்ட பகுதிக்கு தான் செல்ல விரும்புவதாக சொன்னார்.
சீடனைப் பார்த்து மிகவும் ஆச்சரியப்பட்டவராய் புத்தர் கேட்டார், “”அந்தப்
பகுதிக்கா? அங்கே வாழும் மனிதர்கள் மிகவும் முரடர்கள். சின்ன சின்ன
பிரச்னைக்கெல்லாம்
அடிதடி சண்டையில் இறங்குபவர்கள், கொஞ்சம் கூட பக்தியோ, தியான உணர்வோ
இல்லாதவர்கள். இப்படி பொல்லாதவர்களிடமா போக விரும்புகிறாய்?”
“ஆமாம்” என்று தைரியத்தோடு சொன்ன சீடனிடம் புத்தர் சொன்னார்…
“உன்னிடம் மூன்று கேள்விகளை கேட்க விரும்புகின்றேன். இந்த மூன்று கேள்விக்கும் சரியான பதில் சொல்லிவிட்டால் நீ போகலாம்.”
“ம்…”
“முதல் கேள்வி, அங்கே சென்ற பிறகு உன்னை வரவேற்பதற்கு பதில் அவமானப்படுத்தினால் என்ன செய்வாய்?”
“ரொம்ப ஆனந்தப்படுவேன். ஏனென்றால், அவர்கள் என்னை அடிக்கவில்லை; உதைக்கவில்லை.
திட்டுவதோடு நிறுத்திக் கொண்டார்களே; மிகவும் நல்லவர்கள்… என்று நன்றி சொல்வேன்.”
“இரண்டாவது கேள்வி. ஒருவேளை திட்டாமல் அடித்து உதைத்தால் என்ன செய்வாய்?”
“அவர்கள் மிகவும் நல்லவர்கள். அதனால்தான் என்னைக் கொல்லாமல்
விட்டுவிட்டார்கள். வெறுமனே அடித்ததோடு நிறுத்திக் கொண்டார்களே! என ஆனந்தப்படுவேன்.”
“மூன்றாவது கேள்வி. ஒருவேளை உன்னைக் கொன்றுவிட்டால் என்ன செய்வாய்?”
“ஆஹா
இன்னும் ஆனந்தப்படுவேன். மொத்தமாக இந்த வாழ்க்கையில் இருந்தே எனக்கு
சுதந்திரம் தந்துவிட்டார்கள். இனி எதைப் பற்றியும் கவலைப்பட வேண்டிய
அவசியமே இல்லை என்று மிகவும் ஆனந்தப்படுவேன்” என்று சொன்னதும்,
“நன்றாக தேறிவிட்டாய். அங்கு மட்டுமல்ல எங்கு சென்றாலும் நீ
வாழ்ந்து விடுவாய். எதனாலும் இனி உன்னை வீழ்த்தமுடியாது. எப்போதும்
ஆனந்தமாயிருக்க பக்குவப்பட்டுவிட்டாய். எங்கு சென்றாலும்
நல்லாயிருப்பாயப்பா. போய் வா” என்று ஆசிர்வதித்து அனுப்பினார் புத்தர்.
முதிய
ஜென் குரு ஒருவர் மரணப் படுக்கையில் இருந்தார். ‘‘இன்று மாலைக்குள்
இறந்துவிடுவேன்’’ என்று தன் சீடர்களிடம் தெரிவித்துவிட்டார். இதைக்
கேள்விப்பட்ட அவர் நண்பர்கள் பலரும், சிஷ்யர்களும் ஆசிரமத்தை வந்தடைந்தனர்.
மூத்த சீடர் ஒருவர் திடீரென கடைவீதிக்குப் புறப்பட்டார். ‘‘ஏய்…
என்ன மடத்தனம் பண்ணுகிறாய்… குரு மரணப்படுக்கையில் கிடக்கும்போது அப்படி என்ன அவசரமாக வாங்க வேண்டியிருக்கு?’’ என்றனர் மற்றவர்கள்.
மூத்த சீடர், ‘‘குருநாதருக்கு நாவல்பழம் என்றால் அத்தனை பிரியம். அதை வாங்கத்தான் போகிறேன்!’’ என்று சொல்லிவிட்டுக் கிளம்பினார்.
எல்லோரும் கவலையோடிருந் தனர். குரு கண்களைத் திறப்பதும் யாரையோ தேடுவதும் பின் மூடிக் கொள்வதுமாக இருந்தார்.
மூத்த சீடர் வந்ததும், ‘‘வந்து விட்டாயா… எங்கே நாவல்பழம்?’’ என்றார்.
அவர் கையில் நாவல் பழத்தைக் கொடுத்ததும், சற்றும் நடுக்கமின்றி அதை வாங்கிக் கொண்டார்.
ஒரு சீடர் குருவிடம், ‘‘குருவே… தள்ளாத வயதிலும் உங்கள் கைகளில் நடுக்கமில்லையே?’’ என்றார்.
குரு சிரித்தபடி, ‘‘என் கைகள் ஒருபோதும் நடுங்கியதில்லை. ஏனென்றால்
எப்போதும் எதற்கும் நான் பயந்ததே இல்லை!’’ என்று சொல்லிவிட்டு நாவல் பழத்தை ருசித்து தின்னத் தொடங்கிவிட்டார்.
இன்னொரு சீடர் குருவிடம் பணிந்து, ‘‘ஐயா, தாங்கள் சீக்கிரமே இந்த
உலகை விட்டுப் பிரியப் போகிறீர்கள். நாங்கள் நினைவில் வைத்துக் கொள்ள வேண்டிய தங்களின் இறுதிக் கருத்து என்ன?’’ என்று கேட்டார்.
குரு சிரித்தபடி, ‘‘இந்த நாவல்பழம் என்ன அருமையான சுவையுள்ளதாக இருக்கிறது’’ என்று சொல்லிவிட்டு இறுதி மூச்சை விட்டார்.
அந்தந்தக் கணத்தில் வாழுங்கள். கடந்து போன நிமிடமும், வரப் போகும்
நிமிடமும் நமக்கானதல்ல. இன்று இப்போது மட்டுமே நிஜம்!
ஆஸ்ரமத்தின்
ஐந்து சீடர்கள் சைக்கிளில் சந்தைக்கு சென்றுவிட்டு திரும்புவதை தலைமை குரு
பார்த்துக்கொண்டிருந்தார். அவர்கள் ஆஸ்ரமத்தை அடைந்ததும் ஐவரையும்
அழைத்தார் .
ஐவரையும் நோக்கி ‘’ நீங்கள் ஏன் உங்கள் சைக்கிளை ஓட்டுகிறீர்கள் ? ‘’ என்று வினவினார்.
‘’ அது எனது வேலைகளை எளிமையாக்குகிறது ஐயா ‘’ முதலாமவன் பதிலளித்தான்.
அவனைத்தட்டிகொடுத்து ‘’நீ பெரிய அறிவாளி , நீ வயதானகாலத்தில் என்னைப்போல் கூன் விழாமல் நிமிர்ந்து நடப்பாய் ‘’ என்றார் குரு.
இரண்டாவது சீடனோ ‘’ நான் சைக்கிள் ஓட்டும்போது என்னால் இயற்கை அழகை எளிதாகவும் விரைவாகவும் ரசிக்க முடிகிறது ஐயா ‘’
அவனை அருகில் அழைத்து ‘’ உன் கண்கள் திறந்திருக்கின்றன நீ உலகை ரசிக்கிறாய் ‘’ என்றார்.
மூன்றாவது சீடன் ‘’ ஐயா நான் பயணிக்கையிலும் கூட மந்திரங்களை ஜெபிக்க முடிகிறது ‘’
குரு தன் கண்கள் விரிய ‘’ அடேயப்பா உன் புத்திக்கூர்மை வியக்கவைக்கிறது’’ என்று இரண்டு கைகளையும் சத்தமாக தட்டினார்.
நான்காவது சீடன் ‘’ நான் சைக்கிளில் பயணிப்பதால் ஏகாந்த நிலையை அடைகிறேன் ஐயா ‘’ என்றான்
குரு மனநிறைவோடு அவனை கட்டித்தழுவி ‘’ நீ ஞானத்தை அடையும் பாதையில் பயணிக்கிறாயடா ‘’ என்றார்.
ஐந்தாவது சீடன் நீண்ட அமைதிக்குப் பின் ‘’ என் சைக்கிளை ஒட்டுவதற்காக என் சைக்கிளை ஒட்டுகிறேன் ஐயா!
‘’ என்றான் .
குரு அவன் காலில் விழுந்து ‘’ ஐயா, என்னை மன்னியுங்கள்
, நீங்கள் என் சீடனாக இருக்க முடியாது , நான்தான் உங்கள் சீடன் ‘’
ஒரு
சீடன் திருடும் போது பிடிபட்டுக் கொண்டான். அவனை உடனே வெளியனுப்புமாறு
மற்ற சீடர்கள் கேட்டுக் கொண்டனர். துறவியோ கண்டுகொள்ளவே இல்லை.
மீண்டும் ஒரு முறை அவன் திருடும் போது பிடிபட்டான். அப்போதும் துறவி அதைக் கண்டுகொள்ளவில்லை.
உடனே மற்ற சீடர்கள் அனைவரும் ஒரு மனு எழுதி அச்சீடனை வெளியே
அனுப்பாவிட்டால் தாங்கள் அனைவரும் வெளியேறப்போவதாக எழுதி அனைவரும் கையொப்பமிட்டிருந்தனர்.
அதைப் படித்த துறவி அன்பு கனிந்த குரலில் கீழ்க்கண்டவாறு கூறினாராம்:
“சீடர்களே
நீங்கள் அனைவரும் எத்துணை புத்திசாலிகள் என்பதை நினைத்துப்
பெருமையடைகிறேன். உங்களால் எது சரி என்றும் எது தவறு என்றும் அறிய
முடிகிறதே! நீங்கள் எங்கு வேண்டுமானாலும் செல்லலாம். ஆனால் இந்த சீடருக்கு
என்னைத் தவிர வேறு யார் எது சரி என்றும் எது தவறு என்றும் எவ்வாறு
தவறுகளில் இருந்து சரியாகப் பயில வேண்டும் என்பதையும் சொல்லித்
தருவார்கள்?”
அப்போது அந்த சீடர் கண்களில் இருந்து கண்ணீர் பொலபொலவென வழிந்ததுடன் அதன் பிறகு அவர் திருடவேயில்லை.
ஒரு
மடத்தில் ஜென் துறவி ஒருவர் வாழ்ந்து வந்தார். அவர் மிகவும் ஜாலியான
குணமுடையவர். எப்போதுமே கோபப்படமாட்டார். அவரிடம் சீடர்கள் சிலர் கல்வி
கற்று வந்தனர்.
அவரது சீடர்களுக்கு அந்ததுறவி என்றால் மிகவும் பிடிக்கும்.
ஒரு நாள் அந்த துறவி தன் சீடர்களிம் பேசிக் கொண்டிருக்கையில்,சீடர்கள்.
அவரிடம்”குருவே! உங்களுக்கு பிடித்த கதை என்ன?” கேட்டனர். அதற்கு
அவர்”குதிரையும்
ஆடும்” என்று சொன்னார். அதென்ன குதிரையும் ஆடும், அது எந்த மாதிரியான கதை,
எங்களுக்கும் அந்தகதையை சொல்லுங்களேன் என்று வேண்டிக் கொண்டனர்.
அவர்களின் வேண்டுகோளுக்கிணங்க குரு அந்த கதையைசொல்ல ஆரம்பித்தார்.
அதாவது
“ஒரு விவசாயி குதிரையையும், ஆட்டையும் வளர்த்து வந்தான். குதிரையும் ஆடும்
சிறந்த நண்பர்கள். ஒரு நாள் அந்த குதிரை வைரஸ் நோயால் பாதிக்கப்பட்டது.
அதனால் அந்த விவசாயி குதிரைக்கு சிகிச்சை அளிக்க மருத்துவரை அழைத்து
வந்தான். மருத்துவர் அந்த குதிரையின் நிலையைபார்த்து, நான் மூன்று நாட்கள்
வந்து மருந்து தருகிறேன். அந்த மருந்தை சாப்பிட்டு குதிரைஎழுந்து நடந்தால்
சரி, இல்லையெனில் அதனை கொன்றுவிட வேண்டியது தான் என்று சொல்லி, அன்றைய
மருந்தை கொடுத்துச் சென்றார்.
இவர்களது
உரையாடலைஅந்த ஆடு கேட்டுக் கொண்டிருந்தது. மறுநாள், அந்த மருத்துவர் வந்து
அன்றைய மருந்தைக் கொடுத்து சென்றார். பின் அங்கிருந்த ஆடு, அந்த
குதிரையிடம் வந்து, “எழுந்து நடநண்பா, இல்லாவிட்டால் அவர்கள் உன்னை கொன்று
விடுவார்கள்” என்று அந்த குதிரையை ஊக்குவித்தது.
மூன்றாம் நாளும் வந்துவிட்டது, மருத்துவரும் வந்து குதிரைக்கு மருந்து
கொடுத்துவிட்டு,
அந்த விவசாயிடம்”நாளை குதிரை நடக்கவில்லையெனில், அதனை கொன்றுவிட வேண்டும்.
இல்லாவிட்டால், அந்த வைரஸ் பரவி, மற்றவர்களுக்கு பரவிவிடும்.”
என்றுசொல்லிச் சென்றார்.
அந்த
மருத்துவர் போனதும், ஆடு குதிரையிடம் வந்து, நண்பா! எப்படியாவது எழுந்து
நடக்க முயற்சி செய். உன்னால் முடியும், எழுந்திரு! எழுந்திரு! என்று
சொல்லியது. அந்த குதிரையும் முயற்சி செய்து எழுந்து நடந்துவிட்டது.
எதிர்பாராதவிதமாக அந்த குதிரையை விவசாயி பார்க்க வரும் போது,
குதிரைஓடியதைப்
பார்த்துசந்தோஷமடைந்து, மருத்துவரை அழைத்து அவரிடம்”என்ன ஒரு ஆச்சரியம்.
என் குதிரை குணமடைந்துவிட்டது. இதற்கு நிச்சயம்உங்களுக்கு ஒரு விருந்து
வைக்க வேண்டும். சரி, இந்த ஆட்டை வெட்டுவோமா!!!” என்று சொன்னார்” என்று
கதையை சொல்லி முடித்தார்.
பின் அவர்களிடம்”பார்த்தீர்களா! இந்த கதையில் உண்மையில் குதிரை
குணமடைந்ததற்கு
அந்த ஆடு தான் காரணம். ஆனால் மருத்துவரின் மருந்தால் தான் குதிரை
குணமடைந்தது என்றுஎண்ணி, கடைசியில் அந்த ஆட்டையே பலி கொடுக்க
நினைக்கிறார்கள். ஆகவே இந்த உலகில் யாரால் நன்மை கிடைத்ததோ, அவர்களை விட,
அந்த நன்மைக்கு அருகில் இருப்பவர்களுக்குத் தான் அதிக மரியாதை கிடைக்கும்.”
ஒரு
மடாலயத்தில் துறவியும் அவரது சிஷ்யர்களும் மாலை நேரம் தியானம் செய்து
கொண்டிருந்தனர். மடத்திலிருந்த ஒரு பூனை சத்தம் போட்டுக்கொண்டே அங்கும்
இங்கும் உலவிக் கொண்டிருந்ததால், தியானத்தில் இருந்த ஒருமைப்பாட்டைக்
கலைத்துக் கொண்டிருந்தது. அதனால் அந்த துறவி ”பூனையைக் கட்டிப்போடுங்கள்”
என்று உத்தரவிட்டார்.
சில
ஆண்டுகள் கழித்து அந்த துறவி இறந்து விட்டார். ஆனாலும் அந்த பூனையைக்
கட்டிப் போடும் பழக்கம் தொடர்ந்து கொண்டிருந்தனர். மேலும் சில வருடங்கள்
கடந்தன. அந்த பூனையும் இறந்து விட்டது. வேறொரு பூனை வரவழைக்கப் பட்டு கட்டி
வைக்கப் பட்டது. பல ஆண்டுகள்
கழித்து சீடர்கள் ,” நம் மத வழக்கப்படி பூனையை தியான நேரத்தில் கட்டி வைக்க வேண்டும்” என நூற்குறிப்புகள் எழுதி வைத்தனர்.
துறவி
ஒருவர் ஆற்றில் மூழ்கி தவம் செய்து கொண்டிருந்தார். ஒரு இளைஞன்
குறுக்கிட்டு “ ஐயா நான் தங்களின் சிஷ்யனாக சேர விரும்புகிறேன்”
என்றான்.ஆற்றிலிருந்து எழுந்தவர், ”ஏன்?” என்றார் துறவி. ”நான் கடவுளை அறிய
விரும்புகிறேன்” என்றான்.
சட்டென்று துறவி அவன் கழுத்தின் பின்புறத்தைப் பிடித்து இழுத்து, அவன்
தலையை
ஆற்றினுள் முக்கினார். சிறிது நேரத்தில் மூச்சிறைத்த இளைஞன், திமுறிக்
கொண்டு வெளியே வரத் துடித்தான். கடைசியாக துறவி அவனைப் பிடித்து வெளியே
இழுத்தார். வெளியில் வந்த இளைஞன் இருமிக் கொண்டு பெரு மூச்செறிந்தான்.
துறவி கேட்டார், “நீ நீரினுள் மூழ்கி இருக்கும் போது உனக்கு என்ன தேவைப்
பட்டது?” என்றார்.
”காற்று” என்றான் இளைஞன்.
”நல்லது, வீட்டுக்குச் செல். காற்று போல கடவுள் உனக்கு எப்போது தேவையோ அப்போது திரும்பி வா” என்று சொல்லி விட்டார்.
கல்லூரிப்
பேராசிரியர் ஒருவர் புகழ் பெற்ற ஜென் துறவி ஒருவரை சந்திக்கச் சென்றார்.
பேராசிரியர் ஜென் தத்துவங்களைப் பேசிக் கொண்டிருந்தார், தான் ஜென் பற்றி
மேலும் கற்க விரும்புவதாக்க் கூறினார்.
தேனீர்க் கோப்பையை எடுத்துக் கொண்டு வந்த ஜென் துறவி, கோப்பையின் நுனி வரை தேனீரை ஊற்றினார். கோப்பை நிரம்பி வழிந்தது.
கோபத்துடன்
பேராசிரியர் “ கோப்பை நிரம்பி விட்டது. மேலும் ஊற்ற முடியாது.
நிறுத்துங்கள்” என்று கத்தினார். துறவி கூறினார்: “நீங்களும் இந்த கோப்பை
போலத்தான்.
உங்கள் கோப்பையைக் காலி செய்யாவிடின், நான் எவ்வாறு ஜென் பற்றி கற்றுக் கொடுப்பது?”
இரு
துறவிகள் ஆற்றில் தவம் செய்து கொண்டிருந்தனர். அப்போது ஒரு தேள் ஆற்றில்
தத்தளித்துக் கொண்டிருந்ததைக் கவனித்தனர். உடனடியாக ஒரு துறவி அந்த தேளை
எடுத்து ஆற்றங்கரையில் விட்டார். அப்போது அத்தேள் அவரைக் கடித்துவிட்டது.
சிறிது நேரத்தில் திரும்பவும் அத்தேள் ஆற்றில் விழுந்து விட்டது. மீண்டும்
அத்துறவி அதனை எடுத்து கரையில் விடும் போது அத்தேள் அவரைக் கொட்டிவிட்டது.
இதனைக்
கண்ட இன்னொரு துறவி, ”நண்பரே , தேள் கொட்டும் எனத் தெரிந்தும் ஏன்
மீண்டும் மீண்டும் அதனைக் காப்பாற்ற எண்ணுகிறீர்கள்?” என்று கேட்டார்.
துறவி சொன்னார்: “கொட்டுவது தேளின் இயல்பு. காப்பாற்றுவது எனது இயல்பு”
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Noble Eightfold Path
Mental Development
Right Effort
Right Effort
(Sammaa-vaayaama)
A. IV. 13, 14
What, now. is Right Effort?
There are Four Great Efforts; the effort to avoid, the effort to overcome, the effort to develop, and the effort to maintain.
I. The Effort to Avoid
(Sa.mvara-ppadhaana)
What, now is the effort to Avoid? Herein the disciple rouses his will to avoid the arising of evil, unwholesome things that have not yet arisen; and he makes efforts, stirs up his energy; exerts his mind and strives.
Thus, when lie perceives a form with the eye, a sound with the ear, and an odor with the nose, a taste with the tongue, an impression with the body, or an object with the mind, he neither adheres to the whole, nor to its parts. And he strives to ward off that through which evil and unwholesome things, greed and sorrow, would arise, if he remained with unguarded senses; and he watches over his senses, restrains his senses.
Possessed of this noble ‘Control over the Senses’ he experiences inwardly a feeling of joy, into which no evil thing can enter.
This is called the effort to avoid
2. The Effort to Overcome
(Pahaana-ppadhaana)
What, now, is the effort to Overcome? There the disciple rouses his will to overcome the evil, unwholesome things that have already arisen; and he makes effort, stirs up his energy, exerts his mind and strives.
He does not retain any thought of sensual lust, ill-will or grief, or any other evil and unwholesome states that may have arisen; he abandons them, dispels them, destroys them. causes them to disappear.
Five Methods of Expelling Evil Thoughts
M. 20
If, whilst regarding a certain object, there arise in the disciple, on account of it, evil and unwholesome thoughts connected with greed, hatred and delusion, then the disciple (1) should, by means of this object, gain another and wholesome object. (2) Or, he should reflect on the misery of these thoughts; ‘Unwholesome, truly, are these thoughts! Blamable are these thoughts! Of painful result are these thoughts!’ (3) Or he should pay no attention to these thoughts. (4) Or, he should consider the compound nature of these thoughts. (5) Or, with teeth clenched and tongue pressed against the gums, he should with his mind restrain, suppress and root out these thoughts; and in doing so these evil and unwholesome thoughts of greed, hatred and delusion will dissolve and disappear; and the mind will inwardly become settled and calm, composed and concentrated.
This is called the effort to overcome.
3. The Effort to Develop
(Bhaavanaa-ppadhaana)
A. IV. 13, 14
What, now, is the effort to Develop? Herein the disciple rouses his will to arouse wholesome things that have not yet arisen; and he makes effort, stirs up his energy, exerts his mind and strives.
Thus he develops the ‘Elements of Enlightenment’ (bojjhanga), based on solitude, on detachment, on extinction, and ending in deliverance, namely: ‘Mindfulness’ (sati), ‘Investigation of the Law’ (dhamma-vicaya), ‘Energy’ (viriya), ‘Rapture’ (piiti), ‘Tranquility’ (passaddhi), ‘Concentration’ (samadhi). and ‘Equanimity’ (upekkhaa).
This is called the effort to develop.
4. The Effort to Maintain
(Anurakkha.na-ppadhaana)
What, now, is the effort to Maintain? Herein the disciple rouses his will to maintain the wholesome things that have already arisen, and not to allow them to disappear, but to bring them to growth, to maturity and to the full perfection of development (bhaavanaa); and he makes effort, stirs up his energy, exerts his mind and strives.
Thus, for example, he keeps firmly in his mind a favorable object of concentration that has arisen, such as the mental image of a skeleton, of a corpse infested by worms, of a corpse blue-black in color, of a festering corpse, of a corpse riddled with holes, of a corpse swollen up.
This is called the effort to maintain.
M. 70
Truly, for a disciple who is possessed of faith and has penetrated the Teaching of the master, it is fit to think: ‘Though skin sinews and bones wither away, though flesh and blood of my body dry up, I shall not give up my efforts till I have attained whatever is attainable by manly perseverance, energy and endeavor.’
This is called Right Effort.
A. IV. 14
The effort of Avoiding, Overcoming,
Of Developing and Maintaining:
These four great efforts have been shown
By him, the scion of the sun.
And he who firmly clings to them,
May put an end to suffering.
G
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Tree >> Sutta Piṭaka >> Aṅguttara Nikāya >> Tika Nipāta
30) Classical English,Roman,
AN 3.82 (A i 229)
Samaṇa Sutta
— An ascetic —
[samaṇa]
Here are the three ascetics tasks of an ascetic.
These,
bhikkhus, are three ascetic tasks of an ascetic. Which three? The
undertaking of the training in hightened virtue, the undertaking of the
training in hightened mind, the undertaking of the training in hightened
discernment. These, bhikkhus, are the three ascetic tasks of an
ascetic.
Therefore,
bhikkhus, you should train thus: ‘We will develop an eager zeal for
undertaking the training in hightened virtue, we will develop an eager
zeal for undertaking the training in hightened mind, we will develop an
eager zeal for undertaking the training in hightened discernment. This,
bhikkhus, is how you should train.
06) ClassicalDevanagari,Classical Hindi-Devanagari- शास्त्रीय हिंदी,
https://youtube.com/watch?v=ms7gkWhDcOc
यहां एक तपस्वी के तीन ascetics कार्य हैं।
इसलिए आपको इस प्रकार ट्रेन करना चाहिए:’हम हाइटेन्ड पुण्य, दिमाग,समझ
में प्रशिक्षण के लिए एक उत्सुक उत्साह विकसित करेंगे। यह है कि आपको ट्रेन
कैसा करना चाहिए।
https://www.youtube.com/watch?v=-af1DFceQrI
08) Classical Afrikaans– Klassieke Afrikaans
Hier
is die drie ascetics take van ‘n asetiese. Daarom moet jy dus oplei:
‘Ons sal ‘n gretige ywer ontwikkel om die opleiding in ligte deugde,
verstand, onderskeiding te onderneem. Dit is hoe jy moet oefen.
09) Classical Albanian-Shqiptare klasike,
https://www.youtube.com/watch?v=IR26Afv_BDk
Këtu
janë tre detyrat asketetike të një asketike.Prandaj ju duhet të
stërviteni kështu:’Ne do të zhvillojmë një zell të etur për të ndërmarrë
trajnimin në virtytin,mendjen,dallimin e highmened.This është se si
duhet të stërvitni.
Buna
görə də belə məşq etməlisiniz: “Hightened fəzilətdə, ağıl, dərraki,
ağıl, dərraki ilə təlimi həyata keçirmək üçün həvəsli səy göstərəcəyik.
Bu necə məşq etməlisiniz.
15) Classical Basque- Euskal klasikoa,Hona hemen Ascetic-en hiru
zereginak. Hori dela eta, horrela entrenatu beharko zenuke: ‘Zeel
irrikaz garatuko dugu bertutearen, gogoan, diskurtsoan prestakuntza
egiteko. Hau da nola entrenatu beharko zenuke.
Класічная беларуская,
Вось тры аскетычныя задачы аскетычнага. Таму вы павінны навучаць такім
чынам: «Мы будзем развіваць нецярплівыя стараннасць для правядзення
навучання ў зацягвалі дабрачыннасць, розум, discernment.This, як вы
павінны трэніравацца.
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17) Classical Bengali-ক্লাসিক্যাল বাংলা,
https://www.youtube.com/watch?v=RLLo2jyOj2M
এখানে একটি ascetic তিন ascetics কাজ।
অতএব
আপনি এভাবে প্রশিক্ষণের জন্য আপনাকে অবশ্যই প্রশিক্ষণ দিতে হবে: ‘আমরা
হাইটেড সদগুণ, মন, বুদ্ধি প্রশিক্ষণের জন্য একটি উদার উদ্যোগের বিকাশ করব।
এইভাবেই আপনাকে প্রশিক্ষণ দেওয়া উচিত।
18) Classical Bosnian-Klasični bosanski,
https://www.youtube.com/watch?v=Mp53YOSOkds
Evo tri zadatka ascezije asketa.
Stoga
biste trebali na taj način trenirati: ‘Razvidjet ćemo željnu revnosti
za poduzimanje obuke u visku vizuru, umu, razbojniku. To je kako biste
trebali trenirati.
19) Classical Bulgaria- Класически българск,
https://www.youtube.com/watch?v=HRkNfdlm5Qs
Ето трите аскетични задачи на аскети.
Затова
трябва да тренирате по този начин: “Ще развием желаеща ревност за
предприемане на обучението в всестранна добродетел, ум,
разпознаване.Това е как трябва да тренирате.
20) Classical Catalan-Català clàssic
https://www.youtube.com/watch?v=YNuClw-LL0k
Aquí hi ha les tres tasques d’Ascètica d’un ascètic.
Per
tant, haureu d’entrenar-vos així: “Desenvoluparem un zel ansiós per dur
a terme la formació en virtut de Highted, Mind, Discernment.This és com
haureu de formar-vos.
Ania ang tulo nga mga buluhaton sa ascetics sa usa ka ascetic.
Tungod niini kinahanglan nga bansayon mo kini: ‘Maghimo kami usa ka
madasigon nga kasibot alang sa paghimo sa pagbansay sa gipunting nga
hiyas, hunahuna,pag-ila.
youtube.com
You Won’t believe What People Found on These Beaches
What could be cooler than going to the beach on a hot day? The water, The sun, the girls……..No, the coolest thing to do is
Nawa ntchito zitatu za ascetics za masewera.
Chifukwa chake muyenera kuiphunzitsa kuti: ‘Tidzakhala ndi changu
chofunitsitsa chifukwa chophunzitsira,malingaliro,kuzindikira.This ndi
momwe mukuyenera kuphunzitsa.
Eccu i trè travaglii d’ascetichi di un asceticu.
Per quessa, duvete furmà cusì: ‘S sviluppemu un zelu ansiosu per impegnà
a furmazione in a virtù iniculosa, a mente, discernimentu.This hè cumu
duvete furmà.
youtube.com
Slow Tour - Treviso
Scopriamo il meraviglioso centro storico di Treviso
Ovdje su tri asketna zadaća asketa.
Stoga biste trebali trenirati tako: ‘Razvijat ćemo željnu žaru za
poduzimanje treninga u uskenoj vrlini, umu, razlučivanju.This je kako
biste trebali trenirati.
youtube.com
MISLITE DA TRENIRATE ? Hahahah
Napravi pare lako dok moze : https://www.tradeez.biz/My Online Coaching :
Zde jsou tři asketické úkoly asketického.
Proto byste měli trénovat tak:”Budeme rozvíjet dychtivou horlivostí
pro podniku školení ve vzájemné ctnosti,mysli,rozlišování .To je to,jak
byste měli trénovat.
youtube.com
kaštiel betliar
vlk simi : https://www.youtube.com/user/tomas13722saki instagram :
Her er de tre ascetikopgaver af en asketisk.
Derfor bør du træne således: “Vi vil udvikle en ivrig iver for at
gennemføre uddannelsen i highted dyd, sind, skelnen. Dette er, hvordan
du skal træne.
Hier zijn de drie ascetische taken van een asceticum.
Daarom moet je dus trainen:’We zullen een gretig ijver ontwikkelen voor
het uitvoeren van de training in highted
deugd,geest,onderscheidingsvermogen.Dit is hoe je moet trainen
youtube.com
Ascetic Meaning | Meaning Of Ascetic | Ascetic Definition | #shorts...
Ascetic #Word38Ascetic Meaning | Meaning Of Ascetic | Ascetic Definition Most Difficult English WordsCheck Out The Full List Of Words
Jen la tri asketaj taskoj de asketo.
Tial vi devas trejni tiel:’Ni disvolvos avidan fervoron por
entrepreni la trejnadon en hekta virto, menso, discernimiento.Ĉi tio
estas kiel vi devus trejni.
youtube.com
ОО МАСАЛИЕВ ЖЫЙЫНДА ЖЕТЕКЧИНИ КАТУУ СУРОО БЕРИП ТАКАЛАДЫ
Биздин канал - өлкөдөгү жана дүйнөдөгү акыркы жаӊылыктарды, саясий кабарларды
Siin on kolme askeesi ülesanded.
Seepärast peaksite seega koolitama: “Me arendame innukas innukalt
koolituse läbiviimiseks Highered Virtue, meeles, diskonnas.See on see,
kuidas sa peaksid treenima.
youtube.com
PM Imran will visit Russia if his Govt stay in Power
Narito ang tatlong mga gawain ng ascetics ng isang asetiko.
Samakatuwid dapat mong sanayin ang ganito: ‘Magagawa namin ang isang
sabik na kasigasigan para sa pagsasagawa ng pagsasanay sa hightened
virtue, isip, pag-intindi.
youtube.com
Angels of the Earth: Ascetic Life
Monasticism is the practise of a person by being alone with God, the word monk comes from a g
Tässä on kaksi aseetiikkatehtäviä ascetic.
Siksi sinun pitäisi kouluttaa näin:”Kehitämme innokkaita innokkaita
koulutuksen yrittämiseen hirvittävän
hyveellä,mielessä,havainnollisella.Tämä on,miten sinun pitäisi
kouluttaa.
youtube.com
ӨТӨ ООР ЖОГОТУУЭки Мугалим Бир Күндө Кайтыш болду|32-Метр Чуңкур…
САДЫР ЖАПАРОВ, КАМЧЫБЕК ТАШИЕВ, КОКУЛОВ, МАДУМАРОВ, Акыркы
Voici les trois tâches ascétique d’une ascète.
Par conséquent,vous devriez vous entraîner ainsi: «Nous allons
développer un zèle désireux d’entreprendre la formation en vertu de la
vertu,de l’esprit,du discernement.C’est comme
youtube.com
Voici Paul !
Rachna Sagar Pvt. Ltd. is an educational publisher, publishing books for grades Pre-School to 12 for CBSE and ICSE boards.
Hjir binne de trije ascetika taken fan in asket.
Dêrom moatte jo sa traine:’Wy sille in iver seal ûntwikkelje foar it
ûnderwurking fan’ e training yn ‘e skjûrde deugd,geast,ûnderskieding.Dit
is hoe’t jo moatte traine.
youtube.com
THREE BLADE FAN - KANNADA - 20MB.wmv
The
Three-blade Fan is an old traditional toy. Three equal strips of paper
are folded in the middle to make “V” shapes. These strips are then in
Whatever said by anyone he depends on the fraud EVMs:
Free For All Mad murderer of democratic institutions (Modi) gobbled the Master Key
by tampering the fraud EVMs. Though he is remotely controlled by
foreigners kicked out from Bene Israel, Tibet, Africa, Eastern
Europe,Western Germany, South Russia, Western Europe, Hungary chitpavan
brahmin Rowdy Swayam Sevaks they too wanted EVMs to be replaced by
Ballot Papers with reference to https://news.webindia123.com/…/India/20100828/1575461.html
Joining
the controversy regarding the reliablity of Electronic Voting Machines
(EVMs) which have been questioned by political parties, the RSS today
asked the Election Commission (EC) to revert back to tried and tested
paper ballots and subject EVMs to public scrutiny whether these gadgets
are tamper proof. In an editorial titled ‘Can we trust our EVMs?’, The
Organiser, the RSS mouthpiece, noted it was a fact that till date an
absolutely tamper-proof machine had not been invented and credibility of
any system depends on ‘transparency, verifiability and trustworthiness’
than on blind and atavistic faith in its infallibility. The issue is
not a ‘private affair’ and it involves the future of India. Even if the
EVMs were genuine, there was no reason for the EC to be touchy about it,
the paper commented. The Government and the EC can’t impose EVMs as a
fait accompli on Indian democracy as the only option before the voter.
There were flaws like booth capturing, rigging, bogus voting, tampering
and ballot paper snatching in the ballot paper system of polling leading
the country to switch over to the EVMs and all these problems were
relevant in EVMs too. Rigging was possible even at the counting stage.
What made the ballot papers voter-friendly was that all aberrations were
taking place before the public eye and hence open for corrections
whereas the manipulations in the EVMs is entirely in the hands of powers
that be and the political appointees manning the sytem, the paper
commented. The EVM has only one advantage — ’speed’ but that advantage
has been undermined by the staggered polls at times spread over three to
four months. ‘’This has already killed the fun of the election
process,'’ the paper noted. Of the dozen General Elections held in the
country, only two were through the EVMs and instead of rationally
addressing the doubts aired by reputed institutions and experts the
Government has resorted to silence its critics by ‘intimidation and
arrests on false charges’, the paper observed, recalling the arrest of
Hyederabad-based technocrat Hari Prasad by the Mumbai Police. Prasad’s
research has proved that the EVMs were ‘vulnerable to fraud’. The
authorities want to send a message that anybody who challenges the EC
runs the risk of persecution and harassment, the RSS observed. Most
countries around the world looked at the EVMs with suspicion and
countries like the Netherlands, Italy, Germany and Ireland had all
reverted back to paper ballots shunning EVMs because they were ‘easy to
falsify, risked eavesdropping and lacked transparency’. Democracy is too
precious to be handed over to whims or an opaque establishment and
network of unsafe gizmos. ‘’For the health of Indian democracy it is
better to return to tried and tested methods or else elections in future
can turn out to be a farce,'’ the editorial said indicating the symbol
on his forehead means he wants it on every citizens of this country for
their hindutvastan agenda
Amit Shah is wrong. Modi’s re-election doesn’t depend on Adityanath’s 2022 win
BJP’s
media-minders frantically started calling journalists Friday, asking
them to ignore or at least underplay Amit Shah’s statement. They too
knew he was wrong.
Having the mind fixed to a single object (cittekeggataa, lit. ‘One-pointed ness of mind’): this is concentration.
‘Right Concentration’ (sammaa-samaadhi), in its widest sense, is the kind of mental concentration, which is present in every wholesome state of consciousness (kusala-citta), and hence is accompanied by at least Right Thought (2nd factor), Right Effort (6th factor) and Right Mindfulness (7th factor). ‘Wrong Concentration’ is present in unwholesome states of consciousness, and hence is only possible in the sensuous, not in a higher sphere.Samadhi, used alone, always stands in the Sutta, for sammaa-samaadhi, or Right Concentration.
Its Objects
The four ‘Foundations of Mindfulness’ (7th factor): these are the objects of concentration.
Its Requisites
The four ‘Great Efforts’ (6th factor): these are the requisites for concentration.
Its Development
The practicing, developing, and cultivating of these things: this is the development (bhaavanaa) of concentration.
Right Concentration (sammaa-samaadhi) has two degrees of development; 1. ‘Neighborhood Concentration’ (upacaarasamaadhi). which approaches the first absorption without, however, attaining it; 2. ‘Attainment Concentration’ (appanaasamaadhi), which is the concentration present in the four Absorptions (jhana). These Absorptions are mental states beyond the reach of the fivefold sense-activity, attainable only in solitude and by unremitting perseverance in the practice of concentration. In these states all activity of the five senses is suspended. No visual or audible impressions arise at such a time, no bodily feeling is felt. But, although all outer sense-impressions have ceased, yet the mind remains active, perfectly alert, fully awake.
The attainment of these Absorptions, however, is not a requisite for the realization of the four Super mundane Paths of Holiness; and neither Neighborhood-Concentration nor Attainment-Concentration, as such, possesses the power of conferring entry to the four Super mundane Paths: hence they really have no power to free one permanently from evil things. The realization of the Four Supermundane Paths is possible only at the moment of deep ‘Insight’ (vipassanaa) into the Impermanency (aniccataa), Miserable Nature (dukkhataa) and Impersonality (anattataa) of this whole phenomenal process of existence. This Insight, again, is attainable only during Neighborhood-Concentration, not during Attainment Concentration.
He who has realized one or other of the Four Super mundane Paths without ever having attained the Absorptions, is called Sukkha-vipassaka, or Suddhavipassanaa-yaanika, i.e. ‘one who has taken merely Insight (vipassana) as his vehicle’. He, however, who, after cultivating the Absorptions, has reached one of the Super mundane Paths is called Saniathayaanika, or ‘one who has taken Tranquility (samatha) as his vehicle (yaana)’.
For samatha and vipassana see Fund IV. and B. Diet.
The Four Absorptions
(jhaana)
D.22
Detached from sensual objects, detached from evil things, the disciple enters into the first Absorption, which is accompanied by Thought Conception and Discursive Thinking, is born of detachment, and filled with Rapture and Happiness.
This is the first of the Absorptions belonging to the Fine-Material Sphere (rupaavacarajjhaana). It is attained when, through the strength of concentration, the fivefold sense activity is temporarily suspended, and the five Hindrances are likewise eliminated.
See B. Dict.: kasina, nimitta, samadhi.
M. 43
This first Absorption is free from five things, and five things are present. When the disciple enters the first Absorption, there have vanished (the five Hindrances): Lust, Ill-Will, Torpor and Sloth, Restlessness and Mental Worry, Doubts; and there are present: Thought Conception (vitakka), Discursive Thinking (vicaara), Rapture (piiti), Happiness (sukha), Concentration (citt’ekaggataa = samadhi).
These five mental factors present in the first Absorption, are called Factors (or Constituents) of Absorption (jhaananga). Vitakka (initial formation of an abstract thought) and vicaara (discursive thinking, rumination) are called ‘verbal functions’ (vaci-sankhaara) of the mind; hence they are something secondary compared with consciousness.
In Visuddhi-Magga, vitakka is compared with the taking hold of a pot, and vicaara with the wiping of it. In the first Absorption both are present, but are exclusively focused on the subject of meditation, vicaara being here not discursive, but of an ‘exploring’ nature. Both are entirely absent in the following Absorptions.
And further: after the subsiding of Thought-Conception and Discursive Thinking, and by the gaining of inner tranquility and oneness of mind, he enters into a state free from Thought-Conception and Discursive Thinking, the second Absorption, which is born of concentration (samadhi), and filled with Rapture (piti) and Happiness (sukha).
In the second Absorption, there are three Factors of Absorption: Rapture, Happiness, and Concentration.
And further: after the fading away of Rapture, he dwells in equanimity, mindful, with clear awareness: and he experiences in his own person that feeling of which the Noble Ones say: ‘Happy lives he who is equanimous and mindful’-thus he enters the third Absorption.
In the third Absorption there are two Factors of Absorption: equanimous Happiness (upekkhaa-sukha) and Concentration (citt’ekaggataa).
And further: after the giving up of pleasure and pain, and through the disappearance of previous joy and grief, he enters into a state beyond pleasure and pain, into the fourth Absorption, which is purified by equanimity and mindfulness.
In the fourth Absorption there are two Factors of Absorption: Concentration and Equanimity (upekkhaa).
In Visuddhi-magga forty subjects of meditation (kamma.t.thaana) are enumerated and treated in detail. By their successful practice the following Absorptions may be attained:
All four Absorptions. through Mindfulness of Breathing (see Vis. M. VIII. 3), the ten Kasina-exercises (Vis. M. IV, V. and B. Dict.); the contemplation of Equanimity (upekkhaa), being the practice of the fourth Brahma-vihaara (Vis. M. IX. 4).
The first three Absorptions: through the development of Loving-Kindness (mettaa), Compassion (karunaa) and Sympathetic Joy (muditaa), being the practice of the first three Brahma-vihaaras (Vis. M. IX. 1-3,).
The first Absorption: through the ten Contemplations of Impurity (asubha-bhaavanaa; i.e. the Cemetery Contemplations, which are ten according to the enumeration in Vis. M. VI); the contemplation of the Body (i.e. the 32 parts of the body; Vis. M. VIII, 2); ‘Neighborhood-Concentration’ (upacaara-samaadhi): through the Recollections on Buddha, Dhamma and Sangha, on Morality, Liberality, Heavenly Beings, Peace (=Nibbana) and death (Vis. M. VI. VII); the Contemplation on the Loathsomeness of Food (Vis. M. XI. I); the Analysis of the Four Elements (Vis. M. IX. 2).
The four Immaterial Absorptions (aruupa-jjhaana or aaruppa), which are based on the fourth Absorption, are produced by meditating on their respective objects from which they derive their names; Sphere of Unbounded Space, of Unbounded Consciousness, of Nothingness, and of Neither-Perception-Nor-Non-Perception.
The entire object of concentration and meditation is treated in Vis M. III-XIII; see also Fund. IV.
8. XXII. 5
Develop your concentration: for he who has concentration, understands things according to their reality. And what are these things? The arising and passing away of corporeality, of feeling, perception, mental formations and consciousness.
M. 149
Thus, these five Groups of Existence must be wisely penetrated; Ignorance and Craving must be wisely abandoned; Tranquility (samatha) and Insight (vipassana) must be wisely developed.
S. LVI. II
This is the Middle Path which the Perfect One has discovered, which makes one both to see and to know, and which leads to peace, to discernment, to enlightenment, to Nibbana.
Dhp. 275
“And following upon this path, you will put an end to suffering.
G
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There are Four Great Efforts; the effort to avoid, the effort to overcome, the effort to develop, and the effort to maintain.
I. The Effort to Avoid
(Sa.mvara-ppadhaana)
What, now is the effort to Avoid? Herein the disciple rouses his will to avoid the arising of evil, unwholesome things that have not yet arisen; and he makes efforts, stirs up his energy; exerts his mind and strives.
Thus, when lie perceives a form with the eye, a sound with the ear, and an odor with the nose, a taste with the tongue, an impression with the body, or an object with the mind, he neither adheres to the whole, nor to its parts. And he strives to ward off that through which evil and unwholesome things, greed and sorrow, would arise, if he remained with unguarded senses; and he watches over his senses, restrains his senses.
Possessed of this noble ‘Control over the Senses’ he experiences inwardly a feeling of joy, into which no evil thing can enter.
This is called the effort to avoid
2. The Effort to Overcome
(Pahaana-ppadhaana)
What, now, is the effort to Overcome? There the disciple rouses his will to overcome the evil, unwholesome things that have already arisen; and he makes effort, stirs up his energy, exerts his mind and strives.
He does not retain any thought of sensual lust, ill-will or grief, or any other evil and unwholesome states that may have arisen; he abandons them, dispels them, destroys them. causes them to disappear.
Five Methods of Expelling Evil Thoughts
M. 20
If, whilst regarding a certain object, there arise in the disciple, on account of it, evil and unwholesome thoughts connected with greed, hatred and delusion, then the disciple (1) should, by means of this object, gain another and wholesome object. (2) Or, he should reflect on the misery of these thoughts; ‘Unwholesome, truly, are these thoughts! Blamable are these thoughts! Of painful result are these thoughts!’ (3) Or he should pay no attention to these thoughts. (4) Or, he should consider the compound nature of these thoughts. (5) Or, with teeth clenched and tongue pressed against the gums, he should with his mind restrain, suppress and root out these thoughts; and in doing so these evil and unwholesome thoughts of greed, hatred and delusion will dissolve and disappear; and the mind will inwardly become settled and calm, composed and concentrated.
This is called the effort to overcome.
3. The Effort to Develop
(Bhaavanaa-ppadhaana)
A. IV. 13, 14
What, now, is the effort to Develop? Herein the disciple rouses his will to arouse wholesome things that have not yet arisen; and he makes effort, stirs up his energy, exerts his mind and strives.
Thus he develops the ‘Elements of Enlightenment’ (bojjhanga), based on solitude, on detachment, on extinction, and ending in deliverance, namely: ‘Mindfulness’ (sati), ‘Investigation of the Law’ (dhamma-vicaya), ‘Energy’ (viriya), ‘Rapture’ (piiti), ‘Tranquility’ (passaddhi), ‘Concentration’ (samadhi). and ‘Equanimity’ (upekkhaa).
This is called the effort to develop.
4. The Effort to Maintain
(Anurakkha.na-ppadhaana)
What, now, is the effort to Maintain? Herein the disciple rouses his will to maintain the wholesome things that have already arisen, and not to allow them to disappear, but to bring them to growth, to maturity and to the full perfection of development (bhaavanaa); and he makes effort, stirs up his energy, exerts his mind and strives.
Thus, for example, he keeps firmly in his mind a favorable object of concentration that has arisen, such as the mental image of a skeleton, of a corpse infested by worms, of a corpse blue-black in color, of a festering corpse, of a corpse riddled with holes, of a corpse swollen up.
This is called the effort to maintain.
M. 70
Truly, for a disciple who is possessed of faith and has penetrated the Teaching of the master, it is fit to think: ‘Though skin sinews and bones wither away, though flesh and blood of my body dry up, I shall not give up my efforts till I have attained whatever is attainable by manly perseverance, energy and endeavor.’
The only way that leads to the attainment of purity, to the overcoming of sorrow and lamentation, to the end of pain and grief, to the entering upon the right path and the realization of Nibbana, is by the ‘Four Foundations of Mindfulness’. And which are these four?
Herein the disciple dwells in contemplation of the Body, in contemplation of Feeling, in contemplation of the Mind, in contemplation of the Mind-Objects; ardent, clearly comprehending them and mindful, after putting away worldly greed and grief.
1. Contemplation of the Body
(kaayaanupassanaa)
But how does the disciple dwell in contemplation of the body?
Watching Over In- and Out-Breathing
(aanaapaana-sati)
Herein the disciple retires to the forest, to the foot of a tree, or to a solitary place, seats himself with legs crossed, body erect, and with mindfulness fixed before him, mindfully he breathes in, mindfully he breathes out. When making a long inhalation, he knows: ‘I make a long inhalation’; when making a long exhalation, he knows: ‘I make a long exhalation’. When making a short inhalation, he knows: ‘I make a short inhalation’: when making a short exhalation, he knows: ‘I make a short exhalation’. ‘Clearly perceiving the entire (breath-) body, I shall breathe in’: thus he trains himself; ‘Clearly perceiving the entire (breath-) body, I shall breathe out’: thus he trains himself. ‘Calming this bodily function (kaaya-sankhaara), I shall breathe in’: thus he trains himself; ‘Calming this bodily function. I shall breathe out’: thus he trains himself.
Thus he dwells in contemplation of the body, either with regard to his own person, or to other persons, or to both, he beholds how the body arises; beholds how it passes away; beholds the arising and passing away of the body. A body is there-
‘A body is there, but no living being, no individual, no woman, no man, no self, and nothing that belongs to a self; neither a person. nor anything belonging to a person. (Comm.)
this clear awareness is present in him, to the extent necessary for knowledge and mindfulness, and he lives independent, unattached to anything in the world. Thus does the disciple dwell in contemplation of the body.
‘Mindfulness of Breathing’ (aanaapaana-sati) is one of the most important meditative exercises. It may be used for the development of Tranquility (samatha-bhaavanaa), i.e. for attaining the four Absorptions (jhana; see “The Four Absorptions” on page 67), for the development of Insight (vipassanaa-bhaavanaa) or for a combination of both practices. Here, in the context of satipa.t.thaana, it is principally intended for tranquillization and concentration preparatory to the practice of Insight, which may be undertaken in the following way.
After a certain degree of calm and concentration, or one of the Absorptions, has been attained through regular practice of mindful breathing, the disciple proceeds to examine the origin of breath. He sees that the inhalations and exhalations are conditioned by the body consisting of the four material elements and the various corporeal phenomena derived from them, e.g. the five sense organs, etc. Conditioned by fivefold sense-impression arises consciousness, and together with it the three other ‘Groups of Existence’, i.e. Feeling, Perception, and mental Formations. Thus the meditator sees clearly: ‘There is no ego-entity or self in this so called personality, but it is only a corporeal and mental process conditioned by various factors’. Thereupon he applies the Three Characteristics to these phenomena, understanding them thoroughly as impermanent subject to suffering, and impersonal.
For further details about Ânaapaana-sati, see M. 118.62: Visuddhi-Magga VIII, 3.
The Four Postures
And further, whilst going, standing, sitting, or lying down, the disciple understands (according to reality) the expressions; ‘I go’; ‘I stand’; ‘I sit’; ‘I lie down’; he understands any position of the body.
‘The disciple understands that there is no living being, no real Ego, that goes, stands, etc., but that it is by a mere figure of speech that one says: “I go”, “I stand” and so forth’. (Comm.)
Mindfulness and Clear Comprehension
(sati-sampaja~n~na)
And further, the disciple acts with clear comprehension in going and coming; he acts with clear comprehension in looking forward and backward; acts with clear comprehension in bending and stretching (any part of his body); acts with clear comprehension in carrying alms bowl and robes; acts with clear comprehension in eating, drinking, chewing and tasting; acts with clear comprehension in discharging excrement and urine; acts with clear comprehension in walking, standing, sitting, falling asleep, awakening; acts with clear comprehension in speaking and keeping silent.
In all that the disciple is doing, he has a clear comprehension: 1. of his intention, 2. of his advantage, 3. of his duty, 4. of the reality. (Comm.)
Contemplation of Loathsomeness
(pa.tikuula-sa~n~naa)
And further, the disciple contemplates this body from the sole of the foot upward, and from the top of the hair downward, with a skin stretched over it, and filled with manifold impurities: ‘This body has hairs of the head and of the body, nails, teeth, skin, flesh, sinews, bones, marrow, kidneys, heart, liver, diaphragm, spleen, lungs, stomach, bowels, mesentery, and excrement; bile, phlegm, pus, blood, sweat, lymph, tears, skin-grease, saliva, nasal mucus, oil of the joints, and urine.’
Just as if there were a sack, with openings at both ends, filled with various kinds of grain-with paddy, beans, sesamum and husked rice-and a man not blind opened it and examined its contents, thus: ‘That is paddy, these are beans, this is sesamum, this is husked rice’: just so does the disciple investigate this body.
Analysts of Four Elements
(dhaatu)
And further, the disciple contemplates this body, however it may stand or move, with regard to the elements; ‘This body consists of the solid element, the liquid element, the heating element and the vibrating element’. Just as if a skilled butcher or butcher’s apprentice, who had slaughtered a cow and divided it into separate portions, were to sit down at the junction of four highroads: just so does the disciple contemplate this body with regard to the elements.
In Visuddhi Magga XIII, 2 this simile is explained as follows:
When a butcher rears a cow, brings it to the place of slaughter, binds it to a post, makes it stand up, slaughters it and looks at the slaughtered cow, during all that time he has still the notion ‘cow’. But when he has cut up the slaughtered cow, divided it into pieces, and sits down near it to sell the meat, the notion, ‘cow’ ceases in his mind, and the notion ‘meat’ arises. He does not think that he is selling a cow or that people buy a cow, but that it is meat that is sold and bought. Similarly, in an ignorant worldling, whether monk or layman, the concepts ‘being’, ‘man’, ‘personality’, etc., will not cease until he has mentally dissected this body of his, as it stands and moves, and has contemplated it according to its component elements. But when he has done so, the notion ‘personality’, etc., will disappear, and his mind will become firmly established in the Contemplation of the Elements.
Cemetery Meditations
1. And further, just as if the disciple were looking at a corpse thrown on a charnel-ground, one, two, or three days dead, swollen up, blue-black in color, full of corruption-so he regards his own body: ‘This body of mine also has this nature, has this destiny, and cannot escape it.’
2. And further, just as if the disciple were looking at a corpse thrown on a charnel-ground, eaten by crows, hawks or vultures, by dogs or jackals, or devoured by all kinds of worms-so he regards his own body; ‘This body of mine also has this nature, has this destiny, and cannot escape it.’
3. And further, just as if the disciple were looking at a corpse thrown on a charnel-ground, a framework of bones, flesh hanging from it, bespattered with blood, held together by the sinews;
4. A framework of bone, stripped of flesh, bespattered with blood, held together by the sinews;
5. A framework of bone, without flesh and blood, but still held together by the sinews;
6. Bones, disconnected and scattered in all directions, here a bone of the hand, there a bone of the foot, there a shin bone, there a thigh bone, there a pelvis, there the spine, there the skull-so he regards his own body: ‘This body of mine also has this nature, has this destiny, and cannot escape it.’
7. And further, just as if the disciple were looking at bones lying in the charnel-ground, bleached and resembling shells;
8. Bones heaped together, after the lapse of years;
9. Bones weathered and crumbled to dust-so he regards his own body: ‘This body of mine also has this nature, has this destiny, and cannot escape it.’
Thus he dwells in contemplation of the body, either with regard to his own person, or to other persons, or to both.He beholds how the body arises; beholds how it passes away; beholds the arising and passing away of the body. ‘A body is there’: this clear awareness is present in him, to the extent necessary for knowledge and mindfulness; and he lives independent, unattached to anything in the world.Thus does the disciple dwell in contemplation of the body.
Assured Of Ten Blessings
M. 119
Once the contemplation of the body is practiced, developed, often repeated, has become one’s habit, one’s foundation, is firmly established, strengthened and perfected; the disciple may expect ten blessings:
1. Over delight and discontent he has mastery; he does not allow himself to be overcome by discontent; he subdues it, as soon as it arises.
2. He conquers fear and anxiety; he does not allow himself to be overcome by fear and anxiety; he subdues them, as soon as they arise.
3. He endures cold and heat, hunger and thirst; wind and sun, attacks by gadflies, mosquitoes and reptiles; patiently he endures wicked and malicious speech, as well as bodily pains that befall him, though they be piercing, sharp, bitter, unpleasant, disagreeable, and dangerous to life.
4. The four Absorptions’ (jhana), which purify the mind, and bestow happiness even here, these he may enjoy at will, without difficulty, without effort.
Six ‘Psychical Powers’
(Abhi~n~naa)
5. He may enjoy the different ‘Magical Powers (id.dhi-vidhaa).
6. With the ‘Heavenly Ear’ (dibba-sota), the purified, the super-human, he may hear both kinds of sounds, the heavenly and the earthly, the distant and the near.
7. With the mind he may obtain ‘Insight into the Hearts of Other Beings’ (parassa-cetopariya-~naa.na), of other persons.
8. He may obtain ‘Remembrances of many Previous Births’ (pubbe-nivaasaanussati-~naa.na).
9. With the ‘Heavenly Eye’ (dibba-cakkhu), purified and super-human, he may see beings vanish and reappear, the base and the noble, the beautiful and the ugly, the happy and the unfortunate; he may perceive how beings are reborn according to their deeds.
10. He may, through the ‘Cessation of Passions’ (aasavakkhaya), come to know for himself, even in this life, the stainless deliverance of mind, the deliverance through wisdom.
The last six blessings (5-10) are the ‘Psychical Powers’ (abhi~n~naa). The first five of them are mundane (lokiya) conditions, and may therefore be attained even by a ‘worldling’ (puthujjana), whilst the last Abhi~n~naa is super-mundane (lokuttara) and exclusively the characteristic of the Arhat, or Holy One. It is only after the attainment of all the four Absorptions (jhana) that one may fully succeed in acquiring the five worldly ‘Psychical Powers’. There are four iddhipaada, or ‘Bases for obtaining Magical Powers’, namely: concentration of Will, concentration of Energy, concentration of Mind, and concentration of Investigation.
2. Contemplation of the Feelings
(vedanaanupassanaa)
D. 22
But how does the disciple dwell in contemplation of the feelings?
In experiencing feelings, the disciple knows: ‘I have an agreeable feeling’; or: ‘I have a disagreeable feeling’, or: ‘I have an indifferent feeling’; or: ‘I have a worldly agreeable feeling’, or: ‘I have an unworldly agreeable feeling’, or: ‘I have a worldly disagreeable feeling’, or: ‘I have an unworldly disagreeable feeling’, or: ‘I have a worldly indifferent feeling’, or: ‘I have an unworldly indifferent feeling’.
Thus he dwells in contemplation of the feelings, either with regard to his own person, or to other persons, or to both. He beholds how the feelings arise; beholds how they pass away; beholds the arising and passing away of the feelings. ‘Feelings are there’: this clear awareness is present in him, to the extent necessary for knowledge and mindfulness; and he lives independent, unattached to anything in the world. Thus does the disciple dwell in contemplation of the feelings.
The disciple understands that the expression ‘I feel’ has no validity except as a conventional expression (vohaaravacana); he understands that, in the absolute sense (paramattha), there are only feelings, and that there is no Ego, no experiencer of the feelings.
3. Contemplation of the Mind
(cittaanupassanaa)
But how does the disciple dwell in contemplation of the mind?
Herein the disciple knows the greedy mind as greedy, and the not greedy mind as not greedy; knows the hating mind as hating, and the not hating mind as not hating: knows the deluded mind as deluded and the undeluded mind as undeluded. He knows the cramped mind as cramped, and the scattered mind as scattered; knows the developed mind as developed, and the undeveloped mind as undeveloped; knows the surpass able mind as surpass able and the unsurpassable mind as unsurpassable; knows the concentrated mind as concentrated, and the unconcentrated mind as unconcentrated; knows the freed mind as freed, and the un-freed mind as un-freed.
Citta (mind) is here used as a collective term for the Cittas, or moments of consciousness. Citta being identical with vi~n~naa.na, or consciousness, should not be translated by ‘thought’. ‘Thought’ and ‘thinking’ correspond rather to the ‘verbal operations of the mind’: vitakka (thought-conception) and vicaara (discursive thinking), which belong to the Sankhaara-kkhandha.
Thus he dwells in contemplation of the mind, either with regard to his own person, or to other persons, or to both. He beholds how consciousness arises; beholds how it passes away; beholds the arising and passing away of consciousness. ‘Mind is there’; this clear awareness is present in him, to the extent necessary for knowledge and mindfulness; and he lives independent, unattached to anything in the world. Thus does the disciple dwell in contemplation of the mind.
4. Contemplation of the Mind-Objects
(dhammaanupassanaa)
But how does the disciple dwell in contemplation of mind-objects?
Herein the disciple dwells in contemplation of the mind-objects, namely of the ‘Five Hindrances.’
The Five Hindrances
(niivara.na)
1. He knows when there is ‘Lust’ (kaamacchanda) in him: ‘In me is lust’; knows when there is ‘Anger’ (vyaapaada) in him: ‘In me is anger’; knows when there is ‘Torpor and Sloth’ (thiina-middha) in him: ‘In me is torpor and sloth’; knows when there is ‘Restlessness and Mental Worry’ (uddhacca-kukkucca) in him: ‘In me is restlessness and mental worry’; knows when there are ‘Doubts’ (vicikicchaa) in him: ‘In me are doubts’. He knows when these hindrances are not in him: ‘In me these hindrances are not’. He knows how they come to arise; knows how, once arisen, they are overcome; and he knows how they do not rise again in the future.
For example, ‘Lust’ arises through unwise thinking on the agreeable and delightful. It may be suppressed by the following six methods: fixing the mind upon an idea that arouses disgust; contemplation of the loathsomeness of the body; controlling one’s six senses; moderation in eating; friendship with wise and good men; right instruction. Lust and anger are for ever extinguished upon attainment of Anaagaamiiship; ‘Restlessness’ is extinguished by reaching Arhatship; ‘Mental Worry’, by reaching Sotapanship.
The Five Groups of Existence
(khandha)
And further: the disciple dwells in contemplation of the mind-objects, namely of the five ‘Groups of Existence’.He knows what ‘Corporeality’ (ruupa) is, how it arises, how it passes away; knows what ‘Feeling’ (vedanaa) is, how it arises, how it passes away; knows what ‘Perception’ (sa~n~naa) is, how it arises, how it passes away; knows what the ‘Mental Formations’ (Sankhara) are, how they arise, how they pass away; knows what ‘Consciousness’ (vi~n~naa.na) is, how it arises, how it passes away.
The Sense-Bases
(aayatana)
And further: the disciple dwells in contemplation of the mind-objects, namely of the six ‘Subjective-Objective Sense-Bases’. He knows the eye and visual objects, ear and sounds, nose and odors, tongue and tastes, body and bodily impressions, mind and mind-objects; and the fetter that arises in dependence on them, he also knows. He knows how the fetter comes to arise, knows how the fetter is overcome, and how the abandoned fetter does not rise again in future.
The Seven Elements of Enlightenment
(bojjhanga)
And further: the disciple dwells in contemplation of the mind-objects, namely of the seven ‘Elements of Enlightenment’, He knows when there is in him ‘Mindfulness’ (sati), ‘Investigation of the Law’ (dhammavicaya), ‘Energy’ (viriya), ‘Enthusiasm’ (piiti), ‘Tranquility’ (passaddhi), ‘Concentration’ (samadhi), and ‘Equanimity’ (upekkhaa). He knows when it is not in him, knows how it comes to arise, and how it is fully developed.
The Four Noble Truths
(ariya-sacca)
And further: the disciple dwells in contemplation of the mind-objects, namely of the ‘Four Noble Truths’. He knows according to reality, what Suffering is; knows according to reality, what the Origin of suffering is; knows according to reality what the Extinction of suffering is; knows according to reality, what the Path is that leads to the extinction of suffering.
Thus he dwells in contemplation of the mind-objects either with regard to his own person, or to other persons or to both. He beholds how the mind-objects arise, beholds how they pass away, beholds the arising and passing away of the mind-objects. ‘Mind-objects are there’: this clear awareness is present in him, to the extent necessary for knowledge and mindfulness; and he lives independent, unattached to anything in the world. Thus does the disciple dwell in contemplation of the mind-objects.
The only way that leads to the attainment of purity, to the overcoming of sorrow and lamentation, to the end of pain and grief, to the entering upon the right path, and the realization of Nibbana, is by these four foundations of mindfulness.
These four contemplations of Satipa.t.thaana relate to all the five Groups of Existence, namely: 1. The contemplation of corporeality relates to ruupakkhandha; 2. the contemplation of feeling, to vedanaakkhandha; 3. the contemplation of mind, to vi~n~naanakkhandha; 4. the contemplation of mind-objects, to sa~n~naa- and sankhaara-kkhandha.
For further details about Satipa.t.thaana see the Commentary to the discourse of that name, translated in The Way of Mindfulness, by Bhikkhu Soma (Kandy 1967, Buddhist Publication Society).
Nibbaana Through Aanaapaana-Sati
M. 118
Watching over In - and Out-breathing (aanaapaana-sati), practiced and developed, brings the Four ‘Foundations of Mindfulness’ to perfection; the four foundations of mindfulness, practiced and developed, bring the seven ‘Elements of Enlightenment’ to perfection; the seven elements of enlightenment, practiced and developed, bring ‘Wisdom and Deliverance’ to perfection.
But how does watching over In- and Out-breathing, practiced and developed, bring the four ‘Foundations of Mindfulness’ (satipa.t.thaana) to perfection?
I. Whenever the disciple (1) mindfully makes a long inhalation or exhalation, or (2) makes a short inhalation or exhalation, or (3) trains himself to inhale or exhale whilst experiencing the whole (breath-) body, or (4) whilst calming down this bodily function (i.e. the breath)-at such a time the disciple dwells in ‘contemplation of the body’, full of energy, comprehending it, mindful, after subduing worldly greed and grief. For, inhalation and exhalation I call one amongst the corporeal phenomena.
II. Whenever the disciple trains himself to inhale or exhale (1) whilst feeling rapture (piiti), or (2) joy (sukha), or (3) the mental functions (cittasankhaara), or (4) whilst calming down the mental functions-at such a time he dwells in ‘contemplation of the feelings’, full of energy, clearly comprehending them, mindful, after subduing worldly greed and grief. For, the full awareness of In- and Out-breathing I call one amongst the feelings.
III. Whenever the disciple trains himself to inhale or exhale (1) whilst experiencing the mind, or (2) whilst gladdening the mind, or (3) whilst concentrating the mind, or (4) whilst setting the mind free–at such a time he dwells in ‘contemplation of the mind’, full of energy, clearly comprehending it, mindful, after subduing worldly greed and grief. For, without mindfulness and clear comprehension, I say, there is no Watching over In- and Out-breathing.
IV. Whenever the disciple trains himself to inhale or exhale whilst contemplating (1) impermanence, or (2) the fading away of passion, or (3) extinction, or (4) detachment-at such a time he dwells in ‘contemplation of the mind-objects’, full of energy, clearly comprehending them, mindful, after subduing worldly greed and grief. Having seen, through understanding, what is the abandoning of greed and grief, he looks on with complete equanimity.
Watching over In- and Out-breathing, thus practiced, and developed, brings the four Foundations of Mindfulness to perfection.
But how do the four Foundations of Mindfulness, practiced and developed, bring the seven ‘Elements of Enlightenment’ (bojjhanga) to full perfection?
1. Whenever the disciple dwells in contemplation of body, feelings, mind and mind-objects, strenuous, clearly comprehending them, mindful, after subduing worldly greed and grief-at such a time his mindfulness is undisturbed; and whenever his mindfulness is present and undisturbed, at such a time he has gained and develops the Element of Enlightenment ‘Mindfulness’ (sati-sambojjhanga); and thus this element of enlightenment reaches fullest perfection.
2. And whenever, whilst dwelling with mindfulness, he wisely investigates, examines and thinks over the ‘Law’ (dhamma)-at such a time he has gained and develops the Element of Enlightenment ‘Investigation of the Law’ (dhammavicaya-sambojjhanga); and thus this element of enlightenment reaches fullest perfection.
3. And whenever, whilst wisely investigating, examining and thinking over the law, his energy is firm and unshaken-at such a time he has gained and develops the Element of Enlightenment ‘Energy’ (viriya-sambojjhanga); and thus this element of enlightenment reaches fullest perfection.
4. And whenever in him, whilst firm in energy, arises super-sensuous rapture-at such a time he has gained and develops the Element of Enlightenment ‘Rapture’ (piiti-sambojjhanga); and thus this element of enlightenment reaches fullest perfection.
5. And whenever, whilst enraptured in mind, his spiritual frame and his mind become tranquil-at such a time he has gained and develops the Element of Enlightenment ‘Tranquility’ (passaddhi-sambojjhanga); and thus this element of enlightenment reaches fullest perfection.
6. And whenever, whilst being tranquillized in his spiritual frame and happy, his mind becomes concentrated-at such a time he has gained and develops the Element of Enlightenment ‘Concentration’ (samaadhi-sambojjhanga); and thus this element of enlightenment reaches fullest perfection.
7. And whenever he looks with complete indifference on his mind thus concentrated-at such a time he has gained and develops the Element of Enlightenment ‘Equanimity’ (upekkhaa-sambojjhanga); and thus this element of enlightenment reaches fullest perfection.
The four Foundations of Mindfulness, thus practiced and developed, bring the seven elements of enlightenment to full perfection.
And how do the seven elements of enlightenment, practiced and developed, bring Wisdom and Deliverance (vijjaa-vimutti) to full perfection?
Herein the disciple develops the elements of enlightenment: Mindfulness, Investigation of the Law, Energy, Rapture, Tranquility, Concentration and Equanimity, based on detachment, on absence of desire, on extinction and renunciation.
The seven elements of enlightenment thus practiced and developed, bring wisdom and deliverance, to full perfection.
M. 125
Just as the elephant hunter drives a huge stake into the ground and chains the wild elephant to it by the neck, in order to drive out of him his wonted forest ways and wishes, his forest unruliness, obstinacy and violence, and to accustom him to the environment of the village, and to teach him such good behavior as is required amongst men: in like manner also should the noble disciple fix his mind firmly to these four Foundations of Mindfulness, so that he may drive out of himself his wonted worldly ways and wishes, his wonted worldly unruliness, obstinacy and violence, and win to the True, and realize Nibbana.
Having the mind fixed to a single object (cittekeggataa, lit. ‘One-pointed ness of mind’): this is concentration.
‘Right Concentration’ (sammaa-samaadhi), in its widest sense, is the kind of mental concentration, which is present in every wholesome state of consciousness (kusala-citta), and hence is accompanied by at least Right Thought (2nd factor), Right Effort (6th factor) and Right Mindfulness (7th factor). ‘Wrong Concentration’ is present in unwholesome states of consciousness, and hence is only possible in the sensuous, not in a higher sphere.Samadhi, used alone, always stands in the Sutta, for sammaa-samaadhi, or Right Concentration.
Its Objects
The four ‘Foundations of Mindfulness’ (7th factor): these are the objects of concentration.
Its Requisites
The four ‘Great Efforts’ (6th factor): these are the requisites for concentration.
Its Development
The practicing, developing, and cultivating of these things: this is the development (bhaavanaa) of concentration.
Right Concentration (sammaa-samaadhi) has two degrees of development; 1. ‘Neighborhood Concentration’ (upacaarasamaadhi). which approaches the first absorption without, however, attaining it; 2. ‘Attainment Concentration’ (appanaasamaadhi), which is the concentration present in the four Absorptions (jhana). These Absorptions are mental states beyond the reach of the fivefold sense-activity, attainable only in solitude and by unremitting perseverance in the practice of concentration. In these states all activity of the five senses is suspended. No visual or audible impressions arise at such a time, no bodily feeling is felt. But, although all outer sense-impressions have ceased, yet the mind remains active, perfectly alert, fully awake.
The attainment of these Absorptions, however, is not a requisite for the realization of the four Super mundane Paths of Holiness; and neither Neighborhood-Concentration nor Attainment-Concentration, as such, possesses the power of conferring entry to the four Super mundane Paths: hence they really have no power to free one permanently from evil things. The realization of the Four Supermundane Paths is possible only at the moment of deep ‘Insight’ (vipassanaa) into the Impermanency (aniccataa), Miserable Nature (dukkhataa) and Impersonality (anattataa) of this whole phenomenal process of existence. This Insight, again, is attainable only during Neighborhood-Concentration, not during Attainment Concentration.
He who has realized one or other of the Four Super mundane Paths without ever having attained the Absorptions, is called Sukkha-vipassaka, or Suddhavipassanaa-yaanika, i.e. ‘one who has taken merely Insight (vipassana) as his vehicle’. He, however, who, after cultivating the Absorptions, has reached one of the Super mundane Paths is called Saniathayaanika, or ‘one who has taken Tranquility (samatha) as his vehicle (yaana)’.
For samatha and vipassana see Fund IV. and B. Diet.
The Four Absorptions
(jhaana)
D.22
Detached from sensual objects, detached from evil things, the disciple enters into the first Absorption, which is accompanied by Thought Conception and Discursive Thinking, is born of detachment, and filled with Rapture and Happiness.
This is the first of the Absorptions belonging to the Fine-Material Sphere (rupaavacarajjhaana). It is attained when, through the strength of concentration, the fivefold sense activity is temporarily suspended, and the five Hindrances are likewise eliminated.
See B. Dict.: kasina, nimitta, samadhi.
M. 43
This first Absorption is free from five things, and five things are present. When the disciple enters the first Absorption, there have vanished (the five Hindrances): Lust, Ill-Will, Torpor and Sloth, Restlessness and Mental Worry, Doubts; and there are present: Thought Conception (vitakka), Discursive Thinking (vicaara), Rapture (piiti), Happiness (sukha), Concentration (citt’ekaggataa = samadhi).
These five mental factors present in the first Absorption, are called Factors (or Constituents) of Absorption (jhaananga). Vitakka (initial formation of an abstract thought) and vicaara (discursive thinking, rumination) are called ‘verbal functions’ (vaci-sankhaara) of the mind; hence they are something secondary compared with consciousness.
In Visuddhi-Magga, vitakka is compared with the taking hold of a pot, and vicaara with the wiping of it. In the first Absorption both are present, but are exclusively focused on the subject of meditation, vicaara being here not discursive, but of an ‘exploring’ nature. Both are entirely absent in the following Absorptions.
And further: after the subsiding of Thought-Conception and Discursive Thinking, and by the gaining of inner tranquility and oneness of mind, he enters into a state free from Thought-Conception and Discursive Thinking, the second Absorption, which is born of concentration (samadhi), and filled with Rapture (piti) and Happiness (sukha).
In the second Absorption, there are three Factors of Absorption: Rapture, Happiness, and Concentration.
And further: after the fading away of Rapture, he dwells in equanimity, mindful, with clear awareness: and he experiences in his own person that feeling of which the Noble Ones say: ‘Happy lives he who is equanimous and mindful’-thus he enters the third Absorption.
In the third Absorption there are two Factors of Absorption: equanimous Happiness (upekkhaa-sukha) and Concentration (citt’ekaggataa).
And further: after the giving up of pleasure and pain, and through the disappearance of previous joy and grief, he enters into a state beyond pleasure and pain, into the fourth Absorption, which is purified by equanimity and mindfulness.
In the fourth Absorption there are two Factors of Absorption: Concentration and Equanimity (upekkhaa).
In Visuddhi-magga forty subjects of meditation (kamma.t.thaana) are enumerated and treated in detail. By their successful practice the following Absorptions may be attained:
All four Absorptions. through Mindfulness of Breathing (see Vis. M. VIII. 3), the ten Kasina-exercises (Vis. M. IV, V. and B. Dict.); the contemplation of Equanimity (upekkhaa), being the practice of the fourth Brahma-vihaara (Vis. M. IX. 4).
The first three Absorptions: through the development of Loving-Kindness (mettaa), Compassion (karunaa) and Sympathetic Joy (muditaa), being the practice of the first three Brahma-vihaaras (Vis. M. IX. 1-3,).
The first Absorption: through the ten Contemplations of Impurity (asubha-bhaavanaa; i.e. the Cemetery Contemplations, which are ten according to the enumeration in Vis. M. VI); the contemplation of the Body (i.e. the 32 parts of the body; Vis. M. VIII, 2); ‘Neighborhood-Concentration’ (upacaara-samaadhi): through the Recollections on Buddha, Dhamma and Sangha, on Morality, Liberality, Heavenly Beings, Peace (=Nibbana) and death (Vis. M. VI. VII); the Contemplation on the Loathsomeness of Food (Vis. M. XI. I); the Analysis of the Four Elements (Vis. M. IX. 2).
The four Immaterial Absorptions (aruupa-jjhaana or aaruppa), which are based on the fourth Absorption, are produced by meditating on their respective objects from which they derive their names; Sphere of Unbounded Space, of Unbounded Consciousness, of Nothingness, and of Neither-Perception-Nor-Non-Perception.
The entire object of concentration and meditation is treated in Vis M. III-XIII; see also Fund. IV.
8. XXII. 5
Develop your concentration: for he who has concentration, understands things according to their reality. And what are these things? The arising and passing away of corporeality, of feeling, perception, mental formations and consciousness.
M. 149
Thus, these five Groups of Existence must be wisely penetrated; Ignorance and Craving must be wisely abandoned; Tranquility (samatha) and Insight (vipassana) must be wisely developed.
S. LVI. II
This is the Middle Path which the Perfect One has discovered, which makes one both to see and to know, and which leads to peace, to discernment, to enlightenment, to Nibbana.
Dhp. 275
“And following upon this path, you will put an end to suffering.
For
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- Let’s convert all our homes to show the Path for All Societies to Attain NIBBANA by propagating Buddha’s Own 
and Space 
PURIFY MIND SAID RECLINING BUDDHA of Prabuddha Universe in Classical Pāḷi,
PURIFY MIND-Awakened One To Create Awaken Universe
Fruits & 
Vegetables Growers Party
Practice Meditative Mindful Swimming.
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