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Kwan Yin

2010-09-08T11:00:04Z

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	'''Kwan Yin''' (also written and pronounced as Guan Yin) is the most important female figure in many Buddhist traditions. She is the goddess of compassion. In [[Buddhism]] gods are impermanent higher beings who are still subject to rebirth, they are not absolute power deities or creators, as in the western use of the term God. Kwan Yin is a rebirth of the bodhisattva Avolikiteshvara, a monk from a previous eon who was reborn in a heavenly realm and filled with compassion for all living beings. One legend states that Avolikiteshvara chose to be reborn as a beautiful woman to marry a famous king and convince him to become a Buddhist.		'''Kwan Yin''' (also written and pronounced as Guan Yin) is the most important female figure in many Buddhist traditions. She is the goddess of compassion. In [[Buddhism]] gods are impermanent higher beings who are still subject to rebirth, they are not absolute power deities or creators, as in the western use of the term God. Kwan Yin is a rebirth of the bodhisattva Avolikiteshvara, a monk from a previous eon who was reborn in a heavenly realm and filled with compassion for all living beings. One legend states that Avolikiteshvara chose to be reborn as a beautiful woman to marry a famous king and convince him to become a Buddhist.
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		+	==Homage to Kwan Yin==
		+
		+	The following is an essay by [[Francis Story]], which was published in a Buddhist magazine in Singapore:
		+
		+	IT is said that when Avalokitesvara who is supremely compassionate, wanted to reveal the divine nature of mercy to mankind he took birth as a woman. So it comes about that in Chinese are we have one of the most beautiful concepts of art East or West, the figure of Kwan-yin
		+	Even those who do not know her, the gracious figure of Kwan-yin, in painting, sculpture, metal work or delicate porcelain, conveys something of the spiritual meaning that like an aura of infinite love surrounds her name. It is present in every flowing line of the robe that clothes her, in the graceful shape of her hands, the serene yet tender expression of the oval face, even in the slender, naked feet, one of which rests on the open lotus that is her throne. The whole figure is serene and full of repose, yet at the same time instinct with life, and a soft light seems to spread all about it, as though the rays of compassion are kindled within, to suffuse the world of living beings.
		+	Generations of artists have found inspiration for their noblest work in the figure of Kwan-yin; generations of craftsmen have expended their patient skill on the loving creation of her form; and for centuries men and women have turned to her image as the embodiment of their longing for a better, purer life. Lovely and gracious as her figure is, there is nothing in it of sensuality; it seems to be pure spirit, radiant with an ethereal beauty, its form and substance a transmutation into something finer than the gross materials on earth.
		+
		+	She, who is mercy incarnate, shed no tears. Her compassion is not that of an emotion or a passing mood; it has its being in the profound stillness of the heart, where dwells knowledge and understanding. The tranquil face of Kwan-yin reflects the nature of infinite peace, of she who has no desire but to remove the distress of others must herself be undistracted. She lives in the world, suffers with the world, but does not depart from the eternal Void.
		+
		+	Yet there is something awe-inspiring in the thought of a compassion that is completely undiscriminating, a compassion that looks upon all alike – the judge and the criminal, the executioner and the executed, the torturer and the man undergoing torture – and sees them all in a clear and equal light as victims of a self-created situation. Can that godlike dispassion in compassion be likened in any way to the pity that we know, the human pity mixed with hatred of the cause of the suffering? Or is it that we, who have never looked upon injustice without anger, have never known what true compassion is?
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		+	Ah, All-merciful One, teach us the love that does not hate! Teach us the pity that does not destroy! Teach us the wisdom that does not scorn! And if man, infatuated by the Ten Thousand Things, cannot learn, let us look upon your image and know that there is hope for the world.
		+
		+	==References==
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		+	*''[[Buddha's Lists\|The Complete Book of Buddha's Lists -- Explained]]''. David N. Snyder, Ph.D., 2006.
		+	*http://www.thedhamma.com/
		+	*http://sdhammika.blogspot.com/2010/09/homage-to-kwan-yin.html

	[[Category:Legendary figures]]		[[Category:Legendary figures]]

MN 10 Satipatthana Sutta

2010-09-07T03:39:16Z

New page: trans. by Soma Thera Thus have I heard. At one time the Blessed One was living in the Kurus, at Kammasadamma, a market-town of the Kuru people. Then the Blessed One addressed the bhikkh...

New page

trans. by Soma Thera

Thus have I heard.

At one time the Blessed One was living in the Kurus, at Kammasadamma, a market-town of the Kuru people.

Then the Blessed One addressed the bhikkhus as follows: "This is the only way, O bhikkhus, for the purification of beings, for the overcoming of sorrow and lamentation, for the destruction of suffering and grief, for reaching the right path, for the attainment of Nibbana, namely, the Four Arousings of Mindfulness."
The Four Arousings of Mindfulness

"What are the four?

"Here, bhikkhus, a bhikkhu lives contemplating the body in the body, ardent, clearly comprehending (it) and mindful (of it), having overcome, in this world, covetousness and grief; he lives contemplating the feelings in the feelings, ardent, clearly comprehending (them) and mindful (of them), having overcome, in this world, covetousness and grief; he lives contemplating consciousness in consciousness, ardent, clearly comprehending (it) and mindful (of it), having overcome in this world covetousness and grief; he lives contemplating mental objects in mental objects, ardent, clearly comprehending (them) and mindful (of them), having overcome, in this world, covetousness and grief."
Mindfulness of Breathing

"And how, O bhikkhus, does a bhikkhu live contemplating the body in the body?

"Here, O bhikkhus, a bhikkhu, gone to the forest, to the foot of a tree, or to an empty place, sits down, bends in his legs crosswise on his lap, keeps his body erect, and arouses mindfulness in the object of meditation, namely, the breath which is in front of him.

"Mindful, he breathes in, and mindful, he breathes out. He, thinking, 'I breathe in long,' he understands when he is breathing in long; or thinking, 'I breathe out long,' he understands when he is breathing out long; or thinking, 'I breathe in short,' he understands when he is breathing in short; or thinking, 'I breathe out short,' he understands when he is breathing out short.

"'Experiencing the whole body, I shall breathe in,' thinking thus, he trains himself. 'Experiencing the whole body, I shall breathe out,' thinking thus, he trains himself. 'Calming the activity of the body, I shall breathe in,' thinking thus, he trains himself. 'Calming the activity of the body, I shall breathe out,' thinking thus, he trains himself.

"Just as a clever turner or a turner's apprentice, turning long, understands: 'I turn long'; or turning short, understands: 'I turn short'; just so, indeed, O bhikkhus, a bhikkhu, when he breathes in long, understands: 'I breathe in long'; or, when he breathes out long, understands: 'I breathe out long'; or, when he breathes in short, he understands: 'I breathe in short'; or when he breathes out short, he understands: 'I breathe out short.' He trains himself with the thought: 'Experiencing the whole body, I shall breathe in.' He trains himself with the thought: 'Experiencing the whole body, I shall breathe out.' He trains himself with the thought: 'Calming the activity of the body I shall breathe in.' He trains himself with the thought: 'Calming the activity of the body I shall breathe out.'

"Thus he lives contemplating the body in the body internally, or he lives contemplating the body in the body externally, or he lives contemplating the body in the body internally and externally. He lives contemplating origination-things in the body, or he lives contemplating dissolution-things in the body, or he lives contemplating origination-and-dissolution-things in the body. Or indeed his mindfulness is established with the thought: 'The body exists,' to the extent necessary just for knowledge and remembrance, and he lives independent and clings to naught in the world. Thus, also, O bhikkhus, a bhikkhu lives contemplating the body in the body."
The Modes of Deportment

"And further, O bhikkhus, when he is going, a bhikkhu understands: 'I am going'; when he is standing, he understands: 'I am standing'; when he is sitting, he understands: 'I am sitting'; when he is lying down, he understands: 'I am lying down'; or just as his body is disposed so he understands it.

"Thus he lives contemplating the body in the body internally, or he lives contemplating the body in the body externally, or he lives contemplating the body in the body internally and externally. He lives contemplating origination-things in the body, or he lives contemplating dissolution-things in the body, or he lives contemplating origination-and-dissolution-things, in the body. Or indeed his mindfulness is established with the thought: 'The body exists,' to the extent necessary just for knowledge and remembrance, and he lives independent and clings to naught in the world." Thus, also, O bhikkhus, a bhikkhu lives contemplating the body in the body."
The Four Kinds of Clear Comprehension

"And further, O bhikkhus, a bhikkhu, in going forwards (and) in going backwards, is a person practicing clear comprehension; in looking straight on (and) in looking away from the front, is a person practicing clear comprehension; in bending and in stretching, is a person practicing clear comprehension; in wearing the shoulder-cloak, the (other two) robes (and) the bowl, is a person practicing clear comprehension; in regard to what is eaten, drunk, chewed and savored, is a person practicing clear comprehension; in defecating and in urinating, is a person practicing clear comprehension; in walking, in standing (in a place), in sitting (in some position), in sleeping, in waking, in speaking and in keeping silence, is a person practicing clear comprehension.

"Thus he lives contemplating the body in the body internally... and clings to naught in the world. Thus, also, O bhikkhus, a bhikkhu lives contemplating the body in the body."
The Reflection on the Repulsiveness of the Body

"And further, O bhikkhus, a bhikkhu reflects on just this body hemmed by the skin and full of manifold impurity from the soles up, and from the top of the hair down, thinking thus: 'There are in this body hair of the head, hair of the body, nails, teeth, skin, flesh, fibrous threads (veins, nerves, sinews, tendons), bones, marrow, kidneys, heart, liver, pleura, spleen, lungs, contents of stomach, intestines, mesentery, feces, bile, phlegm, pus, blood, sweat, solid fat, tars, fat dissolved, saliva, mucus, synovic fluid, urine.'

"Just as if, O bhikkhus, there were a bag having two openings, full of grain differing in kind, namely, hill-paddy, paddy, green-gram, cow-pea, sesamum, rice; and a man with seeing eyes, having loosened it, should reflect thinking thus: 'This is hill paddy; this is paddy, this is green-gram; this is cow-pea; this is sesamum; this is rice.' In the same way, O bhikkhus, a bhikkhu reflects on just this body hemmed in by the skin and full of manifold impurity from the soles up, and from the top of the hair down, thinking thus: 'There are in this body: hair of the head, hair of the body, nails, teeth, skin, flesh, fibrous threads (veins, nerves, sinews, tendons), bones, marrow, kidneys, heart, liver, pleura, spleen, lungs, contents of the stomach, intestines, mesentery, feces, bile, phlegm, pus, blood, sweat, solid fat, tears, fat dissolved, saliva, mucus, synovic fluid, urine.'

"Thus he lives contemplating the body in the body, internally... and clings to naught in the world.

"Thus also, O bhikkhus, a bhikkhu lives contemplating the body in the body."
The Reflection on the Modes of Materiality (Elements, Dhatu)

"And further, O bhikkhus, a bhikkhu reflects on just this body according as it is placed or disposed, by way of the modes of materiality, thinking thus: 'There are in this body the mode of solidity, the mode of cohesion, the mode of caloricity, and the mode of oscillation.'

"O bhikkhus, in whatever manner, a clever cow-butcher or a cow-butcher's apprentice, having slaughtered a cow and divided it by way of portions, should be sitting at the junction of a four-cross-road; in the same manner, a bhikkhu reflects on just this body, according as it is placed or disposed, by way of the modes of materiality, thinking thus: 'There are in this body the mode of solidity, the mode of cohesion, the mode of caloricity, and the mode of oscillation.'

"Thus he lives contemplating the body in the body internally... and clings to naught in the world.

"Thus also, O bhikkhus, a bhikkhu lives contemplating the body in the body."
Cemetery Contemplation 1

"And further, O bhikkhus, if a bhikkhu, in whatever way, sees a body dead, one, two, or three days: swollen, blue and festering, thrown into the charnel ground, he thinks of his own body thus: 'This body of mine too is of the same nature as that body, is going to be like that body and has not got past the condition of becoming like that body.'

"Thus he lives contemplating the body in the body internally... and clings to naught in the world.

"Thus, also, O bhikkhus, a bhikkhu lives contemplating the body in the body."
Cemetery Contemplation 2

"And, further, O bhikkhus, if a bhikkhu, in whatever way, sees, whilst it is being eaten by crows, hawks, vultures, dogs, jackals or by different kinds of worms, a body that had been thrown into the charnel ground, he thinks of his own body thus: 'This body of mine, too, is of the same nature as that body, is going to be like that body, and has not got past the condition of becoming like that body.'

"Thus he lives contemplating the body in the body internally or he lives contemplating the body in the body externally, or he lives contemplating the body in the body internally and externally. He lives contemplating origination-things in the body or he lives contemplating dissolution-things in the body, or he lives contemplating origination-and-dissolution-things in the body. Or indeed his mindfulness is established with the thought, 'The body exists,' to the extent necessary just for knowledge and remembrance, and he lives independent, and clings to naught in the world.

"Thus, also, O bhikkhus, a bhikkhu lives contemplating the body in the body."
Cemetery Contemplation 3

"And, further, O bhikkhus, if a bhikkhu, in whatever way, sees a body, thrown in the charnel ground and reduced to a skeleton together with (some) flesh and blood held in by the tendons, he thinks of his own body thus: 'This body of mine, too, is of the same nature as that body, is going to be like that body, and has not got past the condition of becoming like that body.'

"Thus he lives contemplating the body in the body internally, or he lives contemplating the body in the body externally, or he lives contemplating the body in the body internally and externally.

"He lives contemplating origination-things in the body or he lives contemplating dissolution-things in the body, or he lives contemplating origination-and-dissolution-things in the body. Or indeed, his mindfulness is established with the thought, 'The body exists,' to the extent necessary just for knowledge and remembrance, and he lives independent, and clings to naught in the world.

"Thus, also, O bhikkhus, a bhikkhu lives contemplating the body in the body."
Cemetery Contemplation 4

"And, further, O bhikkhus, if a bhikkhu, in whatever way, sees a body thrown in the charnel ground and reduced to a blood-besmeared skeleton without flesh but held in by the tendons, he thinks of his own body thus: 'This body of mine, too, is of the same nature as that body, is going to be like that body, and has not got past the condition of becoming like that body.'

"Thus he lives contemplating the body in the body internally... and clings to naught in the world.

"Thus, also, O bhikkhus, a bhikkhu lives contemplating the body in the body."
Cemetery Contemplation 5

"And, further, O bhikkhus, if a bhikkhu, in whatever way, sees a body thrown in the charnel ground and reduced to a skeleton held in by the tendons but without flesh and not besmeared with blood, he thinks of his own body thus: 'This body of mind, too, is of the same nature as that body, is going to be like that body, and has not got past the condition of becoming like that body.

"Thus he lives contemplating the body in the body internally... and clings to naught in the world.

"Thus, also, O bhikkhus, a bhikkhu lives contemplating the body in the body."
Cemetery Contemplation 6

"And, further, O bhikkhus, if a bhikkhu, in whatever way, sees a body thrown in the charnel ground and reduced to bones gone loose, scattered in all directions — a bone of the hand, a bone of the foot, a shin bone, a thigh bone, the pelvis, spine and skull, each in a different place — he thinks of his own body thus: 'This body of mine, too, is of the same nature as that body, is going to be like that body, and has not got past the condition of becoming like that body.'

"Thus he lives contemplating the body in the body internally... and clings to naught in the world.

"Thus, also, O bhikkhus, a bhikkhu lives contemplating the body in the body."
Cemetery Contemplation 7

"And, further, O bhikkhus, if a bhikkhu, in whatever way, sees a body thrown in the charnel ground and reduced to bones, white in color like a conch, he thinks of his own body thus: 'This body of mine, too, is of the same nature as that body, going to be like that body and has not got past the condition of becoming like that body.'

"Thus he lives contemplating the body in the body internally... and clings to naught in the world.

"Thus, also, O bhikkhus, a bhikkhu lives contemplating the body in the body."
Cemetery Contemplation 8

"And, further, O bhikkhus, if a bhikkhu, in whatever way, sees a body thrown in the charnel ground and reduced to bones more than a year old, heaped together, he thinks of his own body thus: 'This body of mine, too, is of the same nature as that body, is going to be like that body and has not got past the condition of becoming like that body.'

"Thus he lives contemplating the body in the body internally... and clings to naught in the world.

"Thus, also, O bhikkhus, a bhikkhu lives contemplating the body in the body."
Cemetery Contemplation 9

"And, further, O bhikkhus, if a bhikkhu, in whatever way, sees a body thrown in the charnel ground and reduced to bones gone rotten and become dust, he thinks of his own body thus: 'This body of mine too, is of the same nature as that body, is going to be like that body and has not got past the condition of becoming like that body.'

"Thus he lives contemplating the body in the body internally, or he lives contemplating the body in the body externally, or he lives contemplating the body in the body internally and externally. He lives contemplating origination-things in the body, or he lives contemplating dissolution-things in the body, or he lives contemplating origination-and-dissolution-things in the body. Or his mindfulness is established with the thought, 'The body exists,' to the extent necessary just for knowledge and remembrance, and he lives independent and clings to naught in the world.

"Thus, indeed, O bhikkhus, a bhikkhu lives contemplating the body in the body."
The Contemplation of Feeling

"And how, O bhikkhus, does a bhikkhu live contemplating feeling in feelings?

"Here, O bhikkhus, a bhikkhu when experiencing a pleasant feeling, understands: 'I experience a pleasant feeling'; when experiencing a painful feeling, he understands: 'I experience a painful feeling'; when experiencing a neither-pleasant-nor-painful feeling, he understands: 'I experience a neither-pleasant-nor-painful feeling'; when experiencing a pleasant worldly feeling, he understands: 'I experience a pleasant worldly feeling'; when experiencing a pleasant spiritual feeling, he understands: 'I experience a pleasant spiritual feeling'; when experiencing a painful worldly feeling, he understands: 'I experience a painful worldly feeling'; when experiencing a painful spiritual feeling, he understands: 'I experience a painful spiritual feeling'; when experiencing a neither-pleasant-nor-painful worldly feeling, he understands: 'I experience a neither-pleasant-nor-painful worldly feeling'; when experiencing a neither-pleasant-nor-painful spiritual feeling, he understands: 'I experience a neither-pleasant-nor-painful spiritual feeling.'

"Thus he lives contemplating feelings in feelings internally, or he lives contemplating feeling in feelings externally, or he lives contemplating feeling in feelings internally and externally. He lives contemplating origination-things in feelings, or he lives contemplating dissolution-things in feelings, or he lives contemplating origination-and-dissolution-things in feelings. Or his mindfulness is established with the thought: 'Feeling exists,' to the extent necessary just for knowledge and remembrance and he lives independent and clings to naught in the world.

"Thus, indeed, O bhikkhus, a bhikkhu lives contemplating feeling in feelings."
The Contemplation of Consciousness

"And how, O bhikkhus, does a bhikkhu live contemplating consciousness in consciousness?

"Here, O bhikkhus, a bhikkhu understands the consciousness with lust, as with lust; the consciousness without lust, as without lust; the consciousness with hate, as with hate; the consciousness without hate, as without hate; the consciousness with ignorance, as with ignorance; the consciousness without ignorance, as without ignorance; the shrunken state of consciousness, as the shrunken state; the distracted state of consciousness, as the distracted state; the state of consciousness become great, as the state become great; the state of consciousness not become great, as the state not become great; the state of consciousness with some other mental state superior to it, as the state with something mentally higher; the state of consciousness with no other mental state superior to it, as the state with nothing mentally higher; the quieted state of consciousness, as the quieted state; the state of consciousness not quieted, as the state not quieted; the freed state of consciousness as freed; and the unfreed state of consciousness, as unfreed.

"Thus he lives contemplating consciousness in consciousness internally, or he lives contemplating consciousness in consciousness externally, or he lives contemplating consciousness in consciousness internally and externally. He lives contemplating origination-things in consciousness, or he lives contemplating dissolution-things in consciousness, or he lives contemplating origination-and-dissolution-things in consciousness. Or his mindfulness is established with the thought: 'Consciousness exists,' to the extent necessary just for knowledge and remembrance, and he lives independent and clings to naught in the world.

"Thus, indeed, O bhikkhus, a bhikkhu lives contemplating consciousness in consciousness."
The Contemplation on Mental Objects
1. The Five Hindrances

"And how, O bhikkhus, does a bhikkhu live contemplating mental objects in mental objects?

"Here, O bhikkhus, a bhikkhu lives contemplating the mental objects in the mental objects of the five hindrances.

"How, O bhikkhus, does a bhikkhu live contemplating mental objects in the mental objects of the five hindrances?

"Here, O bhikkhus, when sensuality is present, a bhikkhu knows with understanding: 'I have sensuality,' or when sensuality is not present, he knows with understanding: 'I have no sensuality.' He understands how the arising of the non-arisen sensuality comes to be; he understands how the abandoning of the arisen sensuality comes to be; and he understands how the non-arising in the future of the abandoned sensuality comes to be. When anger is present, he knows with understanding: 'I have anger,' or when anger is not present, he knows with understanding: 'I have no anger.' He understands how the arising of the non-arisen anger comes to be; he understands how the abandoning of the arisen anger comes to be; and he understands how the non-arising in the future of the abandoned anger comes to be. When sloth and torpor are present, he knows with understanding: 'I have sloth and torpor,' or when sloth and torpor are not present, he knows with understanding: 'I have no sloth and torpor.' He understands how the arising of non-arisen sloth and torpor comes to be; he understands how the abandoning of the arisen sloth and torpor comes to be; and he understands how the non-arising in the future of the abandoned sloth and torpor comes to be. When agitation and worry are present, he knows with understanding: 'I have agitation and worry,' or when agitation and worry are not present, he knows with understanding: 'I have no agitation and worry.' He understands how the arising of non-arisen agitation and worry comes to be; and he understands how the abandoning of the arisen agitation and worry comes to be; and he understands how the non-arising in the future of the abandoned agitation and worry comes to be. When doubt is present, he knows with understanding: 'I have doubt,' or when doubt is not present, he knows with understanding: 'I have no doubt.' He understands how the arising of non-arisen doubt comes to be; he understands how the abandoning of the arisen doubt comes to be; and he understands how the non-arising in the future of the abandoned doubt comes to be.

"Thus he lives contemplating mental object in mental objects, internally, or he lives contemplating mental object in mental objects, externally, or he lives contemplating mental object in mental objects, internally and externally. He lives contemplating origination-things in mental objects, or he lives contemplating dissolution-things in mental objects, or he lives contemplating origination-and-dissolution-things in mental objects. Or his mind is established with the thought: 'Mental objects exist,' to the extent necessary for just knowledge and remembrance and he lives independent and clings to naught in the world.

"Thus, indeed, O bhikkhus, a bhikkhu lives contemplating mental object in the mental objects of the five hindrances."
2. The Five Aggregates of Clinging

"And, further, O bhikkhus, a bhikkhu lives contemplating mental object in the mental objects of the five aggregates of clinging.

"How, O bhikkhus, does a bhikkhu live contemplating mental objects in the mental objects of the five aggregates of clinging?

"Here, O bhikkhus, a bhikkhu thinks: 'Thus is material form; thus is the arising of material form; and thus is the disappearance of material form. Thus is feeling; thus is the arising of feeling; and thus is the disappearance of feeling. Thus is perception; thus is the arising of perception; and thus is the disappearance of perception. Thus are the formations; thus is the arising of the formations; and thus is the disappearance of the formations. Thus is consciousness; thus is the arising of consciousness; and thus is the disappearance of consciousness.'

Thus he lives contemplating mental objects in mental objects, internally... and clings to naught in the world.

"Thus, indeed, O bhikkhus, a bhikkhu lives contemplating mental object in the mental objects of the five aggregates of clinging."
3. The Six Internal and the Six External Sense-bases

"And, further, O bhikkhus, a bhikkhu lives contemplating mental object in the mental objects of the six internal and the six external sense-bases.

"How, O bhikkhus, does a bhikkhu live contemplating mental object in the mental objects of the six internal and the six external sense-bases?

"Here, O bhikkhus, a bhikkhu understands the eye and material forms and the fetter that arises dependent on both (eye and forms); he understands how the arising of the non-arisen fetter comes to be; he understands how the abandoning of the arisen fetter comes to be; and he understands how the non-arising in the future of the abandoned fetter comes to be. He understands the ear and sounds and the fetter that arises dependent on both (ear and sounds); he understands how the arising of the non-arisen fetter comes to be; he understands how the abandoning of the arisen fetter comes to be; and he understands how the non-arising in the future of the abandoned fetter comes to be. He understands the organ of smell and odors and the fetter that arises dependent on both (the organ of smell and odors); he understands how the arising of the non-arisen fetter comes to be; he understands how the abandoning of the arisen fetter comes to be; and he understands how the non-arising in the future of the abandoned fetter comes to be. He understands the organ of taste and flavors and the fetter that arises dependent on both (the organ of taste and flavors); he understands how the arising of the non-arisen fetter comes to be; he understands how the abandoning of the arisen fetter comes to be; and he understands how the non-arising in the future of the abandoned fetter comes to be. He understands the organ of touch and tactual objects and the fetter that arises dependent on both (the organ of touch and tactual objects); he understands how the arising of the non-arisen fetter comes to be; he understands how the abandoning of the arisen fetter comes to be; and he understands how the non-arising in the future of the abandoned fetter comes to be. He understands consciousness and mental objects and the fetter that arises dependent on both (consciousness and mental objects); he understands how the arising of the non-arisen fetter comes to be; he understands how the abandoning of the arisen fetter comes to be; and he understands how the non-arising in the future of the abandoned fetter comes to be.

"Thus he lives contemplating mental object in mental objects, internally... and clings to naught in the world.

"Thus, indeed, O bhikkhus, a bhikkhu lives contemplating mental object in the mental objects of the six internal and the six externally sense-bases."
4. The Seven Factors of Enlightenment

"And, further, o bhikkhus, a bhikkhu lives contemplating mental object in the mental objects of the seven factors of enlightenment."

"How, o bhikkhus, does a bhikkhu live contemplating mental object in the mental objects of the seven factors of enlightenment?"

"Here, o bhikkhus, when the enlightenment factor of mindfulness is present, a bhikkhu knows with understanding: 'I have the enlightenment factor of mindfulness'; or when the enlightenment factor of mindfulness is absent, he knows with understanding: 'I have not the enlightenment factor of mindfulness'; and he understands how the arising of the non-arisen enlightenment factor of mindfulness comes to be and how the completion by culture of the arisen enlightenment factor of mindfulness comes to be. When the enlightenment factor of the investigation of mental objects is present, he knows with understanding: 'I have the enlightenment factor of the investigation of mental objects'; when the enlightenment factor of the investigation of mental objects is absent, he knows with understanding: 'I have not the enlightenment factor of the investigation of mental objects'; and he understands how the arising of the non-arisen enlightenment factor of the investigation of mental objects comes to be and how the completion of culture of the arisen enlightenment factor of the investigation of mental objects comes to be. When the enlightenment factor of energy is present, he knows with understanding: 'I have the enlightenment factor of energy'; when the enlightenment factor of energy is absent, he knows with understanding: 'I have not the enlightenment factor of energy'; and he understands how the arising of the non-arisen enlightenment factor of energy comes to be and how the completion by culture of the arisen enlightenment factor of energy comes to be. When the enlightenment factor of joy is present, he knows with understanding: 'I have the enlightenment factor of joy'; when the enlightenment factor of joy is absent, he knows with understanding: 'I have not the enlightenment factor of joy'; and he understands how the rising of the non-arisen enlightenment factor of joy comes to be and how the completion by culture of the arisen enlightenment factor of joy comes to be. When the enlightenment factor of calm is present, he knows with understanding: 'I have the enlightenment factor of calm'; when the enlightenment factor of calm is absent, he knows with understanding: 'I have not the enlightenment factor of calm'; and he understands how the arising of the non-arisen enlightenment factor of calm comes to be and how the completion by culture of the arisen enlightenment factor of calm comes to be. When the enlightenment factor of concentration is present, he knows with understanding: 'I have the enlightenment factor of concentration'; when the enlightenment factor of concentration is absent, he knows with understanding: 'I have not the enlightenment factor of concentration'; and he understands how the arising of the non-arisen enlightenment factor of concentration comes to be and how the completion by culture of the arisen enlightenment factor of concentration comes to be. When the enlightenment factor of equanimity is present, he knows with understanding: 'I have the enlightenment factor of equanimity'; when the enlightenment factor of equanimity is absent, he knows with understanding: 'I have not the enlightenment factor of equanimity'; and he understands how the arising of the non-arisen enlightenment factor of equanimity comes to be and how the completion by culture of the arisen enlightenment factor of equanimity comes to be.

"Thus he lives contemplating mental object in mental objects internally... and clings to naught in the world.

"Thus, indeed, O bhikkhus, a bhikkhu lives contemplating mental object in the mental objects of the seven factors of enlightenment."
5. The Four Truths

"And, further, O bhikkhus, a bhikkhu lives contemplating mental object in the mental objects of the Four Noble Truths.

"How, O bhikkhus, does a bhikkhu live contemplating mental object in the mental objects of the Four Noble Truths?

"Here, O bhikkhus, a bhikkhu understands: 'This is suffering,' according to reality; he understands: 'This is the origin of suffering,' according to reality; he understands: 'This is the cessation of suffering,' according to reality; and he understands: 'This is the road leading to the cessation of suffering,' according to realty.

"Thus he lives contemplating mental object in mental objects internally or he lives contemplating mental objects in mental objects externally, or he lives contemplating mental object in mental objects internally and externally."

"He lives contemplating origination things in mental objects, or he lives contemplating dissolution-things in mental objects, or he lives contemplating origination-and-dissolution-things in mental objects, or his mindfulness is established with the thought, 'Mental objects exist,' to the extent necessary just for knowledge and remembrance, and he lives independent and clings to naught in the world.

"Thus, indeed, O bhikkhus, a bhikkhu lives contemplating mental object in the mental objects of the Four Noble Truths."
Assurance of Attainment

"O bhikkhus, should any person maintain the Four Arousings of Mindfulness in this manner for seven years, then by him one of two fruitions is proper to be expected: Knowledge (arahantship) here and now; or, if some form of clinging is yet present, the state of non-returning (the Third Stage of Supramundane Fulfillment).

"O bhikkhus, let alone seven years. Should a person maintain these Four Arousings of Mindfulness, in this manner, for six years... for five years... four years... three years... two years... one year, then by him one of two fruitions is proper to be expected: knowledge here and now; or, if some form of clinging is yet present, the state of non-returning.

"O bhikkhus, let alone a year. Should any person maintain these Four Arousings of Mindfulness, in the manner, for seven months, then by him one of two fruitions is proper to be expected: Knowledge here and now; or, if some form of clinging is yet present, the state of non-returning.

"O bhikkhus, let alone seven months. Should any person maintain these Four Arousings of Mindfulness in this manner for six months... five months... four months... three months... two months... one month... half-a-month, then, by him one of two fruitions is proper to be expected: Knowledge here and now; or, if some form of clinging is yet present, the state of non-returning.

"O bhikkhus, let alone half-a-month. Should any person maintain these Four Arousings of Mindfulness in this manner for a week, then by him one of two fruitions is proper to be expected: Knowledge here and now; or, if some form of clinging is yet present, the state of non-returning.

"Because of this was it said: 'This is the only way, O bhikkhus, for the purification of beings, for the overcoming of sorrow and lamentation, for the destruction of suffering and grief, for reaching the right path, for the attainment of Nibbana, namely, the Four Arousings of Mindfulness."

Thus spoke the Blessed One. Satisfied, the bhikkhus approved of his words.

[[Category:Majjhima Nikaya]]

MN 9 Sammaditthi Sutta

2010-09-07T03:37:46Z

New page: trans. by Ñanamoli Thera & Bhikkhu Bodhi 1. Thus have I heard. On one occasion the Blessed One was living at Savatthi in Jeta's Grove, Anathapindika's Park. There the Venerable Sariputta...

New page

trans. by Ñanamoli Thera & Bhikkhu Bodhi

1. Thus have I heard. On one occasion the Blessed One was living at Savatthi in Jeta's Grove, Anathapindika's Park. There the Venerable Sariputta addressed the bhikkhus thus: "Friends, bhikkhus." — "Friend," they replied. The Venerable Sariputta said this:

2. "'One of right view, one of right view' is said, friends. In what way is a noble disciple one of right view, whose view is straight, who has perfect confidence in the Dhamma, and has arrived at this true Dhamma?"

"Indeed, friend, we would come from far away to learn from the Venerable Sariputta the meaning of this statement. It would be good if the Venerable Sariputta would explain the meaning of this statement. Having heard it from him, the bhikkhus will remember it."

"Then, friends, listen and attend closely to what I shall say."

"Yes, friend," the bhikkhus replied. The Venerable Sariputta said this:
The Wholesome and the Unwholesome

3. "When, friends, a noble disciple understands the unwholesome, the root of the unwholesome, the wholesome, and the root of the wholesome, in that way he is one of right view, whose view is straight, who has perfect confidence in the Dhamma, and has arrived at this true Dhamma.

4. "And what, friends, is the unwholesome, what is the root of the unwholesome, what is the wholesome, what is the root of the wholesome? Killing living beings is unwholesome; taking what is not given is unwholesome; misconduct in sensual pleasures is unwholesome; false speech is unwholesome; malicious speech is unwholesome; harsh speech is unwholesome; gossip is unwholesome; covetousness is unwholesome; ill will is unwholesome; wrong view is unwholesome. This is called the unwholesome.

5. "And what is the root of the unwholesome? Greed is a root of the unwholesome; hate is a root of the unwholesome; delusion is a root of the unwholesome. This is called the root of the unwholesome.

6. "And what is the wholesome? Abstention from killing living beings is wholesome; abstention from taking what is not given is wholesome; abstention from misconduct in sensual pleasures is wholesome; abstention from false speech is wholesome; abstention from malicious speech is wholesome; abstention from harsh speech is wholesome; abstention from gossip is wholesome; non-covetousness is wholesome; non-ill will is wholesome; right view is wholesome. This is called the wholesome.

7. "And what is the root of the wholesome? Non-greed is a root of the wholesome; non-hate is a root of the wholesome; non-delusion is a root of the wholesome. This is called the root of the wholesome.

8. "When a noble disciple has thus understood the unwholesome, the root of the unwholesome, the wholesome, and the root of the wholesome, he entirely abandons the underlying tendency to lust, he abolishes the underlying tendency to aversion, he extirpates the underlying tendency to the view and conceit 'I am,' and by abandoning ignorance and arousing true knowledge he here and now makes an end of suffering. In that way too a noble disciple is one of right view, whose view is straight, who has perfect confidence in the Dhamma and has arrived at this true Dhamma."
Nutriment

9. Saying, "Good, friend," the bhikkhus delighted and rejoiced in the Venerable Sariputta's words. Then they asked him a further question: "But, friend, might there be another way in which a noble disciple is one of right view... and has arrived at this true Dhamma?" — "There might be, friends.

10. "When, friends, a noble disciple understands nutriment, the origin of nutriment, the cessation of nutriment, and the way leading to the cessation of nutriment, in that way he is one of right view... and has arrived at this true Dhamma.

11. "And what is nutriment, what is the origin of nutriment, what is the cessation of nutriment, what is the way leading to the cessation of nutriment? There are these four kinds of nutriment for the maintenance of beings that already have come to be and for the support of those seeking a new existence. What four? They are physical food as nutriment, gross or subtle; contact as the second; mental volition as the third; and consciousness as the fourth. With the arising of craving there is the arising of nutriment. With the cessation of craving there is the cessation of nutriment. The way leading to the cessation of nutriment is just this Noble Eightfold Path; that is, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness and right concentration.

12. "When a noble disciple has thus understood nutriment, the origin of nutriment, the cessation of nutriment, and the way leading to the cessation of nutriment, he entirely abandons the underlying tendency to greed, he abolishes the underlying tendency to aversion, he extirpates the underlying tendency to the view and conceit 'I am,' and by abandoning ignorance and arousing true knowledge he here and now makes an end of suffering. In that way too a noble disciple is one of right view, whose view is straight, who has perfect confidence in the Dhamma and has arrived at this true Dhamma."
The Four Noble Truths

13. Saying, "Good, friend," the bhikkhus delighted and rejoiced in the Venerable Sariputta's words. Then they asked him a further question: "But, friend, might there be another way in which a noble disciple is one of right view... and has arrived at this true Dhamma?" — "There might be, friends.

14. "When, friends, a noble disciple understands suffering, the origin of suffering, the cessation of suffering, and the way leading to the cessation of suffering, in that way he is one of right view... and has arrived at this true Dhamma.

15. "And what is suffering, what is the origin of suffering, what is the cessation of suffering, what is the way leading to the cessation of suffering? Birth is suffering; aging is suffering; sickness is suffering; death is suffering; sorrow, lamentation, pain, grief and despair are suffering; not to obtain what one wants is suffering; in short, the five aggregates affected by clinging are suffering. This is called suffering.

16. "And what is the origin of suffering? It is craving, which brings renewal of being, is accompanied by delight and lust, and delights in this and that; that is, craving for sensual pleasures, craving for being and craving for non-being. This is called the origin of suffering.

17. "And what is the cessation of suffering? It is the remainderless fading away and ceasing, the giving up, relinquishing, letting go and rejecting of that same craving. This is called the cessation of suffering.

18. "And what is the way leading to the cessation of suffering? It is just this Noble Eightfold Path; that is, right view... right concentration. This is called the way leading to the cessation of suffering.

19. "When a noble disciple has thus understood suffering, the origin of suffering, the cessation of suffering, and the way leading to the cessation of suffering... he here and now makes an end of suffering. In that way too a noble disciple is one of right view... and has arrived at this true Dhamma."
Aging and Death

20. Saying, "Good, friend," the bhikkhus delighted and rejoiced in the Venerable Sariputta's words. Then they asked him a further question: "But, friend, might there be another way in which a noble disciple is one of right view... and has arrived at this true Dhamma?" — "There might be, friends.

21. "When, friends, a noble disciple understands aging and death, the origin of aging and death, the cessation of aging and death, and the way leading to the cessation of aging and death, in that way he is one of right view... and has arrived at this true Dhamma.

22. "And what is aging and death, what is the origin of aging and death, what is the cessation of aging and death, what is the way leading to the cessation of aging and death? The aging of beings in the various orders of beings, their old age, brokenness of teeth, grayness of hair, wrinkling of skin, decline of life, weakness of faculties — this is called aging. The passing of beings out of the various orders of beings, their passing away, dissolution, disappearance, dying, completion of time, dissolution of the aggregates, laying down of the body — this is called death. So this aging and this death are what is called aging and death. With the arising of birth there is the arising of aging and death. With the cessation of birth there is the cessation of aging and death. The way leading to the cessation of aging and death is just this Noble Eightfold Path; that is, right view... right concentration.

23. "When a noble disciple has thus understood aging and death, the origin of aging and death, the cessation of aging and death, and the way leading to the cessation of aging and death... he here and now makes an end of suffering. In that way too a noble disciple is one of right view... and has arrived at this true Dhamma."
Birth

24. Saying, "Good, friend," the bhikkhus delighted and rejoiced in the Venerable Sariputta's words. Then they asked him a further question: "But, friend, might there be another way in which a noble disciple is one of right view... and has arrived at this true Dhamma?" — "There might be, friends.

25. "When, friends, a noble disciple understands birth, the origin of birth, the cessation of birth, and the way leading to the cessation of birth, in that way he is one of right view... and has arrived at this true Dhamma.

26. "And what is birth, what is the origin of birth, what is the cessation of birth, what is the way leading to the cessation of birth? The birth of beings into the various orders of beings, their coming to birth, precipitation [in a womb], generation, manifestation of the aggregates, obtaining the bases for contact — this is called birth. With the arising of being there is the arising of birth. With the cessation of being there is the cessation of birth. The way leading to the cessation of birth is just this Noble Eightfold Path; that is, right view... right concentration.

27. "When a noble disciple has thus understood birth, the origin of birth, the cessation of birth, and the way leading to the cessation of birth... he here and now makes an end of suffering. In that way too a noble disciple is one of right view... and has arrived at this true Dhamma."
Being

28. Saying, "Good, friend," the bhikkhus delighted and rejoiced in the Venerable Sariputta's words. Then they asked him a further question: "But, friend, might there be another way in which a noble disciple is one of right view... and has arrived at this true Dhamma?" — "There might be, friends.

29. "When, friends, a noble disciple understands being, the origin of being, the cessation of being, and the way leading to the cessation of being, in that way he is one of right view... and has arrived at this true Dhamma.

30. "And what is being, what is the origin of being, what is the cessation of being, what is the way leading to the cessation of being? There are these three kinds of being: sense-sphere being, fine-material being and immaterial being. With the arising of clinging there is the arising of being. With the cessation of clinging there is the cessation of being. The way leading to the cessation of being is just this Noble Eightfold Path; that is, right view... right concentration.

31. "When a noble disciple has thus understood being, the origin of being, the cessation of being, and the way leading to the cessation of being... he here and now makes an end of suffering. In that way too a noble disciple is one of right view... and has arrived at this true Dhamma."
Clinging

32. Saying, "Good, friend," the bhikkhus delighted and rejoiced in the Venerable Sariputta's words. Then they asked him a further question: "But, friend, might there be another way in which a noble disciple is one of right view... and has arrived at this true Dhamma?" — "There might be, friends.

33. "When, friends, a noble disciple understands clinging, the origin of clinging, the cessation of clinging, and the way leading to the cessation of clinging, in that way he is one of right view... and has arrived at this true Dhamma.

34. "And what is clinging, what is the origin of clinging, what is the cessation of clinging, what is the way leading to the cessation of clinging? There are these four kinds of clinging: clinging to sensual pleasures, clinging to views, clinging to rituals and observances, and clinging to a doctrine of self. With the arising of craving there is the arising of clinging. With the cessation of craving there is the cessation of clinging. The way leading to the cessation of clinging is just this Noble Eightfold Path; that is, right view... right concentration.

35. "When a noble disciple has thus understood clinging, the origin of clinging, the cessation of clinging, and the way leading to the cessation of clinging... he here and now makes an end of suffering. In that way too a noble disciple is one of right view... and has arrived at this true Dhamma."
Craving

36. Saying, "Good, friend," the bhikkhus delighted and rejoiced in the Venerable Sariputta's words. Then they asked him a further question: "But, friend, might there be another way in which a noble disciple is one of right view... and has arrived at this true Dhamma?" — "There might be, friends.

37. "When, friends, a noble disciple understands craving, the origin of craving, the cessation of craving, and the way leading to the cessation of craving, in that way he is one of right view... and has arrived at this true Dhamma.

38. "And what is craving, what is the origin of craving, what is the cessation of craving, what is the way leading to the cessation of craving? There are these six classes of craving: craving for forms, craving for sounds, craving for odors, craving for flavors, craving for tangibles, craving for mind-objects. With the arising of feeling there is the arising of craving. With the cessation of feeling there is the cessation of craving. The way leading to the cessation of craving is just this Noble Eightfold Path; that is, right view... right concentration.

39. "When a noble disciple has thus understood craving, the origin of craving, the cessation of craving, and the way leading to the cessation of craving... he here and now makes an end of suffering. In that way too a noble disciple is one of right view... and has arrived at this true Dhamma."
Feeling

40. Saying, "Good, friend," the bhikkhus delighted and rejoiced in the Venerable Sariputta's words. Then they asked him a further question: "But, friend, might there be another way in which a noble disciple is one of right view... and has arrived at this true Dhamma?" — "There might be, friends.

41. "When, friends, a noble disciple understands feeling, the origin of feeling, the cessation of feeling, and the way leading to the cessation of feeling, in that way he is one of right view... and has arrived at this true Dhamma.

42. "And what is feeling, what is the origin of feeling, what is the cessation of feeling, what is the way leading to the cessation of feeling? There are these six classes of feeling: feeling born of eye-contact, feeling born of ear-contact, feeling born of nose-contact, feeling born of tongue-contact, feeling born of body-contact, feeling born of mind-contact. With the arising of contact there is the arising of feeling. With the cessation of contact there is the cessation of feeling. The way leading to the cessation of feeling is just this Noble Eightfold Path; that is, right view... right concentration.

43. "When a noble disciple has thus understood feeling, the origin of feeling, the cessation of feeling, and the way leading to the cessation of feeling... he here and now makes an end of suffering. In that way too a noble disciple is one of right view... and has arrived at this true Dhamma."
Contact

44. Saying, "Good, friend," the bhikkhus delighted and rejoiced in the Venerable Sariputta's words. Then they asked him a further question: "But, friend, might there be another way in which a noble disciple is one of right view... and has arrived at this true Dhamma?" — "There might be, friends.

45. "When, friends, a noble disciple understands contact, the origin of contact, the cessation of contact, and the way leading to the cessation of contact, in that way he is one of right view... and has arrived at this true Dhamma.

46. "And what is contact, what is the origin of contact, what is the cessation of contact, what is the way leading to the cessation of contact? There are these six classes of contact: eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, mind-contact. With the arising of the sixfold base there is the arising of contact. With the cessation of the sixfold base there is the cessation of contact. The way leading to the cessation of contact is just this Noble Eightfold Path; that is, right view... right concentration.

47. "When a noble disciple has thus understood contact, the origin of contact, the cessation of contact, and the way leading to the cessation of contact... he here and now makes an end of suffering. In that way too a noble disciple is one of right view... and has arrived at this true Dhamma."
The Sixfold Base

48. Saying, "Good, friend," the bhikkhus delighted and rejoiced in the Venerable Sariputta's words. Then they asked him a further question: "But, friend, might there be another way in which a noble disciple is one of right view... and has arrived at this true Dhamma?" — "There might be, friends.

49. "When, friends, a noble disciple understands the sixfold base, the origin of the sixfold base, the cessation of the sixfold base, and the way leading to the cessation of the sixfold base, he is one of right view... and has arrived at this true Dhamma.

50. "And what is the sixfold base, what is the origin of the sixfold base, what is the cessation of the sixfold base, what is the way leading to the cessation of the sixfold base? There are these six bases: the eye-base, the ear-base, the nose-base, the tongue-base, the body-base, the mind-base. With the arising of mentality-materiality there is the arising of the sixfold base. With the cessation of mentality-materiality there is the cessation of the sixfold base. The way leading to the cessation of the sixfold base is just this Noble Eightfold Path; that is, right view... right concentration.

51. "When a noble disciple has thus understood the sixfold base, the origin of the sixfold base, the cessation of the sixfold base, and the way leading to the cessation of the sixfold base... he here and now makes an end of suffering. In that way too a noble disciple is one of right view... and has arrived at this true Dhamma."
Mentality-Materiality

52. Saying, "Good, friend," the bhikkhus delighted and rejoiced in the Venerable Sariputta's words. Then they asked him a further question: "But, friend, might there be another way in which a noble disciple is one of right view... and has arrived at this true Dhamma?" — "There might be, friends.

53. "When, friends, a noble disciple understands mentality-materiality, the origin of mentality-materiality, the cessation of mentality-materiality, and the way leading to the cessation of mentality-materiality, in that way he is one of right view... and has arrived at this true Dhamma.

54. "And what is mentality-materiality, what is the origin of mentality-materiality, what is the cessation of mentality-materiality, what is the way leading to the cessation of mentality-materiality? Feeling, perception, volition, contact and attention — these are called mentality. The four great elements and the material form derived from the four great elements — these are called materiality. So this mentality and this materiality are what is called mentality-materiality. With the arising of consciousness there is the arising of mentality-materiality. With the cessation of consciousness there is the cessation of mentality-materiality. The way leading to the cessation of mentality-materiality is just this Noble Eightfold Path; that is, right view... right concentration.

55. "When a noble disciple has thus understood mentality-materiality, the origin of mentality-materiality, the cessation of mentality-materiality, and the way leading to the cessation of mentality-materiality... he here and now makes an end of suffering. In that way too a noble disciple is one of right view... and has arrived at this true Dhamma."
Consciousness

56. Saying, "Good, friend," the bhikkhus delighted and rejoiced in the Venerable Sariputta's words. Then they asked him a further question:

"But, friend, might there be another way in which a noble disciple is one of right view... and has arrived at this true Dhamma?" — "There might be, friends.

57. "When, friends, a noble disciple understands consciousness, the origin of consciousness, the cessation of consciousness, and the way leading to the cessation of consciousness, in that way he is one of right view... and has arrived at this true Dhamma.

58. "And what is consciousness, what is the origin of consciousness, what is the cessation of consciousness, what is the way leading to the cessation of consciousness? There are these six classes of consciousness: eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness. With the arising of formations there is the arising of consciousness. With the cessation of formations there is the cessation of consciousness. The way leading to the cessation of consciousness is just this Noble Eightfold Path; that is, right view... right concentration.

59. "When a noble disciple has thus understood consciousness, the origin of consciousness, the cessation of consciousness, and the way leading to the cessation of consciousness... he here and now makes an end of suffering. In that way too a noble disciple is one of right view... and has arrived at this true Dhamma."
Formations

60. Saying, "Good friend," the bhikkhus delighted and rejoiced in the Venerable Sariputta's words. Then they asked him a further question: "But, friend, might there be another way in which a noble disciple is one of right view... and has arrived at this true Dhamma?" — "There might be, friends.

61. "When, friends, a noble disciple understands formations, the origin of formations, the cessation of formations, and the way leading to the cessation of formations, in that way he is one of right view... and has arrived at this true Dhamma.

62. "And what are formations, what is the origin of formations, what is the cessation of formations, what is the way leading to the cessation of formations? There are these three kinds of formations: the bodily formation, the verbal formation, the mental formation. With the arising of ignorance there is the arising of formations. With the cessation of ignorance there is the cessation of formations. The way leading to the cessation of formations is just this Noble Eightfold Path; that is, right view... right concentration.

63. "When a noble disciple has thus understood formations, the origin of formations, the cessation of formations, and the way leading to the cessation of formations... he here and now makes an end of suffering. In that way too a noble disciple is one of right view... and has arrived at this true Dhamma."
Ignorance

64. Saying, "Good friend," the bhikkhus delighted and rejoiced in the Venerable Sariputta's words. Then they asked him a further question: "But, friend, might there be another way in which a noble disciple is one of right view... and has arrived at this true Dhamma?" — "There might be, friends.

65. "When, friends, a noble disciple understands ignorance, the origin of ignorance, the cessation of ignorance, and the way leading to the cessation of ignorance, in that way he is one of right view... and has arrived at this true Dhamma.

66. "And what is ignorance, what is the origin of ignorance, what is the cessation of ignorance, what is the way leading to the cessation of ignorance? Not knowing about suffering, not knowing about the origin of suffering, not knowing about the cessation of suffering, not knowing about the way leading to the cessation of suffering — this is called ignorance. With the arising of the taints there is the arising of ignorance. With the cessation of the taints there is the cessation of ignorance. The way leading to the cessation of ignorance is just this Noble Eightfold Path; that is, right view... right concentration.

67. "When a noble disciple has thus understood ignorance, the origin of ignorance, the cessation of ignorance, and the way leading to the cessation of ignorance... he here and now makes an end of suffering. In that way too a noble disciple is one of right view... and has arrived at this true Dhamma."
Taints

68. Saying, "Good, friend," the bhikkhus delighted and rejoiced in the Venerable Sariputta's words. Then they asked him a further question: "But, friend, might there be another way in which a noble disciple is one of right view, whose view is straight, who has perfect confidence in the Dhamma and has arrived at this true Dhamma?" — "There might be, friends.

69. "When, friends, a noble disciple understands the taints, the origin of the taints, the cessation of the taints, and the way leading to the cessation of the taints, in that way he is one of right view, whose view is straight, who has perfect confidence in the Dhamma and has arrived at this true Dhamma.

70. "And what are the taints, what is the origin of the taints, what is the cessation of the taints, what is the way leading to the cessation of the taints? There are three taints: the taint of sensual desire, the taint of being and the taint of ignorance. With the arising of ignorance there is the arising of the taints. With the cessation of ignorance there is the cessation of the taints. The way leading to the cessation of the taints is just this Noble Eightfold Path; that is, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness and right concentration.

71. "When a noble disciple has thus understood the taints, the origin of the taints, the cessation of the taints, and the way leading to the cessation of the taints, he entirely abandons the underlying tendency to lust, he abolishes the underlying tendency to aversion, he extirpates the underlying tendency to the view and conceit 'I am,' and by abandoning ignorance and arousing true knowledge he here and now makes an end of suffering. In that way too a noble disciple is one of right view, whose view is straight, who has perfect confidence in the Dhamma and has arrived at this true Dhamma."

That is what the Venerable Sariputta said. The bhikkhus were satisfied and delighted in the Venerable Sariputta's words.

[[Category:Majjhima Nikaya]]

Digital Pali Reader

2010-09-07T03:34:38Z

New page: The Digital Pali Reader was started by Ajahn Yuttadhammo. The Digital Pali Reader (DPR) is a tool, much like a hard-copy language reader, facilitating study of the Pali language at an...

New page

The Digital Pali Reader was started by [[Ajahn Yuttadhammo]].

The Digital Pali Reader (DPR) is a tool, much like a hard-copy language reader, facilitating study of the Pali language at an advanced level. Rather than offering a translation for the text being read, a reader usually includes a dictionary with all of the difficult words found in the reader. The DPR differs from an ordinary reader in several respects:

*1. The DPR allows for instant lookup of words, simply by clicking on a word in the passage being read. This avoids time spent looking for the word in a hard-copy dictionary or in another place on one's computer.
*2. The DPR has a built in search function similar to that of the CSCD. Whereas the CSCD allows for only global searches or searches of entire pitakas, the DPR provides Nikaya and Book searches as well.
*3. The dictionary files in the DPR were not designed specifically for the purpose at hand, and of course word-to-definition matches are sometimes incorrect due to imperfect analysis.
*4. The DPR includes several dictionaries: Pali-English, English-Pali, Pali proper names, and Concise Pali Dictionary. These dictionaries can be directly accessed from the control panel.
*5. The DPR has several useful auxiliary utilities, including:

* bookmark and quote clipboard for keeping important passages
* A Pali conversion utility that converts to and from Velthius, Unicode, CSCD, and Thai scripts
* extensible transliteration of Pali script into other scripts; Thai is included, others are in the works
* Grammar texts and tools for brushing up on Pali grammar, as well as a Pali language quiz to test your vocabulary
* Random English quotes from Buddhavacana, by S. Dhammika

==Link==

*http://pali.sirimangalo.org/

[[Category:Buddhist info websites]]

Ajahn Yuttadhammo

2010-09-07T03:32:14Z

←Older revision		Revision as of 03:32, 7 September 2010
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	In 2009 he travelled a third time to Wat Thai of Los Angeles to teach a three month meditation course, this time with the added intention to move to America to continue his meditation and studies in a suitable location.		In 2009 he travelled a third time to Wat Thai of Los Angeles to teach a three month meditation course, this time with the added intention to move to America to continue his meditation and studies in a suitable location.
		+
		+	==See also==
		+
		+	*[[Truth is Within]] (His blog)
		+	*[[Digital Pali Reader]]

	[[Category:Bhantes]]		[[Category:Bhantes]]
	[[Category:Modern Teachers]]		[[Category:Modern Teachers]]

MN 8 Sallekha Sutta

2010-09-07T03:23:59Z

New page

trans. by Nyanaponika Thera

1. Thus have I heard. Once the Blessed One was staying at Savatthi, in Jeta's Grove, Anathapindika's monastery.

2. Then one evening the venerable Maha-Cunda[1] rose from meditative seclusion and went to the Blessed One. Having paid homage to him, he sat down at one side and spoke thus to the Blessed One:

3. "Venerable sir, there are these various views that arise in the world concerning self-doctrines or world-doctrines.[2] Does the abandoning and discarding of such views come about in a monk who is only at the beginning of his [meditative] reflections?"[3]

"Cunda, as to those several views that arise in the world concerning self-doctrines and world-doctrines, if [the object] in which[4] these views arise, in which they underlie and become active,[5] is seen with right wisdom[6] as it actually is,[7] thus: 'This is not mine,[8] this I am not,[9] this is not my self'[10] — then the abandoning of these views, their discarding,[11] takes place in him [who thus sees].
The Eight Attainments

4. "It may be, Cunda, that some monk, detached from sense-objects, detached from unsalutary ideas, enters into the first absorption that is born of detachment, accompanied by thought-conception and discursive thinking, and filled with rapture and joy, and he then might think: 'I am abiding in effacement.' But in the Noble One's discipline it is not these [attainments] that are called 'effacement'; in the Noble One's discipline they are called 'abidings in ease here and now.'[12]

5. "It may be that after the stilling of thought conception and discursive thinking, he gains the inner tranquillity and harmony of the second absorption that is free of thought-conception and discursive thinking, born of concentration and filled with rapture and joy; and he then might think: 'I am abiding in effacement.' But in the Noble One's discipline it is not these [attainments] that are called 'effacement'; in the Noble One's discipline they are called 'abidings in ease here and now.'

6. "It may be that after the fading away of rapture, the monk dwells in equanimity, mindful and clearly aware, and he experiences a happiness in his body of which the Noble Ones say: 'Happily lives he who dwells in equanimity and is mindful!' — that third absorption he wins; and he then might think: 'I am abiding in effacement.' But in the Noble One's discipline it is not these [attainments] that are called 'effacement'; in the Noble One's discipline they are called 'abidings in ease here and now.'

7. "It may be that with the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, he enters upon and abides in the fourth absorption, which is beyond pleasure and pain and has purity of mindfulness due to equanimity; and he then might think: 'I am abiding in effacement.' But in the Noble One's discipline it is not these [attainments] that are called 'effacement'; in the Noble One's discipline they are called 'abidings in ease here and now.'

8. "It may be that, with the entire transcending of perceptions of corporeality,[13] with the disappearance of perceptions of sense-response,'[14] with non-attention to perceptions of variety,[15] thinking: 'Space is infinite,' some monk enters upon and abides in the sphere of infinite space; and he then might think: 'I am abiding in effacement.' But in the Noble One's discipline it is not these [attainments] that are called 'effacement'; in the Noble One's discipline they are called 'peaceful abidings.'

9. "It may be that by entirely transcending the sphere of infinite space, thinking: 'Consciousness is infinite,' some monk enters and abides in the sphere of infinite consciousness; and he then might think: 'I am abiding in effacement.' But in the Noble One's discipline it is not these [attainments] that are called 'effacement'; in the Noble One's discipline they are called 'peaceful abidings.'

10. "It may be that by entirely transcending the sphere of infinite consciousness, some monk enters and abides in the sphere of nothingness; and he then might think: I am abiding in effacement.' But in the Noble One's discipline it is not these [attainments] that are called 'effacement'; in the Noble One's discipline they are called 'peaceful abidings.'

11. "It may be that, by entirely transcending the sphere of nothingness, some monk enters and abides in the sphere of neither-perception-nor-non-perception; and he then might think: 'I am abiding in effacement.' But in the Noble One's discipline it is not these [attainments] that are called 'effacement'; in the Noble one's discipline they are called 'peaceful abidings.'
Effacement

12. "But herein, Cunda, effacement should be practiced by you:[16]

* (1) Others will be harmful; we shall not be harmful here — thus effacement can be done.[17]
* (2) Others will kill living beings; we shall abstain from killing living beings here — thus effacement can be done.
* (3) Others will take what is not given; we shall abstain from taking what is not given here — thus effacement can be done.
* (4) Others will be unchaste; we shall be chaste here — thus effacement can be done.
* (5) Others will speak falsehood; we shall abstain from false speech here — thus effacement can be done.
* (6) Others win speak maliciously; we shall abstain from malicious speech here — thus effacement can be done.
* (7) Others will speak harshly; we shall abstain from harsh speech here — thus effacement can be done.
* (8) Others will gossip; we shall abstain from gossip here — thus effacement can be done.
* (9) Others will be covetous; we shall not be covetous here — thus effacement can be done.
* (10) Others will have thoughts of ill will; we shall not have thoughts of ill will here — thus effacement can be done.
* (11) Others will have wrong views; we shall have right view here — thus effacement can be done.
* (12) Others will have wrong intention; we shall have right intention here — thus effacement can be done.
* (13) Others will use wrong speech; we shall use right speech here — thus effacement can be done.
* (14) Others will commit wrong actions; we shall do right actions here — thus effacement can be done.
* (15) Others will have wrong livelihood; we shall have right livelihood here — thus effacement can be done.
* (16) Others will make wrong effort; we shall make right effort here — thus effacement can be done.
* (17) Others will have wrong mindfulness; we shall have right mindfulness here — thus effacement can be done.
* (18) Others will have wrong concentration; we shall have right concentration here — thus effacement can be done.
* (19) Others will have wrong knowledge; we shall have right knowledge here — thus effacement can be done.
* (20) Others will have wrong deliverance; we shall have right deliverance here — thus effacement can be done.
* (21) Others will be overcome by sloth and torpor; we shall be free from sloth and torpor here — thus effacement can be done.
* (22) Others will be agitated; we shall be unagitated here — thus effacement can be done.
* (23) Others will be doubting; we shall be free from doubt here — thus effacement can be done.
* (24) Others will be angry; we shall not be angry here — thus effacement can be done.
* (25) Others will be hostile; we shall not be hostile here — thus effacement can be done.
* (26) Others will denigrate; we shall not denigrate here — thus effacement can be done.
* (27) Others will be domineering; we shall not be domineering here — thus effacement can be done.
* (28) Others will be envious; we shall not be envious here — thus effacement can be done.
* (29) Others will be jealous; we shall not be jealous here — thus effacement can be done.
* (30) Others will be fraudulent; we shall not be fraudulent here — thus effacement can be done.
* (31) Others will be hypocrites; we shall not be hypocrites here — thus effacement can be done.
* (32) Others will be obstinate; we shall not be obstinate here — thus effacement can be done.
* (33) Others will be arrogant; we shall not be arrogant here — thus effacement can be done.
* (34) Others will be difficult to admonish; we shall be easy to admonish here — thus effacement can be done.
* (35) Others will have bad friends; we shall have noble friends here — thus effacement can be done.
* (36) Others will be negligent; we shall be heedful here — thus effacement can be done.
* (37) Others will be faithless; we shall be faithful here — thus effacement can be done.
* (38) Others will be shameless; we shall be shameful here — thus effacement can be done.
* (39) Others will be without conscience; we shall have conscience here — thus effacement can be done.
* (40) Others will have no learning; we shall be learned here — thus effacement can be done.
* (41) Others will be idle; we shall be energetic here — thus effacement can be done.
* (42) Others will be lacking in mindfulness; we shall be established in mindfulness here — thus effacement can be done.
* (43) Others will be without wisdom; we shall be endowed with wisdom — thus effacement can be done.
* (44) Others will misapprehend according to their individual views, hold on to them tenaciously and not easily discard them;[18] we shall not misapprehend according to individual views nor hold on to them tenaciously, but shall discard them with ease — thus effacement can be done.

The Arising of Thought

13. "Cunda, I say that even the arising of a thought concerned with salutary things [and ideas][19] is of great importance, not to speak of bodily acts and words conforming [to such thought].[20] Therefore, Cunda:

* (1) The thought should be produced: 'Others will be harmful; we shall not be harmful here.'
* (2) The thought should be produced: 'Others will kill living beings; we shall abstain from killing living beings here.'
* (3)-(43)...
* (44) The thought should be produced: 'Others will misapprehend according to their individual views, hold on to them tenaciously and not easily discard them; we shall not misapprehend according to individual views nor hold on to them tenaciously, but shall discard them with ease.'

Avoidance

14. "Suppose, Cunda, there were an uneven road and another even road by which to avoid it; and suppose there were an uneven ford and another even ford by which to avoid it.[21] So too:

* (1) A person given to harmfulness has non-harming by which to avoid it.
* (2) A person given to killing living beings has abstention from killing by which to avoid it.
* (3) A person given to taking what is not given has abstention from taking what is not given by which to avoid it.
* (4) A person given to unchastity has chastity by which to avoid it.
* (5) A person given to false speech has abstention from false speech by which to avoid it.
* (6) A person given to malicious speech has abstention from malicious speech by which to avoid it.
* (7) A person given to harsh speech has abstention from harsh speech by which to avoid it.
* (8) A person given to gossip has abstention from gossip by which to avoid it.
* (9) A person given to covetousness has non-covetousness by which to avoid it.
* (10) A person given to thoughts of ill will has non-ill will by which to avoid it.
* (11) A person given to wrong view has right view by which to avoid it.
* (12) A person given to wrong intention has right intention by which to avoid it.
* (13) A person given to wrong speech has right speech by which to avoid it.
* (14) A person given to wrong action has right action by which to avoid it.
* (15) A person given to wrong livelihood has right livelihood by which to avoid it.
* (16) A person given to wrong effort has right effort by which to avoid it.
* (17) A person given to wrong mindfulness has right mindfulness by which to avoid it.
* (18) A person given to wrong concentration has right concentration by which to avoid it.
* (19) A person given to wrong knowledge has right knowledge by which to avoid it.
* (20) A person given to wrong deliverance has right deliverance by which to avoid it.
* (21) A person overcome by sloth and torpor has freedom from sloth and torpor by which to avoid it.
* (22) A person given to agitation has non-agitation by which to avoid it.
* (23) A person given to doubting has freedom from doubt by which to avoid it.
* (24) A person given to anger has freedom from anger by which to avoid it.
* (25) A person given to hostility has freedom from hostility by which to avoid it.
* (26) A person given to denigrating has non-denigrating by which to avoid it.
* (27) A person given to domineering has non-domineering by which to avoid it.
* (28) A person given to envy has non-envy by which to avoid it.
* (29) A person given to jealousy has non-jealousy by which to avoid it.
* (30) A person given to fraud has non-fraud by which to avoid it.
* (31) A person given to hypocrisy has non-hypocrisy by which to avoid it.
* (32) A person given to obstinacy has non-obstinacy by which to avoid it.
* (33) A person given to arrogance has non-arrogance by which to avoid it.
* (34) A person difficult to admonish has amenability by which to avoid it.
* (35) A person given to making bad friends has making good friends by which to avoid it.
* (36) A person given to negligence has heedfulness by which to avoid it.
* (37) A person given to faithlessness has faith by which to avoid it.
* (38) A person given to shamelessness has shame by which to avoid it.
* (39) A person without conscience has conscience by which to avoid it.
* (40) A person without learning has acquisition of great learning by which to avoid it.
* (41) A person given to idleness has energetic endeavor by which to avoid it.
* (42) A person without mindfulness has the establishment of mindfulness by which to avoid it.
* (43) A person without wisdom has wisdom by which to avoid it.
* (44) A person given to misapprehending according to his individual views, to holding on to them tenaciously and not discarding them easily, has non-misapprehension of individual views, non-holding on tenaciously and ease in discarding by which to avoid it.

The Way Upward

15. "Cunda, as all unsalutary states lead downward and all salutary states lead upward, even so, Cunda:

* (1) A person given to harmfulness has harmlessness to lead him upward.[22]
* (2) A person given to killing living beings has abstention from killing to lead him upwards.
* (3)-(43)...
* (44) A person given to misapprehending according to his individual views, to holding on to them tenaciously and not discarding them easily, has non-misapprehension of individual views, non-holding on tenaciously and ease in discarding to lead him upward.

Quenching

16. "Cunda, it is impossible that one who is himself sunk in the mire[23] should pull out another who is sunk in the mire. But it is possible, Cunda, that one not sunk in the mire himself should pull out another who is sunk in the mire.

"It is not possible, Cunda, that one who is himself not restrained, not disciplined and not quenched [as to his passions],[24] should make others restrained and disciplined, should make them attain to the full quenching [of passions].[25] But it is possible, Cunda, that one who is himself restrained, disciplined and fully quenched [as to his passions] should make others restrained and disciplined, should make them attain to the full quenching [of passions]. Even so, Cunda:[26]

* (1) A person given to harmfulness has harmlessness by which to attain to the full quenching [of it].
* (2) A person given to killing living beings has abstention from killing by which to attain to the full quenching [of it].
* (3)-(43)...
* (44) A person given to misapprehending according to his individual views, to holding on to them tenaciously and not discarding them easily, has non-misapprehension of individual views, non-holding on tenaciously and ease in discarding by which to attain the quenching [of them].

Conclusion

17. "Thus, Cunda, I have shown to you the instruction on effacement, I have shown to you the instruction on thought's arising, I have shown to you the instruction on avoidance, I have shown to you the instruction on the way upward, I have shown to you the instruction on quenching.

18. "What can be done for his disciples by a Master who seeks their welfare and has compassion and pity on them, that I have done for you, Cunda.[27] There are these roots of trees, there are empty places. Meditate, Cunda, do not delay, lest you later regret it. 'This is my message to you."

Thus spoke the Blessed One. Satisfied, the venerable Cunda rejoiced in the Blessed One's words.

[The concluding verse added by the 'Theras of the First Council:]
Deep like the ocean is this Suttanta on Effacement, Dealing with forty-four items, showing them in five sections.

==Notes==

1. Maha-Cunda Thera was the brother of the venerable Sariputta Thera.

2. Self-doctrines or world-doctrines (atta-vada, lokavada). According to Comy., this refers: (a) to the twenty types of personality-belief (sakkaya-ditthi), i.e., four for each of the five aggregates (khandha); (b) to eight wrong views about self and world, as being eternal, not eternal, both eternal and not eternal, neither eternal nor not eternal, and the same four alternatives concerning finite and infinite.

3. In a monk who is only at the beginning of his (meditative) reflections (adim-eva manasikaroto). Comy.: "This refers to one who is at the beginning of his insight-meditation (vipassana-bhavana) and has not yet attained to stream-entry," when the fetter of personality-belief is finally eliminated. The beginner's insight-practice extends from the "discernment of mentality and corporeality" (namarupa-pariccheda) up to the "knowledge of rise and fall" (udayabbaya-ñana), on which see Path of Purification (Visuddhimagga), Chs. XVIII, XX, XXI.

According to the Comy., the Thera's question concerns those who overrate the degree of their achievement, i.e., those who believe that, in their meditative practice, they have achieved this or that result while actually they have not. Overestimation (abhimana), in that sense, "does not arise in ignorant common people (bala-puthujjana) who are entirely engrossed in worldly life, nor does it arise in Noble Disciples (ariya-savaka); because in a stream-winner the overestimation does not arise that he is a once-returner, etc. Self-overestimation can occur only in one who actually practices (meditation) and has temporarily subdued the defilements by way of tranquillity or insight. Maha-Cunda Thera, being an arahant, was no self-overrater himself, but in formulating his question, he put himself in the place of one who is; or, as others say, there may have been such "self-overraters" among his pupils, and for conveying to them the Buddha's reply, he put his question.

4. (The object) in which (yattha). Comy.: yattha (where) = yasmim arammane. The object, or basis, the five aggregates, because all false views on self and world can refer only to the five aggregates or to one of them. See Discourse on the Snake Simile (Wheel No. 47/48), p. 8, and Anatta and Nibbana, by Nyanaponika Thera (Wheel No. 11), p. 18 (quotation).

5. In which these views arise (yattha uppajjanti), i.e., arise for the first time, without having occurred earlier (Comy.).

Underlie (anusenti), i.e., habitually occur (cf. anusaya, "tendency," which may be latent or active). Comy.: "This refers to views which, having been indulged in repeatedly, have become strong and have not been removed." Sub.Comy.: "By ultimate elimination (samuccheda-vinaya-vasena)."

Become active (samudacaranti). Comy.: "Wrong views have arrived at the (action-) doors of body and speech," i.e., which have found expression in words and deeds.

6. With right wisdom (sammappaññaya). Comy.: "With insight-wisdom, ending with the knowledge pertaining to the path of stream-entry."

7. As it actually is (yatha-bhutam). Comy.: "Because the five aggregates exist only in that manner (i.e., as something 'that is not mine,' etc.). But if conceived in the way 'It is mine,' etc., it simply does not exist (n'ev'atthi)."

8. This is not mine: hereby craving (tanha) is rejected.

9. This I am not: this refers to the rejection of conceit (mana).

10. This is not my self: this refers to the rejection of false views (ditthi).

11. Abandoning... discarding (pahanam... patinissaggo). Comy.: "Both terms are synonymous with the ultimate eradication of wrong views, taking place at stream-entry when the fetter of personality belief is destroyed."

12. Now the Buddha speaks, on his own, of another type of "self-overrater," i.e., of those who have realized any of the eight meditative attainments (samapatti) and believe that this signifies true "effacement" (sallekha).

The common meaning of sallekha* is austere practice or asceticism; but in the Buddha's usage it is the radical "effacing" or removal of the defilements.

*[Sallekha (= sam-lekha) is derived from the verbal root likh, to scratch; hence likhati (a) to scratch in, to write; (b) to scratch off, to remove: samlikhati, "to remove fully." An interesting parallel is "ascesis," derived from the Greek askeuein, to scratch. The rendering by "effacement" is Ñanamoli Thera's; Soma Thera has "cancelling"; I. B. Horner, "expunging."]

The eight stages of meditation given here in the discourse, consist of the four fine-material absorptions (rupajjhana) and the four immaterial absorptions (arupajjhana). Comy. says that these meditative attainments "are in common with the ascetics outside (the Buddha's Dispensation)."

Comy.: "The overrater's meditative absorption is neither 'effacement' nor is it the 'path of practice for effacement' (sallekha-patipada). And why not? Because that jhana is not used by him as a basis for insight; that is, after rising from jhana he does not scrutinize the (physical and mental) formations" (see Visuddhimagga transl. by Ñanamoli, Ch. XVIII, 3). His jhana produces only one-pointedness of mind, and is, as our text says, an "abiding in ease here and now."

13. "By 'perceptions of corporeality' (rupasañña) are meant the absorptions of the fine-material sphere (rupajjhana) as well as those things that are their objects" (Visuddhimagga).

14. Perceptions of sense-response (lit. resistance, patigha-sañña) are perceptions arisen through the impact of the physical sense bases (eye, etc.) and their objects.

15. Perceptions of variety (ñanatta-sañña) are perceptions that arise in a variety of fields, or various perceptions in various fields. This refers to all perceptions belonging to the sense sphere (kamavacara).

16. Comy.: "Now, the Blessed One shows in forty-four ways where effacement should be practiced. But why are harmlessness and the other states regarded as effacement, unlike the eight meditative attainments? Because they are a basis for the supramundane (lokuttara-padaka); while, for outsiders, the eight attainments are merely a basis for (continuing) the round of existence (vatta-padaka), (because by non-Buddhists they are practiced for the sake of rebirth in higher worlds). But in the Buddha's Dispensation, even the Going for Refuge is a basis for the supramundane.

Sub.Comy.: "If one, wishing to overcome the suffering of samsara, goes with joyful confidence for refuge to the Triple Gem, then this Refuge will be for him a supporting condition for higher virtue, etc. (i.e., higher mentality and higher wisdom), and it may gradually lead him to the attainment of the path of understanding (dassana-magga; i.e., stream-entry)."

The Forty-four Ways of Effacement

* (1) Harmful and harmless are not attached to a group of standard doctrinal categories as most of the other qualities are. On "harmlessness" see Note 17.
* (2)-(11) are the courses of action (kammapatha), unsalutary (akusala) and salutary (kusala), referring to body (2-4), speech (5-8) and mind (9-11).
* (12)-(18) are the last seven factors of the eightfold path (wrong and right), also called the eight states of wrongness or rightness (micchatta, sammatta). The first path factor, right (or wrong) view, is not separately mentioned, being identical with (11).
* (19)-(20) are often added to the eightfold path.
* (21)-(23) are the last three of the five hindrances (nivarana); the first two are identical with (9) and (10), and therefore not repeated here.
* (24)-(33) are ten of the sixteen defilements (upakkilesa) mentioned in MN 7 (Simile of the Cloth).
* (34)-(36) are called in the Commentary the miscellaneous factors (pakinnaka).
* (37)-(43) are the seven "good qualities" (saddhamma), mentioned in MN 53 Comy.: "In this connection they are mentioned as forming the complete equipment required for insight (vipassana-sambharo paripuro)."
* (44) is unattached to any group of terms. (See Note 18).

17. Comy.: "Harmlessness is called 'effacement,' because it effaces harmfulness, i.e., it cuts it off (chindati). This method of explanation applies to all other terms."

Sub.Comy.: "But why is harmlessness (or nonviolence, ahimsa) mentioned at the very beginning? Because it is the root of all virtues; harmlessness, namely, is a synonym of compassion. Especially, it is the root-cause of morality because it makes one refrain from immorality which has as its characteristic mark the harming of others. Just as the killing of living beings has the harming of others as its mark, so also the taking away of others' property; for 'robbing a man's wealth is worse than stabbing him.'* Similarly, chastity removes the cause for the pains of child bearing, etc., and there is hardly a need to mention the harm done by adultery.

[This is given in Pali as direct speech or quote; perhaps it was a common adage.]

"Obvious is also the harm done to others by deception, by causing dissension and by backbiting. The mark of harming others is also attached to gossip because it takes away what is beneficial and causes to arise what is not beneficial; to covetousness, as it causes one to take what is not given; to ill will, as it causes killing, etc.; to wrong views, as they are the cause of all that is un-beneficial. One who holds wrong views may, in the conviction of acting righteously, kill living beings and incite others to do likewise. There is nothing to say about other (and lesser immoral acts induced by false views).

"Harmlessness (i.e., the principle of non-violence) has the characteristic mark of making one refrain from immorality which, on its part, has the mark of harming. Hence harmlessness is an especially strong productive cause of morality; and morality, again, is the basis for concentration of mind, while concentration is the basis for wisdom. In that way harmlessness (non-violence) is the root of all virtues.

"Furthermore, in the case of the highest type of men (uttamapurisa) who have noble aspirations, who act considerately and wisely, also their mental concentration and their wisdom, just as their morality, is conducive to the weal and happiness of others. In that way, too, compassion is the root of all virtues, and therefore it has been mentioned at the beginning.

"Now, (after harmlessness), the salutary courses of action (kusala-kammapatha; 2-11) are to show that these states are produced by harmlessness. Then follow the eight states of rightness (11-18) to show that they must be brought about by basing them on morality, which is the root of these virtues. Now the separation from the hindrances (21-23, and 16, 17) is included to indicate that this is the primary task for one intent on purifying (his practice of) the eightfold path. Then follows the cleansing from the defilements (24-33) to indicate that effacement is accomplished by giving up anger (24), etc. And the cleansing from the defilements will be successful when aided by amenability to advice, noble friendship and heedful diligence (34-36).

"Now the seven noble qualities (37-43) are included to show that they will come to perfection in him who is endowed with amenability and the other (two factors); and that they, on their part, after having strengthened insight, will lead to the paths of sanctitude. (See end of Note 16.)

"Finally, the passage on 'misapprehending according to one's individual views,' etc. (44) is meant to indicate that for such a one (i.e., for one bent on effacement) that wrong attitude is an obstacle to the attainment of the supramundane virtues and is, therefore, to be avoided totally. This passage on misapprehending (about which see Note 18) is also meant to show that one who, by the right conduct here described, is in the process of attaining one of the paths of sanctitude, will be led to the acme of effacement (by this last-mentioned threefold way of effacement).

"In this manner should be understood the purpose of stating these forty-four modes of effacement as well as the order in which they appear in the discourse."

18. Comy.: "A single wrong view (or wrong attitude), which is an obstacle for the supramundane qualities and hence does not lead to emancipation, is here described in three aspects:

* (a) Others will misapprehend according to their individual views (sanditthi-paramasi). Sub.Comy.: sa(m) = attano, one's own. Paramasi means setting aside the actual nature of a thing, one conceives it differently (sabhavam atikkamitva parato amasana).

* (b) Hold on tenaciously (adhanaggahi). Sub. Comy.: adhana = dalha, tight, firm.
* (c) Discards not easily. Comy.: "There are those who can discard their views on seeing a convincing reason. But others, even if shown many reasons, cannot give up their views; and of them it is said that they 'do not discard easily.' It refers to those who cling firmly to a subjective view that has occurred to them, believing 'only this is the truth.' Even if the Buddhas or others show them reasons, they do not relinquish their views. Such people, whatever idea they conceive, be it in accordance with Dhamma or not, will say: 'So it has been told by our teacher. So we have learned it'; and they will withdraw into themselves like a turtle drawing its limbs into its shell. They hold on to their views with the tight grip of a crocodile and do not let go."

19. Salutary: kusala, also translated by wholesome, profitable, skillful. These salutary things, says Sub. Comy., are the modes of effacement mentioned.

20. Sub.Comy.: "For those who cannot take up, by actual application, the practice of effacement, even the arising of a thought (cittuppado), i.e., an inclination for it, is of great importance.

Comy. says that a salutary thought is of great importance as it leads entirely to weal and happiness, and as it is the cause for the subsequent actions conforming to it. Examples are given beginning with the intention to give almsfood to monks, up to the aspiration for Buddhahood. The Sub.Comy., however, says that in some cases the importance is not in the thought itself but only in the actual execution of it. This certainly applies to the intention to give alms, etc. But in the efforts for effacing the defilements, the formation of a mental attitude directed towards it, in other words, the heart's resolve, is certainly an important factor.

This section of the discourse has been condensed in the present translation. But he who has chosen the path of effacement as his way of practice (patipada) is well advised to repeat all forty-four items, linking them with his heart's earnest resolve. Also, the last two sections of the discourse have been condensed.

21. Comy.: "Parikkamana (lit. going around, circumventing) has the meaning of 'avoiding' (parivajjana). For the avoiding of harmfulness there is the ready road of harmlessness, walking on which one may easily experience felicity among humans or deities, or one may cross over (by that ford) from this world (to the other shore, Nibbana). The same method of explanation applies to the other sentences."

22. Comy.: "The meaning is this: Any unsalutary states of mind, whether they produce rebirth or not, and whether, in a given rebirth, they produce kamma results or not — all, because of their type, i.e., by being unsalutary, lead downwards (to lower worlds). They are just like that because, on the occasion of their yielding a kamma result, that result will be undesirable and unpleasant.

"Any salutary states of mind, whether they produce rebirth or not, and whether, in a given rebirth, they produce kamma results or not — all, because of their type, lead upwards. They are just like that because, on the occasion of their yielding a kamma result, that result will be desirable and pleasant.

"The connection (in the discourse, between the general principle stated first, and its specific application to the forty-four cases) is as follows: just as unsalutary states lead downwards, so it is with that one state of harmfulness for him who is harmful. Just as all salutary states lead upwards, so it is with that one state of harmlessness for him who is harmless."

23. Comy.: "In the Noble One's discipline, the 'mire' is a name for the five sense desires."

24. Not fully quenched (aparinibbuto) Comy.: "with defilements not extinguished (anibbuta-kilesa)."

25. Comy.: "There may be those who object that this is not correct because some come to penetration of the Dhamma (dhammabhisamaya, i.e., stream-entry) after listening to an exposition of the Teaching by monks or nuns, male or female lay followers, who are still worldlings (puthujjana; i.e., have not attained to any of the paths of sanctitude). Hence one who is still in the mire can pull out others. (Reply:) This should not be understood in that way. It is the Blessed One who here does the pulling out.

"Suppose there is a king who sends a letter to the border region, and the people there, unable to read it by themselves, have the letter read to them by another able to do it. Having learned of the contents, they respond with respect, knowing it as the king's order. But they do not think that it is the letter reader's order; he will receive praise only for his smooth and fluent reading of the letter. Similarly, even if preachers of the ability of Sariputta Thera expound the Dhamma, still they are just like readers of a letter written by another. Their sermon should truly be attributed to the Blessed One, like the decree to the king. The preachers, however, receive their limited praise, just because they expound the Dhamma with a smooth and fluent diction. Hence that statement in the discourse is correct."

26. For the connection between the modes of effacement and the preceding simile, Comy. gives two alterative explanations:

* (a) Just as one who is not sunk in the mire himself can pull others out of it, similarly he who is harmless himself can quench another's harmful volition.
* (b) Just as only he who has quenched his own passions can help one who has not quenched them, similarly only a volition of harmlessness can quench a harmful volition.

27. Comy.: "So far goes a compassionate teacher's task namely, the correct exposition of his teaching; that, namely, the practice (according to the teaching; patipatti), is the task of the disciples."

[[Category:Majjhima Nikaya]]

MN 7 Vatthupama Sutta

2010-09-07T03:10:58Z

Notes:

New page

trans. by Nyanaponika Thera

1. Thus have I heard. Once the Blessed One was staying at Savatthi, in Jeta's Grove, Anathapindika's monastery. There he addressed the monks thus: "Monks." — "Venerable sir," they replied. The Blessed One said this:

2. "Monks, suppose a cloth were stained and dirty, and a dyer dipped it in some dye or other, whether blue or yellow or red or pink, it would take the dye badly and be impure in color. And why is that? Because the cloth was not clean. So too, monks, when the mind is defiled,[1] an unhappy destination [in a future existence] may be expected.

"Monks, suppose a cloth were clean and bright, and a dyer dipped it in some dye or other, whether blue or yellow or red or pink, it would take the dye well and be pure in color. And why is that? Because the cloth was clean. So too, monks, when the mind is undefiled, a happy destination [in a future existence] may be expected.

3. "And what, monks, are the defilements of the mind?[2] (1) Covetousness and unrighteous greed are a defilement of the mind; (2) ill will is a defilement of the mind; (3) anger is a defilement of the mind; (4) hostility...(5) denigration...(6) domineering...(7) envy...(8) jealousy...(9) hypocrisy...(10) fraud...(11) obstinacy...(12) presumption...(13) conceit...(14) arrogance...(15) vanity...(16) negligence is a defilement of the mind.[3]

4. "Knowing, monks, covetousness and unrighteous greed to be a defilement of the mind, the monk abandons them.[4] Knowing ill will to be a defilement of the mind, he abandons it. Knowing anger to be a defilement of the mind, he abandons it. Knowing hostility to be a defilement of the mind, he abandons it. Knowing denigration to be a defilement of the mind, he abandons it. Knowing domineering to be a defilement of the mind, he abandons it. Knowing envy to be a defilement of the mind, he abandons it. Knowing jealousy to be a defilement of the mind, he abandons it. Knowing hypocrisy to be a defilement of the mind, he abandons it. Knowing fraud to be a defilement of the mind, he abandons it. Knowing obstinacy to be a defilement of the mind, he abandons it. Knowing presumption to be a defilement of the mind, he abandons it. Knowing conceit to be a defilement of the mind, he abandons it. Knowing arrogance to be a defilement of the mind, he abandons it. Knowing vanity to be a defilement of the mind, he abandons it. Knowing negligence to be a defilement of the mind, he abandons it.

5. "When in the monk who thus knows that covetousness and unrighteous greed are a defilement of the mind, this covetousness and unrighteous greed have been abandoned; when in him who thus knows that ill will is a defilement of the mind, this ill will has been abandoned;... when in him who thus knows that negligence is a defilement of the mind, this negligence has been abandoned — [5]

6. — he thereupon gains unwavering confidence in the Buddha[6] thus: 'Thus indeed is the Blessed One: he is accomplished, fully enlightened, endowed with [clear] vision and [virtuous] conduct, sublime, knower of the worlds, the incomparable guide of men who are tractable, the teacher of gods and men, enlightened and blessed.'

7. — he gains unwavering confidence in the Dhamma thus: 'Well proclaimed by the Blessed One is the Dhamma, realizable here and now, possessed of immediate result, bidding you come and see, accessible and knowable individually by the wise.

8. — he gains unwavering confidence in the Sangha thus: 'The Sangha of the Blessed One's disciples has entered on the good way, has entered on the straight way, has entered on the true way, has entered on the proper way; that is to say, the four pairs of men, the eight types of persons; this Sangha of the Blessed One's disciples is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, the incomparable field of merit for the world.'

9. "When he has given up, renounced, let go, abandoned and relinquished [the defilements] in part,[7] he knows: 'I am endowed with unwavering confidence in the Buddha... in the Dhamma... in the Sangha; and he gains enthusiasm for the goal, gains enthusiasm for the Dhamma,[8] gains gladness connected with the Dhamma. When he is gladdened, joy is born in him; being joyous in mind, his body becomes tranquil; his body being tranquil, he feels happiness; and the mind of him who is happy becomes concentrated.[9]

10. "He knows: 'I have given up, renounced, let go, abandoned and relinquished [the defilements] in part'; and he gains enthusiasm for the goal, gains enthusiasm for the Dhamma, gains gladness connected with the Dhamma. When he is gladdened, joy is born in him; being joyous in mind, his body becomes tranquil; when his body is tranquil, he feels happiness; and the mind of him who is happy becomes concentrated.

11. "If, monks, a monk of such virtue, such concentration and such wisdom[10] eats almsfood consisting of choice hill-rice together with various sauces and curries, even that will be no obstacle for him.[11]

"Just as cloth that is stained and dirty becomes clean and bright with the help of pure water, or just as gold becomes clean and bright with the help of a furnace, so too, if a monk of such virtue, such concentration and such wisdom eats almsfood consisting of choice hill-rice together with various sauces and curries, even that will be no obstacle for him.

12. "He abides, having suffused with a mind of loving-kindness[12] one direction of the world, likewise the second, likewise the third, likewise the fourth, and so above, below, around and everywhere, and to all as to himself; he abides suffusing the entire universe with loving-kindness, with a mind grown great, lofty, boundless and free from enmity and ill will.

"He abides, having suffused with a mind of compassion... of sympathetic joy... of equanimity one direction of the world, likewise the second, likewise the third, likewise the fourth, and so above, below, around and everywhere, and to all as to himself; he abides suffusing the entire universe with equanimity, with a mind grown great, lofty, boundless and free from enmity and ill will.

13. "He understands what exists, what is low, what is excellent,[13] and what escape there is from this [whole] field of perception.[14]

14. "When he knows and sees[15] in this way, his mind becomes liberated from the canker of sensual desire, liberated from the canker of becoming, liberated from the canker of ignorance.[16] When liberated, there is knowledge: 'It is liberated'; and he knows: 'Birth is exhausted, the life of purity has been lived, the task is done, there is no more of this to come.' Such a monk is called 'one bathed with the inner bathing."[17]

15. Now at that time the brahman Sundarika Bharadvaja[18] was seated not far from the Blessed One, and he spoke to the Blessed One thus: "But does Master Gotama go to the Bahuka River to bathe?"

"What good, brahman, is the Bahuka River? What can the Bahuka River do?"

"Truly, Master Gotama, many people believe that the Bahuka River gives purification, many people believe that the Bahuka River gives merit. For in the Bahuka River many people wash away the evil deeds they have done."

16. Then the Blessed One addressed the brahman Sundarika Bharadvaja in these stanzas:[19]
Bahuka and Adhikakka,[20] Gaya and Sundarika, Payaga and Sarassati, And the stream Bahumati — A fool may there forever bathe, Yet will not purify his black deeds. What can Sundarika bring to pass? What can the Payaga and the Bahuka? They cannot purify an evil-doer, A man performing brutal and cruel acts. One pure in heart has evermore The Feast of Cleansing[21] and the Holy Day;[22] One pure in heart who does good deeds Has his observances perfect for all times. It is here, O brahman, that you should bathe[23] To make yourself a safe refuge for all beings. And if you speak no untruth, Nor work any harm for breathing things, Nor take what is not offered, With faith and with no avarice, To Gaya gone, what would it do for you? Let any well your Gaya be!

17. When this was said, the brahman Sundarika Bharadvaja spoke thus:

"Magnificent, Master Gotama! Magnificent, Master Gotama! The Dhamma has been made clear in many ways by Master Gotama, as though he were righting the overthrown, revealing the hidden, showing the way to one who is lost, or holding up a lamp in the dark for those with eyesight to see forms.

18. "I go to Master Gotama for refuge, and to the Dhamma, and to the Sangha. May I receive the [first ordination of] going forth under Master Gotama, may I receive the full admission!

19. And the brahman Sundarika Bharadvaja received the [first ordination of] going forth under the Blessed One, and he received the full admission. And not long after his full admission, dwelling alone, secluded, diligent, ardent and resolute, the venerable Bharadvaja by his own realization understood and attained in this very life that supreme goal of the pure life, for which men of good family go forth from home life into homelessness. And he had direct knowledge thus: "Birth is exhausted, the pure life has been lived, the task is done, there is no more of this to come."

And the venerable Bharadvaja became one of the Arahats.

==Notes==

1. "So too, monks, if the mind is defiled..." Comy: "It may be asked why the Buddha had given this simile of the soiled cloth. He did so to show that effort brings great results. A cloth soiled by dirt that is adventitious (i.e., comes from outside; agantukehi malehi), if it is washed can again become clean because of the cloth's natural purity. But in the case of what is naturally black, as for instance (black) goat's fur, any effort (of washing it) will be in vain. Similarly, the mind too is soiled by adventitious defilements (agantukehi kilesehi). But originally, at the phases of rebirth(-consciousness) and the (sub-conscious) life-continuum, it is pure throughout (pakatiya pana sakale pi patisandhi-bhavanga-vare pandaram eva). As it was said (by the Enlightened One): 'This mind, monks, is luminous, but it becomes soiled by adventitious defilements' (AN 1.49). But by cleansing it one can make it more luminous, and effort therein is not in vain."

2. "Defilements of the mind" (cittassa upakkilesa). Comy.: "When explaining the mental defilements, why did the Blessed One mention greed first? Because it arises first. For with all beings wherever they arise, up to the level of the (Brahma heaven of the) Pure Abodes, it is first greed that arises by way of lust for existence (bhava-nikanti). Then the other defilements will appear, being produced according to circumstances. The defilements of mind, however, are not limited to the sixteen mentioned in this discourse. But one should understand that, by indicating here the method, all defilements are included." Sub.Comy. mentions the following additional defilements: fear, cowardice, shamelessness and lack of scruples, insatiability, evil ambitions, etc.

3. The Sixteen Defilements of Mind:

1. abhijjha-visama-lobha, covetousness and unrighteous greed
2. byapada, ill will
3. kodha, anger
4. upanaha, hostility or malice
5. makkha, denigration or detraction; contempt
6. palasa, domineering or presumption
7. issa, envy
8. macchariya, jealousy, or avarice; selfishness
9. maya, hypocrisy or deceit
10. satheyya, fraud
11. thambha, obstinacy, obduracy
12. sarambha, presumption or rivalry; impetuosity
13. mana, conceit
14. atimana, arrogance, haughtiness
15. mada, vanity or pride
16. pamada, negligence or heedlessness; in social behavior, this leads to lack of consideration.

The defilements (3) to (16) appear frequently as a group in the discourses, e.g., in Majjh. 3; while in Majjh. 8 (reproduced in this publication) No. 15 is omitted. A list of seventeen defilements appears regularly in each last discourse of Books 3 to 11 of the Anguttara Nikaya, which carry the title Ragapeyyala, the Repetitive Text on Greed (etc.). In these texts of the Anguttara Nikaya, the first two defilements in the above list are called greed (lobha) and hate (dosa), to which delusion (moha) is added; all the fourteen other defilements are identical with the above list.

4. "Knowing covetousness and unrighteous greed to be a defilement of the mind, the monk abandons them."

Knowing (viditva). Sub.Comy.: "Having known it either through the incipient wisdom (pubbabhaga-pañña of the worldling, i.e., before attaining to stream-entry) or through the wisdom of the two lower paths (stream-entry and once-returning). He knows the defilements as to their nature, cause, cessation and means of effecting cessation." This application of the formula of the Four Noble Truths to the defilements deserves close attention.

Abandons them (pajahati). Comy.: "He abandons the respective defilement through (his attainment of) the noble path where there is 'abandoning by eradication' (samucchedappahana-vasena ariya-maggena)," which according to Sub.Comy. is the "final abandoning" (accantappahana). Before the attainment of the noble paths, all "abandoning" of defilements is of a temporary nature. See Nyanatiloka Thera, Buddhist Dictionary, s.v. pahana.

According to the Comy., the sixteen defilements are finally abandoned by the noble paths (or stages of sanctity) in the following order:

* "By the path of stream-entry (sotapatti-magga) are abandoned: (5) denigration, (6) domineering, (7) envy, (8) jealousy, (9) hypocrisy, (10) fraud.
* "By the path of non-returning (anagami-magga): (2) ill will, (3) anger, (4) malice, (16) negligence.
* "By the path of Arahatship (arahatta-magga): (1) covetousness and unrighteous greed, (11) obstinacy, (12) presumption, (13) conceit, (14) arrogance, (15) vanity."

If, in the last group of terms, covetousness is taken in a restricted sense as referring only to the craving for the five sense objects, it is finally abandoned by the path of non-returning; and this is according to Comy. the meaning intended here. All greed, however, including the hankering after fine material and immaterial existence, is eradicated only on the path of Arahatship; hence the classification under the latter in the list above.

Comy. repeatedly stresses that wherever in our text "abandoning" is mentioned, reference is to the non-returner (anagami); for also in the case of defilements overcome on stream-entry (see above), the states of mind which produce those defilements are eliminated only by the path of non-returning.

5. Comy. emphasizes the connection of this paragraph with the following, saying that the statements on each of the sixteen defilements should be connected with the next' paragraphs, e.g., "when in him... ill will has been abandoned, he thereupon gains unwavering confidence..." Hence the grammatical construction of the original Pali passage — though rather awkward in English — has been retained in this translation.

The disciple's direct experience of being freed of this or that defilement becomes for him a living test of his former still imperfectly proven trust in the Buddha, Dhamma and Sangha. Now this trust has become a firm conviction, an unshakable confidence, based on experience.

6. "Unwavering confidence" (aveccappasada). Comy.: "unshakable and immutable trust." Confidence of that nature is not attained before stream-entry because only at that stage is the fetter of sceptical doubt (vicikiccha-samyojana) finally eliminated. Unwavering confidence in the Buddha, Dhamma and Sangha are three of four characteristic qualities of a stream-winner (sotapaññassa angani); the fourth is unbroken morality, which may be taken to be implied in Sec. 9 of our discourse referring to the relinquishment of the defilements.

7. "When he has given up...(the defilements) in part" (yatodhi): that is, to the extent to which the respective defilements are eliminated by the paths of sanctitude (see Note 4). Odhi: limit, limitation. yatodhi = yato odhi; another reading: yathodhi = yatha-odhi.

Bhikkhu Ñanamoli translates this paragraph thus: "And whatever (from among those imperfections) has, according to the limitation (set by whichever of the first three paths he has attained), been given up, has been (forever) dropped, let go, abandoned, relinquished. "

In the Vibhanga of the Abhidhamma Pitaka, we read in the chapter Jhana-vibhanga: "He is a bhikkhu because he has abandoned defilements limitedly; or because he has abandoned defilements without limitation" (odhiso kilesanam pahana bhikkhu; anodhiso kilesanam pahana bhikkhu).

8. "Gains enthusiasm for the goal, gains enthusiasm for the Dhamma" (labhati atthavedam labhati dhammavedam).

Comy.: "When reviewing (paccavekkhato)* the abandonment of the defilements and his unwavering confidence, strong joy arises in the non-returner in the thought: 'Such and such defilements are now abandoned by me.' It is like the joy of a king who learns that a rebellion in the frontier region has been quelled."

["Reviewing" (paccavekkhana) is a commentarial term, but is derived, apart from actual meditative experience, from close scrutiny of sutta passages like our present one. "Reviewing" may occur immediately after attainment of the jhanas or the paths and fruitions (e.g., the last sentence of Sec. 14), or as a reviewing of the defilements abandoned (as in Sec. 10) or those remaining. See Visuddhimagga, transl. by Ñanamoli, p. 789.]

Enthusiasm (veda). According to Comy., the word veda occurs in the Pali texts with three connotations: 1. (Vedic) scripture (gantha), 2. joy (somanassa), 3. knowledge (ñana). "Here it signifies joy and the knowledge connected with that joy."

Attha (rendered here as "goal") and dhamma are a frequently occurring pair of terms obviously intended to supplement each other. Often they mean letter (dhamma) and spirit (or meaning: attha) of the doctrine; but this hardly fits here. These two terms occur also among the four kinds of analytic knowledge (patisambhida-ñana; or knowledge of doctrinal discrimination). Attha-patisambhida is explained as the discriminative knowledge of "the result of a cause"; while dhamma-patisambhida is concerned with the cause or condition.

The Comy. applies now the same interpretation to our present textual passage, saying: "Attha-veda is the enthusiasm arisen in him who reviews his unwavering confidence; dhamma-veda is the enthusiasm arisen in him who reviews 'the abandonment of the defilement in part,' which is the cause of that unwavering confidence..." Hence the two terms refer to "the joy that has as its object the unwavering confidence in the Buddha, and so forth; and the joy inherent in the knowledge (of the abandonment; somanassa-maya ñana)."

Our rendering of attha (Skt.:artha) b; "goal" is supported by Comy.: "The unwavering confidence is called attha because it has to be reached (araniyato), i.e., to be approached (upagantabbato)," in the sense of a limited goal, or resultant blessing.

Cf. Ang 5:10: tasmim dhamme attha-patisamvedi ca hoti dhammapatisamvedi ca; tassa atthapatisamvedino dhammapatisamvedino pamojjam jayati... This text continues, as our present discourse does, with the arising of joy (or rapture; piti) from gladness (pamojja). Attha and dhamma refer here to the meaning and text of the Buddha word.

9. The Pali equivalents for this series of terms* are: 1. pamojja (gladness), 2. piti (joy or rapture), 3. passaddhi (tranquillity), 4. sukha (happiness), 5. samadhi (concentration). Nos. 2, 3, 5 are factors of enlightenment (bojjhanga). The function of tranquillity is here the calming of any slight bodily and mental unrest resulting from rapturous joy, and so transforming the latter into serene happiness followed by meditative absorption. This frequently occurring passage illustrates the importance given in the Buddha's Teaching to happiness as a necessary condition for the attainment of concentration and of spiritual progress in general.

[Here the noun forms are given, while the original has, in some cases, the verbal forms.]

10. "Of such virtue, such concentration, such wisdom" (evam-silo evam-dhammo evam-pañño). Comy.: "This refers to the (three) parts (of the Noble Eightfold Path), namely, virtue, concentration and wisdom (sila-, samadhi-, pañña-kkhandha), associated (here) with the path of non-returning." Comy. merely refers dhammo to the path-category of concentration (samadhi-kkhandha). Sub.Comy. quotes a parallel passage "evam-dhamma ti Bhagavanto ahesum," found in the Mahapadana Sutta (Digha 14), the Acchariya-abbhutadhamma Sutta (Majjh. 123), and the Nalanda Sutta of the Satipatthana Samyutta. The Digha Comy. explains samadhi-pakkha-dhamma as "mental states belonging to concentration."

11. "No obstacle," i.e., for the attainment of the path and fruition (of Arahatship), says Comy. For a non-returner who has eliminated the fetter of sense-desire, there is no attachment to tasty food.

12. "With a mind of Loving-kindness" (metta-sahagatena cetasa). This, and the following, refer to the four Divine Abidings (brahma-vihara). On these see Wheel Nos. 6 and 7.

13. "He understands what exists, what is low, what is excellent" (so 'atthi idam atthi hinam atthi panitam...' pajanati).

Comy.: "Having shown the non-returner's meditation on the Divine Abidings, the Blessed One now shows his practice of insight (vipassana), aiming at Arahatship; and he indicates his attainment of it by the words: 'He understands what exists,' etc. This non-returner, having arisen from the meditation on any of the four Divine Abidings, defines as 'mind' (nama) those very states of the Divine Abidings and the mental factors associated with them. He then defines as 'matter' (rupa) the heart base (hadaya-vatthu) being the physical support (of mind) and the four elements which, on their part, are the support of the heart base. In that way he defines as 'matter' the elements and corporeal phenomena derived from them (bhutupadayadhamma). When defining 'mind and matter' in this manner, 'he understands what exists' (atthi idan'ti; lit. 'There is this'). Hereby a definition of the truth of suffering has been given."

"Then, in comprehending the origin of that suffering, he understands 'what is low.' Thereby the truth of the origin of suffering has been defined. Further, by investigating the means of giving it up, he understands 'what is excellent. Hereby the truth of the path has been defined."

14. "... and what escape there is from this (whole) field of perception" (atthi uttari imassa saññaga-tassa nissaranam). Comy.: "He knows: 'There is Nibbana as an escape beyond that perception of the Divine Abidings attained by me.' Hereby the truth of cessation has been defined."

15. Comy.: "When, by insight-wisdom (vipassana), he thus knows the Four Noble Truths in these four ways (i.e., 'what exists,' etc.); and when he thus sees them by path-wisdom (magga-pañña).

16. Kamasava bhavasava avijjasava. The mention of liberation from the cankers (asava) indicates the monk's attainment of Arahatship which is also called "exhaustion of the cankers" (asavakkhaya).

17. "Bathed with the inner bathing" (sinato antarena sinanena). According to the Comy., the Buddha used this phrase to rouse the attention of the brahman Sundarika Bharadvaja, who was in the assembly and who believed in purification by ritual bathing. The Buddha foresaw that if he were to speak in praise of "purification by bathing," the brahman would feel inspired to take ordination under him and finally attain to Arahatship.

18. Bharadvaja was the clan name of the brahman. Sundarika was the name of the river to which that brahman ascribed purifying power. See also the Sundarika-Bharadvaja Sutta in the Sutta Nipata.

19. Based on Bhikkhu Ñanamoli's version, with a few alterations.

20. Three are fords; the other four are rivers.

21. The text has Phaggu which is a day of brahmanic purification in the month of Phagguna (February-March). Ñanamoli translates it as "Feast of Spring."

22. Uposatha.

23. "It is here, 0 brahman, that you should bathe." Comy.: i.e., in the Buddha's Dispensation, in the waters of the Noble Eightfold Path. In the Psalms of the Sisters (Therigatha), the nun Punnika speaks to a brahman as follows:

Nay now, who, ignorant to the ignorant, Hath told thee this: that water-baptism From evil kamma can avail to free? Why then the fishes and the tortoises, The frogs, the watersnake, the crocodiles And all that haunt the water straight to heaven Will go. Yea, all who evil kamma work — Butchers of sheep and swine, fishers, hunters of game, Thieves, murderers — so they but splash themselves With water, are from evil kamma free!

Transl. by C. A. F. Rhys Davids, from Early Buddhist Poetry, ed. I. B. Horner Publ. by Ananda Semage, Colombo 11

[[Category:Majjhima Nikaya]]

MN 4 Bhaya bherava Sutta

2010-09-07T03:03:27Z

New page: trans. by Thanissaro Bhikkhu I have heard that on one occasion the Blessed One was staying near Savatthi at Jeta's Grove, Anathapindika's monastery. Then Janussonin the brahman went to t...

New page

trans. by Thanissaro Bhikkhu

I have heard that on one occasion the Blessed One was staying near Savatthi at Jeta's Grove, Anathapindika's monastery. Then Janussonin the brahman went to the Blessed One and, on arrival, exchanged courteous greetings with him. After an exchange of friendly greetings & courtesies, he sat to one side. As he was sitting there, he said to the Blessed One, "Master Gotama, the sons of good families who have gone forth from the home life into homelessness out of conviction in Master Gotama: is Master Gotama their leader? Is Master Gotama their helper? Is Master Gotama their inspirer? Do they take Master Gotama as their example?"

"Yes, brahman, so it is. The sons of good families who have gone forth from the home life into homelessness out of conviction in me: I am their leader. I am their helper. I am their inspirer. They take me as their example."

"But, Master Gotama, it's not easy to endure isolated forest or wilderness dwellings. It's not easy to maintain seclusion, not easy to enjoy being alone. The forests, as it were, plunder the mind of a monk who has not attained concentration."

"Yes, brahman, so it is. It's not easy to endure isolated forest or wilderness dwellings. It's not easy to maintain seclusion, not easy to enjoy being alone. The forests, as it were, plunder the mind of a monk who has not attained concentration. Before my Awakening, when I was still an unawakened Bodhisatta, the thought occurred to me as well: 'It's not easy to maintain seclusion, not easy to enjoy being alone. The forests, as it were, plunder the mind of a monk who has not attained concentration.'

"The thought occurred to me: 'When priests or contemplatives who are unpurified in their bodily activities resort to isolated forest or wilderness dwellings, it's the fault of their unpurified bodily activities that they give rise to unskillful fear & terror. But it's not the case that I am unpurified in my bodily activities when I resort to isolated forest or wilderness dwellings. I am purified in my bodily activities. I am one of those noble ones who are purified in their bodily activities when they resort to isolated forest or wilderness dwellings.' Seeing in myself this purity of bodily activities, I felt even more undaunted about staying in the wilderness.

"The thought occurred to me: 'When priests or contemplatives who are unpurified in their verbal activities... unpurified in their mental activities... unpurified in their livelihood resort to isolated forest or wilderness dwellings, it's the fault of their unpurified livelihood that they give rise to unskillful fear & terror. But it's not the case that I am unpurified in my livelihood when I resort to isolated forest or wilderness dwellings. I am purified in my livelihood. I am one of those noble ones who are purified in their livelihood when they resort to isolated forest or wilderness dwellings.' Seeing in myself this purity of livelihood, I felt even more undaunted about staying in the wilderness.

"The thought occurred to me: 'When priests or contemplatives who are covetous & fiercely passionate for sensual pleasures... I am not covetous...'...

"...'When priests or contemplatives who have minds of ill will, with destructive attitudes... I have a mind of good will...'...

"...'When priests or contemplatives who are overcome by sloth & drowsiness... I am devoid of sloth & drowsiness...'...

"...'When priests or contemplatives who are restless & with an unstill mind... I have a still mind...'...

"...'When priests or contemplatives who are uncertain & doubting... I have gone beyond uncertainty...'...

"...'When priests or contemplatives who are given to praising themselves & disparaging others... I do not praise myself or disparage others...'...

"...'When priests or contemplatives who tend toward panic & dread... I have gone beyond horripilation...'...

"...'When priests or contemplatives who are desirous of gains, offerings, & fame... I have few wants...'...

"...'When priests or contemplatives who are lazy & lacking in persistence... My persistence is aroused...'...

"...'When priests or contemplatives who are muddled in their mindfulness & unalert... I have mindfulness established...'...

"...'When priests or contemplatives who are unconcentrated, with straying minds... I am consummate in concentration...'...

"The thought occurred to me: 'When priests or contemplatives who are drooling idiots, resort to isolated forest or wilderness dwellings, it's the fault of their drooling idiocy that they give rise to unskillful fear & terror. But it's not the case that I am a drooling idiot, when I resort to isolated forest or wilderness dwellings. I am consummate in discernment. I am one of those noble ones who are consummate in discernment when they resort to isolated forest or wilderness dwellings.' Seeing in myself this consummate discernment, I felt even more undaunted about staying in the wilderness.

"The thought occurred to me: 'What if — on recognized, designated nights such as the eighth, fourteenth, & fifteenth of the lunar fortnight — I were to stay in the sort of places that are awe-inspiring and make your hair stand on end, such as park-shrines, forest-shrines, & tree-shrines? Perhaps I would get to see that fear & terror.' So at a later time — on recognized, designated nights such as the eighth, fourteenth, & fifteenth of the lunar fortnight — I stayed in the sort of places that are awe-inspiring and make your hair stand on end, such as park-shrines, forest-shrines, & tree-shrines. And while I was staying there a wild animal would come, or a bird would make a twig fall, or wind would rustle the fallen leaves. The thought would occur to me: 'Is this that fear & terror coming?' Then the thought occurred to me: 'Why do I just keep waiting for fear? What if I were to subdue fear & terror in whatever state they come?' So when fear & terror came while I was walking back & forth, I would not stand or sit or lie down. I would keep walking back & forth until I had subdued that fear & terror. When fear & terror came while I was standing, I would not walk or sit or lie down. I would keep standing until I had subdued that fear & terror. When fear & terror came while I was sitting, I would not lie down or stand up or walk. I would keep sitting until I had subdued that fear & terror. When fear & terror came while I was lying down, I would not sit up or stand or walk. I would keep lying down until I had subdued that fear & terror.

"There are some priests & contemplatives, brahman, who have the perception of 'day' when it is night, and of 'night' when it is day. This, I tell you, is their being in a dwelling of delusion. As for me, I have the perception of 'day' when it is day, and of 'night' when it is night. If anyone, when speaking rightly, were to say, 'A being not subject to delusion has appeared in the world for the benefit & happiness of many, out of sympathy for the world, for the welfare, benefit, & happiness of human & divine beings,' he would rightly be speaking of me.

"Unflagging persistence was aroused in me, and unmuddled mindfulness established. My body was calm & unaroused, my mind concentrated & single. Quite withdrawn from sensuality, withdrawn from unskillful mental qualities, I entered & remained in the first jhana: rapture & pleasure born from withdrawal, accompanied by directed thought & evaluation. With the stilling of directed thoughts & evaluations, I entered & remained in the second jhana: rapture & pleasure born of composure, unification of awareness free from directed thought & evaluation — internal assurance. With the fading of rapture I remained in equanimity, mindful & alert, and physically sensitive of pleasure. I entered & remained in the third jhana, of which the noble ones declare, 'Equanimous & mindful, he has a pleasant abiding.' With the abandoning of pleasure & pain — as with the earlier disappearance of elation & distress — I entered & remained in the fourth jhana: purity of equanimity & mindfulness, neither pleasure nor pain.

"When the mind was thus concentrated, purified, bright, unblemished, rid of defilement, pliant, malleable, steady, & attained to imperturbability, I directed it to the knowledge of recollecting my past lives. I recollected my manifold past lives, i.e., one birth, two... five, ten... fifty, a hundred, a thousand, a hundred thousand, many eons of cosmic contraction, many eons of cosmic expansion, many eons of cosmic contraction & expansion: 'There I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure & pain, such the end of my life. Passing away from that state, I re-arose there. There too I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure & pain, such the end of my life. Passing away from that state, I re-arose here.' Thus I remembered my manifold past lives in their modes & details.

"This was the first knowledge I attained in the first watch of the night. Ignorance was destroyed; knowledge arose; darkness was destroyed; light arose — as happens in one who is heedful, ardent, & resolute.

"When the mind was thus concentrated, purified, bright, unblemished, rid of defilement, pliant, malleable, steady, & attained to imperturbability, I directed it to the knowledge of the passing away & reappearance of beings. I saw — by means of the divine eye, purified & surpassing the human — beings passing away & re-appearing, and I discerned how they are inferior & superior, beautiful & ugly, fortunate & unfortunate in accordance with their kamma: 'These beings — who were endowed with bad conduct of body, speech & mind, who reviled noble ones, held wrong views and undertook actions under the influence of wrong views — with the break-up of the body, after death, have re-appeared in the plane of deprivation, the bad destination, the lower realms, in hell. But these beings — who were endowed with good conduct of body, speech, & mind, who did not revile noble ones, who held right views and undertook actions under the influence of right views — with the break-up of the body, after death, have re-appeared in the good destinations, in the heavenly world.' Thus — by means of the divine eye, purified & surpassing the human — I saw beings passing away & re-appearing, and I discerned how they are inferior & superior, beautiful & ugly, fortunate & unfortunate in accordance with their kamma.

"This was the second knowledge I attained in the second watch of the night. Ignorance was destroyed; knowledge arose; darkness was destroyed; light arose — as happens in one who is heedful, ardent, & resolute.

"When the mind was thus concentrated, purified, bright, unblemished, rid of defilement, pliant, malleable, steady, & attained to imperturbability, I directed it to the knowledge of the ending of the mental fermentations. I discerned, as it had come to be, that 'This is stress... This is the origination of stress... This is the cessation of stress... This is the way leading to the cessation of stress... These are fermentations... This is the origination of fermentations... This is the cessation of fermentations... This is the way leading to the cessation of fermentations.' My heart, thus knowing, thus seeing, was released from the fermentation of sensuality, released from the fermentation of becoming, released from the fermentation of ignorance. With release, there was the knowledge, 'Released.' I discerned that 'Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.'

"This was the third knowledge I attained in the third watch of the night. Ignorance was destroyed; knowledge arose; darkness was destroyed; light arose — as happens in one who is heedful, ardent, & resolute.

"Now, brahman, if the thought should occur to you, 'Perhaps Gotama the contemplative is even today not free of passion, not free of aversion, not free of delusion, which is why he resorts to isolated forest & wilderness dwellings,' it should not be seen in that way. It's through seeing two compelling reasons that I resort to isolated forest & wilderness dwellings: seeing a pleasant abiding for myself in the present, and feeling sympathy for future generations."

"How truly future generations have been shown sympathy by Master Gotama in the manner of one who is worthy & rightly self-awakened! 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 to carry a lamp into the dark so that those with eyes could see forms, in the same way has Master Gotama — 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."

[[Category:Majjhima Nikaya]]

Ajahn Yuttadhammo

2010-09-05T03:33:08Z

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	'''Ajahn Yuttadhammo''' (1979- ) was born Noah Herschell Greenspoon in his parents house at Ice Lake, Manitoulin Island, Ontario, Canada.		'''Ajahn Yuttadhammo''' (1979- ) was born Noah Herschell Greenspoon in his parents house at Ice Lake, Manitoulin Island, Ontario, Canada.

Image:Yuttadhammo.jpg

2010-09-05T03:32:22Z

uploaded "[[Image:Yuttadhammo.jpg]]"

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Ajahn Yuttadhammo

2010-09-05T03:29:25Z

New page: '''Ajahn Yuttadhammo''' (1979- ) was born Noah Herschell Greenspoon in his parents house at Ice Lake, Manitoulin Island, Ontario, Canada. In 1985 he was taken out of kindergarten by his p...

New page

'''Ajahn Yuttadhammo''' (1979- ) was born Noah Herschell Greenspoon in his parents house at Ice Lake, Manitoulin Island, Ontario, Canada.

In 1985 he was taken out of kindergarten by his parents to be schooled at home. In 1993 he returned to the public education system at Manitoulin Secondary School. In 1996 he left the public education system again for West Bay Alternative School. In 1997 he moved to Toronto to continue alternative education at Subway Academy II, a three room school above Futures Bakery on Bloor St. In 1998 entered post secondary education at McMaster University in the Arts and Science Programme. In 1999 he withdrew from the Arts and Science Programme at McMaster.

In 2000 he traveled to Thailand for the first time. He undertook practice of Satipatthana Vipassana at Wat Phradhatu Sri Chom Tong. He returned to McMaster University to study Indian Religions and Sanskrit. In 2001 he returned to Thailand to ordain as a monk. He ordained as a monk at Wat Phradhatu Sri Chom Tong, December 4, 2000.

In 2002 he returned to Canada as a monk and returned to McMaster to study as a monk. He later returned to Thailand to study as a monk under Ajaan Tong Sirimangalo. In 2003 he undertook intensive, year-long training as an instructor under Ajaan Tong. In 2004 he accepted an invitation to establish a Vipassana meditation center at Wat Doi Suthep. In 2006 he returned to Wat Chom Tong to continue study and teaching of Vipassana meditation. In 2007 he moved to Wat Sanku to open an international forest monastery and meditation centre. He travelled to Wat Thai of Los Angeles to teach two 1-month meditation courses. In 2008 moved to Samoeng to try again at establishing an international forest monastery and meditation centre. He travelled again to Wat Thai of Los Angeles to teach a two month meditation course.

In 2009 he travelled a third time to Wat Thai of Los Angeles to teach a three month meditation course, this time with the added intention to move to America to continue his meditation and studies in a suitable location.

[[Category:Bhantes]]
[[Category:Modern Teachers]]

How to Meditate (e-book)

2010-09-05T03:19:32Z

New page: '''How to Meditate'''; A Beginner's Guide to Peace by Brother Noah Yuttadhammo http://www.lulu.com/items/volume_68/9297000/9297688/2/print/HTMs.pdf Category:Meditation

New page

'''How to Meditate''';

A Beginner's Guide to Peace

by

Brother Noah Yuttadhammo

http://www.lulu.com/items/volume_68/9297000/9297688/2/print/HTMs.pdf

[[Category:Meditation]]

Viveka, Sister

2010-09-05T03:07:57Z

New page: '''Samaneri Viveka''' was born in 1969 in Germany. She came in contact with the Tibetan Buddhist population of Ladakh, Northern India in 1997. Her practice began with retreats in the ...

New page

'''Samaneri Viveka''' was born in 1969 in Germany.

She came in contact with the Tibetan Buddhist population of Ladakh, Northern [[India]] in 1997. Her practice began with retreats in the tradition of Ayya Khema. An Anagarika-Ordination followed in Amaravati, England in 2006. Since the beginning of 2009 she is staying at [[Anenja Vihara]] and received Samaneri ordination here in early July 2009.

[[Category:Ayyas]]

Saddha, Sister

2010-09-05T03:06:28Z

New page: '''Samaneri Saddha''' was born in 1984 in Germany. At age 17 she first came in touch with Buddhism and practiced since 2006 in the Buddha Haus City Center in Stuttgart, Germany, throu...

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'''Samaneri Saddha''' was born in 1984 in [[Germany]].

At age 17 she first came in touch with Buddhism and practiced since 2006 in the Buddha Haus City Center in Stuttgart, Germany, through which she got to know the Bhikkhuni Monastery Anenja Vihara. During her second stay there in December 2007 she decided to become a nun. She lived in the monastery as a lay person since February 2008 and received the Samaneri ordination there on 23. Novemer 2008.

She currently resides at [[Anenja Vihara]] in Germany.

[[Category:Ayyas]]

Ruxiong, Bhikkhuni

2010-09-05T03:05:04Z

New page: '''Bhikkhuni Ruxiong''' was born in 1963 in Italy. She went forth in 1994 in South Korea and spent around eight years practicing there. She received Siksamana Ordination in Taiwan at ...

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'''Bhikkhuni Ruxiong''' was born in 1963 in Italy.

She went forth in 1994 in South Korea and spent around eight years practicing there. She received Siksamana Ordination in [[Taiwan]] at Daksinavana Bhiksuni Sangha Ashram in March 2004 and Bhiksuni Ordination at the same temple on 22nd March 2007.

She currently resides at [[Anenja Vihara]] in [[Germany]].

[[Category:Ayyas]]
[[Category:Modern Teachers]]

Anjali

2010-09-04T16:45:36Z

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	In recent years, since the beginning of the twenty first century, the anjali gesture has become more popular around the world, even among those who are not Asian or Buddhist. This includes celebritites and politicians, who can be seen joining their hands in the anjali greeting, for example at the beginning or end of a speech or accepting an award.		In recent years, since the beginning of the twenty first century, the anjali gesture has become more popular around the world, even among those who are not Asian or Buddhist. This includes celebritites and politicians, who can be seen joining their hands in the anjali greeting, for example at the beginning or end of a speech or accepting an award.
		+
		+	==Different ways of writing the anjali greeting with the keyboard==
		+
		+	On online forums, documents, and emails people have used the keyboard to symbolize the anjali greeting, for example:
		+
		+	* /\
		+
		+	* __/\__
		+
		+	* __/\|\__

	[[Category:Pali terms]]		[[Category:Pali terms]]

Ajahn Thanasanti

2010-09-02T04:16:10Z

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	Currently she is resident at Chithurst Buddhist Monastery in the new Rocana Vihara.		Currently she is resident at Chithurst Buddhist Monastery in the new Rocana Vihara.
		+
		+	She received the full bhikkhuni ordination in Northern California in August of 2010 in a historic event. See: [[Bhikkhuni ordination]].

	[[Category:Modern Teachers]]		[[Category:Modern Teachers]]
	[[Category:Ayyas]]		[[Category:Ayyas]]

Bhikkhuni ordination

2010-09-02T04:14:58Z

Timeline of Bhikkhuni ordinations:

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	*'''2007''' In Hamburg, Germany a conference is held, the '''International Congress on Buddhist Women's Role in the Sangha''', which includes [[Bhikkhu Bodhi]] and the [[Dalai Lama]]. Vinaya masters and elders from traditional Buddhist countries and Western-trained Buddhologists attended. The Summary Report from the Congress states that All delegates "''were in unanimous agreement that Mulasarvastivada bhikkhuni ordination should be re-established''."		*'''2007''' In Hamburg, Germany a conference is held, the '''International Congress on Buddhist Women's Role in the Sangha''', which includes [[Bhikkhu Bodhi]] and the [[Dalai Lama]]. Vinaya masters and elders from traditional Buddhist countries and Western-trained Buddhologists attended. The Summary Report from the Congress states that All delegates "''were in unanimous agreement that Mulasarvastivada bhikkhuni ordination should be re-established''."
	*'''2009''' In Australia, 4 novice nuns are given the full ordination with [[Ayya Tathaaloka]] as preceptor and included the double ordination ceremony with monks included in the ceremonies. Also in attendance were numerous lay people.		*'''2009''' In Australia, 4 novice nuns are given the full ordination with [[Ayya Tathaaloka]] as preceptor and included the double ordination ceremony with monks included in the ceremonies. Also in attendance were numerous lay people.
-	*'''2010''' In Northern California, 3 novice nuns are given the full ordination, which included the double ordination ceremony. [[Henepola Gunaratana\|Bhante Gunaratana]] and other distinguished monks and nuns were in attendance.	+	*'''2010''' In Northern California, 4 novice nuns are given the full ordination, which included the double ordination ceremony. [[Henepola Gunaratana\|Bhante Gunaratana]] and other distinguished monks and nuns were in attendance.

	==The Buddha's initial reluctance==		==The Buddha's initial reluctance==

Main Page

2010-09-01T03:33:56Z

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	*[[Misconceptions about Buddhism]]		*[[Misconceptions about Buddhism]]
	*The [[Anjali]] gesture shown to the right has become increasingly popular among people from all nations and probably originated around the time of the [[Buddha]]		*The [[Anjali]] gesture shown to the right has become increasingly popular among people from all nations and probably originated around the time of the [[Buddha]]
		+
		+	*'''In Memorium'''
		+
		+	'''James Brand (1976 - 2010)''' passed away at the young age of 34 on August 30, 2010. He was a beacon of light to [[Dhamma Wheel]] and his family. He will be missed. May he be well, happy, and peaceful.

	==Browse the encyclopedia==		==Browse the encyclopedia==

Dhamma Wheel

2010-09-01T00:29:46Z

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	*Paul Davy, Melbourne, Australia		*Paul Davy, Melbourne, Australia
	*Tiltbillings, Madison, Wisconsin, U.S.A.		*Tiltbillings, Madison, Wisconsin, U.S.A.
-	*James Brand, Eagle River, Alaska, U.S.A.
	*Mike, New Zealand		*Mike, New Zealand

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	*[[Dhammanando, Bhante\|Bhante Dhammanando]], Wat Pa Sahadhammikaram, Chiang Mai, Thailand		*[[Dhammanando, Bhante\|Bhante Dhammanando]], Wat Pa Sahadhammikaram, Chiang Mai, Thailand
	*Ben O'Loughlin, Tasmania, Australia		*Ben O'Loughlin, Tasmania, Australia
		+	*James Brand, Eagle River, Alaska, U.S.A.
		+
		+	==In Memorium==
		+
		+	James Brand (1976 - 2010) passed away at the young age of 34 on August 30, 2010. He was a beacon of light to Dhamma Wheel and his family. He will be missed. May he be well, happy, and peaceful.

	==See also==		==See also==