1.6.2 Dutiyaṁ Sīvathīkaṁ: Second Charnel-Ground Contemplation
“Again monks, as though a monk were to see a corpse thrown aside in a charnel ground, being devoured by crows, hawks, vultures, dogs, jackals, or various kinds of creatures, he compares this very body with it thus: ‘This body is of the same nature, it will be like that, it is not exempt from that fate.’
“In this way he dwells contemplating his own body, he dwells contemplating others’ bodies, and he dwells contemplating both his and others’ bodies.
“He dwells contemplating the arising of the body, he dwells contemplating the passing away of the body, and he dwells contemplating the arising and passing away of the body.
“Mindfulness that there is a body is simply established in him to the extent necessary for higher knowledge and mindfulness. He dwells independent, and not clinging to anything in the world.
That is how, monks, a monk dwells contemplating the body in body.
https://suttafriends.org/sutta/dn22/#pt1.6.1
“Again monks, as though a monk were to see a corpse thrown aside in a charnel ground, being devoured by crows, hawks, vultures, dogs, jackals, or various kinds of creatures, he compares this very body with it thus: ‘This body is of the same nature, it will be like that, it is not exempt from that fate.’
“In this way he dwells contemplating his own body, he dwells contemplating others’ bodies, and he dwells contemplating both his and others’ bodies.
“He dwells contemplating the arising of the body, he dwells contemplating the passing away of the body, and he dwells contemplating the arising and passing away of the body.
“Mindfulness that there is a body is simply established in him to the extent necessary for higher knowledge and mindfulness. He dwells independent, and not clinging to anything in the world.
That is how, monks, a monk dwells contemplating the body in body.
https://suttafriends.org/sutta/dn22/#pt1.6.1
👍7
At Sāvatthī.
Then Venerable Kaccānagotta went up to the Buddha, bowed, sat down to one side, and said to him:
“Sir, they speak of this thing called ‘right view’. How is right view defined?”
“Kaccāna, this world mostly relies on the dual notions of existence and non-existence.
But when you truly see the origin of the world with right understanding, you won’t have the notion of non-existence regarding the world. And when you truly see the cessation of the world with right understanding, you won’t have the notion of existence regarding the world.
The world is for the most part shackled by attraction, grasping, and insisting.
But if—when it comes to this attraction, grasping, mental fixation, insistence, and underlying tendency—you don’t get attracted, grasp, and commit to the notion ‘my self’, you’ll have no doubt or uncertainty that what arises is just suffering arising, and what ceases is just suffering ceasing. Your knowledge about this is independent of others.
This is how right view is defined.
‘All exists’: this is one extreme.
‘All doesn’t exist’: this is the second extreme.
Avoiding these two extremes, the Realized One teaches by the middle way:
‘Ignorance is a condition for choices. Choices are a condition for consciousness. … That is how this entire mass of suffering originates.
When ignorance fades away and ceases with nothing left over, choices cease. When choices cease, consciousness ceases. … That is how this entire mass of suffering ceases.’”
-Kaccānagottasutta (SN 12.15)
Then Venerable Kaccānagotta went up to the Buddha, bowed, sat down to one side, and said to him:
“Sir, they speak of this thing called ‘right view’. How is right view defined?”
“Kaccāna, this world mostly relies on the dual notions of existence and non-existence.
But when you truly see the origin of the world with right understanding, you won’t have the notion of non-existence regarding the world. And when you truly see the cessation of the world with right understanding, you won’t have the notion of existence regarding the world.
The world is for the most part shackled by attraction, grasping, and insisting.
But if—when it comes to this attraction, grasping, mental fixation, insistence, and underlying tendency—you don’t get attracted, grasp, and commit to the notion ‘my self’, you’ll have no doubt or uncertainty that what arises is just suffering arising, and what ceases is just suffering ceasing. Your knowledge about this is independent of others.
This is how right view is defined.
‘All exists’: this is one extreme.
‘All doesn’t exist’: this is the second extreme.
Avoiding these two extremes, the Realized One teaches by the middle way:
‘Ignorance is a condition for choices. Choices are a condition for consciousness. … That is how this entire mass of suffering originates.
When ignorance fades away and ceases with nothing left over, choices cease. When choices cease, consciousness ceases. … That is how this entire mass of suffering ceases.’”
-Kaccānagottasutta (SN 12.15)
❤4
“Monks, the bones of a single person, running on and wandering in this journey of rebirths for an eon, would make a heap of bones, a pile of bones as large as this Vepulla Mountain if there were someone to collect them and the collections were not destroyed.”
This is the meaning of what the Blessed One said. So, with regard to this, it was said:
The bones of a single person accumulated in a single eon would make a heap like a huge mountain—so taught the Great Seer.
This huge mountain Vepulla stands in the mountain-ring of the Magadhans to the north of Vulture’s Peak. Among the five largest mountains in Magadha, Vepulla Mountain is said to be the largest.
But when one sees with developed wisdom the Four Noble Truths—suffering, the arising of suffering, the overcoming of suffering, and the Noble Eight Fold Path leading to freedom from suffering—having wandered on the journey of rebirths seven times at most, then, by destroying all fetters, one makes an end of suffering.
- Itv 24 Aṭṭhipuñja Sutta
The Heap of Bones🙏☸️🌻
https://suttafriends.org/sutta/itv24/
This is the meaning of what the Blessed One said. So, with regard to this, it was said:
The bones of a single person accumulated in a single eon would make a heap like a huge mountain—so taught the Great Seer.
This huge mountain Vepulla stands in the mountain-ring of the Magadhans to the north of Vulture’s Peak. Among the five largest mountains in Magadha, Vepulla Mountain is said to be the largest.
But when one sees with developed wisdom the Four Noble Truths—suffering, the arising of suffering, the overcoming of suffering, and the Noble Eight Fold Path leading to freedom from suffering—having wandered on the journey of rebirths seven times at most, then, by destroying all fetters, one makes an end of suffering.
- Itv 24 Aṭṭhipuñja Sutta
The Heap of Bones🙏☸️🌻
https://suttafriends.org/sutta/itv24/
👍3❤1
“Monks, suppose the Earth was entirely covered with water. And a person threw a piece of wood with a single hole in it, into this great ocean. The wind from the east would carry it west. The wind from the west would carry it east. The wind from the north would carry it south. And the wind from the south would carry it north. And there was a blind turtle who popped up once every hundred years. What do you think, monks? Would that blind turtle, popping up once every hundred years, still poke its neck through the hole in that piece of wood?”
“It’s very rare, bhante. If it happens, then it may happen after a very long time.”
“Monks, that’s how rare it is to get reborn as a human being. That’s how rare it is for a fully enlightened Buddha to be born into the world. That’s how rare it is for the Dhamma and training taught by a Buddha to shine in the world. Now, monks, you have been reborn as a human being. A fully enlightened Buddha has been born into the world. The Dhamma and training taught by a Buddha shine in the world.
“Therefore, monks, you should make an effort to understand: ‘This is suffering.’ You should make an effort to understand: ‘This is the origin of suffering.’ You should make an effort to understand: ‘This is the end of suffering.’ You should make an effort to understand: ‘This is the path that leads to the end of suffering.’”
- SN 56.48 Dutiya Chiggala Sutta
https://suttafriends.org/sutta/sn56-48/
“It’s very rare, bhante. If it happens, then it may happen after a very long time.”
“Monks, that’s how rare it is to get reborn as a human being. That’s how rare it is for a fully enlightened Buddha to be born into the world. That’s how rare it is for the Dhamma and training taught by a Buddha to shine in the world. Now, monks, you have been reborn as a human being. A fully enlightened Buddha has been born into the world. The Dhamma and training taught by a Buddha shine in the world.
“Therefore, monks, you should make an effort to understand: ‘This is suffering.’ You should make an effort to understand: ‘This is the origin of suffering.’ You should make an effort to understand: ‘This is the end of suffering.’ You should make an effort to understand: ‘This is the path that leads to the end of suffering.’”
- SN 56.48 Dutiya Chiggala Sutta
https://suttafriends.org/sutta/sn56-48/
❤2👍2👏1
How can our lives become purified?
This is as I heard from the Blessed One. At one time, the Blessed One was staying in the city of Gayā. It was the winter season, and for eight days, during the cold winter nights, it was snowing heavily.
The Blessed One saw that many Jaṭila Ascetics were plunging in and out of the water at the Gayā dock. They were pouring water over themselves and performing the fire sacrifice, thinking, “through these actions, our lives will be purified.”
Then, on realizing the true purity of life, the Blessed One spoke the following inspired verse,
Many people bathe in this Gayā dock,
but the life is not cleansed by water.
Whoever has realized the truth and attained the ultimate freedom, Nibbāna, is truly cleansed.
He is a Brāhmin.
- Ud 1.9 Jaṭila Sutta
This is as I heard from the Blessed One. At one time, the Blessed One was staying in the city of Gayā. It was the winter season, and for eight days, during the cold winter nights, it was snowing heavily.
The Blessed One saw that many Jaṭila Ascetics were plunging in and out of the water at the Gayā dock. They were pouring water over themselves and performing the fire sacrifice, thinking, “through these actions, our lives will be purified.”
Then, on realizing the true purity of life, the Blessed One spoke the following inspired verse,
Many people bathe in this Gayā dock,
but the life is not cleansed by water.
Whoever has realized the truth and attained the ultimate freedom, Nibbāna, is truly cleansed.
He is a Brāhmin.
- Ud 1.9 Jaṭila Sutta
❤3
The first two have to do with causes in the last life which condition birth in this one.
The first of these links is Ignorance.
Ignorance(avijjā) means not knowing the truth, not understanding the Dhamma, and ignorance of the Four Noble Truths.
Formations or Volitional activity(sankhāra) is conditioned by Ignorance; because we don’t understand the truth, we are involved in all kinds of actions. Volitional actions of body, speech, and mind motivated by wholesome or unwholesome mental factors. Volition or intention is like the seed; rebirth Consciousness(viññāna), like the sprouting of that seed – a cause and – effect conditioned relationship.
Rebirth consciousness(viññāna) at the moment of conception conditions the arising of Name & Form(nāmarūpa) or Mind-Body phenomena which further leads to arising of all the six spheres of the Senses(salāyatana), the five physical senses and the mind.
Conditioned by the Senses, Contact(phassa) comes into being. Because of the contact between the eye and color, the ear and sound, and the other senses and their objects, there arises Feeling(vedanā).
Feeling(vedanā) means the quality of pleasantness, unpleasantness, or neither pleasantness nor unpleasantness involved in every mind moment, in every moment of contact.
Feeling(vedanā) leads to Craving(tanhā). Craving means desiring, hankering after objects. What is it that we desire? We desire pleasant sights and sounds, pleasant tastes and smells, pleasant touch sensations and thoughts, or we desire to get rid of unpleasant objects.
Clinging or Grasping(upādāna) is conditioned by desire. Because of Clinging, again we get involved in karmic formations, repeating the kinds of Formations or Volitions which, in our past life, produced the rebirth Consciousness of this life.
Clinging conditions the continual actions of Becoming(bhava). Because of these karmic actions resulting from Clinging, again there is Birth(jāti).
Because there is birth, there is disease, there is sorrow. There is decay, pain, suffering, and death(jarāmaranā). And so the wheel goes on and on, an impersonal chain of causality. 🙏🌻☸️
The first of these links is Ignorance.
Ignorance(avijjā) means not knowing the truth, not understanding the Dhamma, and ignorance of the Four Noble Truths.
Formations or Volitional activity(sankhāra) is conditioned by Ignorance; because we don’t understand the truth, we are involved in all kinds of actions. Volitional actions of body, speech, and mind motivated by wholesome or unwholesome mental factors. Volition or intention is like the seed; rebirth Consciousness(viññāna), like the sprouting of that seed – a cause and – effect conditioned relationship.
Rebirth consciousness(viññāna) at the moment of conception conditions the arising of Name & Form(nāmarūpa) or Mind-Body phenomena which further leads to arising of all the six spheres of the Senses(salāyatana), the five physical senses and the mind.
Conditioned by the Senses, Contact(phassa) comes into being. Because of the contact between the eye and color, the ear and sound, and the other senses and their objects, there arises Feeling(vedanā).
Feeling(vedanā) means the quality of pleasantness, unpleasantness, or neither pleasantness nor unpleasantness involved in every mind moment, in every moment of contact.
Feeling(vedanā) leads to Craving(tanhā). Craving means desiring, hankering after objects. What is it that we desire? We desire pleasant sights and sounds, pleasant tastes and smells, pleasant touch sensations and thoughts, or we desire to get rid of unpleasant objects.
Clinging or Grasping(upādāna) is conditioned by desire. Because of Clinging, again we get involved in karmic formations, repeating the kinds of Formations or Volitions which, in our past life, produced the rebirth Consciousness of this life.
Clinging conditions the continual actions of Becoming(bhava). Because of these karmic actions resulting from Clinging, again there is Birth(jāti).
Because there is birth, there is disease, there is sorrow. There is decay, pain, suffering, and death(jarāmaranā). And so the wheel goes on and on, an impersonal chain of causality. 🙏🌻☸️
👍4
Happy Vesak to everyone 🙏🏽🌷📿☸️
Whatever beings are assembled here, whether on the earth or in the sky, we respectfully worship the Buddha, honored by gods and humans. May there be well-being!
Whatever beings are assembled here, whether on the earth or in the sky, we respectfully worship the Dhamma, honored by gods and humans. May there be well-being!
Whatever beings are assembled here, whether on the earth or in the sky, we respectfully worship the Saṅgha, honored by gods and humans. May there be well-being!
- Ratana Sutta
Whatever beings are assembled here, whether on the earth or in the sky, we respectfully worship the Buddha, honored by gods and humans. May there be well-being!
Whatever beings are assembled here, whether on the earth or in the sky, we respectfully worship the Dhamma, honored by gods and humans. May there be well-being!
Whatever beings are assembled here, whether on the earth or in the sky, we respectfully worship the Saṅgha, honored by gods and humans. May there be well-being!
- Ratana Sutta
❤6🙏1
Pay attention all you beings. Show kindness to those humans who, by day and by night, offer much merit to you. Therefore, guard them diligently.
Whatever treasure in this world or in other worlds; or whatever precious jewel is in the heavens, none is equal to the Buddha. In the Buddha is this precious jewel. By this truth may there be well-being!
The calm Sakyan sage found the undefiled dispassionate, deathless, Nibbāna; there is nothing equal to that state. In the Dhamma is this precious jewel. By this truth may there be well-being!
That purity praised by the Buddha called concentration with immediate result; that concentration has no equal. In the Dhamma is this precious jewel. By this truth may there be well-being!
- Ratana Sutta, Buddha
#RatanaSutta
Whatever treasure in this world or in other worlds; or whatever precious jewel is in the heavens, none is equal to the Buddha. In the Buddha is this precious jewel. By this truth may there be well-being!
The calm Sakyan sage found the undefiled dispassionate, deathless, Nibbāna; there is nothing equal to that state. In the Dhamma is this precious jewel. By this truth may there be well-being!
That purity praised by the Buddha called concentration with immediate result; that concentration has no equal. In the Dhamma is this precious jewel. By this truth may there be well-being!
- Ratana Sutta, Buddha
#RatanaSutta
❤7
“Reverends, there are those who question a mendicant who has gone abroad—astute aristocrats, brahmins, householders, and ascetics—for astute people are inquisitive: ‘But what does the venerables’ Teacher teach? What does he explain?’ When questioned like this, reverends, you should answer: ‘Reverend, our Teacher explained the removal of desire and lust.’
When you answer like this, such astute people may inquire further: ‘But regarding what does the venerables’ teacher explain the removal of desire and lust?’ When questioned like this, reverends, you should answer: ‘Our teacher explains the removal of desire and lust for form, feeling, perception, choices, and consciousness.’
When you answer like this, such astute people may inquire further: ‘But what drawback has he seen that he teaches the removal of desire and lust for form, feeling, perception, choices, and consciousness?’ When questioned like this, reverends, you should answer: ‘If you’re not free of greed, desire, fondness, thirst, passion, and craving for form, when that form decays and perishes it gives rise to sorrow, lamentation, pain, sadness, and distress. If you’re not free of greed, desire, fondness, thirst, passion, and craving for feeling … perception … choices … consciousness, when that consciousness decays and perishes it gives rise to sorrow, lamentation, pain, sadness, and distress. This is the drawback our Teacher has seen that he teaches the removal of desire and lust for form, feeling, perception, choices, and consciousness.’
When you answer like this, such astute people may inquire further: ‘But what benefit has he seen that he teaches the removal of desire and lust for form, feeling, perception, choices, and consciousness?’ When questioned like this, reverends, you should answer: ‘If you are rid of greed, desire, fondness, thirst, passion, and craving for form, when that form decays and perishes it doesn’t give rise to sorrow, lamentation, pain, sadness, and distress. If you are rid of greed, desire, fondness, thirst, passion, and craving for feeling … perception … choices … consciousness, when that consciousness decays and perishes it doesn’t give rise to sorrow, lamentation, pain, sadness, and distress. This is the benefit our Teacher has seen that he teaches the removal of desire and lust for form, feeling, perception, choices, and consciousness.’
If those who acquired and kept unskillful qualities were to live happily in the present life, free of anguish, distress, and fever; and if, when their body breaks up, after death, they could expect to go to a good place, the Buddha would not praise giving up unskillful qualities. But since those who acquire and keep unskillful qualities live unhappily in the present life, full of anguish, distress, and fever; and since, when their body breaks up, after death, they can expect to go to a bad place, the Buddha praises giving up unskillful qualities.
If those who embraced and kept skillful qualities were to live unhappily in the present life, full of anguish, distress, and fever; and if, when their body breaks up, after death, they could expect to go to a bad place, the Buddha would not praise embracing skillful qualities. But since those who embrace and keep skillful qualities live happily in the present life, free of anguish, distress, and fever; and since, when their body breaks up, after death, they can expect to go to a good place, the Buddha praises embracing skillful qualities.”
- SN 22.2
https://suttacentral.net/sn22.2/en/sujato
When you answer like this, such astute people may inquire further: ‘But regarding what does the venerables’ teacher explain the removal of desire and lust?’ When questioned like this, reverends, you should answer: ‘Our teacher explains the removal of desire and lust for form, feeling, perception, choices, and consciousness.’
When you answer like this, such astute people may inquire further: ‘But what drawback has he seen that he teaches the removal of desire and lust for form, feeling, perception, choices, and consciousness?’ When questioned like this, reverends, you should answer: ‘If you’re not free of greed, desire, fondness, thirst, passion, and craving for form, when that form decays and perishes it gives rise to sorrow, lamentation, pain, sadness, and distress. If you’re not free of greed, desire, fondness, thirst, passion, and craving for feeling … perception … choices … consciousness, when that consciousness decays and perishes it gives rise to sorrow, lamentation, pain, sadness, and distress. This is the drawback our Teacher has seen that he teaches the removal of desire and lust for form, feeling, perception, choices, and consciousness.’
When you answer like this, such astute people may inquire further: ‘But what benefit has he seen that he teaches the removal of desire and lust for form, feeling, perception, choices, and consciousness?’ When questioned like this, reverends, you should answer: ‘If you are rid of greed, desire, fondness, thirst, passion, and craving for form, when that form decays and perishes it doesn’t give rise to sorrow, lamentation, pain, sadness, and distress. If you are rid of greed, desire, fondness, thirst, passion, and craving for feeling … perception … choices … consciousness, when that consciousness decays and perishes it doesn’t give rise to sorrow, lamentation, pain, sadness, and distress. This is the benefit our Teacher has seen that he teaches the removal of desire and lust for form, feeling, perception, choices, and consciousness.’
If those who acquired and kept unskillful qualities were to live happily in the present life, free of anguish, distress, and fever; and if, when their body breaks up, after death, they could expect to go to a good place, the Buddha would not praise giving up unskillful qualities. But since those who acquire and keep unskillful qualities live unhappily in the present life, full of anguish, distress, and fever; and since, when their body breaks up, after death, they can expect to go to a bad place, the Buddha praises giving up unskillful qualities.
If those who embraced and kept skillful qualities were to live unhappily in the present life, full of anguish, distress, and fever; and if, when their body breaks up, after death, they could expect to go to a bad place, the Buddha would not praise embracing skillful qualities. But since those who embrace and keep skillful qualities live happily in the present life, free of anguish, distress, and fever; and since, when their body breaks up, after death, they can expect to go to a good place, the Buddha praises embracing skillful qualities.”
- SN 22.2
https://suttacentral.net/sn22.2/en/sujato
👍3
Buddha’s Last Message (Mahaparinibbana Sutta)
Now I am frail, Ananda, old, aged, far gone in years. This is my eightieth year, and my life is spent. Even as an old cart, Ananda, is held together with much difficulty, so the body of the Tathagata is kept going only with supports. It is, Ananda, only when the Tathagata, disregarding external objects, with the cessation of certain feelings, attains to and abides in the signless concentration of mind, that his body is more comfortable.
Therefore, Ananda, be islands unto yourselves, refuges unto yourselves, seeking no external refuge; with the Dhamma as your island, the Dhamma as your refuge, seeking no other refuge.
Now I am frail, Ananda, old, aged, far gone in years. This is my eightieth year, and my life is spent. Even as an old cart, Ananda, is held together with much difficulty, so the body of the Tathagata is kept going only with supports. It is, Ananda, only when the Tathagata, disregarding external objects, with the cessation of certain feelings, attains to and abides in the signless concentration of mind, that his body is more comfortable.
Therefore, Ananda, be islands unto yourselves, refuges unto yourselves, seeking no external refuge; with the Dhamma as your island, the Dhamma as your refuge, seeking no other refuge.
❤11
How Buddha Passed into Parinibbana
Then the Blessed One, rising from the cessation of perception and feeling, entered the sphere of neither-perception-nor-non-perception. Rising from the attainment of the sphere of neither-perception-nor-non-perception, he entered the sphere of nothingness. Rising from the attainment of the sphere of nothingness, he entered the sphere of infinite consciousness. Rising from the attainment of the sphere of infinite consciousness, he entered the sphere of infinite space. Rising from the attainment of the sphere of infinite space, he entered the fourth jhana. Rising from the fourth jhana, he entered the third jhana. Rising from the third jhana, he entered the second jhana. Rising from the second jhana, he entered the first jhana.
Rising from the first jhana, he entered the second jhana. Rising from the second jhana, he entered the third jhana. Rising from the third jhana, he entered the fourth jhana. And, rising from the fourth jhana, the Blessed One immediately passed away.
Then the Blessed One, rising from the cessation of perception and feeling, entered the sphere of neither-perception-nor-non-perception. Rising from the attainment of the sphere of neither-perception-nor-non-perception, he entered the sphere of nothingness. Rising from the attainment of the sphere of nothingness, he entered the sphere of infinite consciousness. Rising from the attainment of the sphere of infinite consciousness, he entered the sphere of infinite space. Rising from the attainment of the sphere of infinite space, he entered the fourth jhana. Rising from the fourth jhana, he entered the third jhana. Rising from the third jhana, he entered the second jhana. Rising from the second jhana, he entered the first jhana.
Rising from the first jhana, he entered the second jhana. Rising from the second jhana, he entered the third jhana. Rising from the third jhana, he entered the fourth jhana. And, rising from the fourth jhana, the Blessed One immediately passed away.
❤4👍1
After eating solid food and gathering my strength, quite secluded from sensual pleasures, secluded from unskillful qualities, I entered and remained in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. But even such pleasant feeling did not occupy my mind.
As the placing of the mind and keeping it connected were stilled, I entered and remained in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and confidence, and unified mind, without placing the mind and keeping it connected. But even such pleasant feeling did not occupy my mind. And with the fading away of rapture, I entered and remained in the third absorption, where I meditated with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ But even such pleasant feeling did not occupy my mind. With the giving up of pleasure and pain, and the ending of former happiness and sadness, I entered and remained in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. But even such pleasant feeling did not occupy my mind.
When my mind had immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—I extended it toward recollection of past lives. I recollected my many kinds of past lives, with features and details.
This was the first knowledge, which I achieved in the first watch of the night. Ignorance was destroyed and knowledge arose; darkness was destroyed and light arose, as happens for a meditator who is diligent, keen, and resolute. But even such pleasant feeling did not occupy my mind.
When my mind had immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—I extended it toward knowledge of the death and rebirth of sentient beings. With clairvoyance that is purified and superhuman, I saw sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. I understood how sentient beings are reborn according to their deeds.
This was the second knowledge, which I achieved in the middle watch of the night. Ignorance was destroyed and knowledge arose; darkness was destroyed and light arose, as happens for a meditator who is diligent, keen, and resolute. But even such pleasant feeling did not occupy my mind.
When my mind had immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—I extended it toward knowledge of the ending of defilements. I truly understood: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering.’ I truly understood: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements.’
Knowing and seeing like this, my mind was freed from the defilements of sensuality, desire to be reborn, and ignorance. When it was freed, I knew it was freed.
I understood: ‘Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is no return to any state of existence.’
This was the third knowledge, which I achieved in the last watch of the night. Ignorance was destroyed and knowledge arose; darkness was destroyed and light arose, as happens for a meditator who is diligent, keen, and resolute. But even such pleasant feeling did not occupy my mind.
- Buddha(MN 36)
https://suttacentral.net/mn36/en/sujato
As the placing of the mind and keeping it connected were stilled, I entered and remained in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and confidence, and unified mind, without placing the mind and keeping it connected. But even such pleasant feeling did not occupy my mind. And with the fading away of rapture, I entered and remained in the third absorption, where I meditated with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ But even such pleasant feeling did not occupy my mind. With the giving up of pleasure and pain, and the ending of former happiness and sadness, I entered and remained in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. But even such pleasant feeling did not occupy my mind.
When my mind had immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—I extended it toward recollection of past lives. I recollected my many kinds of past lives, with features and details.
This was the first knowledge, which I achieved in the first watch of the night. Ignorance was destroyed and knowledge arose; darkness was destroyed and light arose, as happens for a meditator who is diligent, keen, and resolute. But even such pleasant feeling did not occupy my mind.
When my mind had immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—I extended it toward knowledge of the death and rebirth of sentient beings. With clairvoyance that is purified and superhuman, I saw sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. I understood how sentient beings are reborn according to their deeds.
This was the second knowledge, which I achieved in the middle watch of the night. Ignorance was destroyed and knowledge arose; darkness was destroyed and light arose, as happens for a meditator who is diligent, keen, and resolute. But even such pleasant feeling did not occupy my mind.
When my mind had immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—I extended it toward knowledge of the ending of defilements. I truly understood: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering.’ I truly understood: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements.’
Knowing and seeing like this, my mind was freed from the defilements of sensuality, desire to be reborn, and ignorance. When it was freed, I knew it was freed.
I understood: ‘Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is no return to any state of existence.’
This was the third knowledge, which I achieved in the last watch of the night. Ignorance was destroyed and knowledge arose; darkness was destroyed and light arose, as happens for a meditator who is diligent, keen, and resolute. But even such pleasant feeling did not occupy my mind.
- Buddha(MN 36)
https://suttacentral.net/mn36/en/sujato
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“One person, mendicants, arises in the world for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans. What one person? The Realized One, the perfected one, the fully awakened Buddha. This is the one person, mendicants, who arises in the world for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans.”
- Buddha( AN 1.170 - Ekapuggalavagga )
https://suttacentral.net/an1.170-187/en/sujato
- Buddha( AN 1.170 - Ekapuggalavagga )
https://suttacentral.net/an1.170-187/en/sujato
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The Mastery of the Arahants (Milinda Panha)
King: “You say that the Arahant feels only one kind of feeling; physical feeling but not mental feeling. How can this be so? The Arahant keeps going by means of his body. Has he then no power over his body? Even a bird is the ruler over the nest in which it dwells.”
Nagasena:
“O king, there are ten conditions inherent in the body over which the Arahant has no control: cold, heat, hunger, thirst, excrement, urine, fatigue, old age, disease and death. Just as all beings living on the great earth depend on it but have no control over it, so the Arahant depends on his body but has no control over it.
However, the Arahant’s mind is well trained, so when his body is affected by pain he fixes his mind firmly on the idea of impermanence. His mind is not agitated and he feels no mental pain, just as the trunk of a great tree is unmoved by the wind although its branches may sway.”
King: “You say that the Arahant feels only one kind of feeling; physical feeling but not mental feeling. How can this be so? The Arahant keeps going by means of his body. Has he then no power over his body? Even a bird is the ruler over the nest in which it dwells.”
Nagasena:
“O king, there are ten conditions inherent in the body over which the Arahant has no control: cold, heat, hunger, thirst, excrement, urine, fatigue, old age, disease and death. Just as all beings living on the great earth depend on it but have no control over it, so the Arahant depends on his body but has no control over it.
However, the Arahant’s mind is well trained, so when his body is affected by pain he fixes his mind firmly on the idea of impermanence. His mind is not agitated and he feels no mental pain, just as the trunk of a great tree is unmoved by the wind although its branches may sway.”
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