Forwarded from Ajahn Chah - Theravada Thailand Buddhism
On Meditation
By Ajahn Chah
To calm the mind means to find the right balance. If you try to force your mind too much it goes too far; if you don't try enough it doesn't get there, it misses the point of balance.
Normally the mind isn't still, it's moving all the time. We must strengthen the mind. Making the mind strong and making the body strong are not the same. To make the body strong we have to exercise it, to push it, in order to make it strong, but to make the mind strong means to make it peaceful, not to go thinking of this and that. For most of us the mind has never been peaceful, it has never had the energy of samadhi, so we must establish it within a boundary. We sit in meditation, staying with the 'one who knows'.
If we force our breath to be too long or too short, we're not balanced, the mind won't become peaceful. It's like when we first start to use a pedal sewing machine. At first we just practise pedalling the machine to get our coordination right, before we actually sew anything. Following the breath is similar. We don't get concerned over how long or short, weak or strong it is, we just note it. We simply let it be, following the natural breathing.
When it's balanced, we take the breathing as our meditation object. When we breathe in, the beginning of the breath is at the nose-tip, the middle of the breath at the chest and the end of the breath at the abdomen. This is the path of the breath. When we breathe out, the beginning of the breath is at the abdomen, the middle at the chest and the end at the nose-tip. Simply take note of this path of the breath at the nosetip, the chest and the abdomen, then at the abdomen, the chest and the tip of the nose. We take note of these three points in order to make the mind firm, to limit mental activity so that mindfulness and self-awareness can easily arise.
When our attention settles on these three points, we can let them go and note the in and out breathing, concentrating solely at the nose-tip or the upper lip, where the air passes on its in and out passage. We don't have to follow the breath, just to establish mindfulness in front of us at the nose-tip, and note the breath at this one point - entering, leaving, entering, leaving.
There's no need to think of anything special, just concentrate on this simple task for now, having continuous presence of mind. There's nothing more to do, just breathing in and out. Soon the mind becomes peaceful, the breath refined. The mind and body become light. This is the right state for the work of meditation.
When sitting in meditation the mind becomes refined, but whatever state it's in we should try to be aware of it, to know it. Mental activity is there together with tranquillity. There is vitakka. Vitakka is the action of bringing the mind to the theme of contemplation. If there is not much mindfulness, there will be not much vitakka. Then vicara, the contemplation around that theme, follows. Various weak mental impressions may arise from time to time but our self-awareness is the important thing-whatever may be happening we know it continuously. As we go deeper we are constantly aware of the state of our meditation, knowing whether or not the mind is firmly established. Thus, both concentration and awareness are present.
To have a peaceful mind does not mean that there's nothing happening, mental impressions do arise. For instance, when we talk about the first level of absorption, we say it has five factors. Along with vitakka and vicāra, pīti (rapture) arises with the theme of contemplation and then sukha (happiness). These four things all lie together in the mind established in tranquillity. They are as one state.
The fifth factor is ekaggatā or one-pointedness. You may wonder how there can be one-pointedness when there are all these other factors as well. This is because they all become unified on that foundation of tranquillity. Together they are called a state of samādhi. They are not everyday states of mind, they are factors of absorption.
By Ajahn Chah
To calm the mind means to find the right balance. If you try to force your mind too much it goes too far; if you don't try enough it doesn't get there, it misses the point of balance.
Normally the mind isn't still, it's moving all the time. We must strengthen the mind. Making the mind strong and making the body strong are not the same. To make the body strong we have to exercise it, to push it, in order to make it strong, but to make the mind strong means to make it peaceful, not to go thinking of this and that. For most of us the mind has never been peaceful, it has never had the energy of samadhi, so we must establish it within a boundary. We sit in meditation, staying with the 'one who knows'.
If we force our breath to be too long or too short, we're not balanced, the mind won't become peaceful. It's like when we first start to use a pedal sewing machine. At first we just practise pedalling the machine to get our coordination right, before we actually sew anything. Following the breath is similar. We don't get concerned over how long or short, weak or strong it is, we just note it. We simply let it be, following the natural breathing.
When it's balanced, we take the breathing as our meditation object. When we breathe in, the beginning of the breath is at the nose-tip, the middle of the breath at the chest and the end of the breath at the abdomen. This is the path of the breath. When we breathe out, the beginning of the breath is at the abdomen, the middle at the chest and the end at the nose-tip. Simply take note of this path of the breath at the nosetip, the chest and the abdomen, then at the abdomen, the chest and the tip of the nose. We take note of these three points in order to make the mind firm, to limit mental activity so that mindfulness and self-awareness can easily arise.
When our attention settles on these three points, we can let them go and note the in and out breathing, concentrating solely at the nose-tip or the upper lip, where the air passes on its in and out passage. We don't have to follow the breath, just to establish mindfulness in front of us at the nose-tip, and note the breath at this one point - entering, leaving, entering, leaving.
There's no need to think of anything special, just concentrate on this simple task for now, having continuous presence of mind. There's nothing more to do, just breathing in and out. Soon the mind becomes peaceful, the breath refined. The mind and body become light. This is the right state for the work of meditation.
When sitting in meditation the mind becomes refined, but whatever state it's in we should try to be aware of it, to know it. Mental activity is there together with tranquillity. There is vitakka. Vitakka is the action of bringing the mind to the theme of contemplation. If there is not much mindfulness, there will be not much vitakka. Then vicara, the contemplation around that theme, follows. Various weak mental impressions may arise from time to time but our self-awareness is the important thing-whatever may be happening we know it continuously. As we go deeper we are constantly aware of the state of our meditation, knowing whether or not the mind is firmly established. Thus, both concentration and awareness are present.
To have a peaceful mind does not mean that there's nothing happening, mental impressions do arise. For instance, when we talk about the first level of absorption, we say it has five factors. Along with vitakka and vicāra, pīti (rapture) arises with the theme of contemplation and then sukha (happiness). These four things all lie together in the mind established in tranquillity. They are as one state.
The fifth factor is ekaggatā or one-pointedness. You may wonder how there can be one-pointedness when there are all these other factors as well. This is because they all become unified on that foundation of tranquillity. Together they are called a state of samādhi. They are not everyday states of mind, they are factors of absorption.
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Forwarded from Ajahn Chah - Theravada Thailand Buddhism
There are these five characteristics, but they do not disturb the basic tranquillity. There is vitakka, but it does not disturb the mind; vicara, rapture and happiness arise but do not disturb the mind. The mind is therefore as one with these factors. The first level of absorption is like this.
We don't have to call it first jhana, second jhana, third jhana and so on, let's just call it 'a peaceful mind'. As the mind becomes progressively calmer it will dispense with vitakka and vicara, leaving only rapture and happiness. Why does the mind discard vitakka and vicara? This is because, as the mind becomes more refined, the activities of vitakka and vicara are too coarse to remain. At this stage, as the mind leaves off vitakka and vicara, feelings of great rapture can arise, tears may gush out. But as the samadhi deepens rapture, too, is discarded, leaving only happiness and one-pointedness, until finally even happiness goes and the mind reaches its greatest refinement. There are only equanimity and one-pointedness, all else has been left behind. The mind stands unmoving
Once the mind is peaceful this can happen. You don't have to think a lot about it, it just happens by itself when the causal factors are ripe. This is called the energy of a peaceful mind. In this state the mind is not drowsy; the five hindrances, sense desire, aversion, restlessness, dullness and doubt, have all fled.
But if mental energy is still not strong and mindfulness weak, there will occasionally arise intruding mental impressions. The mind is peaceful but it's as if there's a 'cloudiness' within the calm. It's not a normal sort of drowsiness though, some impressions will manifest - maybe we'll hear a sound or see a dog or something. It's not really clear but it's not a dream either. This is because these five factors have become unbalanced and weak.
The mind tends to play tricks within these levels of tranquillity. 'Imagery' will sometimes arise when the mind is in this state, through any of the senses, and the meditator may not be able to tell exactly what is happening. ''Am I sleeping? No. Is it a dream? No, it's not a dream...'' These impressions arise from a middling sort of tranquillity; but if the mind is truly calm and clear we don't doubt the various mental impressions or imagery which arise. Questions like, ''Did I drift off then? Was I sleeping? Did I get lost?...'' don't arise, for they are characteristics of a mind which is still doubting. ''Am I asleep or awake?''... Here, the mind is fuzzy. This is the mind getting lost in its moods. It's like the moon going behind a cloud. You can still see the moon but the clouds covering it render it hazy. It's not like the moon which has emerged from behind the clouds clear, sharp and bright.
When the mind is peaceful and established firmly in mindfulness and self-awareness, there will be no doubt concerning the various phenomena which we encounter. The mind will truly be beyond the hindrances. We will clearly know everything which arises in the mind as it is. We do not doubt because the mind is clear and bright. The mind which reaches samadhi is like this
Some people find it hard to enter samadhi because they don't have the right tendencies. There is samadhi, but it's not strong or firm. However, one can attain peace through the use of wisdom, through contemplating and seeing the truth of things, solving problems that way. This is using wisdom rather than the power of samadhi. To attain calm in practice, it's not necessary to be sitting in meditation, for instance. Just ask yourself, ''Eh, what is that?... '' and solve your problem right there! A person with wisdom is like this. Perhaps he can't really attain high levels of samadhi, although there must be some, just enough to cultivate wisdom. It's like the difference between farming rice and farming corn. One can depend on rice more than corn for one's livelihood. Our practice can be like this, we depend more on wisdom to solve problems. When we see the truth, peace arises.
We don't have to call it first jhana, second jhana, third jhana and so on, let's just call it 'a peaceful mind'. As the mind becomes progressively calmer it will dispense with vitakka and vicara, leaving only rapture and happiness. Why does the mind discard vitakka and vicara? This is because, as the mind becomes more refined, the activities of vitakka and vicara are too coarse to remain. At this stage, as the mind leaves off vitakka and vicara, feelings of great rapture can arise, tears may gush out. But as the samadhi deepens rapture, too, is discarded, leaving only happiness and one-pointedness, until finally even happiness goes and the mind reaches its greatest refinement. There are only equanimity and one-pointedness, all else has been left behind. The mind stands unmoving
Once the mind is peaceful this can happen. You don't have to think a lot about it, it just happens by itself when the causal factors are ripe. This is called the energy of a peaceful mind. In this state the mind is not drowsy; the five hindrances, sense desire, aversion, restlessness, dullness and doubt, have all fled.
But if mental energy is still not strong and mindfulness weak, there will occasionally arise intruding mental impressions. The mind is peaceful but it's as if there's a 'cloudiness' within the calm. It's not a normal sort of drowsiness though, some impressions will manifest - maybe we'll hear a sound or see a dog or something. It's not really clear but it's not a dream either. This is because these five factors have become unbalanced and weak.
The mind tends to play tricks within these levels of tranquillity. 'Imagery' will sometimes arise when the mind is in this state, through any of the senses, and the meditator may not be able to tell exactly what is happening. ''Am I sleeping? No. Is it a dream? No, it's not a dream...'' These impressions arise from a middling sort of tranquillity; but if the mind is truly calm and clear we don't doubt the various mental impressions or imagery which arise. Questions like, ''Did I drift off then? Was I sleeping? Did I get lost?...'' don't arise, for they are characteristics of a mind which is still doubting. ''Am I asleep or awake?''... Here, the mind is fuzzy. This is the mind getting lost in its moods. It's like the moon going behind a cloud. You can still see the moon but the clouds covering it render it hazy. It's not like the moon which has emerged from behind the clouds clear, sharp and bright.
When the mind is peaceful and established firmly in mindfulness and self-awareness, there will be no doubt concerning the various phenomena which we encounter. The mind will truly be beyond the hindrances. We will clearly know everything which arises in the mind as it is. We do not doubt because the mind is clear and bright. The mind which reaches samadhi is like this
Some people find it hard to enter samadhi because they don't have the right tendencies. There is samadhi, but it's not strong or firm. However, one can attain peace through the use of wisdom, through contemplating and seeing the truth of things, solving problems that way. This is using wisdom rather than the power of samadhi. To attain calm in practice, it's not necessary to be sitting in meditation, for instance. Just ask yourself, ''Eh, what is that?... '' and solve your problem right there! A person with wisdom is like this. Perhaps he can't really attain high levels of samadhi, although there must be some, just enough to cultivate wisdom. It's like the difference between farming rice and farming corn. One can depend on rice more than corn for one's livelihood. Our practice can be like this, we depend more on wisdom to solve problems. When we see the truth, peace arises.
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Forwarded from Ajahn Chah - Theravada Thailand Buddhism
The two ways are not the same. Some people have insight and are strong in wisdom but do not have much samadhi. When they sit in meditation they aren't very peaceful. They tend to think a lot, contemplating this and that, until eventually they contemplate happiness and suffering and see the truth of them. Some incline more towards this than samadhi. Whether standing, walking, sitting or lying, enlightenment of the Dhamma can take place. Through seeing, through relinquishing, they attain peace. They attain peace through knowing the truth, through going beyond doubt, because they have seen it for themselves.
Other people have only little wisdom but their samadhi is very strong. They can enter very deep samadhi quickly, but not having much wisdom, they cannot catch their defilements, they don't know them. They can't solve their problems.
But regardless of whichever approach we use, we must do away with wrong thinking, leaving only right view. We must get rid of confusion, leaving only peace.
Either way we end up at the same place. There are these two sides to practice, but these two things, calm and insight, go together. We can't do away with either of them. They must go together.
That which 'looks over' the various factors which arise in meditation is sati, mindfulness. This sati is a condition which, through practice, can help other factors to arise. Sati is life. Whenever we don't have sati, when we are heedless, it's as if we are dead. If we have no sati, then our speech and actions have no meaning. Sati is simply recollection. It's a cause for the arising of self-awareness and wisdom. Whatever virtues we have cultivated are imperfect if lacking in sati. Sati is that which watches over us while standing, walking, sitting and lying. Even when we are no longer in samādhi, sati should be present throughout.
Whatever we do we take care. A sense of shame will arise. We will feel ashamed about the things we do which aren't correct. As shame increases, our collectedness will increase as well. When collectedness increases, heedlessness will disappear. Even if we don't sit in meditation, these factors will be present in the mind.
And this arises because of cultivating sati. Develop sati! This is the quality which looks over the work we are doing in the present. It has real value. We should know ourselves at all times. If we know ourselves like this, right will distinguish itself from wrong, the path will become clear, and cause for all shame will dissolve. Wisdom will arise.
We can bring the practice all together as morality, concentration and wisdom. To be collected, to be controlled, this is morality. The firm establishing of the mind within that control is concentration. Complete, overall knowledge within the activity in which we are engaged is wisdom. The practice in brief is just morality, concentration and wisdom, or in other words, the path. There is no other way.
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Other people have only little wisdom but their samadhi is very strong. They can enter very deep samadhi quickly, but not having much wisdom, they cannot catch their defilements, they don't know them. They can't solve their problems.
But regardless of whichever approach we use, we must do away with wrong thinking, leaving only right view. We must get rid of confusion, leaving only peace.
Either way we end up at the same place. There are these two sides to practice, but these two things, calm and insight, go together. We can't do away with either of them. They must go together.
That which 'looks over' the various factors which arise in meditation is sati, mindfulness. This sati is a condition which, through practice, can help other factors to arise. Sati is life. Whenever we don't have sati, when we are heedless, it's as if we are dead. If we have no sati, then our speech and actions have no meaning. Sati is simply recollection. It's a cause for the arising of self-awareness and wisdom. Whatever virtues we have cultivated are imperfect if lacking in sati. Sati is that which watches over us while standing, walking, sitting and lying. Even when we are no longer in samādhi, sati should be present throughout.
Whatever we do we take care. A sense of shame will arise. We will feel ashamed about the things we do which aren't correct. As shame increases, our collectedness will increase as well. When collectedness increases, heedlessness will disappear. Even if we don't sit in meditation, these factors will be present in the mind.
And this arises because of cultivating sati. Develop sati! This is the quality which looks over the work we are doing in the present. It has real value. We should know ourselves at all times. If we know ourselves like this, right will distinguish itself from wrong, the path will become clear, and cause for all shame will dissolve. Wisdom will arise.
We can bring the practice all together as morality, concentration and wisdom. To be collected, to be controlled, this is morality. The firm establishing of the mind within that control is concentration. Complete, overall knowledge within the activity in which we are engaged is wisdom. The practice in brief is just morality, concentration and wisdom, or in other words, the path. There is no other way.
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Dhammapada Verses 271 and 272
Sambahulasiladisampannabhikkhu Vatthu
Na silabbatamattena
bahusaccena va pana
atha va samadhilabhena
vivittasayanena va.
Phusami nekkhammasukham1
aputhujjanasevitam
bhikkhu vissasamapadi
appatto asavakkhayam.
Verses 271 & 272: Not only by mere moral practice, nor by much learning, nor by acquiring concentration, nor by dwelling in seclusion, nor by assuring oneself, "I enjoy the bliss of Anagami Fruition that is not enjoyed by common worldlings (puthujjanas)," should the bhikkhu, rest content without attaining the extinction of moral intoxicants (asavas) [i.e., without attaining arahatship].
1. nekkhammasukham: In this context, Anagamisukham. i.e., Anagami Fruition, the fruition that follows the attainment ot Anagami Magga.
The Story of Some Bhikkhus
While residing at the Jetavana monastery, the Buddha uttered Verses (271) and (272) of this book, with reference to some bhikkhus.
Once, there were some bhikkhus who were endowed with virtue; some of them had strictly observed the austere practices (dhutanga), some had wide knowledge of' the Dhamma, some had achieved mental absorption (jhana), some had achieved Anagami Phala, etc. All of them thought that since they had achieved that much, it would be quite easy for them to attain Arahatta Phala. With this thought they went to the Buddha.
The Buddha asked them, "Bhikkhus, have you attained Arahatta Phala?" Then they replied that they were in such a condition that it would not be difficult for them to attain Arahatta Phala at any time. To them the Buddha said, "Bhikkhus! Just because you are endowed with morality (sila), just because you have attained Anagami Phala, you should not be complacent and think that there is just a little more to be done; unless you have eradicated all moral intoxicants (asavas), you must not think that you have realized perfect bliss of Arahatta Fruition."
Then the Buddha spoke in verse as follows:
Verses 271 & 272: Not only by mere moral practice, nor by much learning, nor by acquiring concentration, nor by dwelling in seclusion, nor by assuring oneself, "I enjoy the bliss of Anagami Fruition that is not enjoyed by common worldlings (puthujjanas)," should the bhikkhu, rest content without attaining the extinction of moral intoxicants (asavas) [i.e., without attaining arahatship].
At the end of the discourse all those bhikkhus attained arahatship.
End of Chapter Nineteen: The Just or the Righteous
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Sambahulasiladisampannabhikkhu Vatthu
Na silabbatamattena
bahusaccena va pana
atha va samadhilabhena
vivittasayanena va.
Phusami nekkhammasukham1
aputhujjanasevitam
bhikkhu vissasamapadi
appatto asavakkhayam.
Verses 271 & 272: Not only by mere moral practice, nor by much learning, nor by acquiring concentration, nor by dwelling in seclusion, nor by assuring oneself, "I enjoy the bliss of Anagami Fruition that is not enjoyed by common worldlings (puthujjanas)," should the bhikkhu, rest content without attaining the extinction of moral intoxicants (asavas) [i.e., without attaining arahatship].
1. nekkhammasukham: In this context, Anagamisukham. i.e., Anagami Fruition, the fruition that follows the attainment ot Anagami Magga.
The Story of Some Bhikkhus
While residing at the Jetavana monastery, the Buddha uttered Verses (271) and (272) of this book, with reference to some bhikkhus.
Once, there were some bhikkhus who were endowed with virtue; some of them had strictly observed the austere practices (dhutanga), some had wide knowledge of' the Dhamma, some had achieved mental absorption (jhana), some had achieved Anagami Phala, etc. All of them thought that since they had achieved that much, it would be quite easy for them to attain Arahatta Phala. With this thought they went to the Buddha.
The Buddha asked them, "Bhikkhus, have you attained Arahatta Phala?" Then they replied that they were in such a condition that it would not be difficult for them to attain Arahatta Phala at any time. To them the Buddha said, "Bhikkhus! Just because you are endowed with morality (sila), just because you have attained Anagami Phala, you should not be complacent and think that there is just a little more to be done; unless you have eradicated all moral intoxicants (asavas), you must not think that you have realized perfect bliss of Arahatta Fruition."
Then the Buddha spoke in verse as follows:
Verses 271 & 272: Not only by mere moral practice, nor by much learning, nor by acquiring concentration, nor by dwelling in seclusion, nor by assuring oneself, "I enjoy the bliss of Anagami Fruition that is not enjoyed by common worldlings (puthujjanas)," should the bhikkhu, rest content without attaining the extinction of moral intoxicants (asavas) [i.e., without attaining arahatship].
At the end of the discourse all those bhikkhus attained arahatship.
End of Chapter Nineteen: The Just or the Righteous
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Anapanasati Mindfulness With Breathing
Unveiling the Secrets of Life
By Buddhadasa Bhikkhu
Mindfulness with Breathing is a meditation technique anchored in our breathing. It is an exquisite tool for exploring life through subtle awareness and active investigation of the breathing and life. The breath is life, to stop breathing is to die. The breath is vital, natural, soothing, revealing. It is our constant companion. Wherever we go, at all times, the breath sustains life and provides the opportunity for spiritual development. In practicing mindfulness upon and through the breathing, we develop and strengthen our mental abilities and spiritual qualities. We learn how to relax the body and calm the mind. As the mind quiets and clears, we investigate how life, how the mind and body, unfolds. We discover the fundamental reality of human existence and learn how to live our lives in harmony with that reality. And all the while, we are anchored in the breath, nourished and sustained by the breath, soothed and balanced by the breath, sensitive to the breathing in and breathing out. This is our practice.
Free download here:
https://ftp.budaedu.org/ebooks/pdf/EN209.pdf
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Anapanasati Mindfulness With Breathing
Unveiling the Secrets of Life
By Buddhadasa Bhikkhu
Mindfulness with Breathing is a meditation technique anchored in our breathing. It is an exquisite tool for exploring life through subtle awareness and active investigation of the breathing and life. The breath is life, to stop breathing is to die. The breath is vital, natural, soothing, revealing. It is our constant companion. Wherever we go, at all times, the breath sustains life and provides the opportunity for spiritual development. In practicing mindfulness upon and through the breathing, we develop and strengthen our mental abilities and spiritual qualities. We learn how to relax the body and calm the mind. As the mind quiets and clears, we investigate how life, how the mind and body, unfolds. We discover the fundamental reality of human existence and learn how to live our lives in harmony with that reality. And all the while, we are anchored in the breath, nourished and sustained by the breath, soothed and balanced by the breath, sensitive to the breathing in and breathing out. This is our practice.
Free download here:
https://ftp.budaedu.org/ebooks/pdf/EN209.pdf
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Dhammapada Verses 273, 274, 275 and 276
Pancasatabhikkhu Vatthu
Magganatthangiko1 settho
saccanam caturo pada2
virago settho dhammanam3
dvipadananca cakkhuma.
Eseva maggo natthanno
dassanassa visuddhiya
etanhi tumhe patipajjatha
marassetam pamohanam.
Etanhi tumhe patipanna
dukkhassantam karissatha
akkhato vo rnaya maggo
annaya sallakantanam.
Tumhehi kiccamatappam
akkhataro tathagata
patipanna pamokkhanti
jhayino marabandhana.
Verse 273: Of paths, the Path of Eight Constituents is the noblest; of truths, the Four Noble Truths are the noblest; of the dhammas, the absence of craving (i.e., Nibbana) is the noblest; of the two-legged beings, the All-Seeing Buddha is the noblest.
Verse 274: This is the only Path, and there is none other for the purity of vision. Follow this Path; it will bewilder Mara.
Verse 275: Following this Path, you will make an end of dukkha. Having myself known the Path which can lead to the removal of the thorns of moral defilements, I have shown you the Path.
Verse 276: You yourselves should make the effort; the Tathagatas (Buddhas) only can show the way. Those who practise the Tranquillity and Insight Meditation are freed from the bond of Mara.
1. atthangiko: Ariya Atthangika Magga, or the Noble Path of Eight Constituents. This is the Path pointed out by the Buddha for liberation from the round of existences. The Eight Constituents are: right view, right thinking, right speech, right action, right living, right effort, right mindfulness and right concentration.
2. caturo pada: Cattari Ariyasaccani, or the Four Noble Truths. These are the four Truths upon which the whole doctrine of the Buddha is based. They are: (a) the Noble Truth of Dukkha; (b) the Noble Truth of the Cause of Dukkha, i.e., craving; (c) the Noble Truth of the Cessation of Dukkha; and (d) the Noble Truth of the Path leading to the Cessation of Dukkha. (N.B. Dukkha, in this context, means the five aggregates of attachment or Pancupadanakkhandha).
3. dhamma: both conditioned and unconditioned things.
The Story of Five Hundred Bhikkhus
While residing at the Jetavana monastery, the Buddha uttered Verses (273) to (276) of this book, with reference to five hundred bhikkhus.
Five hundred bhikkhus, after accompanying the Buddha to a village, returned to the Jetavana monastery. In the evening they talked about the trip, especially the nature of the land, whether it was level or hilly, clayey or stony, etc. The Buddha came to them in the midst of their conversation and said to them, "Bhikkhus, the path you are talking about is external to you; a bhikkhu should only be concerned with the path of the Noble Ones (ariyas) and strive to do what should be done for the attainment of the Ariya Path (Magga) that leads to the realization of the Perfect Peace (Nibbana)."
Then the Buddha spoke in verse as follows:
Verse 273: Of paths, the Path of Eight Constituents is the noblest; of truths, the Four Noble Truths are the noblest; of the dhammas, the absence of craving (i.e., Nibbana) is the noblest; of the two-legged beings, the All-Seeing Buddha is the noblest.
Verse 274: This is the only Path, and there is none other for the purity of vision. Follow this Path; it will bewilder Mara.
Verse 275: Following this Path, you will make an end of dukkha. Having myself known the Path which can lead to the removal of the thorns of moral defilements, I have shown you the Path.
Verse 276: You yourselves should make the effort; the Tathagatas (Buddhas) only can show the way. Those who practise the Tranquillity and Insight Meditation are freed from the bond of Mara.
At the end of the discourse those five hundred bhikkhus attained arahatship.
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Pancasatabhikkhu Vatthu
Magganatthangiko1 settho
saccanam caturo pada2
virago settho dhammanam3
dvipadananca cakkhuma.
Eseva maggo natthanno
dassanassa visuddhiya
etanhi tumhe patipajjatha
marassetam pamohanam.
Etanhi tumhe patipanna
dukkhassantam karissatha
akkhato vo rnaya maggo
annaya sallakantanam.
Tumhehi kiccamatappam
akkhataro tathagata
patipanna pamokkhanti
jhayino marabandhana.
Verse 273: Of paths, the Path of Eight Constituents is the noblest; of truths, the Four Noble Truths are the noblest; of the dhammas, the absence of craving (i.e., Nibbana) is the noblest; of the two-legged beings, the All-Seeing Buddha is the noblest.
Verse 274: This is the only Path, and there is none other for the purity of vision. Follow this Path; it will bewilder Mara.
Verse 275: Following this Path, you will make an end of dukkha. Having myself known the Path which can lead to the removal of the thorns of moral defilements, I have shown you the Path.
Verse 276: You yourselves should make the effort; the Tathagatas (Buddhas) only can show the way. Those who practise the Tranquillity and Insight Meditation are freed from the bond of Mara.
1. atthangiko: Ariya Atthangika Magga, or the Noble Path of Eight Constituents. This is the Path pointed out by the Buddha for liberation from the round of existences. The Eight Constituents are: right view, right thinking, right speech, right action, right living, right effort, right mindfulness and right concentration.
2. caturo pada: Cattari Ariyasaccani, or the Four Noble Truths. These are the four Truths upon which the whole doctrine of the Buddha is based. They are: (a) the Noble Truth of Dukkha; (b) the Noble Truth of the Cause of Dukkha, i.e., craving; (c) the Noble Truth of the Cessation of Dukkha; and (d) the Noble Truth of the Path leading to the Cessation of Dukkha. (N.B. Dukkha, in this context, means the five aggregates of attachment or Pancupadanakkhandha).
3. dhamma: both conditioned and unconditioned things.
The Story of Five Hundred Bhikkhus
While residing at the Jetavana monastery, the Buddha uttered Verses (273) to (276) of this book, with reference to five hundred bhikkhus.
Five hundred bhikkhus, after accompanying the Buddha to a village, returned to the Jetavana monastery. In the evening they talked about the trip, especially the nature of the land, whether it was level or hilly, clayey or stony, etc. The Buddha came to them in the midst of their conversation and said to them, "Bhikkhus, the path you are talking about is external to you; a bhikkhu should only be concerned with the path of the Noble Ones (ariyas) and strive to do what should be done for the attainment of the Ariya Path (Magga) that leads to the realization of the Perfect Peace (Nibbana)."
Then the Buddha spoke in verse as follows:
Verse 273: Of paths, the Path of Eight Constituents is the noblest; of truths, the Four Noble Truths are the noblest; of the dhammas, the absence of craving (i.e., Nibbana) is the noblest; of the two-legged beings, the All-Seeing Buddha is the noblest.
Verse 274: This is the only Path, and there is none other for the purity of vision. Follow this Path; it will bewilder Mara.
Verse 275: Following this Path, you will make an end of dukkha. Having myself known the Path which can lead to the removal of the thorns of moral defilements, I have shown you the Path.
Verse 276: You yourselves should make the effort; the Tathagatas (Buddhas) only can show the way. Those who practise the Tranquillity and Insight Meditation are freed from the bond of Mara.
At the end of the discourse those five hundred bhikkhus attained arahatship.
===
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Forwarded from Buddha Dharma books
Free Buddha Dharma ebook
Starting Out Small: A Collection of Talks for Beginning Meditators, by Ajaan Lee Dhammadharo. (revised Dec. 15, 2018)
In this collection of talks Ajaan Lee covers the sorts of questions that occur to people new to meditation—Why meditate? How should I meditate? And why in that particular way?—and in his own style he provided not only straightforward answers to these questions but also vivid analogies.
Free download available:
https://www.dhammatalks.org/Archive/Writings/Ebooks/StartingOutSmall_181215.pdf
===
Starting Out Small: A Collection of Talks for Beginning Meditators, by Ajaan Lee Dhammadharo. (revised Dec. 15, 2018)
In this collection of talks Ajaan Lee covers the sorts of questions that occur to people new to meditation—Why meditate? How should I meditate? And why in that particular way?—and in his own style he provided not only straightforward answers to these questions but also vivid analogies.
Free download available:
https://www.dhammatalks.org/Archive/Writings/Ebooks/StartingOutSmall_181215.pdf
===
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Dhammapada Verses 277, 278 and 279
Aniccalakkhana Vatthu
Dukkhalakkhana Vatthu
Anattalakkhana Vatthu
"Sabbe sankhara anicca" ti
yada pannaya1 passati
atha nibbindati dukkhe
esa maggo visuddhiya.
"Sabbe sankhara dukkha" ti
yada pannaya passati
atha nibbindati dukkhe
esa maggo visuddhiya.
"Sabbe sankhara anatta" ti
yada pannaya passati
atha nibbindati dukkhe
esa maggo visuddhiya.
Verse 277: "All conditioned phenomena are impermanent"; when one sees this with Insight-wisdom, one becomes weary of dukkha (i.e., the khandhas). This is the Path to Purity.
Verse 278: "All conditioned phenomena are dukkha"; when one sees this with Insight-wisdom, one becomes weary of dukkha (i.e., the khandhas). This is the Path to Purity.
Verse 279: "All phenomena (dhammas) are without Self"; when one sees this with Insight-wisdom, one becomes weary of dukkha (i.e., the khandhas). This is the Path to Purity.
1. panna: Insight-wisdom (Vipassana panna).
Stories Relating to Anicca, Dukkha and Anatta
While residing at the Jetavana monastery, the Buddha uttered Verses (277), (278) and (279) of this book, with reference to three groups of five hundred bhikkhus each.
On Impermanence (Anicca)
Five hundred bhikkhus, after receiving their subject of meditation from the Buddha, went into the forest to practise meditation, but they made little progress. So, they returned to the Buddha to ask for another subject of meditation which would suit them better. On reflection, the Buddha found that those bhikkhus had, during the time of Kassapa Buddha, meditated on impermanence. So, he said, "Bhikkhus, all conditioned phenomena are subject to change and decay and are therefore impermanent."
Then the Buddha spoke in verse as follows:
Verse 277: "All conditioned phenomena are impermanent"; when one sees this with Insight-wisdom, one becomes weary of dukkha (i.e., the khandhas). This is the Path to Purity.
At the end of the discourse those five hundred bhikkhus attained arahatship.
On Dukkha
The story is the same as the story on Anicca. Here, the Buddha on reflection found that another group of five hundred bhikkhus had meditated on dukkha. So, he said, "Bhikkhus, all khandha aggregates are oppressive and unsatisfactory; thus all khandhas are dukkha."
Then the Buddha spoke in verse as follows:
Verse 278: "All conditioned phenomena are dukkha"; when one sees this with Insight-wisdom, one becomes weary of dukkha (i.e., the khandhas). This is the Path to Purity.
At the end of the discourse those five hundred bhikkhus attained arahatship.
On Insubstantiality or Non-Self (Anatta)
The story is the same as the stories on Anicca and Dukkha. Here, the Buddha on reflection found that still another group of five hundred bhikkhus had meditated on insubstantiality or non-self (anatta). So, he said, "Bhikkhus, all khandha aggregates are insubstantial; they are not subject to one's control."
Then the Buddha spoke in verse as follows:
Verse 279: "All phenomena (dhammas) are without Self"; when one sees this with Insight-wisdom, one becomes weary of dukkha (i.e., the khandhas). This is the Path to Purity.
At the end of the discourse all those five hundred bhikkhus attained arahatship.
===
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===
Aniccalakkhana Vatthu
Dukkhalakkhana Vatthu
Anattalakkhana Vatthu
"Sabbe sankhara anicca" ti
yada pannaya1 passati
atha nibbindati dukkhe
esa maggo visuddhiya.
"Sabbe sankhara dukkha" ti
yada pannaya passati
atha nibbindati dukkhe
esa maggo visuddhiya.
"Sabbe sankhara anatta" ti
yada pannaya passati
atha nibbindati dukkhe
esa maggo visuddhiya.
Verse 277: "All conditioned phenomena are impermanent"; when one sees this with Insight-wisdom, one becomes weary of dukkha (i.e., the khandhas). This is the Path to Purity.
Verse 278: "All conditioned phenomena are dukkha"; when one sees this with Insight-wisdom, one becomes weary of dukkha (i.e., the khandhas). This is the Path to Purity.
Verse 279: "All phenomena (dhammas) are without Self"; when one sees this with Insight-wisdom, one becomes weary of dukkha (i.e., the khandhas). This is the Path to Purity.
1. panna: Insight-wisdom (Vipassana panna).
Stories Relating to Anicca, Dukkha and Anatta
While residing at the Jetavana monastery, the Buddha uttered Verses (277), (278) and (279) of this book, with reference to three groups of five hundred bhikkhus each.
On Impermanence (Anicca)
Five hundred bhikkhus, after receiving their subject of meditation from the Buddha, went into the forest to practise meditation, but they made little progress. So, they returned to the Buddha to ask for another subject of meditation which would suit them better. On reflection, the Buddha found that those bhikkhus had, during the time of Kassapa Buddha, meditated on impermanence. So, he said, "Bhikkhus, all conditioned phenomena are subject to change and decay and are therefore impermanent."
Then the Buddha spoke in verse as follows:
Verse 277: "All conditioned phenomena are impermanent"; when one sees this with Insight-wisdom, one becomes weary of dukkha (i.e., the khandhas). This is the Path to Purity.
At the end of the discourse those five hundred bhikkhus attained arahatship.
On Dukkha
The story is the same as the story on Anicca. Here, the Buddha on reflection found that another group of five hundred bhikkhus had meditated on dukkha. So, he said, "Bhikkhus, all khandha aggregates are oppressive and unsatisfactory; thus all khandhas are dukkha."
Then the Buddha spoke in verse as follows:
Verse 278: "All conditioned phenomena are dukkha"; when one sees this with Insight-wisdom, one becomes weary of dukkha (i.e., the khandhas). This is the Path to Purity.
At the end of the discourse those five hundred bhikkhus attained arahatship.
On Insubstantiality or Non-Self (Anatta)
The story is the same as the stories on Anicca and Dukkha. Here, the Buddha on reflection found that still another group of five hundred bhikkhus had meditated on insubstantiality or non-self (anatta). So, he said, "Bhikkhus, all khandha aggregates are insubstantial; they are not subject to one's control."
Then the Buddha spoke in verse as follows:
Verse 279: "All phenomena (dhammas) are without Self"; when one sees this with Insight-wisdom, one becomes weary of dukkha (i.e., the khandhas). This is the Path to Purity.
At the end of the discourse all those five hundred bhikkhus attained arahatship.
===
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Buddha Dharma teachings from the esoteric Vajrayana or Tantrayana Buddhism, includes all major schools Nyingma, Kagyu, Gelug, Sakya, Jonang and Bonpo.
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Forwarded from Ajahn Chah - Theravada Thailand Buddhism
Free Buddha Dharma ebook
Food for the Heart
By Ajahn Chah
ONE OF THE MOST NOTABLE FEATURES of Venerable Ajahn Chah’s teaching was the emphasis he gave to the Sangha, the monastic order, and its use as a vehicle for Dhamma practice. This is not to deny his unique gift for teaching lay people, which enabled him to communicate brilliantly with people from all walks of life, be they simple farmers or University professors. But the results he obtained with teaching and creating solid Sangha communities are plainly visible in the many monasteries which grew up around him, both within Thailand and, later, in England, Australia, Europe and elsewhere. Ajahn Chah foresaw the necessity of establishing the Sangha in the West if long-term results were to be realized.
This book is a collection of talks he gave to both laypeople and monks. The talks he gave to monks are exhortations given to the communities of bhikkhus, or Buddhist monks, at his own monastery, Wat Nong Pah Pong, and some of its branches in both Thailand and the West. This fact should be borne in mind by the lay reader reading those talks. These talks to monks are not intended to, and indeed cannot, serve as an introduction to Buddhism and meditation practice. They are monastic teachings, addressed primarily to the lifestyle and problems particular to that situation. A knowledge of the basics of Buddhism on the part of the listener was assumed. Many of these talks will thus seem strange and even daunting to the lay reader, with their emphasis on conformity and renunciation.
Free download here:
https://static.sariputta.com/pdf/tipitaka/264/food_for_the_heart_pdf.pdf
===
Food for the Heart
By Ajahn Chah
ONE OF THE MOST NOTABLE FEATURES of Venerable Ajahn Chah’s teaching was the emphasis he gave to the Sangha, the monastic order, and its use as a vehicle for Dhamma practice. This is not to deny his unique gift for teaching lay people, which enabled him to communicate brilliantly with people from all walks of life, be they simple farmers or University professors. But the results he obtained with teaching and creating solid Sangha communities are plainly visible in the many monasteries which grew up around him, both within Thailand and, later, in England, Australia, Europe and elsewhere. Ajahn Chah foresaw the necessity of establishing the Sangha in the West if long-term results were to be realized.
This book is a collection of talks he gave to both laypeople and monks. The talks he gave to monks are exhortations given to the communities of bhikkhus, or Buddhist monks, at his own monastery, Wat Nong Pah Pong, and some of its branches in both Thailand and the West. This fact should be borne in mind by the lay reader reading those talks. These talks to monks are not intended to, and indeed cannot, serve as an introduction to Buddhism and meditation practice. They are monastic teachings, addressed primarily to the lifestyle and problems particular to that situation. A knowledge of the basics of Buddhism on the part of the listener was assumed. Many of these talks will thus seem strange and even daunting to the lay reader, with their emphasis on conformity and renunciation.
Free download here:
https://static.sariputta.com/pdf/tipitaka/264/food_for_the_heart_pdf.pdf
===
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