Dhammapada Verse 35
Annatarabhikkhu Vatthu
Dunniggahassa lahuno
yatthakamanipatino1
cittassa damatho sadhu
cittam dantam sukhavaham2.
Verse 35: The mind is difficult to control; swiftly and lightly, it moves and lands wherever it pleases. It is good to tame the mind, for a well-tamed mind brings happiness.
1. yatthakamanipatino: moving about wherever it pleases, landing on any sense object without any control.
2. sukhavaham: brings happiness, fortune, satisfaction, etc., and also, Maggas, Phalas and Nibbana. (The Commentary)
The Story of A Certain Bhikkhu
While residing at the Jetavana monastery, the Buddha uttered Verse (35) of this book, with reference to a certain bhikkhu.
On one occasion, sixty bhikkhus, after obtaining a subject of meditation from the Buddha, went to Matika village, at the foot of a mountain. There, Matikamata, mother of the village headman, offered them alms-food; she also built a monastery for them, so that they could stay in the village during the rainy season. One day she asked the group of bhikkhus to teach her the practice of meditation. They taught her how to meditate on the thirty-two constituents of the body leading to the awareness of the decay and dissolution of the body. Matikamata practised with diligence and attained the three Maggas and Phalas together with Analytical Insight and mundane supernormal powers, even before the bhikkhus did.
Rising from the bliss of the Magga and Phala she looked with the Divine Power of Sight (Dibbacakkhu) and saw that the bhikkhus had not attained any of the Maggas yet. She also learnt that those bhikkhus had enough potentiality for the attainment of arahatship, but that they needed proper food. So, she prepared good, choice food for them. With proper food and right effort, the bhikkhus developed right concentration and eventually attained arahatship.
At the end of the rainy season, the bhikkhus returned to the Jetavana monastery, where the Buddha was in residence. They reported to the Buddha that all of them were in good health and in comfortable circumstances and that they did not have to worry about food. They also mentioned about Matikamata who was aware of their thoughts and prepared and offered them the very food they wished for.
A certain bhikkhu, hearing them talking about Matikamata, decided that he, too, would go to that village. So, taking a subject of meditation from the Buddha he arrived at the village monastery. There, he found that everything he wished for was sent to him by Matikamata, the lay-devotee. When he wished her to come she personally came to the monastery, bringing along choice food with her. After taking the food, he asked her if she knew the thoughts of others, but she evaded his question and replied, "People who can read the thoughts of others behave in such and such a way." Then, the bhikkhu thought, "Should I, like an ordinary worldling, entertain any impure thought, she is sure to find out." He therefore got scared of the lay-devotee and decided to return to the Jetavana monastery. He told the Buddha that he could not stay in Matika village because he was afraid that the lay-devotee might detect impure thoughts in him. The Buddha then asked him to observe just one thing; that is, to control his mind. The Buddha also told the bhikkhu to return to Matika village monastery, and not to think of anything else, but the object of his meditation only. The bhikkhu went back. The lay-devotee offered him good food as she had done to others before, so that he might able to practise meditation without worry. Within a short time, he, too, attained arahatship.
With reference to this bhikkhu, the Buddha spoke in verse as follows:
Verse 35: The mind is difficult to control; swiftly and lightly, it moves and lands wherever it pleases. It is good to tame the mind, for a well-tamed mind brings happiness.
At the end of the discourse, many of those assembled attained Sotapatti Fruition.
Words of the Buddha channel:
https://news.1rj.ru/str/wordsofbuddha
====================
Annatarabhikkhu Vatthu
Dunniggahassa lahuno
yatthakamanipatino1
cittassa damatho sadhu
cittam dantam sukhavaham2.
Verse 35: The mind is difficult to control; swiftly and lightly, it moves and lands wherever it pleases. It is good to tame the mind, for a well-tamed mind brings happiness.
1. yatthakamanipatino: moving about wherever it pleases, landing on any sense object without any control.
2. sukhavaham: brings happiness, fortune, satisfaction, etc., and also, Maggas, Phalas and Nibbana. (The Commentary)
The Story of A Certain Bhikkhu
While residing at the Jetavana monastery, the Buddha uttered Verse (35) of this book, with reference to a certain bhikkhu.
On one occasion, sixty bhikkhus, after obtaining a subject of meditation from the Buddha, went to Matika village, at the foot of a mountain. There, Matikamata, mother of the village headman, offered them alms-food; she also built a monastery for them, so that they could stay in the village during the rainy season. One day she asked the group of bhikkhus to teach her the practice of meditation. They taught her how to meditate on the thirty-two constituents of the body leading to the awareness of the decay and dissolution of the body. Matikamata practised with diligence and attained the three Maggas and Phalas together with Analytical Insight and mundane supernormal powers, even before the bhikkhus did.
Rising from the bliss of the Magga and Phala she looked with the Divine Power of Sight (Dibbacakkhu) and saw that the bhikkhus had not attained any of the Maggas yet. She also learnt that those bhikkhus had enough potentiality for the attainment of arahatship, but that they needed proper food. So, she prepared good, choice food for them. With proper food and right effort, the bhikkhus developed right concentration and eventually attained arahatship.
At the end of the rainy season, the bhikkhus returned to the Jetavana monastery, where the Buddha was in residence. They reported to the Buddha that all of them were in good health and in comfortable circumstances and that they did not have to worry about food. They also mentioned about Matikamata who was aware of their thoughts and prepared and offered them the very food they wished for.
A certain bhikkhu, hearing them talking about Matikamata, decided that he, too, would go to that village. So, taking a subject of meditation from the Buddha he arrived at the village monastery. There, he found that everything he wished for was sent to him by Matikamata, the lay-devotee. When he wished her to come she personally came to the monastery, bringing along choice food with her. After taking the food, he asked her if she knew the thoughts of others, but she evaded his question and replied, "People who can read the thoughts of others behave in such and such a way." Then, the bhikkhu thought, "Should I, like an ordinary worldling, entertain any impure thought, she is sure to find out." He therefore got scared of the lay-devotee and decided to return to the Jetavana monastery. He told the Buddha that he could not stay in Matika village because he was afraid that the lay-devotee might detect impure thoughts in him. The Buddha then asked him to observe just one thing; that is, to control his mind. The Buddha also told the bhikkhu to return to Matika village monastery, and not to think of anything else, but the object of his meditation only. The bhikkhu went back. The lay-devotee offered him good food as she had done to others before, so that he might able to practise meditation without worry. Within a short time, he, too, attained arahatship.
With reference to this bhikkhu, the Buddha spoke in verse as follows:
Verse 35: The mind is difficult to control; swiftly and lightly, it moves and lands wherever it pleases. It is good to tame the mind, for a well-tamed mind brings happiness.
At the end of the discourse, many of those assembled attained Sotapatti Fruition.
Words of the Buddha channel:
https://news.1rj.ru/str/wordsofbuddha
====================
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Thich Nhat Hanh on the Miracle of Mindfulness
When we practice mindfulness in our daily lives, says the late Thich Nhat Hanh, we open to the wonders of life and allow the world to heal and nourish us.
Everyone has the seed of suffering inside. Sometimes it slumbers in the depths of our consciousness and sometimes it manifests as a very noticeable energy. When suffering manifests, it’s difficult to feel joy or happiness. The practice of conscious breathing and mindful walking or mindful sitting can help us handle the suffering inside. Our suffering is not only our own suffering. It carries within it the suffering of our father, our mother, and the many ancestors who have transmitted it to us.
Our suffering also reflects the suffering of our people, our country, our society, and our world. When we understand the nature and roots of our suffering, then compassion and love can arise. We go home to ourselves and get in touch with the suffering inside. Practicing conscious breathing, we generate the energy of mindfulness and concentration. These are the energies with which we can recognize and embrace our suffering. If we don’t have the energy of mindfulness, the suffering may overwhelm us. But if we breathe in and out and allow our body to be relaxed, we can generate the energy of mindfulness and concentration, and with that energy we can embrace our suffering and hold it tenderly.
Suffering and Happiness Inter-Are
There are people who wish to find a place where there is no suffering, like heaven, the Pure Land of the Buddha, or the kingdom of God. We may think that “up there” there is no suffering; there is only happiness. But when we look deeply we see that suffering and happiness inter-are, just as the mud and the lotus interpenetrate each other. A lotus can only grow in mud. If there were no mud, there would be no lotus flower. There’s a very close connection between suffering and happiness, just as there is between mud and lotus. Real happiness is possible when we have the right view of suffering and happiness. It’s the same as front and back, right and left. The right cannot exist without the left; the left cannot exist without the right. Happiness cannot exist without suffering.
Happiness is made of non-happiness elements, just as the flower is made of non-flower elements. When you look at the flower, you see non-flower elements like sunlight, rain, earth—all of the elements that have come together to help the flower to manifest. If we were to remove any of those non-flower elements, there would no longer be a flower. Happiness is a kind of flower. If you look deeply into happiness, you see non-happiness elements, including suffering. Suffering plays a very important role in happiness.
When we live mindfully, we try to live in such a way that we can generate the energies of mindfulness, concentration, and insight throughout the day. These are the energies that bring us happiness and the clarity that we call right view. When we have right view, we’re able to practice right thinking. Right thinking is based on right view; it’s thinking that’s characterized by nondiscrimination and nonduality. According to right view, there can be no happiness without suffering. Our thinking can make us suffer, but it can also make us free. We need right thinking to help us stop our suffering.
If there is a group of people living in the same environment, some may be happy and others unhappy. There are those among us who have the ability to appreciate the presence of the sun and get in touch with the trees, the fog, and all of the wonders of life that are around and inside us. But there are some people who don’t have the ability to get in touch with these wonderful things. They only see suffering. The conditions of their lives are exactly the same as those of the people who are happy, so why are some people happy and others not? The answer is that the one who is happy has right view. The other is suffering because he doesn’t have right view, so his thinking is not right thinking. Suffering is relative.
When we practice mindfulness in our daily lives, says the late Thich Nhat Hanh, we open to the wonders of life and allow the world to heal and nourish us.
Everyone has the seed of suffering inside. Sometimes it slumbers in the depths of our consciousness and sometimes it manifests as a very noticeable energy. When suffering manifests, it’s difficult to feel joy or happiness. The practice of conscious breathing and mindful walking or mindful sitting can help us handle the suffering inside. Our suffering is not only our own suffering. It carries within it the suffering of our father, our mother, and the many ancestors who have transmitted it to us.
Our suffering also reflects the suffering of our people, our country, our society, and our world. When we understand the nature and roots of our suffering, then compassion and love can arise. We go home to ourselves and get in touch with the suffering inside. Practicing conscious breathing, we generate the energy of mindfulness and concentration. These are the energies with which we can recognize and embrace our suffering. If we don’t have the energy of mindfulness, the suffering may overwhelm us. But if we breathe in and out and allow our body to be relaxed, we can generate the energy of mindfulness and concentration, and with that energy we can embrace our suffering and hold it tenderly.
Suffering and Happiness Inter-Are
There are people who wish to find a place where there is no suffering, like heaven, the Pure Land of the Buddha, or the kingdom of God. We may think that “up there” there is no suffering; there is only happiness. But when we look deeply we see that suffering and happiness inter-are, just as the mud and the lotus interpenetrate each other. A lotus can only grow in mud. If there were no mud, there would be no lotus flower. There’s a very close connection between suffering and happiness, just as there is between mud and lotus. Real happiness is possible when we have the right view of suffering and happiness. It’s the same as front and back, right and left. The right cannot exist without the left; the left cannot exist without the right. Happiness cannot exist without suffering.
Happiness is made of non-happiness elements, just as the flower is made of non-flower elements. When you look at the flower, you see non-flower elements like sunlight, rain, earth—all of the elements that have come together to help the flower to manifest. If we were to remove any of those non-flower elements, there would no longer be a flower. Happiness is a kind of flower. If you look deeply into happiness, you see non-happiness elements, including suffering. Suffering plays a very important role in happiness.
When we live mindfully, we try to live in such a way that we can generate the energies of mindfulness, concentration, and insight throughout the day. These are the energies that bring us happiness and the clarity that we call right view. When we have right view, we’re able to practice right thinking. Right thinking is based on right view; it’s thinking that’s characterized by nondiscrimination and nonduality. According to right view, there can be no happiness without suffering. Our thinking can make us suffer, but it can also make us free. We need right thinking to help us stop our suffering.
If there is a group of people living in the same environment, some may be happy and others unhappy. There are those among us who have the ability to appreciate the presence of the sun and get in touch with the trees, the fog, and all of the wonders of life that are around and inside us. But there are some people who don’t have the ability to get in touch with these wonderful things. They only see suffering. The conditions of their lives are exactly the same as those of the people who are happy, so why are some people happy and others not? The answer is that the one who is happy has right view. The other is suffering because he doesn’t have right view, so his thinking is not right thinking. Suffering is relative.
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Something that causes one person to suffer may not cause another person to suffer.
Being Fully Present in the Body
With the practice of mindful breathing and mindful walking, we bring our mind back to our body. When the body and mind are together, we can establish ourselves in the here and now and get in touch with life and all of its wonders. We may say to ourselves, “Breathing in, I am aware that my body is here.” Breathing in, coming back to the body, and getting in touch with the body is already mindfulness—mindfulness that my body is here and that it is a wonder.
Our feelings, emotions, and perceptions often feel like they’re overwhelming our bodies and minds. Mindfulness helps us get in touch with all of these things that are going on. Body, feelings, and perceptions are objects of our mindfulness. There are many other beautiful things inside and around us that we can also make the objects of our mindfulness. Every morning when we wake up, we can breathe in and get in touch with the miracle that is life. There are things that are wonderful, that can heal and nourish us. Mindfulness puts us in touch with those things. That is the first function of mindfulness: it brings us joy and happiness.
Too Much Thinking
Thinking can be productive and good. But most of the time, our thinking is not productive. Our thoughts pull us away from the here and now. It’s only in the here and now that we can encounter real life and be in touch with our body and the other wonders of life. When we get lost in our thinking, we’re not there for life. It’s very important to learn how to stop all of that unproductive thinking. It doesn’t mean that thinking is inherently bad, because in fact thinking can be good. But so much of our thinking causes sorrow, fear, or anger to arise. We need to learn to stop thinking in order to begin to feel. If you can feel the presence of your body and the wonders of life that are available in the here and now, you can get the nourishment and healing you need— from the sunshine, the fresh air, the beautiful trees, your lungs, your in-breath and out-breath.
As you breathe in, you become aware once again that you have a body. There’s a kind of happy reunion between mind and body. It may take only a few seconds for you to become anchored back home, in the here and now. We have to be in the here and now in order to truly live our life. The past is no longer with us and the future is not yet here; only in the present moment are the wonders of life available. The secret of meditation is to bring the mind home to the body and be in the here and now. It’s very simple. Stopping the thinking will help tremendously.
Mindfulness, Concentration, and Insight
When you’re practicing mindfulness of body, your body becomes the only object of your mindfulness.
Breathing in, I know my body is there. Breathing out, I know my body is there.
When mindfulness is strong and focused like that, concentration is born. The object of your concentration in this case is your body. When mindfulness and concentration are powerful enough, you can make a breakthrough into reality; you get insight and realization, and you discover things. Mindfulness, or smrti in Sanskrit, is the first energy. Mindfulness brings about concentration, samadhi, the second energy; and together mindfulness and concentration bring insight, prajna.
To meditate means to generate these three kinds of energies. You don’t have to ask for them to come to you from outside. Everyone has the seeds of mindfulness, concentration, and insight within himself or herself. With the practice of mindful breathing, mindful walking, and mindful sitting, we help these seeds manifest as energies. These are the three kinds of energy that make an enlightened being.
These energies make you awake, bring your body and mind fully together, and put you in touch with all of the wonders of life. You stop running and trying to find happiness somewhere else. You see that happiness is possible in the here and now.
Being Fully Present in the Body
With the practice of mindful breathing and mindful walking, we bring our mind back to our body. When the body and mind are together, we can establish ourselves in the here and now and get in touch with life and all of its wonders. We may say to ourselves, “Breathing in, I am aware that my body is here.” Breathing in, coming back to the body, and getting in touch with the body is already mindfulness—mindfulness that my body is here and that it is a wonder.
Our feelings, emotions, and perceptions often feel like they’re overwhelming our bodies and minds. Mindfulness helps us get in touch with all of these things that are going on. Body, feelings, and perceptions are objects of our mindfulness. There are many other beautiful things inside and around us that we can also make the objects of our mindfulness. Every morning when we wake up, we can breathe in and get in touch with the miracle that is life. There are things that are wonderful, that can heal and nourish us. Mindfulness puts us in touch with those things. That is the first function of mindfulness: it brings us joy and happiness.
Too Much Thinking
Thinking can be productive and good. But most of the time, our thinking is not productive. Our thoughts pull us away from the here and now. It’s only in the here and now that we can encounter real life and be in touch with our body and the other wonders of life. When we get lost in our thinking, we’re not there for life. It’s very important to learn how to stop all of that unproductive thinking. It doesn’t mean that thinking is inherently bad, because in fact thinking can be good. But so much of our thinking causes sorrow, fear, or anger to arise. We need to learn to stop thinking in order to begin to feel. If you can feel the presence of your body and the wonders of life that are available in the here and now, you can get the nourishment and healing you need— from the sunshine, the fresh air, the beautiful trees, your lungs, your in-breath and out-breath.
As you breathe in, you become aware once again that you have a body. There’s a kind of happy reunion between mind and body. It may take only a few seconds for you to become anchored back home, in the here and now. We have to be in the here and now in order to truly live our life. The past is no longer with us and the future is not yet here; only in the present moment are the wonders of life available. The secret of meditation is to bring the mind home to the body and be in the here and now. It’s very simple. Stopping the thinking will help tremendously.
Mindfulness, Concentration, and Insight
When you’re practicing mindfulness of body, your body becomes the only object of your mindfulness.
Breathing in, I know my body is there. Breathing out, I know my body is there.
When mindfulness is strong and focused like that, concentration is born. The object of your concentration in this case is your body. When mindfulness and concentration are powerful enough, you can make a breakthrough into reality; you get insight and realization, and you discover things. Mindfulness, or smrti in Sanskrit, is the first energy. Mindfulness brings about concentration, samadhi, the second energy; and together mindfulness and concentration bring insight, prajna.
To meditate means to generate these three kinds of energies. You don’t have to ask for them to come to you from outside. Everyone has the seeds of mindfulness, concentration, and insight within himself or herself. With the practice of mindful breathing, mindful walking, and mindful sitting, we help these seeds manifest as energies. These are the three kinds of energy that make an enlightened being.
These energies make you awake, bring your body and mind fully together, and put you in touch with all of the wonders of life. You stop running and trying to find happiness somewhere else. You see that happiness is possible in the here and now.
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When you’re fully aware of what is there, and you can maintain that awareness and keep concentration alive, then insight arises. This insight can help free you from your worries, fears, longing, and searching. With insight, you recognize that there are more than enough conditions for you to be happy right here, right now. This insight brings freedom, joy, and happiness.
The Holiness In You
The energies of mindfulness, concentration, and insight can be generated by practicing mindfulness of breathing, of walking, of sitting, and of all your other daily activities. When you are inhabited by these three wholesome energies, there is holiness in you.
We speak of holiness, but oftentimes we don’t know exactly what it is. To me it’s very clear that holiness is made up of mindfulness, concentration, and insight. When you’re inhabited by these three energies, you are a buddha, an enlightened person. In Christianity we speak of the Holy Spirit. The Holy Spirit can be interpreted as the quality of presence that is there when we have mindfulness, concentration, and insight. Wherever these three energies are, life is there, healing is there, nourishment and happiness are there. So it’s possible to generate the energy of holiness. When these energies of holiness are in you, you don’t suffer anymore; you’re free. I can call you “Your Holiness.” Everyone can be holy if they know how to generate the energy of mindfulness, concentration, and insight. It’s not too difficult.
When I pour tea, I like to pour the tea mindfully. When I pour the tea mindfully, my mind isn’t in the past or the future, or with my projects. My mind is focused on pouring the tea. I’m fully concentrated on the act of pouring tea. Pouring tea becomes the only object of my mindfulness and concentration. This is a pleasure and it also can bring many insights. I can see that in the tea there is a cloud. Yesterday it was a cloud, but today it is my tea. Insight is not something very far away. With mindfulness and concentration you can begin to develop the insight that can liberate you and bring you happiness.
There is mindfulness of breathing, mindfulness of pouring tea, mindfulness of drinking tea, mindfulness of walking, mindfulness of brushing teeth, and so on. When you breathe mindfully, you focus your attention on only one thing: your in-breath and out-breath. This is concentration on your breath. When you are really concentrated on your breath, insight can come right away. You may get the insight that you are fully alive, and to be truly alive like that is a miracle.
Insight Is Not Something Far Away
Insight is enlightenment, awakening. You’re enlightened about the fact that you are alive. You wake up once again to the miraculous reality that you are here, still alive. There are many insights that can happen while you breathe in mindfully. You breathe in and you realize that your legs are still strong enough for you to walk, jump, and run. When I practice walking, I’m very happy and grateful that I can still walk. Many of my friends from my generation can’t walk anymore.
Thanks to mindfulness, concentration, and insight, every step can generate the energy of joy and happiness. That is meditation. Bringing your mind home to your body, establishing yourself in the present moment, and touching the wonders of life make joy, happiness, and freedom possible in the here and now. Everyone can do it.
Everyone can pour his tea mindfully. Everyone can drink her tea mindfully. Instead of allowing ourselves to think of the past or the future, we focus our mindfulness on drinking tea. We are fully present in the here and now. The only thing we touch is the tea. If I’m mindful of my body and established in the here and now, I become real. When I’m real, life is also real. The tea I’m holding in my hands is real. It’s because I’m real that the tea becomes real. The encounter between the tea and me is real; that’s real life. If you’re possessed by fear, anger, or ruminative thinking, you’re not truly present and your tea is not truly there. That isn’t true life.
The Holiness In You
The energies of mindfulness, concentration, and insight can be generated by practicing mindfulness of breathing, of walking, of sitting, and of all your other daily activities. When you are inhabited by these three wholesome energies, there is holiness in you.
We speak of holiness, but oftentimes we don’t know exactly what it is. To me it’s very clear that holiness is made up of mindfulness, concentration, and insight. When you’re inhabited by these three energies, you are a buddha, an enlightened person. In Christianity we speak of the Holy Spirit. The Holy Spirit can be interpreted as the quality of presence that is there when we have mindfulness, concentration, and insight. Wherever these three energies are, life is there, healing is there, nourishment and happiness are there. So it’s possible to generate the energy of holiness. When these energies of holiness are in you, you don’t suffer anymore; you’re free. I can call you “Your Holiness.” Everyone can be holy if they know how to generate the energy of mindfulness, concentration, and insight. It’s not too difficult.
When I pour tea, I like to pour the tea mindfully. When I pour the tea mindfully, my mind isn’t in the past or the future, or with my projects. My mind is focused on pouring the tea. I’m fully concentrated on the act of pouring tea. Pouring tea becomes the only object of my mindfulness and concentration. This is a pleasure and it also can bring many insights. I can see that in the tea there is a cloud. Yesterday it was a cloud, but today it is my tea. Insight is not something very far away. With mindfulness and concentration you can begin to develop the insight that can liberate you and bring you happiness.
There is mindfulness of breathing, mindfulness of pouring tea, mindfulness of drinking tea, mindfulness of walking, mindfulness of brushing teeth, and so on. When you breathe mindfully, you focus your attention on only one thing: your in-breath and out-breath. This is concentration on your breath. When you are really concentrated on your breath, insight can come right away. You may get the insight that you are fully alive, and to be truly alive like that is a miracle.
Insight Is Not Something Far Away
Insight is enlightenment, awakening. You’re enlightened about the fact that you are alive. You wake up once again to the miraculous reality that you are here, still alive. There are many insights that can happen while you breathe in mindfully. You breathe in and you realize that your legs are still strong enough for you to walk, jump, and run. When I practice walking, I’m very happy and grateful that I can still walk. Many of my friends from my generation can’t walk anymore.
Thanks to mindfulness, concentration, and insight, every step can generate the energy of joy and happiness. That is meditation. Bringing your mind home to your body, establishing yourself in the present moment, and touching the wonders of life make joy, happiness, and freedom possible in the here and now. Everyone can do it.
Everyone can pour his tea mindfully. Everyone can drink her tea mindfully. Instead of allowing ourselves to think of the past or the future, we focus our mindfulness on drinking tea. We are fully present in the here and now. The only thing we touch is the tea. If I’m mindful of my body and established in the here and now, I become real. When I’m real, life is also real. The tea I’m holding in my hands is real. It’s because I’m real that the tea becomes real. The encounter between the tea and me is real; that’s real life. If you’re possessed by fear, anger, or ruminative thinking, you’re not truly present and your tea is not truly there. That isn’t true life.
❤1👍1
Generating the Energy of Mindfulness
The energy of mindfulness makes things real and alive. The practices of mindful walking, mindful sitting, and mindful breathing help generate the energy of mindfulness. They are the basic practice. You can also take a shower in mindfulness and enjoy the entire time of taking a shower. When you prepare your breakfast, if you allow mindfulness to be there in every moment, it can be a time of genuine happiness. You can wash the dishes in the same way; getting in touch with the water and washing each plate and bowl in mindfulness can be a joy. You don’t need to hurry up and finish. You can enjoy washing the dishes. Washing dishes in this way is just as profound and holy as doing sitting meditation or walking meditation.
When you go to the toilet, you can choose to urinate in mindfulness. You can take the time and enjoy urinating. Why hurry? This time is given to us to live. Happiness and freedom are possible during the time you urinate. You needn’t urinate in a hurry so you can go off and do other things. This is why in meditation centers we put a flowerpot in the washroom, to remind us that this is also a meditation hall. Enjoy the time you take to shower, to prepare your breakfast, or to urinate or defecate. It can be very pleasant. When you brush your teeth, brush in a way that makes freedom and joy possible. You have two or three minutes for tooth brushing. Make them happy moments. If you can be happy while brushing your teeth, then buttoning your jacket can also be a joy. With mindfulness and concentration, we can enjoy every moment that is given to us. This is the art of living.
The energy of mindfulness makes things real and alive. The practices of mindful walking, mindful sitting, and mindful breathing help generate the energy of mindfulness. They are the basic practice. You can also take a shower in mindfulness and enjoy the entire time of taking a shower. When you prepare your breakfast, if you allow mindfulness to be there in every moment, it can be a time of genuine happiness. You can wash the dishes in the same way; getting in touch with the water and washing each plate and bowl in mindfulness can be a joy. You don’t need to hurry up and finish. You can enjoy washing the dishes. Washing dishes in this way is just as profound and holy as doing sitting meditation or walking meditation.
When you go to the toilet, you can choose to urinate in mindfulness. You can take the time and enjoy urinating. Why hurry? This time is given to us to live. Happiness and freedom are possible during the time you urinate. You needn’t urinate in a hurry so you can go off and do other things. This is why in meditation centers we put a flowerpot in the washroom, to remind us that this is also a meditation hall. Enjoy the time you take to shower, to prepare your breakfast, or to urinate or defecate. It can be very pleasant. When you brush your teeth, brush in a way that makes freedom and joy possible. You have two or three minutes for tooth brushing. Make them happy moments. If you can be happy while brushing your teeth, then buttoning your jacket can also be a joy. With mindfulness and concentration, we can enjoy every moment that is given to us. This is the art of living.
❤1👍1
The Dhammapada: Verses and Stories
Translated by Daw Mya Tin, M.A.
Edited by Editorial Committee, Burma Tipitaka Association Rangoon, Burma, 1986
Dhammapada Verse 36
Ukkanthitabhikkhu Vatthu
Sududdasam sunipunam
yatthakamanipatinam
cittam rakketha medhavi
cittam guttam sukhavaham.
Verse 36: The mind is very difficult to see, very delicate and subtle; it moves and lands wherever it pleases. The wise one should guard his mind, for a guarded mind brings happiness.
The Story of A Certain Disgruntled Bhikkhu
While residing at the Jetavana monastery, the Buddha uttered Verse (36) of this book, with reference to a young disgruntled bhikkhu who was the son of a banker.
Once, there lived in Savatthi, the son of a banker. This young man asked the bhikkhu, who used to come to his house for alms, what he should do to be liberated from the ills of life. The bhikkhu instructed him to divide his property into three parts; one part to do business with, one part to support the family and one part to give in charity. He did as he was told and again asked what else should be done next. So he was further instructed; first to take refuge in the Three Gems* and to observe the five precepts; secondly, to observe the ten precepts; and thirdly, to renounce the world and enter the Buddhist religious Order. The young man complied with all these instructions and became a bhikkhu.
As a bhikkhu, he was taught the Abhidhamma** by one teacher and the Vinaya by another. Being taught in this way, he felt that there was too much to be learnt, that the disciplinary rules were too strict and too many, so much so that there was not enough freedom even to stretch out one's hands. He thought that it might be better to return to the life of a householder. As a result of doubt and discontent, he became unhappy and neglected his duties; he also became thin and emaciated. When the Buddha came to know about this, he said to the young bhikkhu, "if you can only control your mind, you will have nothing more to control; so guard your own mind."
Then the Buddha spoke in verse as follows:
Verse 36: The mind is very difficult to see, very delicate and subtle; it moves and lands wherever it pleases. The wise one should guard his mind, for a guarded mind brings happiness.
At the end of the discourse, the young bhikkhu and many others attained arahatship.
* Three Gems: The Three Gems are the Buddha, the Dhamma and the Samgha, (i.e., the Buddha, the Teaching of the Buddha, and the Buddhist religious Order).
** Abhidhamma: the third great division of the Pitaka comprising the Buddha's philosophical exposition of ultimate realities.
Dhammapada, beloved and favorite teachings of the Buddha channel:
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Translated by Daw Mya Tin, M.A.
Edited by Editorial Committee, Burma Tipitaka Association Rangoon, Burma, 1986
Dhammapada Verse 36
Ukkanthitabhikkhu Vatthu
Sududdasam sunipunam
yatthakamanipatinam
cittam rakketha medhavi
cittam guttam sukhavaham.
Verse 36: The mind is very difficult to see, very delicate and subtle; it moves and lands wherever it pleases. The wise one should guard his mind, for a guarded mind brings happiness.
The Story of A Certain Disgruntled Bhikkhu
While residing at the Jetavana monastery, the Buddha uttered Verse (36) of this book, with reference to a young disgruntled bhikkhu who was the son of a banker.
Once, there lived in Savatthi, the son of a banker. This young man asked the bhikkhu, who used to come to his house for alms, what he should do to be liberated from the ills of life. The bhikkhu instructed him to divide his property into three parts; one part to do business with, one part to support the family and one part to give in charity. He did as he was told and again asked what else should be done next. So he was further instructed; first to take refuge in the Three Gems* and to observe the five precepts; secondly, to observe the ten precepts; and thirdly, to renounce the world and enter the Buddhist religious Order. The young man complied with all these instructions and became a bhikkhu.
As a bhikkhu, he was taught the Abhidhamma** by one teacher and the Vinaya by another. Being taught in this way, he felt that there was too much to be learnt, that the disciplinary rules were too strict and too many, so much so that there was not enough freedom even to stretch out one's hands. He thought that it might be better to return to the life of a householder. As a result of doubt and discontent, he became unhappy and neglected his duties; he also became thin and emaciated. When the Buddha came to know about this, he said to the young bhikkhu, "if you can only control your mind, you will have nothing more to control; so guard your own mind."
Then the Buddha spoke in verse as follows:
Verse 36: The mind is very difficult to see, very delicate and subtle; it moves and lands wherever it pleases. The wise one should guard his mind, for a guarded mind brings happiness.
At the end of the discourse, the young bhikkhu and many others attained arahatship.
* Three Gems: The Three Gems are the Buddha, the Dhamma and the Samgha, (i.e., the Buddha, the Teaching of the Buddha, and the Buddhist religious Order).
** Abhidhamma: the third great division of the Pitaka comprising the Buddha's philosophical exposition of ultimate realities.
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Dhammapada Verse 37
Samgharakkhitatthera Vatthu
Durangamam ekacaram1
asariram guhasayam2
ye cittam samyamissanti
mokkhanti marabandhana.
Verse 37: The mind wanders far and moves about alone: it is non-material; it lies in the cave (chamber) of the heart. Those who control their mind will be free from the bonds of Mara.
1. ekacaram: walking alone, moves about alone, it means conceiving one thought at a time, i.e., one thought arises only when another ceases.
2. guhasayam: lit., lying, or sleeping in a cave; mind lies and arises continually in the cave (chamber) of the heart (hadayavatthu), the seat of consciousness.
The Story of Thera Samgharakkhita
While residing at the Jetavana monastery, the Buddha uttered Verse (37) of this book, with reference to the nephew of Thera Samgharakkhita.
Once, there lived in Savatthi, a senior bhikkhu by the name of Samgharakkhita. When his sister gave birth to a son, she named the child after the thera and he came to be known as Samgharakkhita Bhagineyya. The nephew Samgharakkhita, in due course, was admitted into the Order. While the young bhikkhu was staying in a village monastery he was offered two sets of robes, and he intended to offer one to his uncle, the thera.
At the end of the vassa he went to his uncle to pay respect to him and offered the robe to the thera. But, the uncle declined to accept the robe, saying that he had enough. Although he repeated his request, the thera would not accept. The young bhikkhu felt disheartened and thought that since his uncle was so unwilling to share the requisites with him, it would be better for him to leave the Order and live the life of a layman.
From that point, his mind wandered and a train of thoughts followed. He thought that after leaving the Order he would sell the robe and buy a she-goat; that she-goat would breed quickly and soon he would make enough money to enable him to marry; his wife would give birth to a son. He would take his wife and child in a small cart to visit his uncle at the monastery. On the way, he would say that he would carry the child; she would tell him to drive the cart and not to bother about the child. He would insist and grab the child from her; between them the child would drop on the cart-track and the wheel would pass over the child. He would get so furious with his wife that he would strike her with the goading-stick.
At that time he was fanning the thera with a palmyra fan and he absentmindedly struck the head of the thera with the fan. The thera, knowing the thoughts of the young bhikkhu, said, "You were unable to beat your wife; why have you beaten an old bhikkhu?" Young Samgharakkhita was very much surprised and embarrassed at the words of the old bhikkhu; he also became extremely frightened. So he fled. Young bhikkhus and novices of the monastery chased him and finally took him to the presence of the Buddha.
When told about the whole episode, the Buddha said that the mind has the ability to think of an object even though it might be far away, and that one should strive hard for liberation from the bondage of passion, ill will and ignorance.
Then the Buddha spoke in verse as follows:
Verse 37: The mind wanders far and moves about alone: it is non-material; it lies in the cave (chamber) of the heart. Those who control their mind will be free from the bonds of Mara.
At the end of the discourse the young bhikkhu attained Sotapatti Fruition.
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Samgharakkhitatthera Vatthu
Durangamam ekacaram1
asariram guhasayam2
ye cittam samyamissanti
mokkhanti marabandhana.
Verse 37: The mind wanders far and moves about alone: it is non-material; it lies in the cave (chamber) of the heart. Those who control their mind will be free from the bonds of Mara.
1. ekacaram: walking alone, moves about alone, it means conceiving one thought at a time, i.e., one thought arises only when another ceases.
2. guhasayam: lit., lying, or sleeping in a cave; mind lies and arises continually in the cave (chamber) of the heart (hadayavatthu), the seat of consciousness.
The Story of Thera Samgharakkhita
While residing at the Jetavana monastery, the Buddha uttered Verse (37) of this book, with reference to the nephew of Thera Samgharakkhita.
Once, there lived in Savatthi, a senior bhikkhu by the name of Samgharakkhita. When his sister gave birth to a son, she named the child after the thera and he came to be known as Samgharakkhita Bhagineyya. The nephew Samgharakkhita, in due course, was admitted into the Order. While the young bhikkhu was staying in a village monastery he was offered two sets of robes, and he intended to offer one to his uncle, the thera.
At the end of the vassa he went to his uncle to pay respect to him and offered the robe to the thera. But, the uncle declined to accept the robe, saying that he had enough. Although he repeated his request, the thera would not accept. The young bhikkhu felt disheartened and thought that since his uncle was so unwilling to share the requisites with him, it would be better for him to leave the Order and live the life of a layman.
From that point, his mind wandered and a train of thoughts followed. He thought that after leaving the Order he would sell the robe and buy a she-goat; that she-goat would breed quickly and soon he would make enough money to enable him to marry; his wife would give birth to a son. He would take his wife and child in a small cart to visit his uncle at the monastery. On the way, he would say that he would carry the child; she would tell him to drive the cart and not to bother about the child. He would insist and grab the child from her; between them the child would drop on the cart-track and the wheel would pass over the child. He would get so furious with his wife that he would strike her with the goading-stick.
At that time he was fanning the thera with a palmyra fan and he absentmindedly struck the head of the thera with the fan. The thera, knowing the thoughts of the young bhikkhu, said, "You were unable to beat your wife; why have you beaten an old bhikkhu?" Young Samgharakkhita was very much surprised and embarrassed at the words of the old bhikkhu; he also became extremely frightened. So he fled. Young bhikkhus and novices of the monastery chased him and finally took him to the presence of the Buddha.
When told about the whole episode, the Buddha said that the mind has the ability to think of an object even though it might be far away, and that one should strive hard for liberation from the bondage of passion, ill will and ignorance.
Then the Buddha spoke in verse as follows:
Verse 37: The mind wanders far and moves about alone: it is non-material; it lies in the cave (chamber) of the heart. Those who control their mind will be free from the bonds of Mara.
At the end of the discourse the young bhikkhu attained Sotapatti Fruition.
Buddha dharma teachings channel:
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A Practical Way Of Vipassana (Insight Meditation) Volume- I
By Mahasi Sayadaw Gyi
A Practical Way of Vipassana (Insight Meditation) in Myanmar is one of the most famous books of the Venerable Mahasi Sayadaw, which he completed on 8th February 1944 within seven months of writing, while residing at Seikkhun Village, Shwebo.
The English translation of the original Myanmar by U Min Swe book was prepared in two volumes (Chapter I to IV as Volume I and Chapter V to VI as Volume II) Since we have published Volume II for the first time in April 2018, now the readers can study Volume I and II together.
May all the readers of this book which is the authoritative manual of the doctrines and the practical aspects of the Sitapattahana Method of meditation, study and practise Meditation and attain Nibbana in the shortest time possible.
Free download available:
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A Practical Way Of Vipassana (Insight Meditation) Volume- I
By Mahasi Sayadaw Gyi
A Practical Way of Vipassana (Insight Meditation) in Myanmar is one of the most famous books of the Venerable Mahasi Sayadaw, which he completed on 8th February 1944 within seven months of writing, while residing at Seikkhun Village, Shwebo.
The English translation of the original Myanmar by U Min Swe book was prepared in two volumes (Chapter I to IV as Volume I and Chapter V to VI as Volume II) Since we have published Volume II for the first time in April 2018, now the readers can study Volume I and II together.
May all the readers of this book which is the authoritative manual of the doctrines and the practical aspects of the Sitapattahana Method of meditation, study and practise Meditation and attain Nibbana in the shortest time possible.
Free download available:
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Dhammapada Verses 38 and 39
Cittahatthatthera Vatthu
Anavatthitacittassa
saddhammam avijanato
pariplavapasadassa
panna na paripurati.
Anavassutacittassa
ananvahatacetaso
punnapapapahinassa1
natthi jagarato2 bhayam.
Verse 38: If a man's mind is unsteady, if he is ignorant of the true Dhamma, and if his faith is wavering, then his knowledge will never be perfect.
Verse 39: If a man's mind is free from passion, if he is free from ill will, if he has abandoned both good and evil, and if he is vigilant, for such a man there is no danger.
The Story of Thera Cittahattha
While residing at the Jetavana monastery, the Buddha uttered Verses (38) and (39) of this book, with reference to Thera Cittahattha.
A man from Savatthi, after looking for his lost ox in the forest, felt very hungry and went to a village monastery, where he was given the remains of the morning meal. While taking his food, it occurred to him that even though he worked hard every day he could not get such good food and that it might be a good idea to become a bhikkhu. So he asked the bhikkhus to admit him into the Order. At the monastery, he performed the duties of a bhikkhu and as there was plenty of food he soon gained weight. After some time, he got weary of going round for alms-food and returned to the life of a lay man. A few days later, he felt that life at home was too strenuous and he went back to the monastery to be admitted as a bhikkhu for a second time. For a second time, he left the Order and returned to home-life. Again, he went back to the monastery for a third time and left it. This shuttling process went on for six times, and because he acted only according to his whims he was known as Thera Cittahattha.
While he was going back and forth between his home and the monastery, his wife became pregnant. One day, during his last stay at home, he happened to enter the bedroom while his wife was asleep. She was almost naked as the clothes she was wearing had partially fallen off. She was also snoring loudly through her nose and mouth and saliva was trickling down her mouth. Thus, with her mouth open and her bloated stomach, she looked just like a corpse. Seeing her thus, he instantly came to perceive the impermanent and unpleasant nature of the body, and he reflected, "I have been a bhikkhu for several times and it is only because of this woman that I have not been able to remain as a bhikkhu." Hence, taking the yellow robe with him he left his home for the monastery for the seventh time. As he went along he repeated the words "impermanence" and "unpleasantness" (anicca and dukkha) and thus attained Sotapatti Fruition on the way to the monastery.
On arrival at the monastery he asked the bhikkhus to admit him into the Order. They refused and said, "We cannot admit you as a bhikkhu. You have been shaving your head so often that your head is like a whetting stone." Still, he entreated them to admit him into the Order just once more and they complied. Within a few days, the bhikkhu Cittahattha attained arahatship together with Analytical Insight. Other bhikkhus, seeing him staying on for a long time in the monastery, were surprised and they asked him the reason why. To this, he replied. "I went home when I still had attachment in me, but now that attachment has been cut off" The bhikkhus, not believing him, approached the Buddha and reported the matter. To them, the Buddha said, "Thera Cittahattha was speaking the truth; he shifted between home and monastery before because at that time, his mind was not steadfast and he did not understand the Dhamma. But at this moment, Thera Cittahattha is already an arahat; he has discarded both good and evil."
Then the Buddha spoke in verse as follows:
Verse 38: If a man's mind is unsteady, if he is ignorant of the true Dhamma, and if his faith is wavering, then his knowledge will never be perfect.
Verse 39: If a man's mind is free from passion, if he is free from ill will, if he has abandoned both good and evil, and if he is vigilant, for such a man there is no danger.
Cittahatthatthera Vatthu
Anavatthitacittassa
saddhammam avijanato
pariplavapasadassa
panna na paripurati.
Anavassutacittassa
ananvahatacetaso
punnapapapahinassa1
natthi jagarato2 bhayam.
Verse 38: If a man's mind is unsteady, if he is ignorant of the true Dhamma, and if his faith is wavering, then his knowledge will never be perfect.
Verse 39: If a man's mind is free from passion, if he is free from ill will, if he has abandoned both good and evil, and if he is vigilant, for such a man there is no danger.
The Story of Thera Cittahattha
While residing at the Jetavana monastery, the Buddha uttered Verses (38) and (39) of this book, with reference to Thera Cittahattha.
A man from Savatthi, after looking for his lost ox in the forest, felt very hungry and went to a village monastery, where he was given the remains of the morning meal. While taking his food, it occurred to him that even though he worked hard every day he could not get such good food and that it might be a good idea to become a bhikkhu. So he asked the bhikkhus to admit him into the Order. At the monastery, he performed the duties of a bhikkhu and as there was plenty of food he soon gained weight. After some time, he got weary of going round for alms-food and returned to the life of a lay man. A few days later, he felt that life at home was too strenuous and he went back to the monastery to be admitted as a bhikkhu for a second time. For a second time, he left the Order and returned to home-life. Again, he went back to the monastery for a third time and left it. This shuttling process went on for six times, and because he acted only according to his whims he was known as Thera Cittahattha.
While he was going back and forth between his home and the monastery, his wife became pregnant. One day, during his last stay at home, he happened to enter the bedroom while his wife was asleep. She was almost naked as the clothes she was wearing had partially fallen off. She was also snoring loudly through her nose and mouth and saliva was trickling down her mouth. Thus, with her mouth open and her bloated stomach, she looked just like a corpse. Seeing her thus, he instantly came to perceive the impermanent and unpleasant nature of the body, and he reflected, "I have been a bhikkhu for several times and it is only because of this woman that I have not been able to remain as a bhikkhu." Hence, taking the yellow robe with him he left his home for the monastery for the seventh time. As he went along he repeated the words "impermanence" and "unpleasantness" (anicca and dukkha) and thus attained Sotapatti Fruition on the way to the monastery.
On arrival at the monastery he asked the bhikkhus to admit him into the Order. They refused and said, "We cannot admit you as a bhikkhu. You have been shaving your head so often that your head is like a whetting stone." Still, he entreated them to admit him into the Order just once more and they complied. Within a few days, the bhikkhu Cittahattha attained arahatship together with Analytical Insight. Other bhikkhus, seeing him staying on for a long time in the monastery, were surprised and they asked him the reason why. To this, he replied. "I went home when I still had attachment in me, but now that attachment has been cut off" The bhikkhus, not believing him, approached the Buddha and reported the matter. To them, the Buddha said, "Thera Cittahattha was speaking the truth; he shifted between home and monastery before because at that time, his mind was not steadfast and he did not understand the Dhamma. But at this moment, Thera Cittahattha is already an arahat; he has discarded both good and evil."
Then the Buddha spoke in verse as follows:
Verse 38: If a man's mind is unsteady, if he is ignorant of the true Dhamma, and if his faith is wavering, then his knowledge will never be perfect.
Verse 39: If a man's mind is free from passion, if he is free from ill will, if he has abandoned both good and evil, and if he is vigilant, for such a man there is no danger.
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Dhammapada Verse 40
Pancasatabhikkhu Vatthu
Kumbhupamam kayamimam viditva
nagarupam cittamidam thapetva
yodhetha maram panna vudhena
jitanca rakkhe anivesano siya1.
Verse 40: Knowing that this body is (fragile) like an earthern jar, making one's mind secure like a fortified town, one should fight Mara with the weapon of Knowledge. (After defeating Mara) one should still continue to guard one's mind, and feel no attachment to that which has been gained (i.e., jhana ecstasy and serenity gained through meditation).
1. anivesano siya: not to be attached; in this Context not to be attached to jhana ecstasy and serenity gained through meditation, but to proceed further with Insight meditation practices until the attainment of arahatship. (The Commentary)
The Story of Five Hundred Bhikkhus
While residing at the Jetavana monastery, the Buddha uttered Verse (40) of this book, with reference to five hundred bhikkhus.
Five hundred bhikkhus from Savatthi, after obtaining a subject of meditation from the Buddha, travelled for a distance of one hundred yojanas* away from Savatthi and came to a large forest grove, a suitable place for meditation practice. The guardian spirits of the trees dwelling in that forest thought that if those bhikkhus were staying in the forest, it would not be proper for them to live with their families in the trees. So they descended from the trees, thinking that the bhikkhus would stop there only for one night. But the bhikkhus were still there at the end of a fortnight; then it occurred to them that the bhikkhus might be staying there till the end of the vassa. In that case, they and their families would have to be living on the ground for a long time. So, they decided to frighten away the bhikkhus, by making ghostly sounds and frightful apparitions. They showed up with bodies without heads, and with heads without bodies, etc. The bhikkhus were very upset and left the place and returned to the Buddha, to whom they related everything. On hearing their account, the Buddha told them that this had happened because previously they went without any weapon and that they should go back there armed with a suitable weapon. So saying, the Buddha taught them the entire Metta Sutta (discourse on Loving-Kindness) beginning with the following stanza:
Karaniyamattha kusalena
Yanta santam padam abhisamecca
Sakko uju ca suhuju ca
Suvaco c'assa mudu anatimani.
[The above stanza may be translated as: "He who is skilled in (acquiring) what is good and beneficial, (mundane as well as supra-mundane), aspiring to attain Perfect Peace (Nibbana) should act (thus): He should be efficient, upright, perfectly upright, compliant, gentle and free from conceit."]
The bhikkhus were instructed to recite the sutta from the time they came to the outskirts of the forest grove and to enter the monastery reciting the same. The bhikkhus returned to the forest grove and did as they were told. The guardian spirits of the trees receiving loving-kindness from the bhikkhus reciprocated by readily welcoming and not harming them. There were no more ghostly sounds and ungainly sights. Thus left in peace, the bhikkhus meditated on the body and came to realize its fragile and impermanent nature.
From the Jetavana monastery, the Buddha, by his supernormal power, learned about the progress of the bhikkhus and sent forth his radiance making them feel his presence. To them he said, "Bhikkhus just as you have realized, the body is, indeed, impermanent."
Then the Buddha spoke in verse as follows:
Verse 40: Knowing that this body is (fragile) like an earthern jar, making one's mind secure like a fortified town, one should fight Mara with the weapon of Knowledge. (After defeating Mara) one should still continue to guard one's mind, and feel no attachment to that which has been gained (i.e., jhana ecstasy and serenity gained through meditation).
At the end of the discourse, the five hundred bhikkhus attained arahatship.
* yozana: a measure of length about twelve miles.
Pancasatabhikkhu Vatthu
Kumbhupamam kayamimam viditva
nagarupam cittamidam thapetva
yodhetha maram panna vudhena
jitanca rakkhe anivesano siya1.
Verse 40: Knowing that this body is (fragile) like an earthern jar, making one's mind secure like a fortified town, one should fight Mara with the weapon of Knowledge. (After defeating Mara) one should still continue to guard one's mind, and feel no attachment to that which has been gained (i.e., jhana ecstasy and serenity gained through meditation).
1. anivesano siya: not to be attached; in this Context not to be attached to jhana ecstasy and serenity gained through meditation, but to proceed further with Insight meditation practices until the attainment of arahatship. (The Commentary)
The Story of Five Hundred Bhikkhus
While residing at the Jetavana monastery, the Buddha uttered Verse (40) of this book, with reference to five hundred bhikkhus.
Five hundred bhikkhus from Savatthi, after obtaining a subject of meditation from the Buddha, travelled for a distance of one hundred yojanas* away from Savatthi and came to a large forest grove, a suitable place for meditation practice. The guardian spirits of the trees dwelling in that forest thought that if those bhikkhus were staying in the forest, it would not be proper for them to live with their families in the trees. So they descended from the trees, thinking that the bhikkhus would stop there only for one night. But the bhikkhus were still there at the end of a fortnight; then it occurred to them that the bhikkhus might be staying there till the end of the vassa. In that case, they and their families would have to be living on the ground for a long time. So, they decided to frighten away the bhikkhus, by making ghostly sounds and frightful apparitions. They showed up with bodies without heads, and with heads without bodies, etc. The bhikkhus were very upset and left the place and returned to the Buddha, to whom they related everything. On hearing their account, the Buddha told them that this had happened because previously they went without any weapon and that they should go back there armed with a suitable weapon. So saying, the Buddha taught them the entire Metta Sutta (discourse on Loving-Kindness) beginning with the following stanza:
Karaniyamattha kusalena
Yanta santam padam abhisamecca
Sakko uju ca suhuju ca
Suvaco c'assa mudu anatimani.
[The above stanza may be translated as: "He who is skilled in (acquiring) what is good and beneficial, (mundane as well as supra-mundane), aspiring to attain Perfect Peace (Nibbana) should act (thus): He should be efficient, upright, perfectly upright, compliant, gentle and free from conceit."]
The bhikkhus were instructed to recite the sutta from the time they came to the outskirts of the forest grove and to enter the monastery reciting the same. The bhikkhus returned to the forest grove and did as they were told. The guardian spirits of the trees receiving loving-kindness from the bhikkhus reciprocated by readily welcoming and not harming them. There were no more ghostly sounds and ungainly sights. Thus left in peace, the bhikkhus meditated on the body and came to realize its fragile and impermanent nature.
From the Jetavana monastery, the Buddha, by his supernormal power, learned about the progress of the bhikkhus and sent forth his radiance making them feel his presence. To them he said, "Bhikkhus just as you have realized, the body is, indeed, impermanent."
Then the Buddha spoke in verse as follows:
Verse 40: Knowing that this body is (fragile) like an earthern jar, making one's mind secure like a fortified town, one should fight Mara with the weapon of Knowledge. (After defeating Mara) one should still continue to guard one's mind, and feel no attachment to that which has been gained (i.e., jhana ecstasy and serenity gained through meditation).
At the end of the discourse, the five hundred bhikkhus attained arahatship.
* yozana: a measure of length about twelve miles.
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Dhammapada Verse 41
Putigattatissatthera Vatthu
Aciram vata' yam kayo
pathavim adhisessati
chuddho apetavinnano
niratthamva kalingaram.
Verse 41: Before long, alas, this body, deprived of consciousness, will lie on the earth, discarded like a useless log.
The Story of Tissa, the Thera with a Stinking Body
While residing at the Jetavana monastery, the Buddha uttered Verse (41) of this book, with reference to Thera Tissa.
After taking a subject of meditation from the Buddha, Thera Tissa was diligently practising meditation when he was afflicted with a disease. Small boils appeared all over his body and these developed into big sores. When these sores burst, his upper and lower robes became sticky and stained with pus and blood, and his whole body was stinking. For this reason, he was known as Putigattatissa, Tissa the thera with stinking body.
As the Buddha surveyed the universe with the light of his own intellect, the thera appeared in his vision. He saw the sorrowful state of the thera, who had been abandoned by his resident pupils on account of his stinking body. At the same time, he also knew that Tissa would soon attain arahatship. So, the Buddha proceeded to the fire-shed, close to the place where the thera was staying. There, he boiled some water, and then going, to where the thera was lying down, took hold of the edge of the couch. It was then only that the resident pupils gathered round the thera, and as instructed by the Buddha, they carried the thera to the fire-shed, where he was washed and bathed. While he was being bathed, his upper and lower robes were washed and dried. After the bath, the thera became fresh in body and mind and soon developed one-pointedness of concentration. Standing at the head of the couch, the Buddha said to him that this body when devoid of life would be as useless as a log and would be laid on the earth.
Then the Buddha spoke in verse as follows:
Verse 41: Before long, alas, this body, deprived of consciousness, will lie on the earth, discarded like a useless log.
At the end of the discourse Thera Tissa attained arahatship together with Analytical Insight, and soon passed away.
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Putigattatissatthera Vatthu
Aciram vata' yam kayo
pathavim adhisessati
chuddho apetavinnano
niratthamva kalingaram.
Verse 41: Before long, alas, this body, deprived of consciousness, will lie on the earth, discarded like a useless log.
The Story of Tissa, the Thera with a Stinking Body
While residing at the Jetavana monastery, the Buddha uttered Verse (41) of this book, with reference to Thera Tissa.
After taking a subject of meditation from the Buddha, Thera Tissa was diligently practising meditation when he was afflicted with a disease. Small boils appeared all over his body and these developed into big sores. When these sores burst, his upper and lower robes became sticky and stained with pus and blood, and his whole body was stinking. For this reason, he was known as Putigattatissa, Tissa the thera with stinking body.
As the Buddha surveyed the universe with the light of his own intellect, the thera appeared in his vision. He saw the sorrowful state of the thera, who had been abandoned by his resident pupils on account of his stinking body. At the same time, he also knew that Tissa would soon attain arahatship. So, the Buddha proceeded to the fire-shed, close to the place where the thera was staying. There, he boiled some water, and then going, to where the thera was lying down, took hold of the edge of the couch. It was then only that the resident pupils gathered round the thera, and as instructed by the Buddha, they carried the thera to the fire-shed, where he was washed and bathed. While he was being bathed, his upper and lower robes were washed and dried. After the bath, the thera became fresh in body and mind and soon developed one-pointedness of concentration. Standing at the head of the couch, the Buddha said to him that this body when devoid of life would be as useless as a log and would be laid on the earth.
Then the Buddha spoke in verse as follows:
Verse 41: Before long, alas, this body, deprived of consciousness, will lie on the earth, discarded like a useless log.
At the end of the discourse Thera Tissa attained arahatship together with Analytical Insight, and soon passed away.
Buddha dharma teachings channel:
https://news.1rj.ru/str/lorddivinebuddha
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