The Buddha’s Original Teachings on Mindfulness
The Satipatthana Sutta, from the Pali Canon, outlines some of the Buddha’s first instructions in establishing mindful awareness.
Translation and introduction by Thanissaro Bhikkhu
Mindfulness means the ability to keep something in mind. On the Buddhist path, it functions in three ways: remembering to stay alert to what you’re doing in the present moment; remembering to recognize the skillful and unskillful qualities that arise in the mind; and remembering how to effectively abandon the qualities that get in the way of concentration, then developing the skillful ones that promote it.
The Satipatthana Sutta—The Establishing of Mindfulness Discourse—gives detailed instructions in the first two of these functions. It starts with the basic formula for establishing mindfulness, describing four frames of reference for anchoring mindfulness in the present moment. Then it asks and answers questions that focus solely on the beginning part of the formula: how to remain focused on each frame in and of itself.
To give you a sense of how the Buddha would recommend getting started in mindfulness for the sake of true happiness, here is the entire translated discourse.
The Establishing of Mindfulness Discourse
Satipatthana Sutta (Majjhima Nikaya [MN] 10)
I have heard that on one occasion the Blessed One was staying in the Kuru country. Now there is a town of the Kurus called Kammasadhamma. There the Blessed One [the Buddha] addressed the monks, “Monks.”
“Lord,” the monks responded to him.
The Blessed One said: “This is the direct path for the purification of beings, for the overcoming of sorrow and lamentation, for the disappearance of pain and distress, for the attainment of the right method, and for the realization of unbinding—in other words, the four establishings of mindfulness. Which four?
[Unbinding: Pali nibbana (Skt. nirvana) is the goal of practice. In everyday Pali, nibbana referred to the extinguishing of a fire. In the physics of the Buddha’s time, this did not mean that the fire went out of existence. Instead, while the fire was burning, it was seen to be in a state of agitation because it clung to its fuel and, as a result, was trapped there. When it let go of its fuel, it was freed and reached a state of calm. The implication of the image is that you are trapped by your experiences because you hold onto them—they don’t hold onto you—and you can reach freedom by letting go.]
“There is the case where a monk remains focused on the body in and of itself—ardent, alert, and mindful—subduing greed and distress with reference to the world. He remains focused on feelings . . . mind . . . mental qualities in and of themselves—ardent, alert, and mindful—subduing greed and distress with reference to the world.
[“In and of itself” here means that you stay focused on the experience of the body, etc., on its own terms, without reference to how it might function in the external world or in the worlds of your imagination.
According to the Buddha, to be ardent means to wipe out unskillful thoughts as soon as they arise, giving rise to skillful ones in their place.]
BODY
“And how does a monk remain focused on the body in and of itself?
“There is the case where a monk—having gone to the wilderness, to the shade of a tree, or to an empty building—sits down folding his legs crosswise, holding his body erect and setting mindfulness to the fore. Always mindful, he breathes in; mindful he breathes out.
“Breathing in long, he discerns, ‘I am breathing in long’; or breathing out long, he discerns, ‘I am breathing out long.’ Or breathing in short, he discerns, ‘I am breathing in short’; or breathing out short, he discerns, ‘I am breathing out short.’ He trains himself, ‘I will breathe in sensitive to the entire body’; he trains himself, ‘I will breathe out sensitive to the entire body.’ He trains himself, ‘I will breathe in calming bodily fabrication’ [in other words, the in-and-out breath]; he trains himself, ‘I will breathe out calming bodily fabrication.’ Just as a dexterous turner or
The Satipatthana Sutta, from the Pali Canon, outlines some of the Buddha’s first instructions in establishing mindful awareness.
Translation and introduction by Thanissaro Bhikkhu
Mindfulness means the ability to keep something in mind. On the Buddhist path, it functions in three ways: remembering to stay alert to what you’re doing in the present moment; remembering to recognize the skillful and unskillful qualities that arise in the mind; and remembering how to effectively abandon the qualities that get in the way of concentration, then developing the skillful ones that promote it.
The Satipatthana Sutta—The Establishing of Mindfulness Discourse—gives detailed instructions in the first two of these functions. It starts with the basic formula for establishing mindfulness, describing four frames of reference for anchoring mindfulness in the present moment. Then it asks and answers questions that focus solely on the beginning part of the formula: how to remain focused on each frame in and of itself.
To give you a sense of how the Buddha would recommend getting started in mindfulness for the sake of true happiness, here is the entire translated discourse.
The Establishing of Mindfulness Discourse
Satipatthana Sutta (Majjhima Nikaya [MN] 10)
I have heard that on one occasion the Blessed One was staying in the Kuru country. Now there is a town of the Kurus called Kammasadhamma. There the Blessed One [the Buddha] addressed the monks, “Monks.”
“Lord,” the monks responded to him.
The Blessed One said: “This is the direct path for the purification of beings, for the overcoming of sorrow and lamentation, for the disappearance of pain and distress, for the attainment of the right method, and for the realization of unbinding—in other words, the four establishings of mindfulness. Which four?
[Unbinding: Pali nibbana (Skt. nirvana) is the goal of practice. In everyday Pali, nibbana referred to the extinguishing of a fire. In the physics of the Buddha’s time, this did not mean that the fire went out of existence. Instead, while the fire was burning, it was seen to be in a state of agitation because it clung to its fuel and, as a result, was trapped there. When it let go of its fuel, it was freed and reached a state of calm. The implication of the image is that you are trapped by your experiences because you hold onto them—they don’t hold onto you—and you can reach freedom by letting go.]
“There is the case where a monk remains focused on the body in and of itself—ardent, alert, and mindful—subduing greed and distress with reference to the world. He remains focused on feelings . . . mind . . . mental qualities in and of themselves—ardent, alert, and mindful—subduing greed and distress with reference to the world.
[“In and of itself” here means that you stay focused on the experience of the body, etc., on its own terms, without reference to how it might function in the external world or in the worlds of your imagination.
According to the Buddha, to be ardent means to wipe out unskillful thoughts as soon as they arise, giving rise to skillful ones in their place.]
BODY
“And how does a monk remain focused on the body in and of itself?
“There is the case where a monk—having gone to the wilderness, to the shade of a tree, or to an empty building—sits down folding his legs crosswise, holding his body erect and setting mindfulness to the fore. Always mindful, he breathes in; mindful he breathes out.
“Breathing in long, he discerns, ‘I am breathing in long’; or breathing out long, he discerns, ‘I am breathing out long.’ Or breathing in short, he discerns, ‘I am breathing in short’; or breathing out short, he discerns, ‘I am breathing out short.’ He trains himself, ‘I will breathe in sensitive to the entire body’; he trains himself, ‘I will breathe out sensitive to the entire body.’ He trains himself, ‘I will breathe in calming bodily fabrication’ [in other words, the in-and-out breath]; he trains himself, ‘I will breathe out calming bodily fabrication.’ Just as a dexterous turner or
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his apprentice, when making a long turn, discerns, ‘I am making a long turn,’ or when making a short turn discerns, ‘I am making a short turn’; in the same way the monk, when breathing in long, discerns, ‘I am breathing in long’; or breathing out long, he discerns, ‘I am breathing out long.’ . . . He trains himself, ‘I will breathe in calming bodily fabrication’; he trains himself, ‘I will breathe out calming bodily fabrication.’
“In this way he remains focused internally on the body in and of itself, or externally on the body in and of itself, or both internally and externally on the body in and of itself. Or he remains focused on the phenomenon of origination [Pali samudaya, referring not to the simple arising of something, but to the processes that cause it to arise] with regard to the body, on the phenomenon of passing away with regard to the body, or on the phenomenon of origination and passing away with regard to the body. Or his mindfulness that ‘There is a body’ is maintained to the extent of knowledge and remembrance. And he remains independent, unsustained by [not clinging to] anything in the world. This is how a monk remains focused on the body in and of itself.
“And further, when walking, the monk discerns, ‘I am walking.’ When standing, he discerns, ‘I am standing.’ When sitting, he discerns, ‘I am sitting.’ When lying down, he discerns, ‘I am lying down.’ Or however his body is disposed, that is how he discerns it.
“In this way he remains focused internally on the body in and of itself . . . This is how a monk remains focused on the body in and of itself.
“And further, when going forward and returning, he makes himself fully alert; when looking toward and looking away . . . when flexing and extending his limbs… when carrying his outer cloak, his upper robe, and his bowl . . . when eating, drinking, chewing, and savoring . . . when urinating and defecating . . . when walking, standing, sitting, falling asleep, waking up, talking, and remaining silent, he makes himself fully alert.
“In this way he remains focused internally on the body in and of itself . . . This is how a monk remains focused on the body in and of itself.
“And further . . . just as if a sack with openings at both ends were full of various kinds of grain—wheat, rice, mung beans, kidney beans, sesame seeds, husked rice—and a man with good eyesight, pouring it out, were to reflect, ‘This is wheat. This is rice. These are mung beans. These are kidney beans. These are sesame seeds. This is husked rice,’ in the same way, the monk reflects on this very body from the soles of the feet on up, from the crown of the head on down, surrounded by skin and full of various kinds of unclean things: ‘In this body there are head hairs, body hairs, nails, teeth, skin, flesh, tendons, bones, bone marrow, kidneys, heart, liver, pleura, spleen, lungs, large intestines, small intestines, gorge, feces, bile, phlegm, pus, blood, sweat, fat, tears, skin-oil, saliva, mucus, fluid in the joints, urine.’
“In this way he remains focused internally on the body in and of itself . . . This is how a monk remains focused on the body in and of itself.
“And further . . . just as a dexterous butcher or his apprentice, having killed a cow, would sit at a crossroads cutting it up into pieces, the monk reflects on this very body—however it stands, however it is disposed—in terms of properties: ‘In this body there is the earth property, the liquid property, the fire property, and the wind property.’
“In this way he remains focused internally on the body in and of itself . . . This is how a monk remains focused on the body in and of itself.
“And further, as if he were to see a corpse cast away in a charnel ground—one day, two days, three days dead—bloated, livid, and festering, he applies it to this very body, ‘This body, too: Such is its nature, such is its future, such its unavoidable fate.’
“In this way he remains focused internally on the body in and of itself . . . This is how a monk remains focused on the body in and of itself.
“In this way he remains focused internally on the body in and of itself, or externally on the body in and of itself, or both internally and externally on the body in and of itself. Or he remains focused on the phenomenon of origination [Pali samudaya, referring not to the simple arising of something, but to the processes that cause it to arise] with regard to the body, on the phenomenon of passing away with regard to the body, or on the phenomenon of origination and passing away with regard to the body. Or his mindfulness that ‘There is a body’ is maintained to the extent of knowledge and remembrance. And he remains independent, unsustained by [not clinging to] anything in the world. This is how a monk remains focused on the body in and of itself.
“And further, when walking, the monk discerns, ‘I am walking.’ When standing, he discerns, ‘I am standing.’ When sitting, he discerns, ‘I am sitting.’ When lying down, he discerns, ‘I am lying down.’ Or however his body is disposed, that is how he discerns it.
“In this way he remains focused internally on the body in and of itself . . . This is how a monk remains focused on the body in and of itself.
“And further, when going forward and returning, he makes himself fully alert; when looking toward and looking away . . . when flexing and extending his limbs… when carrying his outer cloak, his upper robe, and his bowl . . . when eating, drinking, chewing, and savoring . . . when urinating and defecating . . . when walking, standing, sitting, falling asleep, waking up, talking, and remaining silent, he makes himself fully alert.
“In this way he remains focused internally on the body in and of itself . . . This is how a monk remains focused on the body in and of itself.
“And further . . . just as if a sack with openings at both ends were full of various kinds of grain—wheat, rice, mung beans, kidney beans, sesame seeds, husked rice—and a man with good eyesight, pouring it out, were to reflect, ‘This is wheat. This is rice. These are mung beans. These are kidney beans. These are sesame seeds. This is husked rice,’ in the same way, the monk reflects on this very body from the soles of the feet on up, from the crown of the head on down, surrounded by skin and full of various kinds of unclean things: ‘In this body there are head hairs, body hairs, nails, teeth, skin, flesh, tendons, bones, bone marrow, kidneys, heart, liver, pleura, spleen, lungs, large intestines, small intestines, gorge, feces, bile, phlegm, pus, blood, sweat, fat, tears, skin-oil, saliva, mucus, fluid in the joints, urine.’
“In this way he remains focused internally on the body in and of itself . . . This is how a monk remains focused on the body in and of itself.
“And further . . . just as a dexterous butcher or his apprentice, having killed a cow, would sit at a crossroads cutting it up into pieces, the monk reflects on this very body—however it stands, however it is disposed—in terms of properties: ‘In this body there is the earth property, the liquid property, the fire property, and the wind property.’
“In this way he remains focused internally on the body in and of itself . . . This is how a monk remains focused on the body in and of itself.
“And further, as if he were to see a corpse cast away in a charnel ground—one day, two days, three days dead—bloated, livid, and festering, he applies it to this very body, ‘This body, too: Such is its nature, such is its future, such its unavoidable fate.’
“In this way he remains focused internally on the body in and of itself . . . This is how a monk remains focused on the body in and of itself.
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“Or again, as if he were to see a corpse cast away in a charnel ground, being chewed by crows, being chewed by vultures, being chewed by hawks, being chewed by dogs, being chewed by hyenas, being chewed by various other creatures . . . a skeleton smeared with flesh and blood, connected with tendons . . . a fleshless skeleton smeared with blood, connected with tendons . . . a skeleton without flesh or blood, connected with tendons . . . bones detached from their tendons, scattered in all directions—here a hand bone, there a foot bone, here a shin bone, there a thigh bone, here a hip bone, there a back bone, here a rib, there a chest bone, here a shoulder bone, there a neck bone, here a jaw bone, there a tooth, here a skull . . . the bones whitened, somewhat like the color of shells . . . the bones piled up, more than a year old . . . the bones decomposed into a powder: He applies it to this very body, ‘This body, too: Such is its nature, such is its future, such its unavoidable fate.’
“In this way he remains focused internally on the body in and of itself, or externally on the body in and of itself, or both internally and externally on the body in and of itself. Or he remains focused on the phenomenon of origination with regard to the body, on the phenomenon of passing away with regard to the body, or on the phenomenon of origination and passing away with regard to the body. Or his mindfulness that ‘There is a body’ is maintained to the extent of knowledge and remembrance. And he remains independent, unsustained by [not clinging to] anything in the world. This is how a monk remains focused on the body in and of itself.
FEELINGS
“And how does a monk remain focused on feelings in and of themselves? There is the case where a monk, when feeling a painful feeling, discerns, ‘I am feeling a painful feeling.’ When feeling a pleasant feeling, he discerns, ‘I am feeling a pleasant feeling.’ When feeling a neither-painful-nor-pleasant feeling, he discerns, ‘I am feeling a neither-painful-nor-pleasant feeling.’
“When feeling a painful feeling of the flesh, he discerns, ‘I am feeling a painful feeling of the flesh.’ When feeling a painful feeling not of the flesh, he discerns, ‘I am feeling a painful feeling not of the flesh.’ When feeling a pleasant feeling of the flesh, he discerns, ‘I am feeling a pleasant feeling of the flesh.’ When feeling a pleasant feeling not of the flesh, he discerns, ‘I am feeling a pleasant feeling not of the flesh.’ When feeling a neither-painful-nor-pleasant feeling of the flesh, he discerns, ‘I am feeling a neither-painful-nor-pleasant feeling of the flesh.’ When feeling a neither-painful-nor-pleasant feeling not of the flesh, he discerns, ‘I am feeling a neither-painful-nor-pleasant feeling not of the flesh.’
[Feelings of the flesh are the simple pains, pleasures, etc., that arise willy-nilly at the senses including the mind as the sixth sense. Feelings not of the flesh are those that you deliberately bring into being with regard to the practice. A pain not of the flesh would be the pain that comes from the thought that you still have further to go in practice and have not yet reached your goal. A pleasure not of the flesh would be the pleasure that comes from getting the mind into a solid state of concentration, called jhana. The Buddha recommends developing both these sorts of feelings—the pain, as a way of motivating yourself to practice more seriously; the pleasure, as a way of giving the mind nourishment and shelter along the path.]
“In this way he remains focused internally on feelings in and of themselves, or externally on feelings in and of themselves, or both internally and externally on feelings in and of themselves. Or he remains focused on the phenomenon of origination with regard to feelings, on the phenomenon of passing away with regard to feelings, or on the phenomenon of origination and passing away with regard to feelings. Or his mindfulness that ‘There are feelings’ is maintained to the extent of knowledge and remembrance.
“In this way he remains focused internally on the body in and of itself, or externally on the body in and of itself, or both internally and externally on the body in and of itself. Or he remains focused on the phenomenon of origination with regard to the body, on the phenomenon of passing away with regard to the body, or on the phenomenon of origination and passing away with regard to the body. Or his mindfulness that ‘There is a body’ is maintained to the extent of knowledge and remembrance. And he remains independent, unsustained by [not clinging to] anything in the world. This is how a monk remains focused on the body in and of itself.
FEELINGS
“And how does a monk remain focused on feelings in and of themselves? There is the case where a monk, when feeling a painful feeling, discerns, ‘I am feeling a painful feeling.’ When feeling a pleasant feeling, he discerns, ‘I am feeling a pleasant feeling.’ When feeling a neither-painful-nor-pleasant feeling, he discerns, ‘I am feeling a neither-painful-nor-pleasant feeling.’
“When feeling a painful feeling of the flesh, he discerns, ‘I am feeling a painful feeling of the flesh.’ When feeling a painful feeling not of the flesh, he discerns, ‘I am feeling a painful feeling not of the flesh.’ When feeling a pleasant feeling of the flesh, he discerns, ‘I am feeling a pleasant feeling of the flesh.’ When feeling a pleasant feeling not of the flesh, he discerns, ‘I am feeling a pleasant feeling not of the flesh.’ When feeling a neither-painful-nor-pleasant feeling of the flesh, he discerns, ‘I am feeling a neither-painful-nor-pleasant feeling of the flesh.’ When feeling a neither-painful-nor-pleasant feeling not of the flesh, he discerns, ‘I am feeling a neither-painful-nor-pleasant feeling not of the flesh.’
[Feelings of the flesh are the simple pains, pleasures, etc., that arise willy-nilly at the senses including the mind as the sixth sense. Feelings not of the flesh are those that you deliberately bring into being with regard to the practice. A pain not of the flesh would be the pain that comes from the thought that you still have further to go in practice and have not yet reached your goal. A pleasure not of the flesh would be the pleasure that comes from getting the mind into a solid state of concentration, called jhana. The Buddha recommends developing both these sorts of feelings—the pain, as a way of motivating yourself to practice more seriously; the pleasure, as a way of giving the mind nourishment and shelter along the path.]
“In this way he remains focused internally on feelings in and of themselves, or externally on feelings in and of themselves, or both internally and externally on feelings in and of themselves. Or he remains focused on the phenomenon of origination with regard to feelings, on the phenomenon of passing away with regard to feelings, or on the phenomenon of origination and passing away with regard to feelings. Or his mindfulness that ‘There are feelings’ is maintained to the extent of knowledge and remembrance.
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And he remains independent, unsustained by [not clinging to] anything in the world. This is how a monk remains focused on feelings in and of themselves.
MIND
“And how does a monk remain focused on the mind in and of itself? There is the case where a monk, when the mind has passion, discerns, ‘The mind has passion.’ When the mind is without passion, he discerns, ‘The mind is without passion.’ When the mind has aversion, he discerns, ‘The mind has aversion.’ When the mind is without aversion, he discerns, ‘The mind is without aversion.’ When the mind has delusion, he discerns, ‘The mind has delusion.’ When the mind is without delusion, he discerns, ‘The mind is without delusion.’
“When the mind is constricted, he discerns, ‘The mind is constricted [sluggish].’ When the mind is scattered, he discerns, ‘The mind is scattered.’ When the mind is enlarged, he discerns, ‘The mind is enlarged. When the mind is not enlarged, he discerns that the mind is not enlarged. When the mind is surpassed, he discerns, ‘The mind is surpassed.’ When the mind is unsurpassed, he discerns, ‘The mind is unsurpassed.’ When the mind is concentrated, he discerns, ‘The mind is concentrated.’ When the mind is not concentrated, he discerns, ‘The mind is not concentrated.’ When the mind is released, he discerns, ‘The mind is released.’ When the mind is not released, he discerns, ‘The mind is not released.’
“In this way he remains focused internally on the mind in and of itself, or externally on the mind in and of itself, or both internally and externally on the mind in and of itself. Or he remains focused on the phenomenon of origination with regard to the mind, on the phenomenon of passing away with regard to the mind, or on the phenomenon of origination and passing away with regard to the mind. Or his mindfulness that ‘There is a mind’ is maintained to the extent of knowledge and remembrance. And he remains independent, unsustained by [not clinging to] anything in the world. This is how a monk remains focused on the mind in and of itself.
MENTAL QUALITIES
“And how does a monk remain focused on mental qualities in and of themselves?
“There is the case where a monk remains focused on mental qualities in and of themselves with reference to the five hindrances. And how does a monk remain focused on mental qualities in and of themselves with reference to the five hindrances? There is the case where, there being sensual desire present within, a monk discerns, ‘There is sensual desire present within me.’ Or, there being no sensual desire present within, he discerns, ‘There is no sensual desire present within me.’ He discerns how there is the arising of unarisen sensual desire. And he discerns how there is the abandoning of sensual desire once it has arisen. And he discerns how there is no further appearance in the future of sensual desire that has been abandoned. [The same formula is repeated for the remaining hindrances: ill will, sloth and drowsiness, restlessness and anxiety, and uncertainty.]
“In this way he remains focused internally on mental qualities in and of themselves . . . This is how a monk remains focused on mental qualities in and of themselves with reference to the five hindrances.
“And further, the monk remains focused on mental qualities in and of themselves with reference to the five clinging-aggregates. And how does a monk remain focused on mental qualities in and of themselves with reference to the five clinging-aggregates? There is the case where a monk [discerns]: ‘Such is form, such its origination, such its disappearance. Such is feeling . . . Such is perception . . . Such are fabrications . . . Such is consciousness, such its origination, such its disappearance.’
“In this way he remains focused internally on mental qualities in and of themselves . . . This is how a monk remains focused on mental qualities in and of themselves with reference to the five clinging-aggregates.
MIND
“And how does a monk remain focused on the mind in and of itself? There is the case where a monk, when the mind has passion, discerns, ‘The mind has passion.’ When the mind is without passion, he discerns, ‘The mind is without passion.’ When the mind has aversion, he discerns, ‘The mind has aversion.’ When the mind is without aversion, he discerns, ‘The mind is without aversion.’ When the mind has delusion, he discerns, ‘The mind has delusion.’ When the mind is without delusion, he discerns, ‘The mind is without delusion.’
“When the mind is constricted, he discerns, ‘The mind is constricted [sluggish].’ When the mind is scattered, he discerns, ‘The mind is scattered.’ When the mind is enlarged, he discerns, ‘The mind is enlarged. When the mind is not enlarged, he discerns that the mind is not enlarged. When the mind is surpassed, he discerns, ‘The mind is surpassed.’ When the mind is unsurpassed, he discerns, ‘The mind is unsurpassed.’ When the mind is concentrated, he discerns, ‘The mind is concentrated.’ When the mind is not concentrated, he discerns, ‘The mind is not concentrated.’ When the mind is released, he discerns, ‘The mind is released.’ When the mind is not released, he discerns, ‘The mind is not released.’
“In this way he remains focused internally on the mind in and of itself, or externally on the mind in and of itself, or both internally and externally on the mind in and of itself. Or he remains focused on the phenomenon of origination with regard to the mind, on the phenomenon of passing away with regard to the mind, or on the phenomenon of origination and passing away with regard to the mind. Or his mindfulness that ‘There is a mind’ is maintained to the extent of knowledge and remembrance. And he remains independent, unsustained by [not clinging to] anything in the world. This is how a monk remains focused on the mind in and of itself.
MENTAL QUALITIES
“And how does a monk remain focused on mental qualities in and of themselves?
“There is the case where a monk remains focused on mental qualities in and of themselves with reference to the five hindrances. And how does a monk remain focused on mental qualities in and of themselves with reference to the five hindrances? There is the case where, there being sensual desire present within, a monk discerns, ‘There is sensual desire present within me.’ Or, there being no sensual desire present within, he discerns, ‘There is no sensual desire present within me.’ He discerns how there is the arising of unarisen sensual desire. And he discerns how there is the abandoning of sensual desire once it has arisen. And he discerns how there is no further appearance in the future of sensual desire that has been abandoned. [The same formula is repeated for the remaining hindrances: ill will, sloth and drowsiness, restlessness and anxiety, and uncertainty.]
“In this way he remains focused internally on mental qualities in and of themselves . . . This is how a monk remains focused on mental qualities in and of themselves with reference to the five hindrances.
“And further, the monk remains focused on mental qualities in and of themselves with reference to the five clinging-aggregates. And how does a monk remain focused on mental qualities in and of themselves with reference to the five clinging-aggregates? There is the case where a monk [discerns]: ‘Such is form, such its origination, such its disappearance. Such is feeling . . . Such is perception . . . Such are fabrications . . . Such is consciousness, such its origination, such its disappearance.’
“In this way he remains focused internally on mental qualities in and of themselves . . . This is how a monk remains focused on mental qualities in and of themselves with reference to the five clinging-aggregates.
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“And further, the monk remains focused on mental qualities in and of themselves with reference to the sixfold internal and external sense media. And how does a monk remain focused on mental qualities in and of themselves with reference to the sixfold internal and external sense media? There is the case where he discerns the eye, he discerns forms, he discerns the fetter that arises dependent on both. He discerns how there is the arising of an unarisen fetter. And he discerns how there is the abandoning of a fetter once it has arisen. And he discerns how there is no further appearance in the future of a fetter that has been abandoned. [The same formula is repeated for the remaining sense media: ear, nose, tongue, body, and intellect.]
“In this way he remains focused internally on mental qualities in and of themselves . . . This is how a monk remains focused on mental qualities in and of themselves with reference to the sixfold internal and external sense media.
“And further, the monk remains focused on mental qualities in and of themselves with reference to the seven factors for awakening. And how does a monk remain focused on mental qualities in and of themselves with reference to the seven factors for awakening? There is the case where, there being mindfulness as a factor for awakening present within, he discerns, ‘Mindfulness as a factor for awakening is present within me.’ Or, there being no mindfulness as a factor for awakening present within, he discerns, ‘Mindfulness as a factor for awakening is not present within me.’ He discerns how there is the arising of unarisen mindfulness as a factor for awakening. And he discerns how there is the culmination of the development of mindfulness as a factor for awakening once it has arisen. [The same formula is repeated for the remaining factors for awakening: analysis of qualities, persistence, rapture, calm, concentration, and equanimity.]
“In this way he remains focused internally on mental qualities in and of themselves . . . This is how a monk remains focused on mental qualities in and of themselves with reference to the seven factors for awakening.
“And further, the monk remains focused on mental qualities in and of themselves with reference to the four noble truths. And how does a monk remain focused on mental qualities in and of themselves with reference to the four noble truths? There is the case where he discerns, as it has come to be, that ‘This is stress . . .This is the origination of stress . . . This is the cessation of stress . . . This is the way leading to the cessation of stress.’
“In this way he remains focused internally on mental qualities in and of themselves, or externally on mental qualities in and of themselves, or both internally and externally on mental qualities in and of themselves. Or he remains focused on the phenomenon of origination with regard to mental qualities, on the phenomenon of passing away with regard to mental qualities, or on the phenomenon of origination and passing away with regard to mental qualities. Or his mindfulness that ‘There are mental qualities’ is maintained to the extent of knowledge and remembrance. And he remains independent, unsustained by [not clinging to] anything in the world. This is how a monk remains focused on mental qualities in and of themselves with reference to the four noble truths.
CONCLUSION
“Now, if anyone would develop these four establishings of mindfulness in this way for seven years, one of two fruits can be expected for him: either gnosis [full awakening] right here and now, or—if there be any remnant of clinging-sustenance—non-return. [There are four levels of awakening. Non-return—in which you are not destined to be born again in the human world, and will reach unbinding in one of the higher heavens—is the third of the four.]
“In this way he remains focused internally on mental qualities in and of themselves . . . This is how a monk remains focused on mental qualities in and of themselves with reference to the sixfold internal and external sense media.
“And further, the monk remains focused on mental qualities in and of themselves with reference to the seven factors for awakening. And how does a monk remain focused on mental qualities in and of themselves with reference to the seven factors for awakening? There is the case where, there being mindfulness as a factor for awakening present within, he discerns, ‘Mindfulness as a factor for awakening is present within me.’ Or, there being no mindfulness as a factor for awakening present within, he discerns, ‘Mindfulness as a factor for awakening is not present within me.’ He discerns how there is the arising of unarisen mindfulness as a factor for awakening. And he discerns how there is the culmination of the development of mindfulness as a factor for awakening once it has arisen. [The same formula is repeated for the remaining factors for awakening: analysis of qualities, persistence, rapture, calm, concentration, and equanimity.]
“In this way he remains focused internally on mental qualities in and of themselves . . . This is how a monk remains focused on mental qualities in and of themselves with reference to the seven factors for awakening.
“And further, the monk remains focused on mental qualities in and of themselves with reference to the four noble truths. And how does a monk remain focused on mental qualities in and of themselves with reference to the four noble truths? There is the case where he discerns, as it has come to be, that ‘This is stress . . .This is the origination of stress . . . This is the cessation of stress . . . This is the way leading to the cessation of stress.’
“In this way he remains focused internally on mental qualities in and of themselves, or externally on mental qualities in and of themselves, or both internally and externally on mental qualities in and of themselves. Or he remains focused on the phenomenon of origination with regard to mental qualities, on the phenomenon of passing away with regard to mental qualities, or on the phenomenon of origination and passing away with regard to mental qualities. Or his mindfulness that ‘There are mental qualities’ is maintained to the extent of knowledge and remembrance. And he remains independent, unsustained by [not clinging to] anything in the world. This is how a monk remains focused on mental qualities in and of themselves with reference to the four noble truths.
CONCLUSION
“Now, if anyone would develop these four establishings of mindfulness in this way for seven years, one of two fruits can be expected for him: either gnosis [full awakening] right here and now, or—if there be any remnant of clinging-sustenance—non-return. [There are four levels of awakening. Non-return—in which you are not destined to be born again in the human world, and will reach unbinding in one of the higher heavens—is the third of the four.]
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“Let alone seven years. If anyone would develop these four establishings of mindfulness in this way for six years . . . five . . . four . . . three . . . two years . . . one year . . . seven months . . . six months . . . five . . . four . . . three . . . two months . . . one month . . . half a month, one of two fruits can be expected for him: either gnosis right here and now, or—if there be any remnant of clinging-sustenance—non-return.
“Let alone half a month. If anyone would develop these four establishings of mindfulness in this way for seven days, one of two fruits can be expected for him: either gnosis right here and now, or—if there be any remnant of clinging-sustenance—non-return.
“‘This is the direct path for the purification of beings, for the overcoming of sorrow and lamentation, for the disappearance of pain and distress, for the attainment of the right method, and for the realization of unbinding—in other words, the four establishings of mindfulness.’ Thus was it said, and in reference to this was it said.”
That is what the Blessed One said. Gratified, the monks delighted in the Blessed One’s words.
For more on mindfulness practice, see suttas MN 2, MN 101, MN 118; Samyutta Nikaya [SN] 16:2; or Anguttara Nikaya [AN] 4:245, and AN 8:70—all available at
www.dhammatalks.org
Thanissaro Bhikkhu has also written two books on the topic: The Karma of Mindfulness and Right Mindfulness.
Thanissaro Bhikkhu is an American Theravada Buddhist monk trained in the Thai Forest Tradition. He currently serves as abbot of the Metta Forest Monastery in San Diego County, California and is a frequent contributor to Tricycle. His latest book is Good Heart, Good Mind: The Practice of the Ten Perfections. Thanissaro Bhikkhu’s talks, writings, and translations are all freely available at his website, dhammatalks.org.
“Let alone half a month. If anyone would develop these four establishings of mindfulness in this way for seven days, one of two fruits can be expected for him: either gnosis right here and now, or—if there be any remnant of clinging-sustenance—non-return.
“‘This is the direct path for the purification of beings, for the overcoming of sorrow and lamentation, for the disappearance of pain and distress, for the attainment of the right method, and for the realization of unbinding—in other words, the four establishings of mindfulness.’ Thus was it said, and in reference to this was it said.”
That is what the Blessed One said. Gratified, the monks delighted in the Blessed One’s words.
For more on mindfulness practice, see suttas MN 2, MN 101, MN 118; Samyutta Nikaya [SN] 16:2; or Anguttara Nikaya [AN] 4:245, and AN 8:70—all available at
www.dhammatalks.org
Thanissaro Bhikkhu has also written two books on the topic: The Karma of Mindfulness and Right Mindfulness.
Thanissaro Bhikkhu is an American Theravada Buddhist monk trained in the Thai Forest Tradition. He currently serves as abbot of the Metta Forest Monastery in San Diego County, California and is a frequent contributor to Tricycle. His latest book is Good Heart, Good Mind: The Practice of the Ten Perfections. Thanissaro Bhikkhu’s talks, writings, and translations are all freely available at his website, dhammatalks.org.
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Free Buddha Dharma ebook
The life of the Buddha
By Rev. Siridhamma
The Maha Bodhi Society, Bangalore, and Mahabodhi International Meditation Centre at Leh, Ladakh, are engaged in popularizing the Teaching of the Buddha. Besides meditation courses, we are administering several projects of social service, of which education is one. We have established schools at Bangalore, Mysore and Ladakh.
In these schools, students, besides the standard scholastic education, are given sound training in moral education and in the basic Buddhist culture. For this "The LifeoftheBuddha' in two parts published by the Buddhist Missionary Society, Kuala Lumpur, was found to be ideal for use as a test book, because of the simple and lucid narration of the life of the Buddha. The presentation is not only inspiring but effectively brings out the fundamental teachings of the Buddha.
We are grateful to the Ven. K.Sri Dhammananda, founder President of the Buddhist Missionary Society, Kuala Lumpur, for very kindly according his permission to reprint 'The Life of the Buddha'. We are, further, obliged to the Corporate Body of the Buddha Educational Foundation, Taipei, Taiwan, for their generosity in reprinting this book free of cost.
Free download here:
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=============
The life of the Buddha
By Rev. Siridhamma
The Maha Bodhi Society, Bangalore, and Mahabodhi International Meditation Centre at Leh, Ladakh, are engaged in popularizing the Teaching of the Buddha. Besides meditation courses, we are administering several projects of social service, of which education is one. We have established schools at Bangalore, Mysore and Ladakh.
In these schools, students, besides the standard scholastic education, are given sound training in moral education and in the basic Buddhist culture. For this "The LifeoftheBuddha' in two parts published by the Buddhist Missionary Society, Kuala Lumpur, was found to be ideal for use as a test book, because of the simple and lucid narration of the life of the Buddha. The presentation is not only inspiring but effectively brings out the fundamental teachings of the Buddha.
We are grateful to the Ven. K.Sri Dhammananda, founder President of the Buddhist Missionary Society, Kuala Lumpur, for very kindly according his permission to reprint 'The Life of the Buddha'. We are, further, obliged to the Corporate Body of the Buddha Educational Foundation, Taipei, Taiwan, for their generosity in reprinting this book free of cost.
Free download here:
http://ftp.budaedu.org/ebooks/pdf/EN024.pdf
=============
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Dhammapada Verse 42
Nandagopalaka Vatthu
Diso1 disam yam tam kariya
veri va pana verinam
micchapanihitam cittam
papiyo nam tato kare.
Verse 42: A thief may harm a thief; an enemy may harm an enemy; but a wrongly directed mind can do oneself far greater harm.2
1. diso: lit.; an enemy; a thief in this context. (The Commentary)
2. According to the Commentary, the mind, wrongly set on the ten-fold evil path, will cause ruin and destruction not only in this life, but also, even in a hundred. thousand future existences in Apaya.
The Story of Nanda, the Herdsman
While on a visit to a village in the kingdom of Kosala, the Buddha uttered Verse (42) of this book, with reference to Nanda, the herdsman.
Nanda was a herdsman who looked after the cows of Anathapindika. Although only a herdsman, he had some means of his own. Occasionally, he would go to the house of Anathapindika and there he sometimes met the Buddha and listened to his discourses. Nanda requested the Buddha to pay a visit to his house. But the Buddha did not go to Nanda's house immediately, saying that it was not yet time.
After some time, while travelling with his followers, the Buddha went off his route to visit Nanda, knowing that the time was ripe for Nanda to receive his teaching properly. Nanda respectfully received the Buddha and his followers; he served them milk and milk products and other choice food for seven days. On the last day, after hearing the discourse given by the Buddha, Nanda attained Sotapatti Fruition. As the Buddha was leaving that day, Nanda carrying the bowl of the Buddha, followed him for some distance, paid obeisance and turned back to go home.
At that instant, a hunter who was an old enemy of Nanda, shot him down. The bhikkhus who were following the Buddha, saw Nanda lying dead. They reported the matter to the Buddha, saying, "Venerable Sir, because you came here, Nanda who made great offerings to you and accompanied you on your return was killed as he was turning back to go home." To them, the Buddha replied, "Bhikkhus, whether I came here or not, there was no escape from death for him, as a wrongly directed mind can do oneself much greater harm than an enemy or a thief can."
Then the Buddha spoke in verse as follows:
Verse 42: A thief may harm a thief; an enemy may harm an enemy; but a wrongly directed mind can do oneself far greater harm.
Tibetan Buddhism - Vajrayana, Tantrayana and esoteric Buddhism channel:
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Nandagopalaka Vatthu
Diso1 disam yam tam kariya
veri va pana verinam
micchapanihitam cittam
papiyo nam tato kare.
Verse 42: A thief may harm a thief; an enemy may harm an enemy; but a wrongly directed mind can do oneself far greater harm.2
1. diso: lit.; an enemy; a thief in this context. (The Commentary)
2. According to the Commentary, the mind, wrongly set on the ten-fold evil path, will cause ruin and destruction not only in this life, but also, even in a hundred. thousand future existences in Apaya.
The Story of Nanda, the Herdsman
While on a visit to a village in the kingdom of Kosala, the Buddha uttered Verse (42) of this book, with reference to Nanda, the herdsman.
Nanda was a herdsman who looked after the cows of Anathapindika. Although only a herdsman, he had some means of his own. Occasionally, he would go to the house of Anathapindika and there he sometimes met the Buddha and listened to his discourses. Nanda requested the Buddha to pay a visit to his house. But the Buddha did not go to Nanda's house immediately, saying that it was not yet time.
After some time, while travelling with his followers, the Buddha went off his route to visit Nanda, knowing that the time was ripe for Nanda to receive his teaching properly. Nanda respectfully received the Buddha and his followers; he served them milk and milk products and other choice food for seven days. On the last day, after hearing the discourse given by the Buddha, Nanda attained Sotapatti Fruition. As the Buddha was leaving that day, Nanda carrying the bowl of the Buddha, followed him for some distance, paid obeisance and turned back to go home.
At that instant, a hunter who was an old enemy of Nanda, shot him down. The bhikkhus who were following the Buddha, saw Nanda lying dead. They reported the matter to the Buddha, saying, "Venerable Sir, because you came here, Nanda who made great offerings to you and accompanied you on your return was killed as he was turning back to go home." To them, the Buddha replied, "Bhikkhus, whether I came here or not, there was no escape from death for him, as a wrongly directed mind can do oneself much greater harm than an enemy or a thief can."
Then the Buddha spoke in verse as follows:
Verse 42: A thief may harm a thief; an enemy may harm an enemy; but a wrongly directed mind can do oneself far greater harm.
Tibetan Buddhism - Vajrayana, Tantrayana and esoteric Buddhism channel:
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Dhammapada Verse 43
Soreyya Vatthu
Na tam mata pita kayira
anne vapi ca nataka
sammapanihitam cittam
seyyaso1naim tato kare.
Verse 43: Not a mother, nor a father, nor any other relative can do more for the well-being of one than a rightly-directed mind can.
1. seyyaso: still better; here it means much better service; because it (the rightly-directed mind) can lead one to the well-being of a man and of a deva and even to the realization of Nibbana.
The Story of Soreyya
While residing at the Jetavana monastery, the Buddha uttered Verse (43) of this book, with reference to Soreyya, the son of a rich man of Soreyya city.
On one occasion, Soreyya accompanied by a friend and some attendants was going out in a luxurious carriage for a bath. At that moment, Thera Mahakaccayana was adjusting his robes outside the city, as he was going into the city of Soreyya for alms-food. The youth Soreyya, seeing the golden complexion of the thera, thought, "How I wish the thera were my wife, or else that the complexion of my wife were like that of his." As the wish arose in him, his sex changed and he became a woman. Very much ashamed, he got down from the carriage and ran away, taking the road to Taxila. His companions missing him, looked for him, but could not find him.
Soreyya, now a woman, offered her signet ring to some people going to Taxila, to allow her to go along with them in their carriage. On arrival at Taxila, her companions told a young rich man of Taxila about the lady who came along with them. The young rich man, finding her to be very beautiful and of a suitable age for him, married her. As a result of this marriage two sons were born; there were also two sons from the previous marriage of Soreyya as a man.
One day, a rich man's son from the city of Soreyya came to Taxila with five hundred carts. Lady-Soreyya recognizing him to be an old friend sent for him. The man from Soreyya city was surprised that he was invited, because he did not know the lady who invited him. He told the lady-Soreyya that he did not know her, and asked her whether she knew him. She answered that she knew him and also enquired after the health of her family and other people in Soreyya city. The man from Soreyya city next told her about the rich man's son who disappeared mysteriously while going out for a bath. Then the Lady-Soreyya revealed her identity and related all that had happened, about the wrongful thoughts with regard to Thera Mahakaccayana, about the change of sex, and her marriage to the young rich man of Taxila. The man from the city of Soreyya then advised the lady-Soreyya to ask pardon of the thera. Thera Mahakaccayana was accordingly invited to the home of Soreyya and alms-food was offered to him. After the meal, the lady-Soreyya was brought to the presence of the thera, and the man from Soreyya told the thera that the lady was at one time the son of a rich man from Soreyya city. He then explained to the thera how Soreyya was turned into a female on account of his wrongful thoughts towards the respected thera. Lady-Soreyya then respectfully asked pardon of Thera Mahakaccayana. The thera then said, "Get up, I forgive you." As soon as these words were spoken, the woman was changed back to a man. Soreyya then pondered how within a single existence and with a single body he had undergone change of sex and how sons were born to him, etc. And feeling very weary and repulsive of all these things, he decided to leave the household life and joined the Order under the thera.
After that, he was often asked, "Whom do you love more, the two sons you had as a man or the other two you had as a wife?" To them, he would answer that his love for those born of the womb was greater. This question was put to him so often, he felt very much annoyed and ashamed. So he stayed by himself and with diligence, contemplated the decay and dissolution of the body. He soon attained arahatship together with the Analytical Insight.
Soreyya Vatthu
Na tam mata pita kayira
anne vapi ca nataka
sammapanihitam cittam
seyyaso1naim tato kare.
Verse 43: Not a mother, nor a father, nor any other relative can do more for the well-being of one than a rightly-directed mind can.
1. seyyaso: still better; here it means much better service; because it (the rightly-directed mind) can lead one to the well-being of a man and of a deva and even to the realization of Nibbana.
The Story of Soreyya
While residing at the Jetavana monastery, the Buddha uttered Verse (43) of this book, with reference to Soreyya, the son of a rich man of Soreyya city.
On one occasion, Soreyya accompanied by a friend and some attendants was going out in a luxurious carriage for a bath. At that moment, Thera Mahakaccayana was adjusting his robes outside the city, as he was going into the city of Soreyya for alms-food. The youth Soreyya, seeing the golden complexion of the thera, thought, "How I wish the thera were my wife, or else that the complexion of my wife were like that of his." As the wish arose in him, his sex changed and he became a woman. Very much ashamed, he got down from the carriage and ran away, taking the road to Taxila. His companions missing him, looked for him, but could not find him.
Soreyya, now a woman, offered her signet ring to some people going to Taxila, to allow her to go along with them in their carriage. On arrival at Taxila, her companions told a young rich man of Taxila about the lady who came along with them. The young rich man, finding her to be very beautiful and of a suitable age for him, married her. As a result of this marriage two sons were born; there were also two sons from the previous marriage of Soreyya as a man.
One day, a rich man's son from the city of Soreyya came to Taxila with five hundred carts. Lady-Soreyya recognizing him to be an old friend sent for him. The man from Soreyya city was surprised that he was invited, because he did not know the lady who invited him. He told the lady-Soreyya that he did not know her, and asked her whether she knew him. She answered that she knew him and also enquired after the health of her family and other people in Soreyya city. The man from Soreyya city next told her about the rich man's son who disappeared mysteriously while going out for a bath. Then the Lady-Soreyya revealed her identity and related all that had happened, about the wrongful thoughts with regard to Thera Mahakaccayana, about the change of sex, and her marriage to the young rich man of Taxila. The man from the city of Soreyya then advised the lady-Soreyya to ask pardon of the thera. Thera Mahakaccayana was accordingly invited to the home of Soreyya and alms-food was offered to him. After the meal, the lady-Soreyya was brought to the presence of the thera, and the man from Soreyya told the thera that the lady was at one time the son of a rich man from Soreyya city. He then explained to the thera how Soreyya was turned into a female on account of his wrongful thoughts towards the respected thera. Lady-Soreyya then respectfully asked pardon of Thera Mahakaccayana. The thera then said, "Get up, I forgive you." As soon as these words were spoken, the woman was changed back to a man. Soreyya then pondered how within a single existence and with a single body he had undergone change of sex and how sons were born to him, etc. And feeling very weary and repulsive of all these things, he decided to leave the household life and joined the Order under the thera.
After that, he was often asked, "Whom do you love more, the two sons you had as a man or the other two you had as a wife?" To them, he would answer that his love for those born of the womb was greater. This question was put to him so often, he felt very much annoyed and ashamed. So he stayed by himself and with diligence, contemplated the decay and dissolution of the body. He soon attained arahatship together with the Analytical Insight.
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When the old question was next put to him he replied that he had no affection for any one in particular. Other bhikkhus hearing him thought he must be telling a lie. When reported about Soreyya giving a different answer, the Buddha said, "My son is not telling lies, he is speaking the truth. His answer now is different because he has now realized arahatship and so has no more affection for anyone in particular. By his well-directed mind my son has brought about in himself a well-being which neither the father nor the mother can bestow on him."
Then the Buddha spoke in verse as follows:
Verse 43: Not a mother, nor a father, nor any other relative can do more for the well-being of one than a rightly-directed mind can.
At the end of the discourse many attained Sotapatti Fruition.
End of Chapter Three: The Mind (Cittavagga)
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Then the Buddha spoke in verse as follows:
Verse 43: Not a mother, nor a father, nor any other relative can do more for the well-being of one than a rightly-directed mind can.
At the end of the discourse many attained Sotapatti Fruition.
End of Chapter Three: The Mind (Cittavagga)
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====================
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Dhammapada Verses 44 and 45
Pancasatabhikkhu Vatthu
Ko imam pathavim vicessati
yamalokanca imam sadevakam
ko dhammapadam sudesitam1
kusalo pupphamiva pacessati.
Sekho pathavim vicessati
yamalokanca imam sadevakam
sekho dhammapadam sudesitam
kusalo pupphamiva pacessati.
Verse 44: Who shall examine this earth (i.e., this body), the world of Yama (i.e., the four Apayas) and the world of man together with the world of devas? Who shall examine the well-taught Path of Virtue (Dhammapada) as an expert florist picks and chooses flowers?
Verse 45: The Ariya Sekha2 shall examine this earth (i.e., the body), the world of Yama (i.e., the four Apayas) and the world of man together with the world of devas. The Ariya Sekha shall examine the well-taught Path of Virtue (Dhammapada) as an expert florist picks and chooses flowers.
1. dhammapadam sudesitam: the well-taught Path of Virtue; here it means the thirty-seven Factors of Enlightenment (Bodhipakkhiya Dhamma).
2. sekho/sekhapuggala: one who is practising the Dhamma, and has entered the Path, but has not yet become an arahat. The term is applied to the first seven ariyapuggalas, the eighth or arahat being asekho.
The Story of Five Hundred Bhikkhus
While residing at the Jetavana monastery, the Buddha uttered Verses (44) and (45) 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, while the bhikkhus were talking about the trip, especially the condition of the land, whether it was level or hilly, or whether the soil was clayey or sandy, red or black, etc., the Buddha came to them. Knowing the subject of their talk, he said to them, "Bhikkhus, the earth you are talking about is external to the body; it is better, indeed, to examine your own body and make preparations (for meditation practice)."
The Buddha then spoke in verse as follows:
Verse 44: Who shall examine this earth (i.e., this body)' the world of Yama (i.e., the four Apayas) and the world of man together with the world of devas? Who shall examine the well-taught Path of Virtue (Dhammapada) as an expert florist picks and chooses flowers?
Verse 45: The Ariya Sekha* shall examine this earth (i.e., the body), the world of Yama (i.e., the four Apayas) and the world of man together with the world of devas. The Ariya Sekha shall examine the well-taught Path of Virtue (Dhammapada) as an expert florist picks and chooses flowers.
At the end of the discourse those five hundred bhikkhus attained arahatship.
* Sekha/Ariya Sekha: one who practises the Dhamma and has entered the Path, but has not yet become an arahat.
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====================
Pancasatabhikkhu Vatthu
Ko imam pathavim vicessati
yamalokanca imam sadevakam
ko dhammapadam sudesitam1
kusalo pupphamiva pacessati.
Sekho pathavim vicessati
yamalokanca imam sadevakam
sekho dhammapadam sudesitam
kusalo pupphamiva pacessati.
Verse 44: Who shall examine this earth (i.e., this body), the world of Yama (i.e., the four Apayas) and the world of man together with the world of devas? Who shall examine the well-taught Path of Virtue (Dhammapada) as an expert florist picks and chooses flowers?
Verse 45: The Ariya Sekha2 shall examine this earth (i.e., the body), the world of Yama (i.e., the four Apayas) and the world of man together with the world of devas. The Ariya Sekha shall examine the well-taught Path of Virtue (Dhammapada) as an expert florist picks and chooses flowers.
1. dhammapadam sudesitam: the well-taught Path of Virtue; here it means the thirty-seven Factors of Enlightenment (Bodhipakkhiya Dhamma).
2. sekho/sekhapuggala: one who is practising the Dhamma, and has entered the Path, but has not yet become an arahat. The term is applied to the first seven ariyapuggalas, the eighth or arahat being asekho.
The Story of Five Hundred Bhikkhus
While residing at the Jetavana monastery, the Buddha uttered Verses (44) and (45) 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, while the bhikkhus were talking about the trip, especially the condition of the land, whether it was level or hilly, or whether the soil was clayey or sandy, red or black, etc., the Buddha came to them. Knowing the subject of their talk, he said to them, "Bhikkhus, the earth you are talking about is external to the body; it is better, indeed, to examine your own body and make preparations (for meditation practice)."
The Buddha then spoke in verse as follows:
Verse 44: Who shall examine this earth (i.e., this body)' the world of Yama (i.e., the four Apayas) and the world of man together with the world of devas? Who shall examine the well-taught Path of Virtue (Dhammapada) as an expert florist picks and chooses flowers?
Verse 45: The Ariya Sekha* shall examine this earth (i.e., the body), the world of Yama (i.e., the four Apayas) and the world of man together with the world of devas. The Ariya Sekha shall examine the well-taught Path of Virtue (Dhammapada) as an expert florist picks and chooses flowers.
At the end of the discourse those five hundred bhikkhus attained arahatship.
* Sekha/Ariya Sekha: one who practises the Dhamma and has entered the Path, but has not yet become an arahat.
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Dhammapada Verse 46
Maricikammatthanika bhikkhu Vatthu
Phepnupamam1 kayamimam viditva
maricidhammam2 abhisambudhano
chetvana marassa papupphakani3
adassanam maccurajassa gacche4
Verse 46: One who knows that this body is impermanent like froth, and comprehends that it is insubstantial like a mirage, will cut the flowers of Mara (i.e., the three kinds of vatta or rounds), and pass out of sight of the King of Death.
1. Phepnupamam: like froth; it means that this body is perishable and impermanent like froth.
2. maricidhammam: lit., mirage + nature; nature of a mirage, i. e., insubstantial like a mirage.
3. marassa papupphakani: flowers or flower-tipped arrows of Mara. These flowers or arrows of Mara represent the tivattam or the three kinds of vattam (rounds), viz., kilesavattam ( the round of moral defilements), kammavattam (the round of volitional action) and vipakavattam (the round of resultant effects). According to the Commentary, this chain or round is broken when cut by the sword of ariya magga nana.
4. adassanam maccurajassa gacche: In this context, out of sight of the King of Death means the realization of Nibbana.
The Story of the Bhikkhu who Contemplates the Body as a Mirage
While residing at the Jetavana monastery, the Buddha uttered Verse (46) of this book, with reference to a certain bhikkhu.
On one occasion, a certain bhikkhu, after taking a subject of meditation from the Buddha, went to the forest. Although he tried hard he made little progress in his meditation; so he decided to go back to the Buddha for further instruction. On his way back he saw a mirage, which, after all, was only an illusive appearance of a sheet of water. At that instant, he came to realize that the body also was insubstantial like a mirage. Thus keeping his mind on the insubstantiality of the body he came to the bank of the river Aciravati. While sitting under a tree close to the river, seeing big froths breaking up, he realized the impermanent nature of the body.
Soon, the Buddha appeared in his vision and said to him, "My son, just as you have realized, this body is impermanent like froth and insubstantial like a mirage."
Then the Buddha spoke in verse as follows:
Verse 46: One who knows that this body is impermanent like froth, and comprehends that it is insubstantial like a mirage will cut the flowers of Mara (i.e., the three kinds of vatta or rounds), and pass out of sight of the King of Death.
At the end of the discourse the bhikkhu attained arahatship.
Buddha dharma teachings channel:
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Maricikammatthanika bhikkhu Vatthu
Phepnupamam1 kayamimam viditva
maricidhammam2 abhisambudhano
chetvana marassa papupphakani3
adassanam maccurajassa gacche4
Verse 46: One who knows that this body is impermanent like froth, and comprehends that it is insubstantial like a mirage, will cut the flowers of Mara (i.e., the three kinds of vatta or rounds), and pass out of sight of the King of Death.
1. Phepnupamam: like froth; it means that this body is perishable and impermanent like froth.
2. maricidhammam: lit., mirage + nature; nature of a mirage, i. e., insubstantial like a mirage.
3. marassa papupphakani: flowers or flower-tipped arrows of Mara. These flowers or arrows of Mara represent the tivattam or the three kinds of vattam (rounds), viz., kilesavattam ( the round of moral defilements), kammavattam (the round of volitional action) and vipakavattam (the round of resultant effects). According to the Commentary, this chain or round is broken when cut by the sword of ariya magga nana.
4. adassanam maccurajassa gacche: In this context, out of sight of the King of Death means the realization of Nibbana.
The Story of the Bhikkhu who Contemplates the Body as a Mirage
While residing at the Jetavana monastery, the Buddha uttered Verse (46) of this book, with reference to a certain bhikkhu.
On one occasion, a certain bhikkhu, after taking a subject of meditation from the Buddha, went to the forest. Although he tried hard he made little progress in his meditation; so he decided to go back to the Buddha for further instruction. On his way back he saw a mirage, which, after all, was only an illusive appearance of a sheet of water. At that instant, he came to realize that the body also was insubstantial like a mirage. Thus keeping his mind on the insubstantiality of the body he came to the bank of the river Aciravati. While sitting under a tree close to the river, seeing big froths breaking up, he realized the impermanent nature of the body.
Soon, the Buddha appeared in his vision and said to him, "My son, just as you have realized, this body is impermanent like froth and insubstantial like a mirage."
Then the Buddha spoke in verse as follows:
Verse 46: One who knows that this body is impermanent like froth, and comprehends that it is insubstantial like a mirage will cut the flowers of Mara (i.e., the three kinds of vatta or rounds), and pass out of sight of the King of Death.
At the end of the discourse the bhikkhu attained arahatship.
Buddha dharma teachings channel:
https://invite.viber.com/?g2=AQAKw1y3rv%2F6sk61PI2W4izuIiaEZj8YZujhY1tSzL%2B07s7rFnVFDAd0bAYFaMLw
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Silavanta Sutta
Commentaries by Mahasi Sayadaw Gyi
Most of the Mahasi Sayadaw’s discourses had been taught in number of places including in the Mahasi Sasana Yeiktha where he had resided. These dhammas that were delivered as discourses had been originally recorded at the time of delivery and thereafter they were transcribed, edited and published as books. He composed a number of books throughout the period of 38 years. So far, we had published over 100 religious text books. Among them we translated the most outstanding discourses into English in order to be studied well by the foreigners.
Mahasi Sayadaw taught on different subjects, usually he based his talks on a discourse given by the Buddha and explained it in detail and also with references to actual practice of meditation.
Here are some selections of his talks, called “Silavanta Sutta”, which was translated into English by U Htin Fatt, and was first published in 1982 by the Mahasi Buddha Sasana Nuggaha Organization.
Sayadaw delivered a lot about how to apply right mindfulness to the practice of meditation and how power of concentration developes with constant practice of vipassana. This book includes about fourteen lectures on “Silavanta Sutta”, covering up to the tenth strength of an Arahat. Also mentioned are the principles to abide in the law of kamma and its results, how to practise the purity of morals, right speech, right action and right livelihood. Sayadaw also described about how important a meditator should observe the five precepts fundamentally and also taught about the stages in which a person attained Arahatship. It also contains instructions to devotees, who pay respectful attention might know correctly the state of Anicca and how to discard the five aggregates of clinging, enabling them to gain enlightenment in insight-knowledge and knowledge of the path which gave the way to Nibbana where all the sufferings cease.
Free download available:
http://www.mediafire.com/file/7m3pva8hx9vj13y/
=============
Silavanta Sutta
Commentaries by Mahasi Sayadaw Gyi
Most of the Mahasi Sayadaw’s discourses had been taught in number of places including in the Mahasi Sasana Yeiktha where he had resided. These dhammas that were delivered as discourses had been originally recorded at the time of delivery and thereafter they were transcribed, edited and published as books. He composed a number of books throughout the period of 38 years. So far, we had published over 100 religious text books. Among them we translated the most outstanding discourses into English in order to be studied well by the foreigners.
Mahasi Sayadaw taught on different subjects, usually he based his talks on a discourse given by the Buddha and explained it in detail and also with references to actual practice of meditation.
Here are some selections of his talks, called “Silavanta Sutta”, which was translated into English by U Htin Fatt, and was first published in 1982 by the Mahasi Buddha Sasana Nuggaha Organization.
Sayadaw delivered a lot about how to apply right mindfulness to the practice of meditation and how power of concentration developes with constant practice of vipassana. This book includes about fourteen lectures on “Silavanta Sutta”, covering up to the tenth strength of an Arahat. Also mentioned are the principles to abide in the law of kamma and its results, how to practise the purity of morals, right speech, right action and right livelihood. Sayadaw also described about how important a meditator should observe the five precepts fundamentally and also taught about the stages in which a person attained Arahatship. It also contains instructions to devotees, who pay respectful attention might know correctly the state of Anicca and how to discard the five aggregates of clinging, enabling them to gain enlightenment in insight-knowledge and knowledge of the path which gave the way to Nibbana where all the sufferings cease.
Free download available:
http://www.mediafire.com/file/7m3pva8hx9vj13y/
=============
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Dhammapada Verse 47
Vitatubha Vatthu
Pupphani heva pacinantam
byasattamanasam naram
suttam gamam mahoghova
maccu adaya gacchati.
Verse 47: Like one who picks and chooses flowers, a man who has his mind attached to sensual pleasures is carried away by Death, just as a great flood sweeps away a sleeping village.
The Story of Vitatubha
While residing at the Jetavana monastery, the Buddha uttered Verse (47) of this book, with reference to Vitatubha, son of King Pasenadi of Kosala.
King Pasenadi of Kosala, wishing to marry into the clan of the Sakyans, sent some emissaries to Kapilavatthu with a request for the hand of one of the Sakyan princesses. Not wishing to offend King Pasenadi, the Sakyan princes replied that they would comply with his request, but instead of a Sakyan princess they sent a very beautiful girl born of King Mahanama and a slave woman. King Pasenadi made that girl one of his chief queens and subsequently she gave birth to a son. This son was named Vitatubha. When the prince was sixteen years old, he was sent on a visit to King Mahanama and the Sakyan princes. There he was received with some hospitality but all the Sakyan princes who were younger than Vitatubha had been sent away to a village, so that they would not have to pay respect to Vitatubha. After staying a few days in Kapilavatthu, Vitatubha and his company left for home. Soon after they left, a slave girl was washing with milk the place where Vitatubha had sat; she was also cursing him, shouting, "This is the place where that son of a slave woman had sat". At that moment, a member of Vitatubha's entourage returned to fetch something which he had left at the place and heard what the slave girl said. The slave girl also told him that Vitatubha's mother, Vasabhakhattiya, was the daughter of a slave girl belonging to Mahanama.
When Vitatubha was told about the above incident, he became wild with rage and declared that one day he would wipe out the whole clan of the Sakyans. True to his word, when Vitatubha became king, he marched on the Sakyan clan and massacred them all, with the exception of a few who were with Mahanama and some others. On their way home, Vitatubha and his army encamped on the sandbank in the river Aciravati. As heavy rain fell in the upper parts of the country on that very night, the river swelled and rushed down with great force carrying away Vitatubha and his army into the ocean.
On hearing about these two tragic incidents, the Buddha explained to the bhikkhus that his relatives, the Sakyan princes, had in one of their previous existences, put poison into the river killing the fishes. It was as a result of that particular action that the Sakyan princes had to die en masse. Then, referring to the incident about Vitatubha and his army, the Buddha said, "As a great flood sweeps away all the villagers in a sleeping village, so also, Death carries away all the creatures hankering after sensual pleasures."
Then the Buddha spoke in verse as follows:
Verse 47: Like one who picks and chooses flowers, a man who has his mind attached to sensual pleasures is carried away by Death, just as a great flood sweeps away a sleeping village.
Words of the Buddha channel:
https://invite.viber.com/?g2=AQAFqzqlj7FmI061PX17rxWMAtZ%2BRuso%2FH2KmHKZSgnv7v9DD8X0bDkKnZDr9JDq
====================
Vitatubha Vatthu
Pupphani heva pacinantam
byasattamanasam naram
suttam gamam mahoghova
maccu adaya gacchati.
Verse 47: Like one who picks and chooses flowers, a man who has his mind attached to sensual pleasures is carried away by Death, just as a great flood sweeps away a sleeping village.
The Story of Vitatubha
While residing at the Jetavana monastery, the Buddha uttered Verse (47) of this book, with reference to Vitatubha, son of King Pasenadi of Kosala.
King Pasenadi of Kosala, wishing to marry into the clan of the Sakyans, sent some emissaries to Kapilavatthu with a request for the hand of one of the Sakyan princesses. Not wishing to offend King Pasenadi, the Sakyan princes replied that they would comply with his request, but instead of a Sakyan princess they sent a very beautiful girl born of King Mahanama and a slave woman. King Pasenadi made that girl one of his chief queens and subsequently she gave birth to a son. This son was named Vitatubha. When the prince was sixteen years old, he was sent on a visit to King Mahanama and the Sakyan princes. There he was received with some hospitality but all the Sakyan princes who were younger than Vitatubha had been sent away to a village, so that they would not have to pay respect to Vitatubha. After staying a few days in Kapilavatthu, Vitatubha and his company left for home. Soon after they left, a slave girl was washing with milk the place where Vitatubha had sat; she was also cursing him, shouting, "This is the place where that son of a slave woman had sat". At that moment, a member of Vitatubha's entourage returned to fetch something which he had left at the place and heard what the slave girl said. The slave girl also told him that Vitatubha's mother, Vasabhakhattiya, was the daughter of a slave girl belonging to Mahanama.
When Vitatubha was told about the above incident, he became wild with rage and declared that one day he would wipe out the whole clan of the Sakyans. True to his word, when Vitatubha became king, he marched on the Sakyan clan and massacred them all, with the exception of a few who were with Mahanama and some others. On their way home, Vitatubha and his army encamped on the sandbank in the river Aciravati. As heavy rain fell in the upper parts of the country on that very night, the river swelled and rushed down with great force carrying away Vitatubha and his army into the ocean.
On hearing about these two tragic incidents, the Buddha explained to the bhikkhus that his relatives, the Sakyan princes, had in one of their previous existences, put poison into the river killing the fishes. It was as a result of that particular action that the Sakyan princes had to die en masse. Then, referring to the incident about Vitatubha and his army, the Buddha said, "As a great flood sweeps away all the villagers in a sleeping village, so also, Death carries away all the creatures hankering after sensual pleasures."
Then the Buddha spoke in verse as follows:
Verse 47: Like one who picks and chooses flowers, a man who has his mind attached to sensual pleasures is carried away by Death, just as a great flood sweeps away a sleeping village.
Words of the Buddha channel:
https://invite.viber.com/?g2=AQAFqzqlj7FmI061PX17rxWMAtZ%2BRuso%2FH2KmHKZSgnv7v9DD8X0bDkKnZDr9JDq
====================
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