<link rel="me" href="https://www.blogger.com/profile/08863818293521831533" /> <meta name='google-adsense-platform-account' content='ca-host-pub-1556223355139109'/> <meta name='google-adsense-platform-domain' content='blogspot.com'/> <!-- data-ad-client=ca-pub-6246449280898074 --> <!-- --><style type="text/css">@import url(https://www.blogger.com/static/v1/v-css/navbar/3334278262-classic.css); div.b-mobile {display:none;} </style> </head> <body><script type="text/javascript"> function setAttributeOnload(object, attribute, val) { if(window.addEventListener) { window.addEventListener('load', function(){ object[attribute] = val; }, false); } else { window.attachEvent('onload', function(){ object[attribute] = val; }); } } </script> <div id="navbar-iframe-container"></div> <script type="text/javascript" src="https://apis.google.com/js/platform.js"></script> <script type="text/javascript"> gapi.load("gapi.iframes:gapi.iframes.style.bubble", function() { if (gapi.iframes && gapi.iframes.getContext) { gapi.iframes.getContext().openChild({ url: 'https://www.blogger.com/navbar.g?targetBlogID\x3d3006674544655205230\x26blogName\x3d%7C%7C%7C%7CT+I+P+I+T+A+K+A%7C%7C%7C%7C\x26publishMode\x3dPUBLISH_MODE_BLOGSPOT\x26navbarType\x3dBLACK\x26layoutType\x3dCLASSIC\x26searchRoot\x3dhttps://tipitaka-pali.blogspot.com/search\x26blogLocale\x3den_US\x26v\x3d2\x26homepageUrl\x3dhttp://tipitaka-pali.blogspot.com/\x26vt\x3d1627188497371051293', where: document.getElementById("navbar-iframe-container"), id: "navbar-iframe" }); } }); </script> <div id="container"> <div id="header"> <h1> <a href="http://tipitaka-pali.blogspot.com/">||||T I P I T A K A||||</a></h1> <span class="desc">For free distribution. 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Thus have I heard. Once the Blessed One was staying at Savatthi, in Jeta's Grove, Anathapindika's monastery. There he addressed the monks thus: "Monks." — "Venerable sir," they replied. The Blessed One said this:<span class="fullpost"><br /><br />2. "Monks, suppose a cloth were stained and dirty, and a dyer dipped it in some dye or other, whether blue or yellow or red or pink, it would take the dye badly and be impure in color. And why is that? Because the cloth was not clean. So too, monks, when the mind is defiled,1 an unhappy destination [in a future existence] may be expected.<br /><br />"Monks, suppose a cloth were clean and bright, and a dyer dipped it in some dye or other, whether blue or yellow or red or pink, it would take the dye well and be pure in color. And why is that? Because the cloth was clean. So too, monks, when the mind is undefiled, a happy destination [in a future existence] may be expected.<br /><br />3. "And what, monks, are the defilements of the mind?2 (1) Covetousness and unrighteous greed are a defilement of the mind; (2) ill will is a defilement of the mind; (3) anger is a defilement of the mind; (4) hostility...(5) denigration...(6) domineering...(7) envy...(8) jealousy...(9) hypocrisy...(10) fraud...(11) obstinacy...(12) presumption...(13) conceit...(14) arrogance...(15) vanity...(16) negligence is a defilement of the mind.3<br /><br />4. "Knowing, monks, covetousness and unrighteous greed to be a defilement of the mind, the monk abandons them.4 Knowing ill will to be a defilement of the mind, he abandons it. Knowing anger to be a defilement of the mind, he abandons it. Knowing hostility to be a defilement of the mind, he abandons it. Knowing denigration to be a defilement of the mind, he abandons it. Knowing domineering to be a defilement of the mind, he abandons it. Knowing envy to be a defilement of the mind, he abandons it. Knowing jealousy to be a defilement of the mind, he abandons it. Knowing hypocrisy to be a defilement of the mind, he abandons it. Knowing fraud to be a defilement of the mind, he abandons it. Knowing obstinacy to be a defilement of the mind, he abandons it. Knowing presumption to be a defilement of the mind, he abandons it. Knowing conceit to be a defilement of the mind, he abandons it. Knowing arrogance to be a defilement of the mind, he abandons it. Knowing vanity to be a defilement of the mind, he abandons it. Knowing negligence to be a defilement of the mind, he abandons it.<br /><br />5. "When in the monk who thus knows that covetousness and unrighteous greed are a defilement of the mind, this covetousness and unrighteous greed have been abandoned; when in him who thus knows that ill will is a defilement of the mind, this ill will has been abandoned;... when in him who thus knows that negligence is a defilement of the mind, this negligence has been abandoned — 5<br /><br />6. — he thereupon gains unwavering confidence in the Buddha6 thus: 'Thus indeed is the Blessed One: he is accomplished, fully enlightened, endowed with [clear] vision and [virtuous] conduct, sublime, knower of the worlds, the incomparable guide of men who are tractable, the teacher of gods and men, enlightened and blessed.'<br /><br />7. — he gains unwavering confidence in the Dhamma thus: 'Well proclaimed by the Blessed One is the Dhamma, realizable here and now, possessed of immediate result, bidding you come and see, accessible and knowable individually by the wise.<br /><br />8. — he gains unwavering confidence in the Sangha thus: 'The Sangha of the Blessed One's disciples has entered on the good way, has entered on the straight way, has entered on the true way, has entered on the proper way; that is to say, the four pairs of men, the eight types of persons; this Sangha of the Blessed One's disciples is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, the incomparable field of merit for the world.'<br /><br />9. "When he has given up, renounced, let go, abandoned and relinquished [the defilements] in part,7 he knows: 'I am endowed with unwavering confidence in the Buddha... in the Dhamma... in the Sangha; and he gains enthusiasm for the goal, gains enthusiasm for the Dhamma,8 gains gladness connected with the Dhamma. When he is gladdened, joy is born in him; being joyous in mind, his body becomes tranquil; his body being tranquil, he feels happiness; and the mind of him who is happy becomes concentrated.9<br /><br />10. "He knows: 'I have given up, renounced, let go, abandoned and relinquished [the defilements] in part'; and he gains enthusiasm for the goal, gains enthusiasm for the Dhamma, gains gladness connected with the Dhamma. When he is gladdened, joy is born in him; being joyous in mind, his body becomes tranquil; when his body is tranquil, he feels happiness; and the mind of him who is happy becomes concentrated.<br /><br />11. "If, monks, a monk of such virtue, such concentration and such wisdom10 eats almsfood consisting of choice hill-rice together with various sauces and curries, even that will be no obstacle for him.11<br /><br />"Just as cloth that is stained and dirty becomes clean and bright with the help of pure water, or just as gold becomes clean and bright with the help of a furnace, so too, if a monk of such virtue, such concentration and such wisdom eats almsfood consisting of choice hill-rice together with various sauces and curries, even that will be no obstacle for him.<br /><br />12. "He abides, having suffused with a mind of loving-kindness12 one direction of the world, likewise the second, likewise the third, likewise the fourth, and so above, below, around and everywhere, and to all as to himself; he abides suffusing the entire universe with loving-kindness, with a mind grown great, lofty, boundless and free from enmity and ill will.<br /><br />"He abides, having suffused with a mind of compassion... of sympathetic joy... of equanimity one direction of the world, likewise the second, likewise the third, likewise the fourth, and so above, below, around and everywhere, and to all as to himself; he abides suffusing the entire universe with equanimity, with a mind grown great, lofty, boundless and free from enmity and ill will.<br /><br />13. "He understands what exists, what is low, what is excellent,13 and what escape there is from this [whole] field of perception.14<br /><br />14. "When he knows and sees15 in this way, his mind becomes liberated from the canker of sensual desire, liberated from the canker of becoming, liberated from the canker of ignorance.16 When liberated, there is knowledge: 'It is liberated'; and he knows: 'Birth is exhausted, the life of purity has been lived, the task is done, there is no more of this to come.' Such a monk is called 'one bathed with the inner bathing."17<br /><br />15. Now at that time the brahman Sundarika Bharadvaja18 was seated not far from the Blessed One, and he spoke to the Blessed One thus: "But does Master Gotama go to the Bahuka River to bathe?"<br /><br />"What good, brahman, is the Bahuka River? What can the Bahuka River do?"<br /><br />"Truly, Master Gotama, many people believe that the Bahuka River gives purification, many people believe that the Bahuka River gives merit. For in the Bahuka River many people wash away the evil deeds they have done."<br /><br />16. Then the Blessed One addressed the brahman Sundarika Bharadvaja in these stanzas:19<br /><br />Bahuka and Adhikakka,20<br />Gaya and Sundarika,<br />Payaga and Sarassati,<br />And the stream Bahumati — <br />A fool may there forever bathe, Yet will not purify his black deeds.<br /><br />What can Sundarika bring to pass?<br />What can the Payaga and the Bahuka?<br />They cannot purify an evil-doer,<br />A man performing brutal and cruel acts.<br /><br />One pure in heart has evermore<br />The Feast of Cleansing21 and the Holy Day;22<br />One pure in heart who does good deeds<br />Has his observances perfect for all times.<br /><br />It is here, O brahman, that you should bathe23<br />To make yourself a safe refuge for all beings.<br />And if you speak no untruth,<br />Nor work any harm for breathing things,<br /><br />Nor take what is not offered,<br />With faith and with no avarice,<br />To Gaya gone, what would it do for you?<br />Let any well your Gaya be!<br /><br />17. When this was said, the brahman Sundarika Bharadvaja spoke thus:<br /><br />"Magnificent, Master Gotama! Magnificent, Master Gotama! The Dhamma has been made clear in many ways by Master Gotama, as though he were righting the overthrown, revealing the hidden, showing the way to one who is lost, or holding up a lamp in the dark for those with eyesight to see forms.<br /><br />18. "I go to Master Gotama for refuge, and to the Dhamma, and to the Sangha. May I receive the [first ordination of] going forth under Master Gotama, may I receive the full admission!<br /><br />19. And the brahman Sundarika Bharadvaja received the [first ordination of] going forth under the Blessed One, and he received the full admission. And not long after his full admission, dwelling alone, secluded, diligent, ardent and resolute, the venerable Bharadvaja by his own realization understood and attained in this very life that supreme goal of the pure life, for which men of good family go forth from home life into homelessness. And he had direct knowledge thus: "Birth is exhausted, the pure life has been lived, the task is done, there is no more of this to come."<br /><br />And the venerable Bharadvaja became one of the Arahats.<br /><br />Notes<br /><br />1. "So too, monks, if the mind is defiled..." Comy: "It may be asked why the Buddha had given this simile of the soiled cloth. He did so to show that effort brings great results. A cloth soiled by dirt that is adventitious (i.e., comes from outside; agantukehi malehi), if it is washed can again become clean because of the cloth's natural purity. But in the case of what is naturally black, as for instance (black) goat's fur, any effort (of washing it) will be in vain. Similarly, the mind too is soiled by adventitious defilements (agantukehi kilesehi). But originally, at the phases of rebirth(-consciousness) and the (sub-conscious) life-continuum, it is pure throughout (pakatiya pana sakale pi patisandhi-bhavanga-vare pandaram eva). As it was said (by the Enlightened One): 'This mind, monks, is luminous, but it becomes soiled by adventitious defilements' (AN 1.49). But by cleansing it one can make it more luminous, and effort therein is not in vain."<br /><br />2. "Defilements of the mind" (cittassa upakkilesa). Comy.: "When explaining the mental defilements, why did the Blessed One mention greed first? Because it arises first. For with all beings wherever they arise, up to the level of the (Brahma heaven of the) Pure Abodes, it is first greed that arises by way of lust for existence (bhava-nikanti). Then the other defilements will appear, being produced according to circumstances. The defilements of mind, however, are not limited to the sixteen mentioned in this discourse. But one should understand that, by indicating here the method, all defilements are included." Sub.Comy. mentions the following additional defilements: fear, cowardice, shamelessness and lack of scruples, insatiability, evil ambitions, etc.<br /><br />3. The Sixteen Defilements of Mind:<br /><br /> 1. abhijjha-visama-lobha, covetousness and unrighteous greed<br /> 2. byapada, ill will<br /> 3. kodha, anger<br /> 4. upanaha, hostility or malice<br /> 5. makkha, denigration or detraction; contempt<br /> 6. palasa, domineering or presumption<br /> 7. issa, envy<br /> 8. macchariya, jealousy, or avarice; selfishness<br /> 9. maya, hypocrisy or deceit<br /> 10. satheyya, fraud<br /> 11. thambha, obstinacy, obduracy<br /> 12. sarambha, presumption or rivalry; impetuosity<br /> 13. mana, conceit<br /> 14. atimana, arrogance, haughtiness<br /> 15. mada, vanity or pride<br /> 16. pamada, negligence or heedlessness; in social behavior, this leads to lack of consideration.<br /><br />The defilements (3) to (16) appear frequently as a group in the discourses, e.g., in Majjh. 3; while in Majjh. 8 (reproduced in this publication) No. 15 is omitted. A list of seventeen defilements appears regularly in each last discourse of Books 3 to 11 of the Anguttara Nikaya, which carry the title Ragapeyyala, the Repetitive Text on Greed (etc.). In these texts of the Anguttara Nikaya, the first two defilements in the above list are called greed (lobha) and hate (dosa), to which delusion (moha) is added; all the fourteen other defilements are identical with the above list.<br /><br />4. "Knowing covetousness and unrighteous greed to be a defilement of the mind, the monk abandons them."<br /><br />Knowing (viditva). Sub.Comy.: "Having known it either through the incipient wisdom (pubbabhaga-pañña of the worldling, i.e., before attaining to stream-entry) or through the wisdom of the two lower paths (stream-entry and once-returning). He knows the defilements as to their nature, cause, cessation and means of effecting cessation." This application of the formula of the Four Noble Truths to the defilements deserves close attention.<br /><br />Abandons them (pajahati). Comy.: "He abandons the respective defilement through (his attainment of) the noble path where there is 'abandoning by eradication' (samucchedappahana-vasena ariya-maggena)," which according to Sub.Comy. is the "final abandoning" (accantappahana). Before the attainment of the noble paths, all "abandoning" of defilements is of a temporary nature. See Nyanatiloka Thera, Buddhist Dictionary, s.v. pahana.<br /><br />According to the Comy., the sixteen defilements are finally abandoned by the noble paths (or stages of sanctity) in the following order:<br /><br /> * "By the path of stream-entry (sotapatti-magga) are abandoned: (5) denigration, (6) domineering, (7) envy, (8) jealousy, (9) hypocrisy, (10) fraud.<br /> * "By the path of non-returning (anagami-magga): (2) ill will, (3) anger, (4) malice, (16) negligence.<br /> * "By the path of Arahatship (arahatta-magga): (1) covetousness and unrighteous greed, (11) obstinacy, (12) presumption, (13) conceit, (14) arrogance, (15) vanity."<br /><br />If, in the last group of terms, covetousness is taken in a restricted sense as referring only to the craving for the five sense objects, it is finally abandoned by the path of non-returning; and this is according to Comy. the meaning intended here. All greed, however, including the hankering after fine material and immaterial existence, is eradicated only on the path of Arahatship; hence the classification under the latter in the list above.<br /><br />Comy. repeatedly stresses that wherever in our text "abandoning" is mentioned, reference is to the non-returner (anagami); for also in the case of defilements overcome on stream-entry (see above), the states of mind which produce those defilements are eliminated only by the path of non-returning.<br /><br />5. Comy. emphasizes the connection of this paragraph with the following, saying that the statements on each of the sixteen defilements should be connected with the next' paragraphs, e.g., "when in him... ill will has been abandoned, he thereupon gains unwavering confidence..." Hence the grammatical construction of the original Pali passage — though rather awkward in English — has been retained in this translation.<br /><br />The disciple's direct experience of being freed of this or that defilement becomes for him a living test of his former still imperfectly proven trust in the Buddha, Dhamma and Sangha. Now this trust has become a firm conviction, an unshakable confidence, based on experience.<br /><br />6. "Unwavering confidence" (aveccappasada). Comy.: "unshakable and immutable trust." Confidence of that nature is not attained before stream-entry because only at that stage is the fetter of sceptical doubt (vicikiccha-samyojana) finally eliminated. Unwavering confidence in the Buddha, Dhamma and Sangha are three of four characteristic qualities of a stream-winner (sotapaññassa angani); the fourth is unbroken morality, which may be taken to be implied in Sec. 9 of our discourse referring to the relinquishment of the defilements.<br /><br />7. "When he has given up...(the defilements) in part" (yatodhi): that is, to the extent to which the respective defilements are eliminated by the paths of sanctitude (see Note 4). Odhi: limit, limitation. yatodhi = yato odhi; another reading: yathodhi = yatha-odhi.<br /><br />Bhikkhu Ñanamoli translates this paragraph thus: "And whatever (from among those imperfections) has, according to the limitation (set by whichever of the first three paths he has attained), been given up, has been (forever) dropped, let go, abandoned, relinquished. "<br /><br />In the Vibhanga of the Abhidhamma Pitaka, we read in the chapter Jhana-vibhanga: "He is a bhikkhu because he has abandoned defilements limitedly; or because he has abandoned defilements without limitation" (odhiso kilesanam pahana bhikkhu; anodhiso kilesanam pahana bhikkhu).<br /><br />8. "Gains enthusiasm for the goal, gains enthusiasm for the Dhamma" (labhati atthavedam labhati dhammavedam).<br /><br />Comy.: "When reviewing (paccavekkhato)* the abandonment of the defilements and his unwavering confidence, strong joy arises in the non-returner in the thought: 'Such and such defilements are now abandoned by me.' It is like the joy of a king who learns that a rebellion in the frontier region has been quelled."<br /><br />*["Reviewing" (paccavekkhana) is a commentarial term, but is derived, apart from actual meditative experience, from close scrutiny of sutta passages like our present one. "Reviewing" may occur immediately after attainment of the jhanas or the paths and fruitions (e.g., the last sentence of Sec. 14), or as a reviewing of the defilements abandoned (as in Sec. 10) or those remaining. See Visuddhimagga, transl. by Ñanamoli, p. 789.]<br /><br />Enthusiasm (veda). According to Comy., the word veda occurs in the Pali texts with three connotations: 1. (Vedic) scripture (gantha), 2. joy (somanassa), 3. knowledge (ñana). "Here it signifies joy and the knowledge connected with that joy."<br /><br />Attha (rendered here as "goal") and dhamma are a frequently occurring pair of terms obviously intended to supplement each other. Often they mean letter (dhamma) and spirit (or meaning: attha) of the doctrine; but this hardly fits here. These two terms occur also among the four kinds of analytic knowledge (patisambhida-ñana; or knowledge of doctrinal discrimination). Attha-patisambhida is explained as the discriminative knowledge of "the result of a cause"; while dhamma-patisambhida is concerned with the cause or condition.<br /><br />The Comy. applies now the same interpretation to our present textual passage, saying: "Attha-veda is the enthusiasm arisen in him who reviews his unwavering confidence; dhamma-veda is the enthusiasm arisen in him who reviews 'the abandonment of the defilement in part,' which is the cause of that unwavering confidence..." Hence the two terms refer to "the joy that has as its object the unwavering confidence in the Buddha, and so forth; and the joy inherent in the knowledge (of the abandonment; somanassa-maya ñana)."<br /><br />Our rendering of attha (Skt.:artha) b; "goal" is supported by Comy.: "The unwavering confidence is called attha because it has to be reached (araniyato), i.e., to be approached (upagantabbato)," in the sense of a limited goal, or resultant blessing.<br /><br />Cf. Ang 5:10: tasmim dhamme attha-patisamvedi ca hoti dhammapatisamvedi ca; tassa atthapatisamvedino dhammapatisamvedino pamojjam jayati... This text continues, as our present discourse does, with the arising of joy (or rapture; piti) from gladness (pamojja). Attha and dhamma refer here to the meaning and text of the Buddha word.<br /><br />9. The Pali equivalents for this series of terms* are: 1. pamojja (gladness), 2. piti (joy or rapture), 3. passaddhi (tranquillity), 4. sukha (happiness), 5. samadhi (concentration). Nos. 2, 3, 5 are factors of enlightenment (bojjhanga). The function of tranquillity is here the calming of any slight bodily and mental unrest resulting from rapturous joy, and so transforming the latter into serene happiness followed by meditative absorption. This frequently occurring passage illustrates the importance given in the Buddha's Teaching to happiness as a necessary condition for the attainment of concentration and of spiritual progress in general.<br /><br />* [Here the noun forms are given, while the original has, in some cases, the verbal forms.]<br /><br />10. "Of such virtue, such concentration, such wisdom" (evam-silo evam-dhammo evam-pañño). Comy.: "This refers to the (three) parts (of the Noble Eightfold Path), namely, virtue, concentration and wisdom (sila-, samadhi-, pañña-kkhandha), associated (here) with the path of non-returning." Comy. merely refers dhammo to the path-category of concentration (samadhi-kkhandha). Sub.Comy. quotes a parallel passage "evam-dhamma ti Bhagavanto ahesum," found in the Mahapadana Sutta (Digha 14), the Acchariya-abbhutadhamma Sutta (Majjh. 123), and the Nalanda Sutta of the Satipatthana Samyutta. The Digha Comy. explains samadhi-pakkha-dhamma as "mental states belonging to concentration."<br /><br />11. "No obstacle," i.e., for the attainment of the path and fruition (of Arahatship), says Comy. For a non-returner who has eliminated the fetter of sense-desire, there is no attachment to tasty food.<br /><br />12. "With a mind of Loving-kindness" (metta-sahagatena cetasa). This, and the following, refer to the four Divine Abidings (brahma-vihara). On these see Wheel Nos. 6 and 7.<br /><br />13. "He understands what exists, what is low, what is excellent" (so 'atthi idam atthi hinam atthi panitam...' pajanati).<br /><br />Comy.: "Having shown the non-returner's meditation on the Divine Abidings, the Blessed One now shows his practice of insight (vipassana), aiming at Arahatship; and he indicates his attainment of it by the words: 'He understands what exists,' etc. This non-returner, having arisen from the meditation on any of the four Divine Abidings, defines as 'mind' (nama) those very states of the Divine Abidings and the mental factors associated with them. He then defines as 'matter' (rupa) the heart base (hadaya-vatthu) being the physical support (of mind) and the four elements which, on their part, are the support of the heart base. In that way he defines as 'matter' the elements and corporeal phenomena derived from them (bhutupadayadhamma). When defining 'mind and matter' in this manner, 'he understands what exists' (atthi idan'ti; lit. 'There is this'). Hereby a definition of the truth of suffering has been given."<br /><br />"Then, in comprehending the origin of that suffering, he understands 'what is low.' Thereby the truth of the origin of suffering has been defined. Further, by investigating the means of giving it up, he understands 'what is excellent. Hereby the truth of the path has been defined."<br /><br />14. "... and what escape there is from this (whole) field of perception" (atthi uttari imassa saññaga-tassa nissaranam). Comy.: "He knows: 'There is Nibbana as an escape beyond that perception of the Divine Abidings attained by me.' Hereby the truth of cessation has been defined."<br /><br />15. Comy.: "When, by insight-wisdom (vipassana), he thus knows the Four Noble Truths in these four ways (i.e., 'what exists,' etc.); and when he thus sees them by path-wisdom (magga-pañña).<br /><br />16. Kamasava bhavasava avijjasava. The mention of liberation from the cankers (asava) indicates the monk's attainment of Arahatship which is also called "exhaustion of the cankers" (asavakkhaya).<br /><br />17. "Bathed with the inner bathing" (sinato antarena sinanena). According to the Comy., the Buddha used this phrase to rouse the attention of the brahman Sundarika Bharadvaja, who was in the assembly and who believed in purification by ritual bathing. The Buddha foresaw that if he were to speak in praise of "purification by bathing," the brahman would feel inspired to take ordination under him and finally attain to Arahatship.<br /><br />18. Bharadvaja was the clan name of the brahman. Sundarika was the name of the river to which that brahman ascribed purifying power. See also the Sundarika-Bharadvaja Sutta in the Sutta Nipata.<br /><br />19. Based on Bhikkhu Ñanamoli's version, with a few alterations.<br /><br />20. Three are fords; the other four are rivers.<br /><br />21. The text has Phaggu which is a day of brahmanic purification in the month of Phagguna (February-March). Ñanamoli translates it as "Feast of Spring."<br /><br />22. Uposatha.<br /><br />23. "It is here, 0 brahman, that you should bathe." Comy.: i.e., in the Buddha's Dispensation, in the waters of the Noble Eightfold Path.<br /><br />In the Psalms of the Sisters (Therigatha), the nun Punnika speaks to a brahman as follows:<br /><br />Nay now, who, ignorant to the ignorant,<br />Hath told thee this: that water-baptism<br />From evil kamma can avail to free?<br />Why then the fishes and the tortoises,<br />The frogs, the watersnake, the crocodiles<br />And all that haunt the water straight to heaven<br />Will go. Yea, all who evil kamma work —<br />Butchers of sheep and swine, fishers, hunters of game,<br />Thieves, murderers — so they but splash themselves<br />With water, are from evil kamma free!<br /><br />— Transl. by C. A. F. Rhys Davids, from Early Buddhist Poetry, ed. I. B. Horner Publ. by Ananda Semage, Colombo 11<br /><br /><br /></span><div style="clear:both; padding-bottom:0.25em"></div> <a class="more" href="http://tipitaka-pali.blogspot.com/2007/08/vatthupama-sutta.html"title="Read More...!"> Read More...!</a> <p class="post-footer">by silent to peace... at 9:56 PM.<span class="item-action"><a href="https://www.blogger.com/email-post.g?blogID=3006674544655205230&postID=6822269264584266750" title="Email Post"><img class="icon-action" alt="" src="https://resources.blogblog.com/img/icon18_email.gif" height="13" width="18"/></a></span><span class="item-control blog-admin pid-1062105761"><a style="border:none;" href="https://www.blogger.com/post-edit.g?blogID=3006674544655205230&postID=6822269264584266750&from=pencil" title="Edit Post"><img class="icon-action" alt="" src="https://resources.blogblog.com/img/icon18_edit_allbkg.gif" height="18" width="18"></a></span> </p> <p align="right"><a href="http://tipitaka-pali.blogspot.com/2007/08/vatthupama-sutta.html#comments">4 comments</a> </p></div> <!-- End POST --> <!-- ### Begin COMMENTS and LINK BACK. You can remove or replace these lines below with your HaloScan code, BUT don't forget to change your comment setting in blogger.com (Hide comment) --> <!-- ### End COMMENTS and LINK BACK ...........--> <!-- Begin .post --> <div class="post"> <p class="date-header"></p> <p class="post-title"><a href="http://tipitaka-pali.blogspot.com/2007/08/bhaya-bherava-sutta.html" title="permanent link to 'Bhaya-bherava Sutta'">Bhaya-bherava Sutta</a></p> <div style="clear:both;"></div><span style="font-weight:bold;">Fear & Terror</span><br /><span style="font-style:italic;">Translated from the Pali by<br />Thanissaro Bhikkhu<br /></span><br /><br />I have heard that on one occasion the Blessed One was staying near Savatthi at Jeta's Grove, Anathapindika's monastery. Then Janussonin the brahman went to the Blessed One and, on arrival, exchanged courteous greetings with him. After an exchange of <span class="fullpost">friendly greetings & courtesies, he sat to one side. As he was sitting there, he said to the Blessed One, "Master Gotama, the sons of good families who have gone forth from the home life into homelessness out of conviction in Master Gotama: is Master Gotama their leader? Is Master Gotama their helper? Is Master Gotama their inspirer? Do they take Master Gotama as their example?"<br /><br />"Yes, brahman, so it is. The sons of good families who have gone forth from the home life into homelessness out of conviction in me: I am their leader. I am their helper. I am their inspirer. They take me as their example."<br /><br />"But, Master Gotama, it's not easy to endure isolated forest or wilderness dwellings. It's not easy to maintain seclusion, not easy to enjoy being alone. The forests, as it were, plunder the mind of a monk who has not attained concentration."<br /><br />"Yes, brahman, so it is. It's not easy to endure isolated forest or wilderness dwellings. It's not easy to maintain seclusion, not easy to enjoy being alone. The forests, as it were, plunder the mind of a monk who has not attained concentration. Before my Awakening, when I was still an unawakened Bodhisatta, the thought occurred to me as well: 'It's not easy to maintain seclusion, not easy to enjoy being alone. The forests, as it were, plunder the mind of a monk who has not attained concentration.'<br /><br />"The thought occurred to me: 'When priests or contemplatives who are unpurified in their bodily activities resort to isolated forest or wilderness dwellings, it's the fault of their unpurified bodily activities that they give rise to unskillful fear & terror. But it's not the case that I am unpurified in my bodily activities when I resort to isolated forest or wilderness dwellings. I am purified in my bodily activities. I am one of those noble ones who are purified in their bodily activities when they resort to isolated forest or wilderness dwellings.' Seeing in myself this purity of bodily activities, I felt even more undaunted about staying in the wilderness.<br /><br />"The thought occurred to me: 'When priests or contemplatives who are unpurified in their verbal activities... unpurified in their mental activities... unpurified in their livelihood resort to isolated forest or wilderness dwellings, it's the fault of their unpurified livelihood that they give rise to unskillful fear & terror. But it's not the case that I am unpurified in my livelihood when I resort to isolated forest or wilderness dwellings. I am purified in my livelihood. I am one of those noble ones who are purified in their livelihood when they resort to isolated forest or wilderness dwellings.' Seeing in myself this purity of livelihood, I felt even more undaunted about staying in the wilderness.<br /><br />"The thought occurred to me: 'When priests or contemplatives who are covetous & fiercely passionate for sensual pleasures... I am not covetous...'...<br /><br />"...'When priests or contemplatives who have minds of ill will, with destructive attitudes... I have a mind of good will...'...<br /><br />"...'When priests or contemplatives who are overcome by sloth & drowsiness... I am devoid of sloth & drowsiness...'...<br /><br />"...'When priests or contemplatives who are restless & with an unstill mind... I have a still mind...'...<br /><br />"...'When priests or contemplatives who are uncertain & doubting... I have gone beyond uncertainty...'...<br /><br />"...'When priests or contemplatives who are given to praising themselves & disparaging others... I do not praise myself or disparage others...'...<br /><br />"...'When priests or contemplatives who tend toward panic & dread... I have gone beyond horripilation...'...<br /><br />"...'When priests or contemplatives who are desirous of gains, offerings, & fame... I have few wants...'...<br /><br />"...'When priests or contemplatives who are lazy & lacking in persistence... My persistence is aroused...'...<br /><br />"...'When priests or contemplatives who are muddled in their mindfulness & unalert... I have mindfulness established...'...<br /><br />"...'When priests or contemplatives who are unconcentrated, with straying minds... I am consummate in concentration...'...<br /><br />"The thought occurred to me: 'When priests or contemplatives who are drooling idiots, resort to isolated forest or wilderness dwellings, it's the fault of their drooling idiocy that they give rise to unskillful fear & terror. But it's not the case that I am a drooling idiot, when I resort to isolated forest or wilderness dwellings. I am consummate in discernment. I am one of those noble ones who are consummate in discernment when they resort to isolated forest or wilderness dwellings.' Seeing in myself this consummate discernment, I felt even more undaunted about staying in the wilderness.<br /><br />"The thought occurred to me: 'What if — on recognized, designated nights such as the eighth, fourteenth, & fifteenth of the lunar fortnight — I were to stay in the sort of places that are awe-inspiring and make your hair stand on end, such as park-shrines, forest-shrines, & tree-shrines? Perhaps I would get to see that fear & terror.' So at a later time — on recognized, designated nights such as the eighth, fourteenth, & fifteenth of the lunar fortnight — I stayed in the sort of places that are awe-inspiring and make your hair stand on end, such as park-shrines, forest-shrines, & tree-shrines. And while I was staying there a wild animal would come, or a bird would make a twig fall, or wind would rustle the fallen leaves. The thought would occur to me: 'Is this that fear & terror coming?' Then the thought occurred to me: 'Why do I just keep waiting for fear? What if I were to subdue fear & terror in whatever state they come?' So when fear & terror came while I was walking back & forth, I would not stand or sit or lie down. I would keep walking back & forth until I had subdued that fear & terror. When fear & terror came while I was standing, I would not walk or sit or lie down. I would keep standing until I had subdued that fear & terror. When fear & terror came while I was sitting, I would not lie down or stand up or walk. I would keep sitting until I had subdued that fear & terror. When fear & terror came while I was lying down, I would not sit up or stand or walk. I would keep lying down until I had subdued that fear & terror.<br /><br />"There are some priests & contemplatives, brahman, who have the perception of 'day' when it is night, and of 'night' when it is day. This, I tell you, is their being in a dwelling of delusion. As for me, I have the perception of 'day' when it is day, and of 'night' when it is night. If anyone, when speaking rightly, were to say, 'A being not subject to delusion has appeared in the world for the benefit & happiness of many, out of sympathy for the world, for the welfare, benefit, & happiness of human & divine beings,' he would rightly be speaking of me.<br /><br />"Unflagging persistence was aroused in me, and unmuddled mindfulness established. My body was calm & unaroused, my mind concentrated & single. Quite withdrawn from sensuality, withdrawn from unskillful mental qualities, I entered & remained in the first jhana: rapture & pleasure born from withdrawal, accompanied by directed thought & evaluation. With the stilling of directed thoughts & evaluations, I entered & remained in the second jhana: rapture & pleasure born of composure, unification of awareness free from directed thought & evaluation — internal assurance. With the fading of rapture I remained in equanimity, mindful & alert, and physically sensitive of pleasure. I entered & remained in the third jhana, of which the noble ones declare, 'Equanimous & mindful, he has a pleasurable abiding.' With the abandoning of pleasure & pain — as with the earlier disappearance of elation & distress — I entered & remained in the fourth jhana: purity of equanimity & mindfulness, neither pleasure nor pain.<br /><br />"When the mind was thus concentrated, purified, bright, unblemished, rid of defilement, pliant, malleable, steady, & attained to imperturbability, I directed it to the knowledge of recollecting my past lives. I recollected my manifold past lives, i.e., one birth, two... five, ten... fifty, a hundred, a thousand, a hundred thousand, many eons of cosmic contraction, many eons of cosmic expansion, many eons of cosmic contraction & expansion: 'There I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure & pain, such the end of my life. Passing away from that state, I re-arose there. There too I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure & pain, such the end of my life. Passing away from that state, I re-arose here.' Thus I remembered my manifold past lives in their modes & details.<br /><br />"This was the first knowledge I attained in the first watch of the night. Ignorance was destroyed; knowledge arose; darkness was destroyed; light arose — as happens in one who is heedful, ardent, & resolute.<br /><br />"When the mind was thus concentrated, purified, bright, unblemished, rid of defilement, pliant, malleable, steady, & attained to imperturbability, I directed it to the knowledge of the passing away & reappearance of beings. I saw — by means of the divine eye, purified & surpassing the human — beings passing away & re-appearing, and I discerned how they are inferior & superior, beautiful & ugly, fortunate & unfortunate in accordance with their kamma: 'These beings — who were endowed with bad conduct of body, speech & mind, who reviled noble ones, held wrong views and undertook actions under the influence of wrong views — with the break-up of the body, after death, have re-appeared in the plane of deprivation, the bad destination, the lower realms, in hell. But these beings — who were endowed with good conduct of body, speech, & mind, who did not revile noble ones, who held right views and undertook actions under the influence of right views — with the break-up of the body, after death, have re-appeared in the good destinations, in the heavenly world.' Thus — by means of the divine eye, purified & surpassing the human — I saw beings passing away & re-appearing, and I discerned how they are inferior & superior, beautiful & ugly, fortunate & unfortunate in accordance with their kamma.<br /><br />"This was the second knowledge I attained in the second watch of the night. Ignorance was destroyed; knowledge arose; darkness was destroyed; light arose — as happens in one who is heedful, ardent, & resolute.<br /><br />"When the mind was thus concentrated, purified, bright, unblemished, rid of defilement, pliant, malleable, steady, & attained to imperturbability, I directed it to the knowledge of the ending of the mental fermentations. I discerned, as it had come to be, that 'This is stress... This is the origination of stress... This is the cessation of stress... This is the way leading to the cessation of stress... These are fermentations... This is the origination of fermentations... This is the cessation of fermentations... This is the way leading to the cessation of fermentations.' My heart, thus knowing, thus seeing, was released from the fermentation of sensuality, released from the fermentation of becoming, released from the fermentation of ignorance. With release, there was the knowledge, 'Released.' I discerned that 'Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.'<br /><br />"This was the third knowledge I attained in the third watch of the night. Ignorance was destroyed; knowledge arose; darkness was destroyed; light arose — as happens in one who is heedful, ardent, & resolute.<br /><br />"Now, brahman, if the thought should occur to you, 'Perhaps Gotama the contemplative is even today not free of passion, not free of aversion, not free of delusion, which is why he resorts to isolated forest & wilderness dwellings,' it should not be seen in that way. It's through seeing two compelling reasons that I resort to isolated forest & wilderness dwellings: seeing a pleasant abiding for myself in the present, and feeling sympathy for future generations."<br /><br />"How truly future generations have been shown sympathy by Master Gotama in the manner of one who is worthy & rightly self-awakened! Magnificent, Master Gotama! Magnificent! Just as if he were to place upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see forms, in the same way has Master Gotama — through many lines of reasoning — made the Dhamma clear. I go to Master Gotama for refuge, to the Dhamma, and to the Sangha of monks. May Master Gotama remember me as a lay follower who has gone to him for refuge, from this day forward, for life."<br /><br /></span><div style="clear:both; padding-bottom:0.25em"></div> <a class="more" href="http://tipitaka-pali.blogspot.com/2007/08/bhaya-bherava-sutta.html"title="Read More...!"> Read More...!</a> <p class="post-footer">by silent to peace... at 9:52 PM.<span class="item-action"><a href="https://www.blogger.com/email-post.g?blogID=3006674544655205230&postID=4310778738652136868" title="Email Post"><img class="icon-action" alt="" src="https://resources.blogblog.com/img/icon18_email.gif" height="13" width="18"/></a></span><span class="item-control blog-admin pid-1062105761"><a style="border:none;" href="https://www.blogger.com/post-edit.g?blogID=3006674544655205230&postID=4310778738652136868&from=pencil" title="Edit Post"><img class="icon-action" alt="" src="https://resources.blogblog.com/img/icon18_edit_allbkg.gif" height="18" width="18"></a></span> </p> <p align="right"><a href="http://tipitaka-pali.blogspot.com/2007/08/bhaya-bherava-sutta.html#comments">0 comments</a> </p></div> <!-- End POST --> <!-- ### Begin COMMENTS and LINK BACK. You can remove or replace these lines below with your HaloScan code, BUT don't forget to change your comment setting in blogger.com (Hide comment) --> <!-- ### End COMMENTS and LINK BACK ...........--> <!-- Begin .post --> <div class="post"> <p class="date-header"></p> <p class="post-title"><a href="http://tipitaka-pali.blogspot.com/2007/08/sabbasava-sutta.html" title="permanent link to 'Sabbasava Sutta'">Sabbasava Sutta</a></p> <div style="clear:both;"></div><span style="font-weight:bold;">All the Fermentations</span><br /><span style="font-style:italic;">Translated from the Pali by<br />Thanissaro Bhikkhu</span><br /><br />I have heard that on one occasion the Blessed One was staying at Savatthi, in Jeta's Grove, Anathapindika's monastery. There he addressed the monks: "Monks!"<br /><br />"Yes, lord," the monks replied.<span class="fullpost"><br /><br />The Blessed One said, "Monks, the ending of the fermentations is for one who knows & sees, I tell you, not for one who does not know & does not see. For one who knows what & sees what? Appropriate attention & inappropriate attention. When a monk attends inappropriately, unarisen fermentations arise, and arisen fermentations increase. When a monk attends appropriately, unarisen fermentations do not arise, and arisen fermentations are abandoned. There are fermentations to be abandoned by seeing, those to be abandoned by restraining, those to be abandoned by using, those to be abandoned by tolerating, those to be abandoned by avoiding, those to be abandoned by destroying, and those to be abandoned by developing.<br /><br />"[1] And what are the fermentations to be abandoned by seeing? There is the case where an uninstructed, run-of-the-mill person — who has no regard for noble ones, is not well-versed or disciplined in their Dhamma; who has no regard for men of integrity, is not well-versed or disciplined in their Dhamma — does not discern what ideas are fit for attention or what ideas are unfit for attention. This being so, he does not attend to ideas fit for attention and attends [instead] to ideas unfit for attention.<br /><br />"And what are the ideas unfit for attention that he attends to? Whatever ideas such that, when he attends to them, the unarisen fermentation of sensuality arises in him, and the arisen fermentation of sensuality increases; the unarisen fermentation of becoming arises in him, and arisen fermentation of becoming increases; the unarisen fermentation of ignorance arises in him, and the arisen fermentation of ignorance increases. These are the ideas unfit for attention that he attends to.<br /><br />"And what are the ideas fit for attention that he does not attend to? Whatever ideas such that, when he attends to them, the unarisen fermentation of sensuality does not arise in him, and the arisen fermentation of sensuality is abandoned; the unarisen fermentation of becoming does not arise in him, and arisen fermentation of becoming is abandoned; the unarisen fermentation of ignorance does not arise in him, and the arisen fermentation of ignorance is abandoned. These are the ideas fit for attention that he does not attend to. Through his attending to ideas unfit for attention and through his not attending to ideas fit for attention, both unarisen fermentations arise in him, and arisen fermentations increase.<br /><br />"This is how he attends inappropriately: 'Was I in the past? Was I not in the past? What was I in the past? How was I in the past? Having been what, what was I in the past? Shall I be in the future? Shall I not be in the future? What shall I be in the future? How shall I be in the future? Having been what, what shall I be in the future?' Or else he is inwardly perplexed about the immediate present: 'Am I? Am I not? What am I? How am I? Where has this being come from? Where is it bound?'<br /><br />"As he attends inappropriately in this way, one of six kinds of view arises in him: The view I have a self arises in him as true & established, or the view I have no self... or the view It is precisely by means of self that I perceive self... or the view It is precisely by means of self that I perceive not-self... or the view It is precisely by means of not-self that I perceive self arises in him as true & established, or else he has a view like this: This very self of mine — the knower that is sensitive here & there to the ripening of good & bad actions — is the self of mine that is constant, everlasting, eternal, not subject to change, and will stay just as it is for eternity. This is called a thicket of views, a wilderness of views, a contortion of views, a writhing of views, a fetter of views. Bound by a fetter of views, the uninstructed run-of-the-mill person is not freed from birth, aging, & death, from sorrow, lamentation, pain, distress, & despair. He is not freed, I tell you, from suffering & stress.<br /><br />"The well-instructed disciple of the noble ones — who has regard for noble ones, is well-versed & disciplined in their Dhamma; who has regard for men of integrity, is well-versed & disciplined in their Dhamma — discerns what ideas are fit for attention and what ideas are unfit for attention. This being so, he does not attend to ideas unfit for attention and attends [instead] to ideas fit for attention.<br /><br />"And what are the ideas unfit for attention that he does not attend to? Whatever ideas such that, when he attends to them, the unarisen fermentation of sensuality arises in him, and the arisen fermentation of sensuality increases; the unarisen fermentation of becoming arises in him, and arisen fermentation of becoming increases; the unarisen fermentation of ignorance arises in him, and the arisen fermentation of ignorance increases. These are the ideas unfit for attention that he does not attend to.<br /><br />"And what are the ideas fit for attention that he does attend to? Whatever ideas such that, when he attends to them, the unarisen fermentation of sensuality does not arise in him, and the arisen fermentation of sensuality is abandoned; the unarisen fermentation of becoming does not arise in him, and the arisen fermentation of becoming is abandoned; the unarisen fermentation of ignorance does not arise in him, and the arisen fermentation of ignorance is abandoned. These are the ideas fit for attention that he does attend to. Through his not attending to ideas unfit for attention and through his attending to ideas fit for attention, unarisen fermentations do not arise in him, and arisen fermentations are abandoned.<br /><br />"He attends appropriately, 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. As he attends appropriately in this way, three fetters are abandoned in him: identity-view, doubt, and grasping at precepts & practices. These are called the fermentations to be abandoned by seeing.<br /><br />"[2] And what are the fermentations to be abandoned by restraining? There is the case where a monk, reflecting appropriately, dwells restrained with the restraint of the eye-faculty. The fermentations, vexation, or fever that would arise if he were to dwell unrestrained with the restraint of the eye-faculty do not arise for him when he dwells restrained with the restraint of the eye-faculty.<br /><br />Reflecting appropriately, he dwells restrained with the restraint of the ear-faculty...<br /><br />Reflecting appropriately, he dwells restrained with the restraint of the nose-faculty...<br /><br />Reflecting appropriately, he dwells restrained with the restraint of the tongue-faculty...<br /><br />Reflecting appropriately, he dwells restrained with the restraint of the body-faculty...<br /><br />Reflecting appropriately, he dwells restrained with the restraint of the intellect-faculty. The fermentations, vexation, or fever that would arise if he were to dwell unrestrained with the restraint of the intellect-faculty do not arise for him when he dwells restrained with the restraint of the intellect-faculty. These are called the fermentations to be abandoned by restraining.<br /><br />"[3] And what are the fermentations to be abandoned by using? There is the case where a monk, reflecting appropriately, uses the robe simply to counteract cold, to counteract heat, to counteract the touch of flies, mosquitoes, wind, sun, & reptiles; simply for the purpose of covering the parts of the body that cause shame.<br /><br />"Reflecting appropriately, he uses almsfood, not playfully, nor for intoxication, nor for putting on bulk, nor for beautification; but simply for the survival & continuance of this body, for ending its afflictions, for the support of the holy life, thinking, 'Thus will I destroy old feelings [of hunger] and not create new feelings [from overeating]. I will maintain myself, be blameless, & live in comfort.'<br /><br />"Reflecting appropriately, he uses lodging simply to counteract cold, to counteract heat, to counteract the touch of flies, mosquitoes, wind, sun, & reptiles; simply for protection from the inclemencies of weather and for the enjoyment of seclusion.<br /><br />"Reflecting appropriately, he uses medicinal requisites that are used for curing the sick simply to counteract any pains of illness that have arisen and for maximum freedom from disease.<br /><br />"The fermentations, vexation, or fever that would arise if he were not to use these things [in this way] do not arise for him when he uses them [in this way]. These are called the fermentations to be abandoned by using.<br /><br />"[4] And what are the fermentations to be abandoned by tolerating? There is the case where a monk, reflecting appropriately, endures. He tolerates cold, heat, hunger, & thirst; the touch of flies, mosquitoes, wind, sun, & reptiles; ill-spoken, unwelcome words & bodily feelings that, when they arise, are painful, racking, sharp, piercing, disagreeable, displeasing, & menacing to life. The fermentations, vexation, or fever that would arise if he were not to tolerate these things do not arise for him when he tolerates them. These are called the fermentations to be abandoned by tolerating.<br /><br />"[5] And what are the fermentations to be abandoned by avoiding? There is the case where a monk, reflecting appropriately, avoids a wild elephant, a wild horse, a wild bull, a wild dog, a snake, a stump, a bramble patch, a chasm, a cliff, a cesspool, an open sewer. Reflecting appropriately, he avoids sitting in the sorts of unsuitable seats, wandering to the sorts of unsuitable habitats, and associating with the sorts of bad friends that would make his knowledgeable friends in the holy life suspect him of evil conduct. The fermentations, vexation, or fever that would arise if he were not to avoid these things do not arise for him when he avoids them. These are called the fermentations to be abandoned by avoiding.<br /><br />"[6] And what are the fermentations to be abandoned by destroying? There is the case where a monk, reflecting appropriately, does not tolerate an arisen thought of sensuality. He abandons it, destroys it, dispels it, & wipes it out of existence.<br /><br />Reflecting appropriately, he does not tolerate an arisen thought of ill will...<br /><br />Reflecting appropriately, he does not tolerate an arisen thought of cruelty...<br /><br />Reflecting appropriately, he does not tolerate arisen evil, unskillful mental qualities. He abandons them, destroys them, dispels them, & wipes them out of existence. The fermentations, vexation, or fever that would arise if he were not to destroy these things do not arise for him when he destroys them. These are called the fermentations to be abandoned by destroying.<br /><br />"[7] And what are the fermentations to be abandoned by developing? There is the case where a monk, reflecting appropriately, develops mindfulness as a factor for Awakening dependent on seclusion... dispassion... cessation, resulting in letting go. He develops analysis of qualities as a factor for Awakening... persistence as a factor for Awakening... rapture as a factor for Awakening... serenity as a factor for Awakening... concentration as a factor for Awakening... equanimity as a factor for Awakening dependent on seclusion... dispassion... cessation, resulting in letting go. The fermentations, vexation, or fever that would arise if he were not to develop these qualities do not arise for him when he develops them. These are called the fermentations to be abandoned by developing.<br /><br />"When a monk's fermentations that should be abandoned by seeing have been abandoned by seeing, his fermentations that should be abandoned by restraining have been abandoned by restraining, his fermentations that should be abandoned by using have been abandoned by using, his fermentations that should be abandoned by tolerating have been abandoned by tolerating, his fermentations that should be abandoned by avoiding have been abandoned by avoiding, his fermentations that should be abandoned by destroying have been abandoned by destroying, his fermentations that should be abandoned by developing have been abandoned by developing, then he is called a monk who dwells restrained with the restraint of all the fermentations. He has severed craving, thrown off the fetters, and — through the right penetration of conceit — has made an end of suffering & stress."<br /><br />That is what the Blessed One said. Gratified, the monks delighted in the Blessed One's words.<br /><br /><br /></span><div style="clear:both; padding-bottom:0.25em"></div> <a class="more" href="http://tipitaka-pali.blogspot.com/2007/08/sabbasava-sutta.html"title="Read More...!"> Read More...!</a> <p class="post-footer">by silent to peace... at 9:49 PM.<span class="item-action"><a href="https://www.blogger.com/email-post.g?blogID=3006674544655205230&postID=5456621783830227039" title="Email Post"><img class="icon-action" alt="" src="https://resources.blogblog.com/img/icon18_email.gif" height="13" width="18"/></a></span><span class="item-control blog-admin pid-1062105761"><a style="border:none;" href="https://www.blogger.com/post-edit.g?blogID=3006674544655205230&postID=5456621783830227039&from=pencil" title="Edit Post"><img class="icon-action" alt="" src="https://resources.blogblog.com/img/icon18_edit_allbkg.gif" height="18" width="18"></a></span> </p> <p align="right"><a href="http://tipitaka-pali.blogspot.com/2007/08/sabbasava-sutta.html#comments">0 comments</a> </p></div> <!-- End POST --> <!-- ### Begin COMMENTS and LINK BACK. You can remove or replace these lines below with your HaloScan code, BUT don't forget to change your comment setting in blogger.com (Hide comment) --> <!-- ### End COMMENTS and LINK BACK ...........--> <!-- Begin .post --> <div class="post"> <p class="date-header"></p> <p class="post-title"><a href="http://tipitaka-pali.blogspot.com/2007/08/mulapariyaya-sutta.html" title="permanent link to 'Mulapariyaya Sutta'">Mulapariyaya Sutta</a></p> <div style="clear:both;"></div><span style="font-weight:bold;">The Root Sequence</span><br /><span style="font-style:italic;">Translated from the Pali by<br />Thanissaro Bhikkhu</span><br /><span style="font-style:italic;"><br />Translator's Introduction</span><br /><br />The Buddha taught that clinging to views is one of the four forms of clinging that tie the mind to the processes of suffering. He thus recommended that his followers relinquish their clinging, not only to views in their full-blown form as specific <span class="fullpost">positions, but also in their rudimentary form as the categories & relationships that the mind reads into experience. This is a point he makes in the following discourse, which is apparently his response to a particular school of Brahmanical thought that was developing in his time — the Samkhya, or classification school.<br /><br />This school had its beginnings in the thought of Uddalaka, a ninth-century B.C. philosopher who posited a "root": an abstract principle out of which all things emanated and which was immanent in all things. Philosophers who carried on this line of thinking offered a variety of theories, based on logic and meditative experience, about the nature of the ultimate root and about the hierarchy of the emanation. Many of their theories were recorded in the Upanishads and eventually developed into the classical Samkhya system around the time of the Buddha.<br /><br />Although the present discourse says nothing about the background of the monks listening to it, the Commentary states that before their ordination they were brahmans, and that even after their ordination they continued to interpret the Buddha's teachings in light of their previous training, which may well have been proto-Samkhya. If this is so, then the Buddha's opening lines — "I will teach you the sequence of the root of all phenomena" — would have them prepared to hear his contribution to their line of thinking. And, in fact, the list of topics he covers reads like a Buddhist Samkhya. Paralleling the classical Samkhya, it contains 24 items, begins with the physical world (here, the four physical properties), and leads back through ever more refined & inclusive levels of being & experience, culminating with the ultimate Buddhist concept: Unbinding (nibbana). In the pattern of Samkhya thought, Unbinding would thus be the ultimate "root" or ground of being immanent in all things and out of which they all emanate.<br /><br />However, instead of following this pattern of thinking, the Buddha attacks it at its very root: the notion of a principle in the abstract, the "in" (immanence) & "out of" (emanation) superimposed on experience. Only an uninstructed, run of the mill person, he says, would read experience in this way. In contrast, a person in training should look for a different kind of "root" — the root of suffering experienced in the present — and find it in the act of delight. Developing dispassion for that delight, the trainee can then comprehend the process of coming-into-being for what it is, drop all participation in it, and thus achieve true Awakening.<br /><br />If the listeners present at this discourse were indeed interested in fitting Buddhist teachings into a Samkhyan mold, then it's small wonder that they were displeased — one of the few places where we read of a negative reaction to the Buddha's words. They had hoped to hear his contribution to their project, but instead they hear their whole pattern of thinking & theorizing attacked as ignorant & ill-informed. The Commentary tells us, though, they were later able to overcome their displeasure and eventually attain Awakening on listening to the discourse reported in AN 3.123.<br /><br />Although at present we rarely think in the same terms as the Samkhya philosophers, there has long been — and still is — a common tendency to create a "Buddhist" metaphysics in which the experience of emptiness, the Unconditioned, the Dharma-body, Buddha-nature, rigpa, etc., is said to function as the ground of being from which the "All" — the entirety of our sensory & mental experience — is said to spring and to which we return when we meditate. Some people think that these theories are the inventions of scholars without any direct meditative experience, but actually they have most often originated among meditators, who label (or in the words of the discourse, "perceive") a particular meditative experience as the ultimate goal, identify with it in a subtle way (as when we are told that "we are the knowing"), and then view that level of experience as the ground of being out of which all other experience comes.<br /><br />Any teaching that follows these lines would be subject to the same criticism that the Buddha directed against the monks who first heard this discourse.<br /><br />I have heard that on one occasion the Blessed One was staying at Ukkattha, in the shade of a royal Sal tree in the Very Blessed Grove. There he addressed the monks, "Monks!"<br /><br />"Yes, lord," the monks responded.<br /><br />The Blessed One said, "Monks, I will teach you the sequence of the root of all phenomena [or: the root sequence of all phenomena]. Listen & pay close attention. I will speak."<br /><br />"As you say, sir," they responded.<br /><br />The Blessed One said: "There is the case, monks, where an uninstructed run-of-the-mill person — who has no regard for noble ones, is not well-versed or disciplined in their Dhamma; who has no regard for men of integrity, is not well-versed or disciplined in their Dhamma — perceives earth as earth. Perceiving earth as earth, he conceives [things] about earth, he conceives [things] in earth, he conceives [things] coming out of earth, he conceives earth as 'mine,' he delights in earth. Why is that? Because he has not comprehended it, I tell you.<br /><br />"He perceives water as water... fire as fire... wind as wind1 ... beings as beings... gods as gods...Pajapati as Pajapati...Brahma as Brahma... the luminous gods as luminous gods... the gods of refulgent glory as gods of refulgent glory... the gods of abundant fruit as the gods of abundant fruit... the Great Being as the Great Being2 ... the dimension of the infinitude of space as the dimension of the infinitude of space... the dimension of the infinitude of consciousness as the dimension of the infinitude of consciousness... the dimension of nothingness as the dimension of nothingness... the dimension of neither-perception-nor-non-perception as the dimension of neither-perception-nor-non-perception3 ... the seen as the seen... the heard as the heard... the sensed as the sensed... the cognized as the cognized4 ... singleness as singleness... multiplicity as multiplicity5 ... the All as the All6 ...<br /><br />"He perceives Unbinding as Unbinding.7 Perceiving Unbinding as Unbinding, he conceives things about Unbinding, he conceives things in Unbinding, he conceives things coming out of Unbinding, he conceives Unbinding as 'mine,' he delights in Unbinding. Why is that? Because he has not comprehended it, I tell you.<br />The Trainee<br /><br />"A monk who is a trainee — yearning for the unexcelled relief from bondage, his aspirations as yet unfulfilled — directly knows earth as earth. Directly knowing earth as earth, let him not conceive things about earth, let him not conceive things in earth, let him not conceive things coming out of earth, let him not conceive earth as 'mine,' let him not delight in earth. Why is that? So that he may comprehend it, I tell you.<br /><br />"He directly knows water as water... fire as fire... wind as wind... beings as beings... gods as gods... Pajapati as Pajapati... Brahma as Brahma... the luminous gods as luminous gods... the gods of refulgent glory as gods of refulgent glory... the gods of abundant fruit as the gods of abundant fruit... the Great Being as the Great Being... the dimension of the infinitude of space as the dimension of the infinitude of space... the dimension of the infinitude of consciousness as the dimension of the infinitude of consciousness... the dimension of nothingness as the dimension of nothingness... the dimension of neither-perception-nor-non-perception as the dimension of neither-perception-nor-non-perception... the seen as the seen... the heard as the heard... the sensed as the sensed... the cognized as the cognized... singleness as singleness... multiplicity as multiplicity... the All as the All...<br /><br />"He directly knows Unbinding as Unbinding. Directly knowing Unbinding as Unbinding, let him not conceive things about Unbinding, let him not conceive things in Unbinding, let him not conceive things coming out of Unbinding, let him not conceive Unbinding as 'mine,' let him not delight in Unbinding. Why is that? So that he may comprehend it, I tell you.<br />The Arahant<br /><br />"A monk who is a Worthy One, devoid of mental fermentations — who has attained completion, finished the task, laid down the burden, attained the true goal, destroyed the fetters of becoming, and is released through right knowledge — directly knows earth as earth. Directly knowing earth as earth, he does not conceive things about earth, does not conceive things in earth, does not conceive things coming out of earth, does not conceive earth as 'mine,' does not delight in earth. Why is that? Because he has comprehended it, I tell you.<br /><br />"He directly knows water as water... fire as fire... wind as wind... beings as beings... gods as gods... Pajapati as Pajapati... Brahma as Brahma... the luminous gods as luminous gods... the gods of refulgent glory as gods of refulgent glory... the gods of abundant fruit as the gods of abundant fruit... the Great Being as the Great Being... the dimension of the infinitude of space as the dimension of the infinitude of space... the dimension of the infinitude of consciousness as the dimension of the infinitude of consciousness... the dimension of nothingness as the dimension of nothingness... the dimension of neither-perception-nor-non-perception as the dimension of neither-perception-nor-non-perception... the seen as the seen... the heard as the heard... the sensed as the sensed... the cognized as the cognized... singleness as singleness... multiplicity as multiplicity... the All as the All...<br /><br />"He directly knows Unbinding as Unbinding. Directly knowing Unbinding as Unbinding, he does not conceive things about Unbinding, does not conceive things in Unbinding, does not conceive things coming out of Unbinding, does not conceive Unbinding as 'mine,' does not delight in Unbinding. Why is that? Because he has comprehended it, I tell you.<br /><br />"A monk who is a Worthy One, devoid of mental fermentations... directly knows earth as earth. Directly knowing earth as earth, he does not conceive things about earth, does not conceive things in earth, does not conceive things coming out of earth, does not conceive earth as 'mine,' does not delight in earth. Why is that? Because, with the ending of passion, he is devoid of passion, I tell you.<br /><br />"He directly knows water as water... the All as the All...<br /><br />"He directly knows Unbinding as Unbinding. Directly knowing Unbinding as Unbinding, he does not conceive things about Unbinding, does not conceive things in Unbinding, does not conceive things coming out of Unbinding, does not conceive Unbinding as 'mine,' does not delight in Unbinding. Why is that? Because, with the ending of passion, he is devoid of passion, I tell you.<br /><br />"A monk who is a Worthy One, devoid of mental fermentations... directly knows earth as earth. Directly knowing earth as earth, he does not conceive things about earth, does not conceive things in earth, does not conceive things coming out of earth, does not conceive earth as 'mine,' does not delight in earth. Why is that? Because, with the ending of aversion, he is devoid of aversion, I tell you.<br /><br />"He directly knows water as water... the All as the All...<br /><br />"He directly knows Unbinding as Unbinding. Directly knowing Unbinding as Unbinding, he does not conceive things about Unbinding, does not conceive things in Unbinding, does not conceive things coming out of Unbinding, does not conceive Unbinding as 'mine,' does not delight in Unbinding. Why is that? Because, with the ending of aversion, he is devoid of aversion, I tell you.<br /><br />"A monk who is a Worthy One, devoid of mental fermentations... directly knows earth as earth. Directly knowing earth as earth, he does not conceive things about earth, does not conceive things in earth, does not conceive things coming out of earth, does not conceive earth as 'mine,' does not delight in earth. Why is that? Because, with the ending of delusion, he is devoid of delusion, I tell you.<br /><br />"He directly knows water as water... the All as the All...<br /><br />"He directly knows Unbinding as Unbinding. Directly knowing Unbinding as Unbinding, he does not conceive things about Unbinding, does not conceive things in Unbinding, does not conceive things coming out of Unbinding, does not conceive Unbinding as 'mine,' does not delight in Unbinding. Why is that? Because, with the ending of delusion, he is devoid of delusion, I tell you.<br />The Tathagata<br /><br />"The Tathagata — a worthy one, rightly self-awakened — directly knows earth as earth. Directly knowing earth as earth, he does not conceive things about earth, does not conceive things in earth, does not conceive things coming out of earth, does not conceive earth as 'mine,' does not delight in earth. Why is that? Because the Tathagata has comprehended it to the end, I tell you.<br /><br />"He directly knows water as water... fire as fire... wind as wind... beings as beings... gods as gods... Pajapati as Pajapati... Brahma as Brahma... the luminous gods as luminous gods... the gods of refulgent glory as gods of refulgent glory... the gods of abundant fruit as the gods of abundant fruit... the Great Being as the Great Being... the dimension of the infinitude of space as the dimension of the infinitude of space... the dimension of the infinitude of consciousness as the dimension of the infinitude of consciousness... the dimension of nothingness as the dimension of nothingness... the dimension of neither-perception-nor-non-perception as the dimension of neither-perception-nor-non-perception... the seen as the seen... the heard as the heard... the sensed as the sensed... the cognized as the cognized... singleness as singleness... multiplicity as multiplicity... the All as the All...<br /><br />"He directly knows Unbinding as Unbinding. Directly knowing Unbinding as Unbinding, he does not conceive things about Unbinding, does not conceive things in Unbinding, does not conceive things coming out of Unbinding, does not conceive Unbinding as 'mine,' does not delight in Unbinding. Why is that? Because the Tathagata has comprehended it to the end, I tell you.<br /><br />"The Tathagata — a worthy one, rightly self-awakened — directly knows earth as earth. Directly knowing earth as earth, he does not conceive things about earth, does not conceive things in earth, does not conceive things coming out of earth, does not conceive earth as 'mine,' does not delight in earth. Why is that? Because he has known that delight is the root of suffering & stress, that from coming-into-being there is birth, and that for what has come into being there is aging & death. Therefore, with the total ending, fading away, cessation, letting go, relinquishment of craving, the Tathagata has totally awakened to the unexcelled right self-awakening, I tell you.<br /><br />"He directly knows water as water... the All as the All...<br /><br />"He directly knows Unbinding as Unbinding. Directly knowing Unbinding as Unbinding, he does not conceive things about Unbinding, does not conceive things in Unbinding, does not conceive things coming out of Unbinding, does not conceive Unbinding as 'mine,' does not delight in Unbinding. Why is that? Because he has known that delight is the root of suffering & stress, that from coming-into-being there is birth, and that for what has come into being there is aging & death. Therefore, with the total ending, fading away, cessation, letting go, relinquishment of craving, the Tathagata has totally awakened to the unexcelled right self-awakening, I tell you."<br /><br />That is what the Blessed One said. Displeased, the monks did not delight in the Blessed One's words.<br /><br />Notes<br /><br />1. Earth, water, fire, and wind are the four properties that comprise the experience of physical form.<br /><br />2. In this section of the list, "beings" denotes all living beings below the level of the gods. "Gods" denotes the beings in the sensual heavens. The remaining terms — Pajapati, Brahma, the luminous gods, the gods of refulgent glory, the gods of abundant fruit, & the Great Being — denote gods in the heavens of form & formlessness.<br /><br />3. The dimension of the infinitude of space, the dimension of the infinitude of consciousness, the dimension of nothingness, & the dimension of neither-perception-nor-non-perception are four formless states that can be attained in concentration.<br /><br />4. "The seen, the heard, the sensed, & the cognized" is a set of terms to cover all things experienced through the six senses.<br /><br />5. Singleness = experience in states of intense concentration (jhana). Multiplicity = experience via the six senses.<br /><br />6. "What is the All? Simply the eye & forms, ear & sounds, nose & aromas, tongue & flavors, body & tactile sensations, intellect & ideas. This is termed the All. Anyone who would say, 'Repudiating this All, I will describe another,' if questioned on what exactly might be the grounds for his assertion, would be unable to explain, and furthermore, would be put to grief. Why is that? Because it lies beyond range." — SN 35.23 For more on this topic, see The Mind Like Fire Unbound, Chapter 1.<br /><br />7. Unbinding = nibbana (nirvana).<br /><br /><br /></span><div style="clear:both; padding-bottom:0.25em"></div> <a class="more" href="http://tipitaka-pali.blogspot.com/2007/08/mulapariyaya-sutta.html"title="Read More...!"> Read More...!</a> <p class="post-footer">by silent to peace... at 9:47 PM.<span class="item-action"><a href="https://www.blogger.com/email-post.g?blogID=3006674544655205230&postID=4354474337156072935" title="Email Post"><img class="icon-action" alt="" src="https://resources.blogblog.com/img/icon18_email.gif" height="13" width="18"/></a></span><span class="item-control blog-admin pid-1062105761"><a style="border:none;" href="https://www.blogger.com/post-edit.g?blogID=3006674544655205230&postID=4354474337156072935&from=pencil" title="Edit Post"><img class="icon-action" alt="" src="https://resources.blogblog.com/img/icon18_edit_allbkg.gif" height="18" width="18"></a></span> </p> <p align="right"><a href="http://tipitaka-pali.blogspot.com/2007/08/mulapariyaya-sutta.html#comments">0 comments</a> </p></div> <!-- End POST --> <!-- ### Begin COMMENTS and LINK BACK. You can remove or replace these lines below with your HaloScan code, BUT don't forget to change your comment setting in blogger.com (Hide comment) --> <!-- ### End COMMENTS and LINK BACK ...........--> <!-- Begin .post --> <div class="post"> <p class="date-header"></p> <p class="post-title"><a href="http://tipitaka-pali.blogspot.com/2007/08/majjhima-nikaya.html" title="permanent link to 'Majjhima Nikaya'">Majjhima Nikaya</a></p> <div style="clear:both;"></div><span style="font-weight:bold;">The Middle-length Discourses<br /></span><br />The Majjhima Nikaya, or "Middle-length Discourses" of the Buddha, is the second of the five nikayas (collections) of the Sutta Pitaka.<br /><br />This nikaya consists of 152 discourses by the Buddha and his chief disciples, which together constitute a comprehensive body of teaching concerning all aspects of the Buddha's teachings.<span class="fullpost"><br /><br />An excellent modern translation of the complete Majjhima Nikaya is The Middle Length Discourses of the Buddha: A New Translation of the Majjhima Nikaya, translated by Bhikkhu Ñanamoli and Bhikkhu Bodhi (Boston: Wisdom Publications, 1995). The Introduction to that book contains an extraordinary synopsis of the Buddha's teachings in general, and of their expression in the Majjhima in particular. A fine anthology of selected suttas is Handful of Leaves (Vol. 1), by Thanissaro Bhikkhu (distributed by the Sati Center for Buddhist Studies).<br /><br />The sutta summaries appearing below that are marked "[BB]" were adapted from Bhikkhu Bodhi's summaries (in The Middle Length Discourses of the Buddha) and are used with permission. Those marked "[TB]" were provided by Thanissaro Bhikkhu.<br /><br />The translator appears in the square brackets []. The braces {} contain the volume and starting page number in the PTS romanized Pali edition.<br /><br /> * MN 1: Mulapariyaya Sutta — The Root Sequence {M i 1} [Thanissaro]. In this difficult but important sutta the Buddha reviews in depth one of the most fundamental principles of Buddhist thought and practice: namely, that there is no thing — not even Nibbana itself — that can rightly be regarded as the source from which all phenomena and experience emerge.<br /> * MN 2: Sabbasava Sutta — All the Fermentations {M i 6} [Thanissaro]. The Buddha teaches seven methods for eliminating from the mind the deeply rooted defilements (sensuality, becoming, views, and ignorance) that obstruct the realization of Awakening.<br /> * MN 4: Bhaya-bherava Sutta — Fear & Terror {M i 16} [Thanissaro]. What would it take to live in solitude in the wilderness, completely free of fear? The Buddha explains.<br /> * MN 7: Vatthupama Sutta — The Simile of the Cloth {M i 36} [Nyanaponika]. With a simple simile the Buddha illustrates the difference between a defiled mind and a pure mind. [BB]<br /> * MN 8: Sallekha Sutta — The Discourse on Effacement {M i 40} [Nyanaponika]. The Buddha explains how the unskillful qualities in the heart can be eradicated through meditation.<br /> * MN 9: Sammaditthi Sutta — Right View {M i 46} [Ñanamoli/Bodhi | Thanissaro]. A discussion of right view demonstrating how the four noble truths, dependent co-arising, and the knowledge that ends mental fermentation all build on the basic dichotomy between skillful and unskillful action.<br /> * MN 10: Satipatthana Sutta — Frames of Reference/Foundations of Mindfulness {M i 55} SuttaReadings.net icon [Nyanasatta | Soma | Thanissaro]. The Buddha's comprehensive practical instructions on the development of mindfulness as the basis for insight. [The text of this sutta is identical to that of the Maha-satipatthana Sutta (DN 22), except that the latter contains a more detailed exposition of the Four Noble Truths (sections 5a,b,c and d in part D of that version).]<br /> * MN 11: Cula-sihanada Sutta — The Shorter Discourse on the Lion's Roar {M i 63} [Ñanamoli/Bodhi]. The Buddha declares that only through practicing in accord with the Dhamma can Awakening be realized. His teaching is distinguished from those of other religions and philosophies through its unique rejection of all doctrines of self. [BB]<br /> * MN 12: Maha-sihanada Sutta — The Great Discourse on the Lion's Roar {M i 68} [Ñanamoli/Bodhi]. The Buddha expounds the ten powers of a Tathagata, his four kinds of intrepidity, and other superior qualities which entitle him to "roar his lion's roar in the assemblies." [BB]<br /> * MN 13: Maha-dukkhakkhandha Sutta — The Great Mass of Stress {M i 83} [Thanissaro]. In deliciously graphic terms, the Buddha describes the allures and drawbacks of sensuality, physical form, and feeling. What better incentive could there be to escape samsara once and for all?<br /> * MN 14: Cula-dukkhakkhandha Sutta — The Lesser Mass of Stress {M i 91} [Thanissaro]. What mental qualities must be abandoned in order to free oneself of greed, aversion, and delusion? Can painful austerities be used to purify oneself and burn away the karmic fruit of past misdeeds? Through skillful question-and-answer dialogues with the lay follower Mahanama and with a group of Jain ascetics, the Buddha lays these questions to rest.<br /> * MN 18: Madhupindika Sutta — The Ball of Honey {M i 108} [Thanissaro]. A man looking to pick a fight asks the Buddha to explain his doctrine. The Buddha's answer mystifies not only the man, but also a number of monks. Ven. Maha Kaccana finally provides an explanation, and in the course of doing so explains what is needed to bring the psychological sources of conflict to an end.<br /> * MN 19: Dvedhavitakka Sutta — Two Sorts of Thinking {M i 114} [Thanissaro]. The Buddha recounts the events leading up to his Awakening, and describes his discovery that thoughts connected with sensuality, ill-will, and harmfulness do not lead one to Awakening, while those connected with their opposites (renunciation, non ill-will, and harmlessnes) do.<br /> * MN 20: Vitakkasanthana Sutta — The Relaxation of Thoughts {M i 118} [Thanissaro | Soma]. The Buddha offers five practical methods of responding wisely to unskillful thoughts (thoughts connected with desire, aversion, or delusion).<br /> * MN 21: Kakacupama Sutta — The Simile of the Saw {M i 122} [Buddharakkhita (excerpt) | Thanissaro (excerpt)]. The Buddha tells the story of a wise slave who deliberately tests her mistress's patience. The Buddha invokes several memorable similes here to illustrate the correct way to develop patience.<br /> * MN 22: Alagaddupama Sutta — The Snake Simile {M i 130} [Nyanaponika | Thanissaro]. Using two famous similes, the Buddha shows how the development of right view calls for the skillful application both of grasping and of letting-go. The sutta includes one of the Canon's most important expositions on the topic of not-self.<br /> * MN 24: Ratha-vinita Sutta — Relay Chariots {M i 145} [Thanissaro]. Using the simile of a set of relay chariots, Ven. Punna Mantaniputta explains the relationship of the factors of the path to the goal of the holy life. [TB]<br /> * MN 26: Ariyapariyesana Sutta — The Noble Search {M i 160} [Thanissaro]. Most of us spend a good part of our lives looking for happiness in all the wrong places. In this sutta the Buddha recounts the story of his own search and points out where a true and lasting happiness can be found.<br /> * MN 27: Cula-hatthipadopama Sutta — The Shorter Elephant Footprint Simile {M i 175} [Thanissaro]. At what point do you know for sure that the Buddha's awakening was genuine? [TB]<br /> * MN 28: Maha-hatthipadopama Sutta — The Great Elephant Footprint Simile {M i 184} [Thanissaro]. An explanation of the four noble truths, focusing on the aggregate of physical form and showing (1) how all the aggregates are interrelated and (2) how all four noble truths, together with the principle of dependent co-arising, are related to the aggregates. [TB]<br /> * MN 33: Maha-gopalaka Sutta — The Greater Cowherd Discourse {M i 220} [Thanissaro]. Eleven factors that are conducive to spiritual growth, and eleven that are obstructive. (Apart from the preamble, this sutta is identical to AN 11.18.)<br /> * MN 34: Cula-gopalaka Sutta — The Shorter Discourse on the Cowherd (excerpt) {M i 225} [Olendzki]. In this brief excerpt the Buddha urges his monks to cross over to the lasting safety of Nibbana.<br /> * MN 36: Maha-Saccaka Sutta — The Greater Discourse to Saccaka (excerpt) {M i 237} [Thanissaro]. In this excerpt, the Buddha recounts his early meditation practices and austerities that led him finally to discover the path to Awakening.<br /> * MN 39: Maha-Assapura Sutta — The Greater Discourse at Assapura {M i 271} [Thanissaro]. With characteristic clarity and concision the Buddha outlines the full course of training by which a meditator may earn the right to call him- or herself a true contemplative. As presented here, the training begins with conscience and concern for the results of one's actions, and leads progressively onward through the cultivation of virtue, sense-restraint, moderation, wakefulness, mindfulness, alertness, the four jhanas, finally culminating in the realization of the insight knowledges.<br /> * MN 41: Saleyyaka Sutta — The Brahmans of Sala {M i 285} [Ñanamoli]. The Buddha explains to a group of brahman householders how one's present actions — by body, speech, and mind — determine one's future fortune.<br /> * MN 43: Mahavedalla Sutta — The Greater Set of Questions-and-Answers {M i 292} [Thanissaro]. Ven. Sariputta answers questions dealing with discernment, right view, and the higher meditative attainments.<br /> * MN 44: Culavedalla Sutta — The Shorter Set of Questions-and-Answers {M i 299} [Thanissaro]. Dhammadinna the nun fields a series of Dhamma questions put to her by her former husband: questions on self-identification, cessation, penetration into the true nature of feeling, and the attainment of Nibbana.<br /> * MN 45: Cula-dhammasamadana Sutta — The Shorter Discourse on Taking on Practices {M i 305} [Thanissaro]. Is something right because it feels right? [TB]<br /> * MN 52: Atthakanagara Sutta — To the Man from Atthakanagara {M i 349} [Thanissaro]. Ven. Ananda describes eleven modes of practice that can lead to the Deathless. (Apart from the preamble, this sutta is identical to AN 11.17.)<br /> * MN 53: Sekha-patipada Sutta — The Practice for One in Training {M i 353} [Thanissaro]. "Consummate in clear-knowing and conduct" is a standard epithet for the Buddha. This sutta explains what it means, and shows that it can be used to describe an arahant as well. [TB]<br /> * MN 54: Potaliya Sutta — To Potaliya (excerpt) {M i 359} [Thanissaro]. Using seven graphic similes for the drawbacks of sensual passions, the Buddha teaches Potaliya the householder what it means, in the discipline of a noble one, to have entirely cut off one's worldly affairs. [TB]<br /> * MN 57: Kukkuravatika Sutta — The Dog-duty Ascetic {M i 387} [Ñanamoli]. Act like a dog, and that's what you'll become. Choose your actions with care!<br /> * MN 58: Abhaya Sutta — To Prince Abhaya (On Right Speech) {M i 392} SuttaReadings.net icon [Thanissaro]. The Buddha explains the criteria for determining whether or not something is worth saying. This discourse is a beautiful example of the Buddha's skill as teacher: not only does he talk about right speech, but he also demonstrates right speech in action.<br /> * MN 59: Bahuvedaniya Sutta — Many Things to be Experienced/The Many Kinds of Feeling {M i 396} [Nyanaponika | Thanissaro]. The Buddha discusses the range of possible pleasures and joys, and concludes by advocating a pleasure that goes beyond feeling. [The text of this sutta is almost identical to that of SN 36.19.]<br /> * MN 61: Ambalatthika-rahulovada Sutta — Advice to Rahula at Mango Stone {M i 414} [Thanissaro]. The Buddha admonishes his son, the novice Rahula, on the dangers of lying and stresses the importance of constant reflection on one's motives. (This is one of the suttas selected by King Asoka (r. 270-232 BCE) to be studied and reflected upon frequently by all practicing Buddhists. See That the True Dhamma Might Last a Long Time: Readings Selected by King Asoka, by Thanissaro Bhikkhu.)<br /> * MN 62: Maha-Rahulovada Sutta — The Greater Exhortation to Rahula {M i 420} [Thanissaro]. The Buddha delivers meditation instructions to his son, the novice Rahula.<br /> * MN 63: Cula-Malunkyovada Sutta — The Shorter Instructions to Malunkya {M i 426} [Thanissaro]. Ven. Malunkyaputta threatens to disrobe unless the Buddha answers all his speculative metaphysical questions. Using the famous simile of a man shot by a poison arrow, the Buddha reminds him that some questions are simply not worth asking.<br /> * MN 66: Latukikopama Sutta — The Quail Simile {M i 447} [Thanissaro]. Fetters are strong, not because of their own tensile strength, but because of the tenacity of our unwillingness to let them go. [TB]<br /> * MN 70: Kitagiri Sutta — At Kitagiri {M i 473} [Thanissaro]. A discourse on the importance of conviction in the Buddhist path. Not only is conviction a prerequisite for listening to the Buddha's teachings with respect, but — as is shown by the unusual discussion here categorizing the types of noble disciples — it can underlie the practice all the way to the Deathless. [TB]<br /> * MN 72: Aggi-Vacchagotta Sutta — To Vacchagotta on Fire {M i 483} [Thanissaro]. The Buddha explains to a wanderer why he does not hold any speculative views. Using the simile of an extinguished fire he illustrates the destiny of the liberated being. [BB] [For more on the use of fire imagery in early Buddhist texts, see the book Mind Like Fire Unbound.]<br /> * MN 74: Dighanakha Sutta — To LongNails {M i 497} [Thanissaro]. A discussion of how to abandon doctrinaire views of radical acceptance, radical rejection, and any combination of the two. [TB]<br /> * MN 75: Magandiya Sutta — To Magandiya (excerpt) {M i 501} [Thanissaro]. In this passage, the Buddha teaches a member of a hedonist sect about the nature of true pleasure and true health. [TB]<br /> * MN 78: Samana-Mundika Sutta — Mundika the Contemplative {M ii 22} [Thanissaro]. The highest attainment is not simply the abandoning of unskillful actions and a reversion to childlike harmlessness. It requires first developing skillful habits and skillful resolves, and then letting them go. [TB]<br /> * MN 82: Ratthapala Sutta — About Ratthapala {M ii 54} [Thanissaro]. A two-part story about the monk who, the Buddha said, was foremost among his disciples in ordaining on the power of pure conviction. In the first part of the story, Ratthapala deals with his parents' opposition to his ordaining, and their attempts, after ordination, to lure him back to lay life. In the second part, he recalls the four observations about the world that inspired him, as a healthy and wealthy young man, to ordain in the first place.<br /> * MN 86: Angulimala Sutta — About Angulimala {M ii 97} [Thanissaro]. A murderous bandit takes refuge in the Buddha, develops a heart of compassion, and becomes an arahant. [TB]<br /> * MN 87: Piyajatika Sutta — From One Who Is Dear {M ii 106} [Thanissaro]. King Pasenadi of Kosala figures prominently in many discourses as a devout follower of the Buddha. In this discourse we learn how — thanks to Queen Mallika's astuteness — the king first became favorably disposed toward the Buddha. [TB]<br /> * MN 90: Kannakatthala Sutta — At Kannakatthala {M ii 125} [Thanissaro]. A case study in how social advantages can be a spiritual liability. The discussion focuses on the factors needed for release — attainable by all people, regardless of caste or race — while the gently satirical frame story shows how the life of a king, or any highly placed person, presents obstacles to developing those factors. [TB]<br /> * MN 95: Canki Sutta — With Canki (excerpt) {M ii 164} [Ñanamoli (excerpt) | Thanissaro (excerpt)]. A pompous brahman teenager questions the Buddha about safeguarding, awakening to, and attaining the truth. In the course of his answer, the Buddha describes the criteria for choosing a reliable teacher and how best to learn from such a person. [TB]<br /> * MN 101: Devadaha Sutta — To Devadaha {M ii 214} [Thanissaro]. The Buddha refutes a Jain theory of kamma, which claims that one's present experience is determined solely by one's actions in past lives, and that the only way to undo the effects of past unskillful actions is to "burn them away" through severe practices of austerity. The Buddha here outlines one of his most important teachings on kamma: that it is both the results of past deeds and present actions that shape one's experience of the present. It is precisely this interaction of present and past that opens up the very possibility of Awakening.<br /> * MN 105: Sunakkhatta Sutta — To Sunakkhatta {M ii 252} [Thanissaro]. The Buddha addresses the problem of meditators who overestimate their progress in meditation. The sutta ends with a warning: anyone who claims enlightenment as license for unrestrained behavior is like someone who fails to follow the doctor's orders after surgery, who knowingly drinks a cup of poison, or who deliberately extends a hand toward a deadly snake. [TB]<br /> * MN 106: Aneñja-sappaya Sutta — Conducive to the Imperturbable {M ii 261} [Thanissaro]. Advanced meditation instruction: how the fourth jhana and the formless attainments can be developed and used as a basis for the realization of Nibbana.<br /> * MN 107: Ganaka-Moggallana Sutta — The Discourse to Ganaka-Moggallana {M iii 1} [Horner]. The Buddha sets forth the gradual training of the Buddhist monk and describes himself as a "shower of the way." [BB]<br /> * MN 108: Gopaka-Moggallana Sutta — Moggallana the Guardsman {M iii 7} [Thanissaro]. Ven. Ananda explains how the Sangha maintains its unity and internal discipline after the passing away of the Buddha. [BB] Interestingly, this sutta also shows that early Buddhist practice had no room for many practices that developed in later Buddhist traditions, such as appointed lineage holders, elected ecclesiastical heads, or the use of mental defilements as a basis for concentration practice. [TB]<br /> * MN 109: Maha-punnama Sutta — The Great Full-moon Night Discourse {M iii 15} [Thanissaro]. A thorough discussion of issues related to the five aggregates. Toward the end of the discussion, a monk thinks that he has found a loophole in the teaching. The way the Buddha handles this incident shows the proper use of the teachings on the aggregates: not as a metaphysical theory, but as a tool for questioning clinging and so gaining release. [TB]<br /> * MN 110: Cula-punnama Sutta — The Shorter Discourse on the Full-moon Night {M iii 20} [Thanissaro]. How to recognize — and become — a person of integrity.<br /> * MN 111: Anupada Sutta — One After Another {M iii 25} [Thanissaro]. A description of how insight can be developed either while in, or immediately after withdrawing from, the different levels of jhana.<br /> * MN 116: Isigili Sutta — The Discourse at Isigili {M iii 68} [Piyadassi]. The Buddha enumerates the many paccekabuddhas who lived on Isigili mountain.<br /> * MN 117: Maha-cattarisaka Sutta — The Great Forty {M iii 71} [Thanissaro]. On the nature of noble right concentration, and its interdependence with all the factors of the noble eightfold path.<br /> * MN 118: Anapanasati Sutta — Mindfulness of Breathing {M iii 78} [Thanissaro]. One of the most important texts for beginning and veteran meditators alike, this sutta is the Buddha's roadmap to the entire course of meditation practice, using the vehicle of breath meditation. The simple practice of mindfulness of breathing leads the practitioner gradually through 16 successive phases of development, culminating in full Awakening.<br /> * MN 119: Kayagata-sati Sutta — Mindfulness Immersed in the Body {M iii 88} [Thanissaro]. This sutta serves as a companion to the Anapanasati Sutta [Thanissaro]. and explains the importance of establishing a broad awareness of the body in meditation to develop jhana.<br /> * MN 121: Cula-suññata Sutta — The Lesser Discourse on Emptiness {M iii 103} [Thanissaro]. The Buddha instructs Ven. Ananda on the practice that leads to the "entry into emptiness," the doorway to liberation. [TB]<br /> * MN 122: Maha-suññata Sutta — The Greater Discourse on Emptiness {M iii 109} [Thanissaro]. The Buddha instructs Ananda on several practical aspects of the meditative dwelling in emptiness, a mode of awareness that can ultimately bring the meditator to the threshold of Awakening.<br /> * MN 125: Dantabhumi Sutta — The Discourse on the "Tamed Stage" {M iii 128} [Horner]. By analogy with the taming of an elephant, the Buddha explains how he tames his disciples. [BB]<br /> * MN 126: Bhumija Sutta — To Bhumija {M iii 138} [Thanissaro]. Does the desire for Awakening get in the way of Awakening? According to this discourse, the question of desiring or not desiring is irrelevant as long as one develops the appropriate qualities that constitute the path to Awakening. The discourse is also very clear on the point that there are right and wrong paths of practice: as a geographer might say, not every river flows to the sea. [TB]<br /> * MN 131: Bhaddekaratta Sutta — An Auspicious Day {M iii 187} SuttaReadings.net icon [Ñanananda | Thanissaro]. In this stirring discourse the Buddha underscores the vital urgency of keeping one's attention firmly rooted in the present moment. After all, the past is gone, the future isn't here; this present moment is all we have.<br /> * MN 135: Cula-kammavibhanga Sutta — The Shorter Exposition of Kamma {M iii 202} [Thanissaro | Ñanamoli]. Why do some people live a long life, but others die young? Why are some people born poor, but others born rich? The Buddha explains how kamma accounts for a person's fortune or misfortune.<br /> * MN 136: Maha-kammavibhanga Sutta — The Greater Exposition of Kamma {M iii 207} [Ñanamoli]. The Buddha reveals some of the subtle complexities in the workings of kamma. [BB]<br /> * MN 137: Salayatana-vibhanga Sutta — An Analysis of the Six Sense-media {M iii 215} [Thanissaro]. A discussion of the emotions: where they come from, how they function in the path of practice, and how they manifest in an awakened person who is fit to teach others. [TB]<br /> * MN 138: Uddesa-vibhanga Sutta — An Analysis of the Statement {M iii 223} [Thanissaro]. How to attend to outside objects without letting the mind become externally scattered, and how to focus in strong states of absorption without becoming internally positioned. It's not easy, but it can be done. [TB]<br /> * MN 140: Dhatu-vibhanga Sutta — An Analysis of the Properties {M iii 238} [Thanissaro]. A poignant story in which a wanderer, searching for the Buddha, actually meets the Buddha without realizing it. He recognizes his mistake only after the Buddha teaches him a profound discourse on four determinations and the six properties of experience. An excellent illustration of the Buddha's statement, "Whoever sees the Dhamma sees me." [TB]<br /> * MN 141: Saccavibhanga Sutta — Discourse on The Analysis of the Truths {M iii 248} [Piyadassi | Thanissaro]. Ven. Sariputta gives a detailed elaboration on the Buddha's teaching of the Four Noble Truths.<br /> * MN 143: Anathapindikovada Sutta — Instructions to Anathapindika {M iii 258} SuttaReadings.net icon [Olendzki (excerpt) | Thanissaro]. Ven. Sariputta offers a deep teaching on non-clinging to the ailing lay-follower Anathapindika.<br /> * MN 146: Nandakovada Sutta — Nandaka's Exhortation {M iii 270} [Thanissaro]. Ven. Nandaka discusses impermanence with a large group of nuns, driving his point home with particularly vivid similes. It must have been an effective teaching: soon afterwards, these nuns all become enlightened.<br /> * MN 147: Cula-Rahulovada Sutta — The Shorter Exposition to Rahula {M iii 277} [Thanissaro]. The Buddha leads his son, Ven. Rahula, to arahantship.<br /> * MN 148: Chachakka Sutta — The Six Sextets {M iii 280} [Thanissaro]. How the contemplation of the six senses leads to an understanding of not-self and, ultimately, to Awakening.<br /> * MN 149: Maha-salayatanika Sutta — The Great Six Sense-media Discourse {M iii 287} [Thanissaro]. How a clear understanding of the six senses leads to the development of the Wings to Awakening and to final release.<br /> * MN 152: Indriya-bhavana Sutta — The Development of the Faculties {M iii 298} [Thanissaro]. What qualifies as full mastery of the senses?<br /><br /><br /></span><div style="clear:both; padding-bottom:0.25em"></div> <a class="more" href="http://tipitaka-pali.blogspot.com/2007/08/majjhima-nikaya.html"title="Read More...!"> Read More...!</a> <p class="post-footer">by silent to peace... at 9:45 PM.<span class="item-action"><a href="https://www.blogger.com/email-post.g?blogID=3006674544655205230&postID=5568814095091432301" title="Email Post"><img class="icon-action" alt="" src="https://resources.blogblog.com/img/icon18_email.gif" height="13" width="18"/></a></span><span class="item-control blog-admin pid-1062105761"><a style="border:none;" href="https://www.blogger.com/post-edit.g?blogID=3006674544655205230&postID=5568814095091432301&from=pencil" title="Edit Post"><img class="icon-action" alt="" src="https://resources.blogblog.com/img/icon18_edit_allbkg.gif" height="18" width="18"></a></span> </p> <p align="right"><a href="http://tipitaka-pali.blogspot.com/2007/08/majjhima-nikaya.html#comments">0 comments</a> </p></div> <!-- End POST --> <!-- ### Begin COMMENTS and LINK BACK. You can remove or replace these lines below with your HaloScan code, BUT don't forget to change your comment setting in blogger.com (Hide comment) --> <!-- ### End COMMENTS and LINK BACK ...........--> <!-- Begin .post --> <div class="post"> <p class="date-header"></p> <p class="post-title"><a href="http://tipitaka-pali.blogspot.com/2007/08/parivara.html" title="permanent link to 'Parivara'">Parivara</a></p> <div style="clear:both;"></div>A recapitulation of the previous sections, with summaries of the rules classified and re-classified in various ways for instructional purposes.<span class="fullpost"><br /><br /><br /></span><div style="clear:both; padding-bottom:0.25em"></div> <a class="more" href="http://tipitaka-pali.blogspot.com/2007/08/parivara.html"title="Read More...!"> Read More...!</a> <p class="post-footer">by silent to peace... at 9:44 PM.<span class="item-action"><a href="https://www.blogger.com/email-post.g?blogID=3006674544655205230&postID=4825732068651735201" title="Email Post"><img class="icon-action" alt="" src="https://resources.blogblog.com/img/icon18_email.gif" height="13" width="18"/></a></span><span class="item-control blog-admin pid-1062105761"><a style="border:none;" href="https://www.blogger.com/post-edit.g?blogID=3006674544655205230&postID=4825732068651735201&from=pencil" title="Edit Post"><img class="icon-action" alt="" src="https://resources.blogblog.com/img/icon18_edit_allbkg.gif" height="18" width="18"></a></span> </p> <p align="right"><a href="http://tipitaka-pali.blogspot.com/2007/08/parivara.html#comments">0 comments</a> </p></div> <!-- End POST --> <!-- ### Begin COMMENTS and LINK BACK. You can remove or replace these lines below with your HaloScan code, BUT don't forget to change your comment setting in blogger.com (Hide comment) --> <!-- ### End COMMENTS and LINK BACK ...........--> <!-- Begin .post --> <div class="post"> <p class="date-header"></p> <p class="post-title"><a href="http://tipitaka-pali.blogspot.com/2007/08/cullavagga.html" title="permanent link to 'Cullavagga'">Cullavagga</a></p> <div style="clear:both;"></div>The Cullavagga includes an elaboration of the bhikkhus' etiquette and duties, as well as the rules and procedures for addressing offences that may be committed within the Sangha. Also included is the story of the establishment of the bhikkhuni Sangha, plus detailed accounts of the First and Second Councils.<span class="fullpost"><br /><br />(These passages follow the numbering convention used by I.B. Horner in her PTS English translations.)<br /><br /> * Cv 5.6: A Wish of Loving Kindness [Olendzki]. These lesser-known verses of metta (loving kindness, good will) illustrate the Buddha's skill at adapting an existing tradition (here, protective charms against snake bites) to serve as a vehicle for a more universal teaching.<br /> * Cv 8: Vatta Khandaka — Collection of Duties [Thanissaro]. This chapter concerns the duties that govern the day-to-day life of the bhikkhus. Many of the duties outlined here are more subtle than the strict rules laid out in the Suttavibhanga, and call on the bhikkhus to cultivate a respectful and well-mannered sensitivity to others in the community. Although this text is principally intended for monks, laypeople will find in it many useful hints for the mindful cultivation of good habits and manners, even in the midst of a busy lay life.<br /> * The Buddhist Monastic Code, Volume II: The Khandhaka Training Rules Translated and Explained, by Thanissaro Bhikkhu (Valley Center, CA: Metta Forest Monastery, 2002).<br /><br />See also:<br /><br /> * The Buddhist Monastic Code, Volume II: The Khandhaka Training Rules Translated and Explained, by Thanissaro Bhikkhu (Valley Center, CA: Metta Forest Monastery, 2002). A detailed explanation of the Khandhaka training rules.<br /><br /><br /><br /><br /></span><div style="clear:both; padding-bottom:0.25em"></div> <a class="more" href="http://tipitaka-pali.blogspot.com/2007/08/cullavagga.html"title="Read More...!"> Read More...!</a> <p class="post-footer">by silent to peace... at 9:42 PM.<span class="item-action"><a href="https://www.blogger.com/email-post.g?blogID=3006674544655205230&postID=1663914065575013736" title="Email Post"><img class="icon-action" alt="" src="https://resources.blogblog.com/img/icon18_email.gif" height="13" width="18"/></a></span><span class="item-control blog-admin pid-1062105761"><a style="border:none;" href="https://www.blogger.com/post-edit.g?blogID=3006674544655205230&postID=1663914065575013736&from=pencil" title="Edit Post"><img class="icon-action" alt="" src="https://resources.blogblog.com/img/icon18_edit_allbkg.gif" height="18" width="18"></a></span> </p> <p align="right"><a href="http://tipitaka-pali.blogspot.com/2007/08/cullavagga.html#comments">0 comments</a> </p></div> <!-- End POST --> <!-- ### Begin COMMENTS and LINK BACK. You can remove or replace these lines below with your HaloScan code, BUT don't forget to change your comment setting in blogger.com (Hide comment) --> <!-- ### End COMMENTS and LINK BACK ...........--> <!-- Begin .post --> <div class="post"> <p class="date-header"></p> <p class="post-title"><a href="http://tipitaka-pali.blogspot.com/2007/08/mahavagga.html" title="permanent link to 'Mahavagga'">Mahavagga</a></p> <div style="clear:both;"></div>The Mahavagga includes several sutta-like texts, including an account of the period immediately following the Buddha's Awakening, his first sermons to the group of five monks, and stories of how some of his great disciples joined the Sangha and <span class="fullpost">themselves attained Awakening. Also included are the rules for ordination, for reciting the Patimokkha during uposatha days, and various procedures that monks are to perform during formal gatherings of the community.<br /><br /><span style="font-weight:bold;">(These passages follow the numbering convention used by I.B. Horner in her PTS English translations.)</span><br /><br /> * Mv 1.23.1-10: Upatissa-pasine — Upatissa's (Sariputta's) Question [Thanissaro]. The young Ven. Sariputta asks Ven. Assaji, "What is your teacher's teaching?" Upon hearing the reply, Ven. Sariputta attains the fruit of stream-entry. (This is one of the suttas selected by King Asoka (r. 270-232 BCE) to be studied and reflected upon frequently by all practicing Buddhists. See That the True Dhamma Might Last a Long Time: Readings Selected by King Asoka, by Thanissaro Bhikkhu.)<br /> * Mv 6.40.1: Vinaya-samukkamsa — The Innate Principles of the Vinaya [Thanissaro]. The Four Great Standards by which a monk can determine whether an action would or would not be considered allowable by the Buddha. (This is one of the suttas selected by King Asoka (r. 270-232 BCE) to be studied and reflected upon frequently by all practicing Buddhists. See That the True Dhamma Might Last a Long Time: Readings Selected by King Asoka, by Thanissaro Bhikkhu.)<br /> * Mv 8.26.1-8: Kucchivikara-vatthu — The Monk with Dysentery [Thanissaro]. In this touching story the Buddha comes across a desperately ill monk who had been utterly neglected by his companions. The Buddha leaps to his aid, and offers a teaching on those qualities that make patients easy (or difficult) to tend to and those that make caregivers fit (or unfit) to tend to their patients.<br /> * Mv 10.2.3-20: Dighavu-kumara Vatthu — The Story of Prince Dighavu [Thanissaro]. This is surely one of the most dramatic stories in the Pali canon — a tale of murder, intrigue, and revenge — which teaches the wisest way to "settle an old score."<br /><br />See also:<br /><br /> * The Buddhist Monastic Code, Volume II: The Khandhaka Training Rules Translated and Explained, by Thanissaro Bhikkhu (Valley Center, CA: Metta Forest Monastery, 2002). A detailed explanation of the Khandhaka training rules.<br /><br /><br /><br /><br /></span><div style="clear:both; padding-bottom:0.25em"></div> <a class="more" href="http://tipitaka-pali.blogspot.com/2007/08/mahavagga.html"title="Read More...!"> Read More...!</a> <p class="post-footer">by silent to peace... at 9:40 PM.<span class="item-action"><a href="https://www.blogger.com/email-post.g?blogID=3006674544655205230&postID=1617126707056026879" title="Email Post"><img class="icon-action" alt="" src="https://resources.blogblog.com/img/icon18_email.gif" height="13" width="18"/></a></span><span class="item-control blog-admin pid-1062105761"><a style="border:none;" href="https://www.blogger.com/post-edit.g?blogID=3006674544655205230&postID=1617126707056026879&from=pencil" title="Edit Post"><img class="icon-action" alt="" src="https://resources.blogblog.com/img/icon18_edit_allbkg.gif" height="18" width="18"></a></span> </p> <p align="right"><a href="http://tipitaka-pali.blogspot.com/2007/08/mahavagga.html#comments">0 comments</a> </p></div> <!-- End POST --> <!-- ### Begin COMMENTS and LINK BACK. You can remove or replace these lines below with your HaloScan code, BUT don't forget to change your comment setting in blogger.com (Hide comment) --> <!-- ### End COMMENTS and LINK BACK ...........--> <!-- Begin .post --> <div class="post"> <p class="date-header"></p> <p class="post-title"><a href="http://tipitaka-pali.blogspot.com/2007/08/suttavibhanga.html" title="permanent link to 'Suttavibhanga'">Suttavibhanga</a></p> <div style="clear:both;"></div>The Suttavibhanga contains the basic training rules for bhikkhus and bhikkhunis, along with the "origin story" for each one. These rules are summarized in the Patimokkha, and amount to 227 rules for the bhikkhus, 311 for the bhikkhunis. The Patimokkkha rules are grouped as follows:<span class="fullpost"><br /><br /> * Parajika: rules entailing expulsion from the Sangha (Defeat) (4 for bhikkhus, 8 for bhikkhunis)<br /> * Sanghadisesa: rules entailing an initial and subsequent meeting of the Sangha (13, 17)<br /> * Aniyata (indefinite) rules (2, 0)<br /> * Nissaggiya pacittiya: rules entailing forfeiture and confession (30, 30)<br /> * Pacittiya: rules entailing confession (92, 166)<br /> * Patidesaniya: rules entailing acknowledgement (4, 8)<br /> * Sekhiya: rules of training (75, 75)<br /> * Adhikarana samatha: rules for settling disputes (7, 7)<br /><br /><span style="font-weight:bold;">Summaries and anthologies based on the Suttavibhanga:</span><br /><br /> * The Bhikkhus' Rules — A Guide for Laypeople: The Theravadin Buddhist Monk's Rules Compiled and Explained, by Bhikkhu Ariyesako.<br /> * The Bhikkhuni Patimokkha: The Bhikkhunis' Code of Discipline, Thanissaro Bhikkhu, trans. A concise summary of the bhikkhuni Patimokkha rules.<br /> * The Buddhist Monastic Code, Volume I: The Patimokkha Training Rules Translated and Explained, by Thanissaro Bhikkhu. This book provides an in-depth examination of each of the rules.<br /> * Introduction to the Patimokkha Training Rules, by Thanissaro Bhikkhu<br /> * The Patimokkha: The Bhikkhus' Code of Discipline, Thanissaro Bhikkhu, trans. A concise summary of the bhikkhu Patimokkha rules.<br /><br /><br /><br /></span><div style="clear:both; padding-bottom:0.25em"></div> <a class="more" href="http://tipitaka-pali.blogspot.com/2007/08/suttavibhanga.html"title="Read More...!"> Read More...!</a> <p class="post-footer">by silent to peace... at 9:39 PM.<span class="item-action"><a href="https://www.blogger.com/email-post.g?blogID=3006674544655205230&postID=6560954748727361763" title="Email Post"><img class="icon-action" alt="" src="https://resources.blogblog.com/img/icon18_email.gif" height="13" width="18"/></a></span><span class="item-control blog-admin pid-1062105761"><a style="border:none;" href="https://www.blogger.com/post-edit.g?blogID=3006674544655205230&postID=6560954748727361763&from=pencil" title="Edit Post"><img class="icon-action" alt="" src="https://resources.blogblog.com/img/icon18_edit_allbkg.gif" height="18" width="18"></a></span> </p> <p align="right"><a href="http://tipitaka-pali.blogspot.com/2007/08/suttavibhanga.html#comments">0 comments</a> </p></div> <!-- End POST --> <!-- ### Begin COMMENTS and LINK BACK. 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