The Life of the Buddha
Introductory Praise
Namo Tassa Bhagavato Arahato Sammāsambuddhassa.
(Homage to the Blessed One, the Worthy One, the Perfectly Self-Enlightened One)
The Six-Colored Halo of the Buddhist Flag
We who follow the religion
Should know clearly
That the victorious Buddha
Had a six-colored halo.
It was the radiance
Emanating from his body,
Glorious and powerful,
Excellently noble.
The six colors were brilliant,
His body radiant and beautiful,
Fresh and splendid.
The origin of this radiance
Came from the perfections
Of the Blessed One.
When he was
A Bodhisatta, he gave alms without hesitation.
The blue radiance
Shone from his eyes,
When with a determined heart
He gave alms to the Brahmin Indra.
When he was a king
Named Sirivirāstra.
The bright yellow radiance
Shone when he carved
His flesh, making gold
To gild a Buddha statue, bright and glorious.
The Indra was more golden
Than the Wise One.
The red radiance
Appeared when his mother
Was bitten by a snake and died.
Paduma was determined to trade his life,
Cutting out his heart to seal
The medicine for his mother.
The pure white radiance
Appeared when he was King
Vessantara,
Giving away a white elephant,
Which he desired
To find enlightenment.
The crimson (like a flamingo’s foot) radiance
Appeared when his mother
Was captured by a yaksha.
The Vidyādhara offered his own flesh
For the common yaksha
To eat in exchange for her life.
The sparkling, variegated radiance
Appeared when he was a hare
Named Somapaṇḍita,
Giving his flesh, blood, and life
To the Brahmin Indra,
Who said he had no food.
Blue, yellow, red,
White, and crimson combined,
Sparkling and wondrous,
Making six colors in all.
Young and old, children,
Remember this well.
Hymn for Hoisting the Buddhist Flag
(Chanted at the beginning of a ceremony)
Let us behold the victorious flag, with its bright and beautiful six-colored halo,
Crimson, yellow, and sparkling colors.
People from countries great and small have willingly and warmly gathered in great numbers,
The Buddha’s radiance is supremely excellent.
As a sign, the flag of the religion of the great, supreme Sambuddha,
Let us all be mindful and remember our Lord.
Though of different nations, we must know we are all Buddhists,
Let us all strive together, both young and old.
May the Buddhist religion have victory and fortune, spreading throughout the world,
Supremely glorious, prosperous, and purely noble.
With a loving heart, may there be tens of millions of devout people,
Who respect and worship the noble Dhamma.
Both humans and devas love and desire to attain happiness.
We, the Khmer people, from now on,
Let us unite and together avoid evil, holding to the Dhamma to be free from suffering.
We will achieve peace and tranquility.
Let us follow the path of righteousness towards Nibbāna,
Our nation will enjoy happiness.
The Buddha’s Past: Distant and Recent Narratives
Siddhattha Gotama was a supreme individual, a sociologist, an anthropologist, a psychologist, and a Perfectly Self-Enlightened Buddha with supreme enlightenment, having a clear understanding of the three worlds. He was the supreme teacher of devas and humans. To attain enlightenment as a Buddha with such penetrating and comprehensive wisdom, he built and accumulated only good deeds for a period of four incalculable aeons and one hundred thousand kappas. During this time, He fulfilled and accumulated wholesome kamma as follows:
He practiced the 10 Perfections (Buddhakāraka-dhamma):
Dāna (Generosity) = The giving of material possessions.
Sīla (Morality) = Maintaining a noble character and mind in accordance with discipline.
Nekkhamma (Renunciation) = Going forth from sensual pleasures.
Paññā (Wisdom) = Being diligent in reflection and consideration.
Viriya (Energy/Effort) = Having perseverance in performing wholesome deeds of all kinds.
Khanti (Patience) = Having a forbearing heart.
Sacca (Truthfulness) = Having an honest mind.
Adhiṭṭhāna (Determination) = Having a mind firmly established in one’s duties.
Mettā (Loving-kindness) = Having a mind of compassion and goodwill towards all people.
Upekkhā (Equanimity) = Having a mind that remains neutral in the face of happiness and suffering.
These 10 Perfections are also called Pāramī. Each Pāramī can be divided into three levels, for example, Dāna Pāramī (ordinary perfection of generosity), Dāna Upapāramī (higher perfection of generosity), and Dāna Paramattha Pāramī (supreme perfection of generosity).
He completed the 5 Great Sacrifices (Mahā-pariccāga):
Aṅga-pariccāga = The sacrifice of his limbs as a gift.
Dhana-pariccāga = The sacrifice of his wealth as a gift.
Putta-pariccāga = The sacrifice of his sons and daughters as a gift.
Dāra-pariccāga = The sacrifice of his wife as a gift.
Jīvita-pariccāga = The sacrifice of his life as a gift.
He was endowed with the 3 kinds of Conduct (Cariyā):
Lokattha-cariyā = Conduct for the benefit of the world.
Ñātattha-cariyā = Conduct for the benefit of his relatives.
Buddhattha-cariyā = Conduct for the benefit of attaining Buddhahood and then teaching sentient beings.
Every Buddha who aspires to attain enlightenment establishes himself in one of three grounds (Bhūmi):
Paññādhika = Building perfections by taking wisdom as paramount.
Saddhādhika = Building perfections by taking faith as paramount.
Viriyādhika = Building perfections by taking effort as paramount.
Our Buddha, Samaṇa Gotama, built his perfections as a Paññādhika (one aspiring through wisdom), which is why it took a shorter period of only four incalculable aeons and one hundred thousand kappas to attain Buddhahood. During these four incalculable aeons and one hundred thousand kappas, he met 24 Buddhas, and all of them made a prophecy in the presence of those 24 Buddhas that he would surely attain Buddhahood.
We will see in the table below what our Bodhisatta was born as during the time of each Buddha:
The 24 Buddhas are:
During the Time of Buddha
The Bodhisatta’s Birth
1. Dīpaṅkara
The ascetic Sumedha
2. Koṇḍañña
The universal monarch Vijitāvī
3. Maṅgala
The Brahmin Suruci
4. Sumana
The Nāga King Atula
5. Revata
The Brahmin Atideva
6. Sobhita
The Brahmin Ajita
7. Anomadassī
A commander of the Yakkhas
8. Paduma
A royal lion
9. Nārada
A certain ascetic
10. Padumuttara
The great ascetic Jaṭila
11. Sumedha
The youth Uttara
12. Sujāta
A universal monarch
13. Piyadassī
The youth Kassapa
14. Atthadassī
The man Susima
15. Dhammadassī
The King of the Indras
16. Siddhattha
The man Maṅgala
17. Tissa
King Sujāta
18. Phussa
King Vijitāvī
19. Vipassī
The Nāga King Atula
20. Sikhī
King Arindama
21. Vessabhū
King Sudassana
22. Kakusandha
King Khema
23. Konāgamana
King Pabbata
24. Kassapa
The youth Jotipāla
In the presence of these 24 Buddhas, whether the Bodhisatta took birth as a human, a deva, or an animal such as a Nāga King or a Yakkha, he always fulfilled the perfection of giving or went forth to become a disciple of those Buddhas. For example, during the time of Buddha Dīpaṅkara, our Bodhisatta was born as a man into a wealthy family named Sumedha the ascetic.
The 8 Conditions for the Attainment of Buddhahood are:
Manussatta = Being a human being.
Liṅgasampatti = Being endowed with the male gender.
Hetu = Possessing the necessary supporting conditions to attain the fruit of Arahantship.
Satthāradassana = Meeting a living Buddha.
Pabbajjā = Having gone forth into the homeless life in the Buddhist order.
Guṇasampatti = Being endowed with virtues such as the jhānas.
Adhikāro = Having made a great resolution, such as sacrificing one’s life.
Chandatā = Having the desire and aspiration for Buddhahood.
Our Lord Bodhisatta, while transmigrating through the cycle of saṃsāra, was always endowed with two characteristics:
If born as an animal, he would be as large as an elephant. (He was never born larger than this.)
If born as an animal, his smallest form would be the size of a sparrow or a cotton-seed bird. (He was never born smaller than this.)
In every life, he always had a kind heart, was a virtuous person, and was consistently wise.
“A memorization lesson excerpted only from the main points of the Buddha’s life.”
Conception and Birth
The Tusita god enjoyed celestial bliss in the Tusita realm for a period of 4,000 celestial years. If counted in human years, this is equivalent to 576 million years.
The 5 Great Uproars (Kolāhala) are:
Kappa-kolāhala: The uproar announcing that in 100,000 years, the kappa will be consumed by fire, and everyone should hasten to make merit, give alms, observe precepts, and develop loving-kindness without fail.
Buddha-kolāhala: The uproar announcing that in 100,000 years, a Buddha will attain enlightenment in the world.
Cakkavatti-kolāhala: The uproar announcing that in 100,000 years, a Universal Monarch will arise in the world.
Maṅgala-kolāhala: The uproar announcing that in 100,000 years, the Buddha will preach the Maṅgala Sutta with its 38 blessings.
Moneyya-kolāhala: The uproar announcing that in 100,000 years, the Buddha will preach the practice of the sage (moneyya-paṭipadā).
These five uproars are announced by the Suddhāvāsa Mahā-Brahmās in the Brahma worlds, who fly down to inform all the devas. The Pāli words of the devas’ invitation to the Tusita god are:
“Kālo yaṃ te mahāvīra, uppajja mātukucchiyaṃ, sadevakaṃ tārayanto, bujjhassu amataṃ padaṃ.”
“O great hero of mighty effort, now is the opportune time for you. Please descend and take conception in your mother’s womb, so that you may attain enlightenment and ferry all beings, including the devas, to the supreme state, the deathless great Nibbāna.”
The Tusita god looked at the 5 conditions and took conception:
Time: He observed the time. The Bodhisatta takes birth to attain Buddhahood only when the human lifespan is at most 100,000 years and at least 100 years.
Continent: He observed the continent. The Buddhas are always born and attain enlightenment in the central country (Majjhima-desa) at the foot of the Bodhi tree in Gayāsīsa, and never in a border country at the edge of the land.
Caste: The Buddhas are always born into one of two castes: the warrior caste (Khattiya) or the Brahmin caste. They are never born into the merchant (Vessa) or servant (Sudda) castes.
Region: He observed the region. The Buddha is only ever born in Jambudīpa. He is never born in the other three continents: Pubbavideha (east of Mount Meru), Uttarakuru (north of Mount Meru), or Aparagoyāna (west of Mount Meru).
Mother: He observed the mother. The Buddha is always born from a mother who has cultivated perfections for 100,000 kappas.
The 5 Portents that Appeared to Him:
The divine flowers with which he adorned his body began to wither.
His divine robes became soiled.
Sweat flowed from his armpits.
His divine body grew old and frail.
He became weary and no longer wished to remain in the divine realm.
The Auspicious Dream of Lady Sirimahāmāyā
The four celestial kings, namely:
King Kuvera
King Dhataraṭṭha
King Virūpakkha
King Virūḷhaka
The Tusita god (the Bodhisatta) took conception in the womb of Lady Sirimahāmāyā, the chief queen of King Suddhodana, a great king of the Sakyan territory, in Kapilavatthu, of the Sakyan warrior caste, in the central region of Jambudīpa, on the night of Thursday, the full moon of Āsāḷha, in the year of the Rooster, near dawn.
Portents that Appeared to Humans, Animals, and Nature
There were 32 wondrous signs that appeared, as follows:
The great earth trembled and shook, and a brilliant light filled the entire world-system.
The Lokantarika hell, which is always dark, became filled with a brilliant light.
The blind could see, the deaf could hear, the mute could speak, the humpbacked could stand straight, and the lame could walk.
Humans and animals bound in prison and chains were freed.
The hot fires in all the hells were extinguished.
The hungry ghosts no longer felt thirst or hunger.
Windows and doors that were shut tight opened on their own.
Ships, boats, and other vessels reached their desired ports.
All wild animals were unafraid and calm.
All human illnesses were cured.
Animals that were enemies of each other turned to have loving-kindness towards one another.
Humans and animals spoke to each other with gentle, sweet, and endearing words.
All horses neighed to each other.
All elephants trumpeted to each other.
Musical instruments played melodious sounds by themselves.
Various ornaments worn by people shone and chimed together, producing clear, beautiful sounds.
A radiant light shone forth in all directions.
There were no storms or gales.
A gentle breeze blew, just enough to bring coolness to humans and animals.
The great clouds released rain.
Springs of water burst forth from the earth and flowed.
Flocks of birds did not fly in the sky.
The currents of rivers stood still.
The salty water of the great ocean turned sweet.
Five-colored lotuses bloomed in the great ocean, in rivers, and on land.
All non-flowering plants blossomed.
Trees and vines of all kinds had lotuses sprouting from their branches, trunks, and stems.
Lotuses burst through stone slabs, emerging in clusters of seven in every stone slab.
Lotuses bloomed hanging down in the sky.
All kinds of plants bore flowers and fruits at that time.
A rain of divine flowers, including mandārava flowers, fell upon the earth.
Musical instruments played in the sky, and victory banners with shimmering colors and light appeared throughout the ten thousand world-systems.
The Prophecy of the Brahmin Priests
Sixty-four Brahmins came to interpret the auspicious dream for the queen and her husband. They all gave the same prophecy: “The queen will have a royal son. If this royal son remains a householder, he will become a Universal Monarch. If he goes forth to lead the homeless life, he will attain enlightenment as a Perfectly Self-Enlightened Buddha.”
King Suddhodana and Queen Sirimahāmāyā were filled with joy. The four celestial kings from the four directions held their weapons and guarded the queen for the full ten months.
About the Birth
“The Bodhisatta was born from his mother’s womb on Friday, the full moon day of Visākha, in the year of the Dog, near midday, in the Lumbini grove, between the cities of Kapilavatthu and Devadaha.”
Wondrous events at the time of birth were numerous and different, including:
Immediately after his birth, four Suddhāvāsa Mahā-Brahmās received him in a golden net. The Four Great Kings, guardians of the directions, received him from the Suddhāvāsa Mahā-Brahmās, and then the court ladies received him from the Great Kings.
The royal infant descended from the hands of the court ladies, took seven steps, and uttered the lion’s roar:
“Aggo’hamasmi lokassa, seṭṭho’hamasmi lokassa,
jeṭṭho’hamasmi lokassa.”
“I am the chief in the world, I am the best in the world, I am the eldest in the world. This is my last birth. Hereafter, there is no further rebirth for me.”
As he took his seven steps, lotuses sprang up to support his feet at every step.
A Mahā-Brahmā held a white parasol over him.
The deva-king Suyāma held a yak-tail whisk and fanned him.
One deva held a pitcher with the seven requisites.
One deva held golden slippers (suvaṇṇapāduka).
One deva held the five royal regalia (kakudhabhaṇḍa): a crown, a sword, a white parasol, golden slippers, and a fan, and stood near him.
At that time, springs of hot and cold water flowed down from the sky to wash away the impurities of birth from Queen Sirimahāmāyā.
At the time of his birth, there were other wondrous events similar to those at his conception.
About the Co-Natals
On the day the Bodhisatta was born, seven other humans, animals, plants, and treasures came into being on the same day. They are:
Princess Bimbā-yasodharā, the royal daughter of a king named Suppabuddha. The princess was a paternal cousin of the Bodhisatta, and later became his chief consort.
Prince Ānanda, the son of King Sukkodana, a paternal cousin of the Bodhisatta. Later, this Venerable Ānanda became the Buddha’s personal attendant, memorized all the Buddha’s teachings, lived to the age of 120, and entered parinibbāna 40 years after the Buddha, his master.
Channa the courtier, who later became a courtier in the royal palace of Kapilavatthu. When the Bodhisatta went forth to lead the homeless life, Channa accompanied him until he had gone forth, and then returned to bring the news to King Suddhodana.
Kāḷudāyī the courtier, who later became a courtier in the royal palace of Kapilavatthu, just like Channa the courtier.
The horse Kaṇṭhaka, a horse eighteen cubits long, was the Bodhisatta’s favorite royal steed. When the Bodhisatta went forth to lead the homeless life, Kaṇṭhaka carried him until he had gone forth. When Channa the courtier led him away, out of sight of the Bodhisatta, the horse felt such sorrow and longing for the Bodhisatta, its master, that its heart broke, and it died, to be reborn in the Tusita heaven as the deva Kaṇṭhaka.
A Bodhi tree, at Gayāsīsa, a tree that grew at the very navel of the earth. It was the place where He would later sit and contemplate the Dhamma under the Bodhi tree and attain enlightenment as a Buddha.
The four great treasures are:
Saṅkhanidhi, with an opening one gāvuta in circumference.
Elanidhi, with an opening half a yojana in circumference.
Uppalanidhi, with an opening three gāvutas in circumference.
Puṇḍarikanidhi, with an opening one yojana in circumference. These four treasures extend down to the very bottom of the earth.
According to the Buddhist scriptures, there are three instances of the Bodhisatta speaking the human language immediately after birth:
When he was born as Mahosadha (fulfilling the perfection of wisdom), upon his birth, the god Indra placed a divine medicinal herb in the infant’s hand. The infant grasped the herb tightly, raised his hand, and declared, “Mother, this is medicine!”
The story tells that the millionaire Sirivaḍḍhana, his father, had been suffering from a headache for seven years without being able to find a cure. When he took his son’s medicine and mixed it with water, he was cured after drinking it just once.
When he was born as Prince Vessantara, immediately after his birth, he uttered a question to his mother: “Is there any wealth in the house? I wish to give alms.”
In his final birth, He uttered another wondrous phrase.
Prince Siddhattha was a great man, different from all other men. He possessed the 32 marks, 80 minor characteristics, and 108 auspicious signs, which distinguished him from other people. They are:
The 32 Marks of a Great Man
He has level feet.
On the soles of his feet are wheels with a thousand spokes, complete with rim and hub.
He has long heels, one-fourth the length of the foot.
He has long fingers and toes; the four fingers are of equal length, and the five toes are also long and equal, with all digits tapering beautifully like fine, well-rounded powder.
His hands and feet are soft and tender like cotton wool.
The palms of his hands and the soles of his feet are marked with a fine network pattern.
His ankles are set high, as if not attached to his feet.
His shins are long and round like the shins of a deer.
He can stand and touch his knees with both hands without bending.
His male organ is concealed in a sheath, like that of a bull or an elephant.
His skin has a golden sheen.
His skin is so fine and smooth that dust cannot cling to it.
He has one hair per pore, in every pore.
His body-hairs are dark blue like the butterfly pea flower, and their tips curl upwards to the right.
His body is straight like the body of a Brahmā.
He has flesh in seven places: the backs of both hands, the backs of both feet, both shoulders, and his back are full and well-rounded, without any visible sinews.
The proportions of his body are perfect; parts that should be short, long, thin, thick, round, or flat are so, without any flaw.
The furrow of his back is full and even, with no depressions.
His torso has the proportions of a banyan tree, where the height of the trunk and the spread of the branches are equal.
His neck is perfectly round.
He has seven thousand nerves, finely gathered at the neck, for receiving and distributing nourishment throughout the body without obstruction, even for a morsel of food as small as a sesame seed.
His jaw is full and rounded, like the moon on the 12th day.
He has exactly forty teeth: twenty above and twenty below.
His forty teeth are perfectly even.
His forty teeth are set close together.
His four canine teeth are white and brilliant, brighter than the light of the stars.
His tongue is of a size different from that of other humans.
His voice is deep and resonant like the roar of a lion, or else like the call of the karavīka bird.
His eyes, where they should be blue, are as blue as the utpala lotus; where yellow, as yellow as the kaṇṇikā flower; where red, as red as the hibiscus flower; where white, as brilliant as the morning star; and where they should be dark, as dark as the phka fruit.
His eyes are clear and bright like the eyes of a newborn calf.
The down between his eyebrows is white and soft like cotton wool.
His head is perfectly round like a water bubble or a well-turned object.
“Dīgha Nikāya, Mahāvagga, Lakkhana Sutta.”
The 80 Minor Characteristics
His fingers and toes have a golden hue.
His fingers and toes have a blue hue.
His fingers and toes are well-rounded.
His twenty nails are reddish.
His twenty nails are slightly upturned.
His nails are smooth and glossy.
The joints of his hands and feet are not prominent.
His feet are even.
His gait is graceful like the gait of an elephant.
His gait is majestic like the gait of a lion.
His gait is graceful like the gait of a swan.
His gait is majestic like the gait of a bull.
When standing and about to walk, he always lifts his right foot first.
His knee-caps are well-rounded.
He has the full form of a man, without any feminine characteristics.
His navel is not deep and not protruding; it is round and even.
His abdomen has a deep appearance.
His abdomen has lines coiling to the right (dakkhiṇāvatta).
His thighs are well-rounded.
His hands are well-proportioned.
All his limbs, large and small, are well-proportioned according to their parts.
Flesh that should be thick is thick.
His flesh is not flabby or wrinkled.
His body is free from moles or blemishes.
His upper and lower body parts are well-proportioned in sequence.
His body is pure and without blemish.
He has great strength.
He has a well-formed, high nose.
The shape of his nose is beautiful.
His upper and lower lips are even, not protruding or receding.
His teeth are free from any stains.
His teeth are white like a conch shell.
His teeth are smooth and clean.
His five sense-faculties are perfectly pure.
His four canine teeth are full and round.
His face has a well-proportioned, roundish-oval shape.
His cheeks are full, radiant, and even.
The lines on the palms of his hands are deep.
The lines on the palms of his hands are long.
The lines on the palms of his hands are straight.
The lines on the palms of his hands are reddish and radiant.
The aura of his body extends in a circle.
His cheeks are full and firm.
His eyelids are wide, long, and well-proportioned.
His eyes are endowed with all five faculties.
The tips of his eyelashes are not crooked.
His tongue has a beautiful shape.
His tongue is soft, not hard.
His ears are long like lotus petals.
The rims of his ears have a round shape.
His sinews are all supple and not stiff.
All his sinews are well-covered by flesh.
His head is shaped like a jeweled umbrella.
The circumference of his forehead is broad and well-proportioned.
His forehead has a beautiful shape.
His eyebrows are beautifully shaped like a bow.
The hairs of his eyebrows are fine.
The hairs of his eyebrows grow smoothly and evenly.
His eyebrows are suitably large.
His eyebrows are long, extending beyond his eyes.
The complexion of his entire body is fine and smooth.
His body is resplendent with glory.
His physical body is always radiant, never dull or stained.
His physical body is as fresh as a lotus flower.
His physical body has a soft and gentle touch.
The fragrance of his body is as sweet and fragrant as flowers.
His body hairs are all of equal length.
His body hairs are fine and smooth.
His in-breath and out-breath are subtle.
His mouth is beautifully shaped, as if he is always smiling.
The fragrance of his mouth is as sweet as the scent of the blue lotus.
His hair is black and glossy.
His hair has a fragrant and sweet scent.
His hair has a scent like that of the komal flower.
His hair is curled in circles on his head.
His hair is jet black.
The strands of his hair are fine and delicate.
The strands of his hair are soft.
The strands of his hair curl to the right.
He has a radiant halo above his head.
Possessing the 108 Auspicious Marks
The soles of both his feet have a wheel, with one on each foot in the center. The wheel has a thousand spokes, with a rim and a hub. Around the wheel are 108 auspicious symbols, which are:
Spear
Mirror
Water Lily Flower
Garland
Conch Shell
Golden Tray
Pedestal
Pair of Fish
Palace
Water Pot
Pillar
White Parasol
Sword
Palm Leaf Fan
Peacock Tail Fan
Peacock Feather Fan
Crown
Alms Bowl
Jasmine Garland
Blue Lotus
White Lotus
Red Water Lily
Red Lotus
White Lotus
Pot Full of Water
Tray Full of Water
Four Great Oceans
Cakkavāḷa Mountains
Mount Sumeru
Moon
Himavanta Forest
Sun
Constellations and Stars
The Four Great Continents
The Two Thousand Smaller Continents
Universal Monarch and Retinue
Right-coiling Conch
Golden Fish
Pair of Wheels
The Seven Rivers
The Seven Surrounding Mountain Ranges
King of Garuḍas
Crocodile
Pennant and Flag
Throne
Mount Kailāsa
Royal Lion
King of Tigers
Eravan Elephant
King of Valāhaka Horses
Vāsuki, King of Nāgas
King of Swans
Wild Cock
Royal Bull
Uposatha Elephant King
Chaddanta Elephant King (with six tusks)
Makara Sea Monster
Four-Faced Mahā-Brahmā
Golden House
Golden Turtle
Mother Cow and Calf
Male Kinnara
Female Kinnara
Karavīka Bird
Crane
Peacock
Cakkavāka Bird
Jīvañjīvaka Bird
King of Cranes
The Six Kāmāvacara Heavens
The Sixteen Mahā-Brahmā worlds.
These symbols are located around the wheel in the center of both the left and right feet. In total, the 108 symbols on the soles of the feet are called the 108 Auspicious Marks.
The Buddha’s Residences
During the 45 years of his ministry, the Buddha did not stay in one place, nor did he spend the rains-retreat in only one location. He resided in various places, totaling 18 locations:
1st Rains-Retreat: He stayed in the Isipatana deer park near Benares in the Kasi country to preach the Dhammacakkappavattana Sutta to the five ascetics.
2nd, 3rd, 4th Rains-Retreats: He stayed at Veḷuvana near Rājagaha in the Magadha country.
5th Rains-Retreat: He stayed at the Kūṭāgārasālā near Vesāli in the Vajji country.
6th Rains-Retreat: He stayed at Makulapabbata in the Magadha country.
7th Rains-Retreat: He stayed in the Tāvatiṃsa heaven to preach the Abhidhamma to his mother.
8th Rains-Retreat: He stayed in the Bhesakaḷāvana among the Bhaggas.
9th Rains-Retreat: He stayed in the Pārileyyaka forest near Kosambī in the Vamsa country.
10th, 11th Rains-Retreats: He stayed in a forest near the Brahmin village of Sālā.
12th Rains-Retreat: He stayed under a grass tree to teach the Nāḷeruyakkha.
13th Rains-Retreat: He stayed on the Pārileyyaka mountain.
14th Rains-Retreat: He stayed at Jetavana monastery near Sāvatthī in the Kosala country.
15th Rains-Retreat: He stayed at the Nigrodhārāma near Kapilavatthu in the Sakyan country to teach his relatives.
16th Rains-Retreat: He stayed in the town of Āḷavī to teach the Āḷavaka yakkhas.
17th, 18th, 19th Rains-Retreats: He returned to spend the rains-retreat at Veḷuvana monastery.
20th to 29th Rains-Retreats: He stayed at Jetavana monastery of Anāthapiṇḍika.
30th to 35th Rains-Retreats: He stayed at Pubbārāma monastery in the Kosala country, built by Visākhā.
36th to 44th Rains-Retreats: He stayed at Jetavana monastery.
45th Rains-Retreat: He stayed at Veḷugāma.
Thus, the places where the Teacher stayed most often and for the most rains-retreats were:
Jetavana Monastery: 20 rains-retreats
Veḷuvana Monastery: 6 rains-retreats
Pubbārāma Monastery: 6 rains-retreats
During these 45 years, the Teacher traveled to many cities, as follows:
City of Benares, Kasi country
City of Rājagaha, Magadha country
City of Sāvatthī, Kosala country
City of Kapilavatthu, Sakyan country
City of Vesāli, Vajji country
City of Pāṭaliputta, Magadha country
City of Kosambī, Vamsa country
City of Verañjā, likely in Magadha country
City of Kusinārā, Malla country
City of Pāvā, Malla country
City of Sāketa, Kosala country
City of Campā, Aṅga country
City of Veṭhadīpa, (country not specified)
City of Allakappa, Buli country
City of Moriya, Pipphalivana (forest)
He also traveled to other places whose names are not recorded.
About the Holy Relics
After the cremation of the Perfectly Enlightened One’s body, the remaining holy relics were of two types:
The unbroken relics, a total of seven pieces: the forehead bone (uṇṇhīsa), the four canine teeth (dāṭhādhātu), and the two collarbones (akkhakadhātu).
The other relics were all broken into pieces of various sizes and three different colors:
Large relics, the size of a split bean, with a golden color, weighing 5 nāḷi.
Medium-sized relics, the size of a rice grain, with the color of sparkling crystal, weighing 6 nāḷi.
Small relics, the size of a mustard seed, with the color of a jasmine flower, weighing 5 nāḷi.
All these supreme holy relics were enshrined in the royal council hall in the royal palace of Kusinārā and were venerated for seven more days.
After that, the Malla kings prepared to distribute the supreme holy relics, with the Brahmin Dona as the chief distributor. According to the chronicles, when eight great kings and heads of state sent envoys with their armies to fight for the supreme holy relics, the Malla kings took this matter to consult with the great elders, including Venerable Anuruddha, Kassapa, and Ānanda. They then entrusted this task to an important Brahmin teacher named Dona, who was highly capable, to be the head of the distribution of the supreme holy relics. The Brahmin Dona peacefully resolved the matter and distributed the relics to the eight kingdoms, with each kingdom receiving an equal share of 2 nāḷi. They were:
Kingdom of Rājagaha, Magadha country
Kingdom of Vesāli, Vajji country
Kingdom of Kapilavatthu, Sakyan country
Kingdom of Allakappa, Buli country
Kingdom of Rāmagāma, Koliya country
Brahmin of Veṭhadīpa
Kingdom of Pāvā, Malla country
Kingdom of Kusinārā, Malla country
When the distribution of the supreme holy relics was completed, the Moriya kings from Pipphalivana sent an envoy to request a share of the supreme holy relics, but they arrived too late. The Malla kings gave them only the embers (charcoal) remaining from the cremation of the supreme body, and they agreed to take them.
As for the Brahmin Dona, who was the chief distributor of the relics, he did not receive any of the supreme holy relics, only the measuring vessel (tumba) used to measure the relics.
The eight kingdoms that received their share of the supreme holy relics took them and built stupas to enshrine them in their respective countries. The Moriya kings and the Brahmin Dona also built stupas to enshrine the embers and the measuring vessel in their own countries and regions. These ten stupas are located in Jambudīpa.
As for the seven unbroken supreme holy relics, they were enshrined in various places:
The upper right canine tooth is enshrined in the Tāvatiṃsa heaven.
The lower right canine tooth is enshrined in the island of Sri Lanka.
The upper left canine tooth is enshrined in the Gandhāra country.
The lower left canine tooth is enshrined in the world of the Nāgas.
The left collarbone is enshrined in the Brahma world.
The right collarbone is enshrined in an unknown location.
The forehead bone is enshrined in an unknown location.
As for the hair relics, the forty tooth relics, the body-hair relics (loma), and the nail relics (nakha), the devas took each one to other world-systems.
As for the Buddha’s ten requisites, after his Parinibbāna, they were taken and enshrined in various places:
The three robes went to the country of Bhadda.
The waist cloth went to the country of Pañcāla.
The hide-rug went to the country of Kosala.
The girdle and the alms bowl went to the city of Pāṭaliputta.
The foot-strainer and the bowl-stand went to the country of Aparāsīna Brahmin.
The bedding went to the city of Makuṭa.
The sitting-cloth went to the Kuru country.
The razor and the needle-case went to the country of Indapatta.
The water-strainer went to the country of Videha.
The walking stick went to the country of Mithilā.
Chronology and Important Events in the Buddha’s Life that Students Should Remember
When the Bodhisatta had lived his life as Prince Vessantara and was consecrated with Lady Krishnajina as his chief consort, Prince Vessantara passed away and was reborn in the Tusita heaven as the deva Santusita. He lived for 4,000 celestial years, which is equivalent to 576 million human years. He then descended and took conception in the womb of Lady Sirimahāmāyā, the chief consort of King Suddhodana, in the city of Kapilavatthu, on Thursday, the 15th day of the waxing moon of Āsāḷha, in the year of the Rooster, near dawn.
He was born in the Lumbini grove on Friday, the full moon day of Visākha, in the year of the Dog, near midday.
He was consecrated and ascended to the throne on Saturday, the full moon day of Āsāḷha, in the year of the Ox, at the age of 16, with Princess Bimbā, the daughter of King Suppabuddha from the city of Devadaha, as his chief consort.
He went forth to lead the homeless life on Thursday, the full moon of Āsāḷha, in the year of the Tiger, accompanied by the courtier Channa, at the age of 29, after having reigned for 13 years. He had one royal son named Rāhula, who was born on the very day he renounced the world.
He practiced austerities at Uruvelā in the region of Gayāsīsa for a full six years.
He attained enlightenment as a Buddha on Friday, the full moon of Visākha, in the year of the Rooster, at the age of 35, at Uruvelā in Gayāsīsa, under the Bodhi tree in the country of Magadha.
He engaged in the bliss of enlightenment without eating any food for 49 days, from Thursday, the 1st day of the waning moon of Visākha, year of the Rooster, until Thursday, the 15th day of the waxing moon of Āsāḷha, at seven different places.
He delivered the Dhammacakkappavattana Sutta on the full moon day of Āsāḷha, year of the Rooster, at the Isipatana deer park near Benares in the Kasi country, to teach the five ascetics.
He held the great assembly of the fourfold factors and appointed his chief disciples, right and left, on the full moon day of Māgha, year of the Rooster, at Veḷuvana monastery near Rājagaha in the Magadha country.
He traveled to the city of Kapilavatthu for the first time on the full moon day of Phagguṇa, year of the Rooster, and stayed at the Nigrodha park near Kapilavatthu.
He relinquished his life-formations on Sunday, the full moon day of Māgha, year of the Dragon, at the Pāvāla Cetiya.
He entered Parinibbāna on Tuesday, the full moon day of Visākha, year of the Snake, in the Sāla grove near the city of Kusinārā in the Malla country, at the age of exactly 80.
The cremation ceremony of the supreme body was held on Tuesday, the 7th day of the waning moon of Visākha, year of the Snake, at the Makuṭabandhana Cetiya, east of the royal palace of Kusinārā.
At the time of the Bodhisatta’s conception, at the time of the Bodhisatta’s birth, at the time the Buddha attained enlightenment, when he delivered the Dhammacakkappavattana Sutta, when he relinquished his life-formations, and when the Buddha entered Parinibbāna—on all these six occasions, the earth always trembled and shook to show its joy and reverence for the Bodhisatta and the Perfectly Enlightened One.
There are four places that inspire a sense of urgency (saṃvega):
The place of birth
The place of enlightenment
The place where he turned the Wheel of Dhamma
The place of Parinibbāna.
Preaching to the Buddha’s Mother
At the end of the 6th rains-retreat, the Teacher went to preach to his mother (in the year of the Dragon) in the Tāvatiṃsa heaven. Before going there, He performed the twin miracle to defeat six heretical teachers: Pūraṇa Kassapa, Makkhali Gosāla, Nigaṇṭha Nāṭaputta, Sañjaya Belaṭṭhiputta, Pakudha Kaccāyana, and Ajita Kesakambala.
After defeating these six heretics and making them feel fear and shame, He proceeded to the Tāvatiṃsa heaven on the full moon day of Āsāḷha. He spent the rains-retreat on the Paṇḍukambala stone and preached the seven texts of the Abhidhamma to Queen Sirimahāmāyā, his mother, for a full three months. Queen Sirimahāmāyā then attained the fruit of stream-entry (sotāpatti).
After the Buddha finished preaching the Abhidhamma, he descended back to earth on the 1st day of the waning moon of Assayuja, via a jeweled staircase. He landed at the gate of the city of Saṅkassa, where He then preached the Abhidhamma to the Venerable Sāriputta. Venerable Sāriputta then preached it to 500 bhikkhus in a cave.
Cities and Territories
City Territory
1. Campā Aṅga
2. Rājagaha Magadha
3. Sāketa Kosala
4. Sāvatthī Kosala
5. Kosambī Vaṃsa
6. Benares Kāsi
Division of Jambudīpa – 16 Great Kingdoms:
Aṅga
Magadha
Kāsi
Kosala
Vajji
Malla
Ceti
Vaṃsa
Kuru
Pañcāla
Maccha
Surasena
Assaka
Avanti
Gandhāra
Kamboja
Five More Kingdoms in the Suttas:
Sakka
Koliya
Bhagga
Videha
Aṅguttarāpa
Totaling 21 kingdoms in Jambudīpa.
About the 3 Qualities of the Buddha:
Quality of Wisdom (Paññā-guṇa)
Quality of Purity (Visuddhi-guṇa)
Quality of Compassion (Karuṇā-guṇa)
The 4 Types of Buddhas:
The Omniscient Buddha (Sabbaññū-buddha)
The Disciple Buddha (Anubuddha)
The Silent Buddha (Pacceka-buddha)
The Savaka Buddha (Sāvaka-buddha)
The 5 Powers of the Buddha:
Power of Morality (Sīla-teja) – in the Dhammapada, middle section
Power of Virtue (Guṇa-teja)
Power of Merit (Puñña-teja)
Power of Wisdom (Paññā-teja) – in the Dhammapada, middle section
Power of Dhamma (Dhamma-teja)
The 5 Representations of the Buddha:
The Buddha Image (Buddha-rūpa)
The Bodhi Tree (Bodhi-rukkha)
The Stupa (Thūpa)
The Relics (Dhātu)
The Tipiṭaka (Tipiṭaka)
The 5 Daily Duties of the Buddha:
The daily duties are the tasks that He must perform or practice.
Pubbaṇhe piṇḍapātaṃ: Going for alms in the morning.
Sāyaṇhe dhammadesanaṃ: Preaching the Dhamma in the evening.
Padosse bhikkhu-ovādaṃ: Giving exhortation to the bhikkhus in the late evening.
Aḍḍharatte devapañhānaṃ: Answering the questions of devas at midnight.
Paccūse va gatikāle bhabbābhabbavilokanaṃ: Surveying the world for beings ready for enlightenment at dawn.
About Religion
There are three reasons that give rise to religion:
Fear
Need
Lack
There are two types of religion:
Buddhism (Buddhasāsana)
External Religions (Bāhirasāsana)
Buddhism means the teachings, exhortations, or advice of the Buddha.
External Religions are the teachings of other group leaders, such as religions of prayer, supplication, or pleading. This includes Brahminism, which believes in a creator god, or Ishvara, Narayana, and Brahma as their refuge. Some of these external religions arose before Buddhism, and some after.
About External Religions
The other group leaders who proclaimed external religions included ten sages: Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamataggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu. They proclaimed, one after another, the doctrine of Brahmanism, leading people to believe that Mahā-Brahmā is the creator of all beings. The teachings of these sages are called Brahmanism. Six teachers, namely Pūraṇa Kassapa, Makkhali Gosāla, Nigaṇṭha Nāṭaputta, Sañjaya Belaṭṭhiputta, Pakudha Kaccāyana, and Ajita Kesakambala, simultaneously proclaimed the doctrine of wrong view, such as the view of inaction. They proclaimed the belief that doing good deeds yields no merit and doing evil deeds yields no demerit. The teachings of these teachers are called the religion of the Nigaṇṭhas. A teacher named Muhammad founded the Qur’an, leading people to believe in the doctrines he expressed in that scripture. The teachings of Muhammad are called the religion of Muhammad.
Another extraordinary person named Jesus Christ proclaimed a doctrine of washing away sins. His teachings are called Christianity, which is divided into Catholicism and Protestantism.
Buddhism, however, is not like that. Whatever is the word of the Buddha, if it speaks of a cause, it always indicates the effect; if it speaks of an effect, it always indicates the cause.
Religion Flourishes due to 5 Causes:
Sakkaccaṃ dhammaṃ suṇanti: The four assemblies listen to the Dhamma with respect.
Sakkaccaṃ dhammaṃ pariyāpuṇanti: The four assemblies study the Dhamma with respect.
Sakkaccaṃ dhammaṃ dhārenti: The four assemblies bear the Dhamma in mind with respect.
Sakkaccaṃ dhatānaṃ dhammānaṃ atthaṃ upaparikkhan’ti: The four assemblies investigate the meaning of the Dhamma they bear in mind with respect.
Sakkaccaṃ dhammaṃ atthaṃ aññāya paṭipajjanti: The four assemblies, having understood the meaning of the Dhamma, practice accordingly with respect.
The four assemblies are: the assembly of bhikkhus, the assembly of bhikkhunīs, the assembly of male lay followers, and the assembly of female lay followers.
Religion Declines and Disappears due to 5 Causes:
Na sakkaccaṃ dhammaṃ suṇanti: The four assemblies do not listen to the Dhamma with respect.
Na sakkaccaṃ dhammaṃ pariyāpuṇanti: The four assemblies do not study the Dhamma with respect.
Na sakkaccaṃ dhammaṃ dhārenti: The four assemblies do not bear the Dhamma in mind with respect.
Na sakkaccaṃ dhatānaṃ dhammānaṃ atthaṃ upaparikkhan’ti: The four assemblies do not investigate the meaning of the Dhamma they bear in mind, meaning they do not understand the explanation of the Dhamma because they pay no attention.
Na sakkaccaṃ dhammaṃ atthaṃ aññāya paṭipajjanti: The four assemblies, not understanding the meaning of the Dhamma, do not practice accordingly with respect.
The 5 Essences of Buddhism:
Sīlasāraṃ: The essence is morality.
Samādhisāraṃ: The essence is concentration.
Paññāsāraṃ: The essence is wisdom.
Vimuttisāraṃ: The essence is liberation from defilements.
Vimuttiñāṇadassanasāraṃ: The essence is the knowledge and vision of liberation from the cycle of existence.
About the 3 Supports of Buddhism:
The Buddha, the Dhamma, the Sangha.
The Bud or Sprout of Buddhism is only one: It is “Nibbāna.”
The 3 Shades of Buddhism:
Truthfulness (Sacca)
Patience (Khanti)
Gratitude (Kataññū)
The Pillar of Buddhism is only one: It is the “Vinaya Piṭaka.”
The 3 Branches of Buddhism are:
Sīla (Morality), 2. Samādhi (Concentration), 3. Paññā (Wisdom). Or, the Dhamma of study, the Dhamma of practice, and the Dhamma of realization, which are the Suttanta Piṭaka and the Abhidhamma Piṭaka.
The 4 Depths of Buddhism are:
Dhammagambhīra: Deep in its Pāli text.
Atthagambhīra: Deep in its meaning.
Desanāgambhīra: Deep in its exposition.
Paṭivedhagambhīra: Deep in its penetration (realization).
The Evidence of Buddhism
Groups of people have followed the Buddhist religion, recognizing things as evidence, of which there are five kinds:
The Buddha image, representing the Buddha.
The Bodhi tree, the place where He attained enlightenment.
The stupa or cetiya, for enshrining the Dhamma-khandhas and the relics of the Perfectly Enlightened One.
The relics of the Victorious One.
The 84,000 Dhamma-khandhas contained in vessels, which are the three Piṭakas.
The 3 Baskets (Piṭaka) are:
Piṭaka means a basket, hamper, or container used to hold various things.
The Vinaya Piṭaka contains 21,000 Dhamma-khandhas.
The Suttanta Piṭaka contains 21,000 Dhamma-khandhas.
The Abhidhamma Piṭaka contains 42,000 Dhamma-khandhas.
a. The Vinaya Piṭaka is the set of rules that prohibits misconduct of body and speech, preventing them from engaging in minor and major training rules. It serves as a protection against conflict and disputes, in order to maintain orderly and proper conduct.
b. The Sutta is the law for training the mouth and temperament to become even more excellent, by spreading loving-kindness, affection, and mutual respect, in order to achieve harmony and sincerity towards one another.
c. The Abhidhamma is the law for cleansing and purifying the mind’s continuity in order to realize the path and fruit. It is also the means of analyzing material phenomena, including the consciousness element, to see them clearly in the mind, in order to connect and combine constituent elements for various purposes, to be achieved according to the wishes of the skillful and proficient in the elements, known as dhātu-kosalla.
The 3 Roots of the Sutta:
Dāna (Generosity)
Sīla (Morality)
Bhāvanā (Mental Development)
The 3 Roots of the Vinaya:
Sīla (Morality)
Samādhi (Concentration)
Paññā (Wisdom)
The 3 Roots of the Abhidhamma:
Lobha (Greed)
Dosa (Hatred)
Moha (Delusion)
The 8 Criteria for Judging Dhamma and Vinaya:
Sarāgāya: Any doctrine that leads to passion.
Saṃyogāya: Any doctrine that leads to being fettered by suffering.
Ācayāya: Any doctrine that leads to the accumulation of defilements.
Mahicchatāya: Any doctrine that leads to great desire.
Asantuṭṭhiyā: Any doctrine that leads to discontent with what one has.
Saṅgaṇikāya: Any doctrine that leads to socializing with groups.
Kusitāya: Any doctrine that leads to laziness and idleness.
Dubbharatāya: Any doctrine that leads to being difficult to support.
One should know that such a doctrine is not the Dhamma, not the Vinaya, not the teaching of the Teacher.
Any doctrine that is contrary to these eight criteria, that is, the following eight:
Virāgāya: Leads to dispassion.
Visaṃyogāya: Leads to being unfettered from suffering.
Apacayāya: Leads to the non-accumulation of defilements.
Appicchatāya: Leads to having few desires.
Santuṭṭhiyā: Leads to contentment with whatever one has.
Pavivekāya: Leads to seclusion from company.
Vīriyārambhāya: Leads to the arousal of energy.
Subharatāya: Leads to being easy to support.
One should know that such a doctrine is the Dhamma, the Vinaya, the teaching of the Teacher.
The Mahāgopālaka Sutta
(Excerpted from the Mahāgopālaka Sutta, Majjhima Nikāya, Mūlapaṇṇāsaka)
(Summary)
Evaṃ me sutaṃ (Thus have I heard)
This Mahāgopālaka Sutta I, Ānanda, have heard thus: On one occasion, the Blessed One, the Sage, was residing at the Jetavana monastery of Anāthapiṇḍika, near the city of Sāvatthī.
1. “Sutta” has 6 meanings:
Sucanato: Means to sew or string together benefits, such as one’s own benefit and the benefit of others, so that they are not lost or scattered.
Sāvuttato: Means to speak correctly, speak well, speak beautifully, that is, to speak in accordance with the temperament, wishes, and aspirations of the beings to be trained.
Savanto: Means to cause a flow of benefits, that is, to cause the fruit of benefit to flow forth, to be realized by the listener, the student, the practitioner, just as rice causes its fruit to flow forth for the farmer who owns the field.
Sūdanato: Means to cause benefits to trickle down, that is, to cause the fruit of benefit to trickle down and arise for the beings to be trained, just as a mother cow lets down her milk for the benefit of her owner.
Suttāṇā: Means to protect benefits well, that is, to keep them well, so they are not lost.
Suttasabhāgato: Means it is comparable to a thread or a guideline. Because it is a guideline or measure for woodworkers or embroiderers, this Sutta is also a measure or standard for wise people. Furthermore, the Sutta that the Lord Buddha preached can string together or gather benefits without letting them scatter, just as a garland of flowers strung together by a skilled garland-maker with a thread does not scatter. (From the Pāli Tīkā of the Bāhiranidāna, First Group).
Then, the Blessed One, the Lord, called out to the bhikkhus, saying, “O bhikkhus.” “Yes, venerable sir,” they replied.
Then the Blessed One, the Lord, delivered the Mahāgopālaka Sutta with these words: “Ekādasahi, bhikkhave, aṅgehi samannāgato gopālako abhabbo gogaṇaṃ pariharituṃ phātukātuṃ.” (Bhikkhus, a cowherd, a man who tends cows, endowed with eleven factors is incapable of looking after a herd of cows and making them prosper.)
What are those eleven factors?
Those eleven factors are as follows:
Na rūpaññū hoti: He does not know the forms of the cows (in two ways: he cannot count the number of cows, and he does not know their colors).
Na lakkhaṇakusalo hoti: He is not skilled in the marks of the cows (distinguishing marks like brands, broken horns, scars, etc.).
Na āsāṭikaṃ sāṭetā hoti: He does not remove ticks from the cows (he lets the ticks and gadflies cause the cows’ wounds to putrefy and fester until they perish).
Na vaṇaṃ paṭicchādetā hoti: He does not cover the wounds of the cows.
Na dhūmaṃ kattā hoti: He does not know how to make a smoky fire for the cows.
Na titthaṃ jānāti: He does not know the watering places for the cows (whether the ford is smooth or not).
Na pītaṃ jānāti: He does not know what has been drunk (he does not know if the cows have drunk their fill or not).
Na vīthiṃ jānāti: He does not know the path of the cows.
Na gocarakusalo hoti: He is not skilled in the grazing grounds of the cows (he does not know where there is abundant grass or water).
Anavasesadohī hoti: He milks the cows until there is nothing left, leaving nothing for the calf (when the calf cannot suckle, the mother grieves, and both calf and mother perish).
Ye te usabhā gopitaro gopariṇāyakā, te na atirekapūjāya pūjetā hoti: Those bulls that are the leaders and chiefs of the herd, the cowherd does not know how to honor and care for them exceedingly well.
A cowherd like this is called one who does not know how to honor and care for the lead bull.
“Evameva kho, bhikkhave, ekādasahi dhammehi samannāgato bhikkhu abhabbo…” (So too, bhikkhus, a bhikkhu endowed with these eleven qualities is incapable…). A bhikkhu in the Tathāgata’s Dispensation, if endowed with eleven factors, is incapable of growing and prospering in this Dhamma and Vinaya.
He then continued to preach:
“Katamehi ekādasahi?” (With which eleven?) Bhikkhus, what are those eleven qualities?
Those eleven qualities are as follows:
Na rūpaññū hoti: He does not know form.
Na lakkhaṇakusalo hoti: He is not skilled in the characteristics.
Na āsāṭikaṃ sāṭetā hoti: He does not know how to guard against thoughts.
Na vaṇaṃ paṭicchādetā hoti: He does not know how to cover the wound.
Na dhūmaṃ kattā hoti: He does not know how to make a smoky fire.
Na titthaṃ jānāti: He does not know the ford.
Na pītaṃ jānāti: He does not know the taste to be drunk.
Na vīthiṃ jānāti: He does not know the path to be taken.
Na gocarakusalo hoti: He is not skilled in the pasture.
Anavasesadohī hoti: He milks dry (meaning he does not know moderation in receiving the four requisites).
Ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā, te na atirekapūjāya pūjetā hoti: Those bhikkhus who are elders, of long standing, long gone forth, fathers of the Saṅgha, leaders of the Saṅgha—other bhikkhus do not approach to serve them, do not pay them homage and respect exceedingly well.
Bhikkhus, in what way is a bhikkhu one who does not know form?
A bhikkhu who does not know form is so in two ways: 1. He cannot count the number of forms. 2. He does not know the origin of form.
As for not being able to count the number of forms, this will be explained further.
The meaning is: A certain bhikkhu in the Tathāgata’s Dispensation is an unskilled person; he cannot count the number of forms, saying that the great primary elements are this many, and the derived forms are that many.
The great primary elements are four:
The earth element, the water element, the fire element, and the wind element, making a total of four.
Of those 4 elements, the elements that have a hard characteristic are called Earth Element. When divided according to the states that occur internally, there are 20 kinds:
Kesā – Hair of the head
Lomā – Hair of the body
Nakhā – Nails
Dantā – Teeth
Taco – Skin
Maṃsaṃ – Flesh
Nhāru – Sinews
Aṭṭhi – Bones
Aṭṭhimiñjaṃ – Bone marrow
Vakkaṃ – Kidneys
Hadayaṃ – Heart
Yakanaṃ – Liver
Kilomakaṃ – Membranes
Pihakaṃ – Spleen
Papphāsaṃ – Lungs
Antaṃ – Large intestine
Antaguṇaṃ – Small intestine
Udariyaṃ – New food in the stomach
Karīsaṃ – Old food (feces)
Matthake matthalungaṃ – Brain in the skull.
All 20 of these are called the Earth Element.
Any element that has the characteristic of being liquid and flowing is called the Water Element. Internally, there are 12 kinds:
Pittaṃ – Bile
Semhaṃ – Phlegm
Pubbo – Pus
Lohitaṃ – Blood
Sedo – Sweat
Medo – Solid fat
Assu – Tears
Vasā – Liquid fat
Kheḷo – Saliva
Siṅghāṇikā – Snot
Lasikā – Synovial fluid
Muttaṃ – Urine.
Any element that has a hot characteristic is called the Fire Element. Internally, there are 4 kinds:
Santappaggī – The fire that warms the body.
Jīraṇaggī – The fire that causes the body to age and decay.
Pariṇāmaggī – The fire that causes the body to burn with feverish heat.
Pariḍayhattī – The fire that digests food.
Any element that has the characteristic of blowing back and forth is called the Wind Element. Internally, there are 6 kinds:
Uddhaṅgamavāta – Wind that blows upwards.
Adhogamavāta – Wind that blows downwards.
Kucchisayavāta – Wind that blows in the belly.
Koṭṭhāsayavāta – Wind that blows in the intestines.
Aṅgamaṅgānusārivāta – Wind that blows throughout the limbs.
Assāsapassāsavāta – Wind of the in-breath and out-breath.
The derived material forms (upādāya rūpa) are 24 in number: Sensitive form (5), objective form (4), sex form (2), heart form (1), life form (1), nutriment form (1), space form (1), intimation form (2), mutable form (3), characteristic form (4).
The 5 Sensitive Forms (pasāda-rūpa) are:
Cakkhu-pasāda – The eye has the sensitivity of physical form suitable for contact with visual objects.
Sota-pasāda – The ear has the sensitivity of physical form suitable for contact with sound objects.
Ghāna-pasāda – The nose has the sensitivity of physical form suitable for contact with odor objects.
Jivhā-pasāda – The tongue has the sensitivity of physical form suitable for contact with taste objects.
Kāya-pasāda – The body has the sensitivity of physical form suitable for contact with tangible objects.
The 4 Objective Forms (visaya-rūpa) are:
Rūpārammaṇa – The object which is form has the characteristic of striking the eye sensitivity.
Saddārammaṇa – The object which is sound has the characteristic of striking the ear sensitivity.
Gandhārammaṇa – The object which is odor has the characteristic of striking the nose sensitivity.
Rasārammaṇa – The object which is taste has the characteristic of striking the tongue sensitivity.
The 2 Sex Forms (bhāva-rūpa) are:
Itthī-bhāva-rūpa – The form that is femininity has the characteristic of being female.
Purisa-bhāva-rūpa – The form that is masculinity has the characteristic of being male.
The 1 Heart Form (hadaya-rūpa) is:
Hadaya-rūpa: It is the blood that maintains the heart, about the size of a cupped hand, located in the space large enough for a lotus seed to fall into the heart flesh. It is the characteristic support for the mind-element and the mind-consciousness-element.
The 1 Life Form (jīvita-rūpa) is:
Jīvita-rūpa is the life faculty (jīvitindriya), the nature that nurtures and preserves the kamma-born form that arises along with it, having the characteristic of continually preserving the co-arisen form.
The 1 Nutriment Form (āhāra-rūpa) is:
Nutriment form is edible food (kabaliṅkārāhāra) that has nutritive essence as its characteristic.
The 1 Space Form (pariccheda-rūpa) is:
Space form refers to the empty spaces within the body, such as the hollow of the nose and the hollow of the ear, having the characteristic of defining form.
The 2 Intimation Forms (viññatti-rūpa) are:
Body intimation (1), speech intimation (1).
Kāya-viññatti is the movement of the body, causing a change in posture, which is a condition for the actions of standing, supporting, and moving the physical body, which arises together with the wind element born of mind, occurring through actions such as stepping forward. This is called body intimation.
Vacī-viññatti is the movement of speech, causing a change in state, which is a condition for the contact of produced form with the earth element born of mind, occurring through different kinds of speech as its characteristic.
The 3 Mutable Forms (vikāra-rūpa) are:
Rūpassa lahutā – The state of lightness and quickness of form, having the characteristic of not being slow.
Rūpassa mudutā – The state of softness of form, having the characteristic of not being hard.
Rūpassa kammaññatā – The state of adaptability of form, being suitable for work, having the state of form that follows the body’s actions, being suitable for work.
The 4 Characteristic Forms (lakkhaṇa-rūpa) are:
Rūpassa upacaya – The initial accumulation of form, having the characteristic of accumulating form.
Rūpassa santati – The continuity of form, having the characteristic of ongoing occurrence.
Rūpassa jaratā – The state of oldness and decay of form, having the characteristic of the aging of form.
Rūpassa aniccatā – The state of impermanence of form, having the characteristic of breaking up and perishing.
(Excerpted from the Abhidhammattha-sangaha)
O Bhikkhus, a herdsman in this world, if he is endowed with 11 qualities, is fit to tend a herd of cattle and can make the herd prosper.
What are these 11 qualities?
The 11 qualities are as follows:
Rūpaññū hoti – He knows the form of the cattle.
Lakkhaṇakusalo hoti – He is skilled in the marks of the cattle.
Āsāṭikaṃ sāṭitā hoti – He removes flies’ eggs from the cattle.
Vaṇaṃ paṭicchādetā hoti – He covers the wounds of the cattle.
Dhūmaṃ kattā hoti – He makes smoke for the cattle.
Titthaṃ jānāti – He knows the watering place of the cattle.
Pītaṃ jānāti – He knows what has been drunk (i.e., whether the cattle have drunk their fill or not yet).
Vīthiṃ jānāti – He knows the path of the cattle.
Gocarakusalo hoti – He is skilled in the pasture of the cattle.
Sāvasesadohī hoti – He milks the cattle without taking all the milk.
Tā usabhā… atirekapūjāya pūjitā honti – The bulls that are the leaders of the herd, the herdsman knows how to give them special care and honor.
A bhikkhu in this teaching, if endowed with 11 qualities, is fit to attain growth and prosperity in this Dhamma and Vinaya.
Rūpaññū hoti – He knows form, meaning he knows the four great elements and the 24 derived forms.
Lakkhaṇakusalo hoti – He is skilled in characteristics, meaning he knows the characteristics of a fool and the characteristics of a wise person.
Āsāṭikaṃ sāṭetā hoti – He knows how to protect against the three kinds of wrong thoughts:
Kāmavitakka – Thoughts inclined towards sensuality.
Byāpādavitakka – Thoughts inclined towards ill will.
Vihiṃsāvitakka – Thoughts inclined towards cruelty.
Vaṇaṃ paṭicchādetā hoti – He knows how to cover wounds, meaning he restrains the six sense faculties: 1. eye faculty, 2. ear faculty, 3. nose faculty, 4. tongue faculty, 5. body faculty, 6. mind faculty.
Dhūmaṃ kattā hoti – He knows how to make smoke, meaning he knows how to teach the Dhamma in detail according to the suttas and the scriptures to others.
Titthaṃ jānāti – He knows the ford, meaning he knows that a certain elder is learned, a preserver of the Tipiṭaka, a preserver of the Dhamma, a preserver of the Vinaya, a preserver of the Mātikā.
Pītaṃ jānāti – He knows the taste to be drunk, meaning he knows the cause and effect according to the structure of the Dhamma that the Tathāgata has taught.
Vīthiṃ jānāti – He knows the path, meaning he knows the Noble Eightfold Path:
Sammādiṭṭhi – Right View: Correctly seeing the Four Noble Truths.
Sammāsaṅkappa – Right Thought: Right thinking, namely thinking of renunciation from sensual pleasures, thinking of non-ill will, and thinking of non-harming.
Sammāvācā – Right Speech: Correct speech, namely abstaining from the four kinds of wrong speech.
Sammākammanta – Right Action: Correct action, namely abstaining from the three kinds of wrong bodily action.
Sammā-ājīva – Right Livelihood: Correct livelihood, namely abstaining from the five kinds of wrong livelihood.
Sammāvāyāma – Right Effort: Correct effort, namely the effort in the four stations, such as the effort to prevent evil and unwholesome states from arising in one’s mind-stream.
Sammāsati – Right Mindfulness: Correct mindfulness, namely mindfulness in the Four Foundations of Mindfulness.
Sammāsamādhi – Right Concentration: Correct concentration, namely developing the four jhānas.
Gocarakusalo hoti – He is skilled in the pasture, meaning he knows the Four Foundations of Mindfulness:
Kāyānupassanā – Mindfulness contemplating the body as an object, that this body is merely a body; it is not a being, a person, a self, ours, or theirs.
Vedanānupassanā – Mindfulness contemplating feelings—that is, pleasure, pain, and neutral feeling—as objects, that this feeling is merely a feeling; it is not a being, a person, a self, ours, or theirs.
Cittānupassanā – Mindfulness contemplating the mind, whether defiled or pure, as an object, that this mind is merely a mind; it is not a being, a person, a self, ours, or theirs.
Dhammānupassanā – Mindfulness contemplating mental objects (dhammas), whether wholesome or unwholesome, that arise with the mind as objects, that these dhammas are merely dhammas; they are not beings, persons, selves, ours, or theirs.
Sāvasesadohī hoti – He knows how to milk without taking it all, meaning he knows moderation in receiving the four requisites.
Te therā… pūjitā honti – Whichever bhikkhus are elders who have been ordained for many years, who are fathers of the Sangha, leaders in the Sangha, the other bhikkhus should go to serve and pay respect to those bhikkhus according to the cordial qualities.
The 6 Cordial Qualities (Sārāṇīya Dhamma) The principles that are a basis for recollection, called the cordial qualities, are six:
Mettā kāyakamma – Establishing bodily actions with loving-kindness towards fellow bhikkhus and novices, both in their presence and absence, meaning helping with their concerns and duties with the body, such as helping to care for them when they are ill, with loving-kindness.
Mettā vacīkamma – Establishing verbal actions with loving-kindness towards fellow bhikkhus and novices, both in their presence and absence, meaning helping with their duties with speech, such as instructing and reminding them with loving-kindness.
Mettā manokamma – Establishing mental actions with loving-kindness towards fellow bhikkhus and novices, both in their presence and absence, meaning thinking only of what is beneficial to them.
Lābhā – Sharing the gains that one has lawfully acquired with fellow bhikkhus and novices, not being possessive, stingy, or hiding things to enjoy alone.
Sīla – Maintaining precepts that are equally pure with those of fellow bhikkhus and novices, not causing offense because of one’s own precepts.
Diṭṭhi – Having right view in common with other bhikkhus and novices, not disputing with anyone because of having a different view.
These six qualities tend to make one who practices them beloved and respected by others, lead to mutual assistance, and to non-dispute and harmony.
The Mahāgopālaka Sutta (The Great Cowherd Sutta) is concluded (in brief).
Meditation Exercise Study Program
The 2 Duties (Dhura):
1. The duty of studying the scriptures (Ganthadhura),
2. The duty of insight meditation (Vipassanādhura).
a. Ganthadhura: The act of studying the Pariyatti Dhamma.
b. Vipassanādhura: The act of practicing the Vipassanā Dhamma.
The Threefold Training (Tisikkhā):
1. Morality (Sīla),
2. Concentration (Samādhi),
3. Wisdom (Paññā).
a. Sīla: Restraint, encompassing the 5, 8, 10 precepts, and the 4 precepts [of Pātimokkha].
b. Samādhi: The establishment of the mind, attaining access concentration (upacāra samādhi) and absorption concentration (appanā samādhi).
c. Paññā: Seeing clearly into the conditioned aggregates (saṅkhāra).
Mindfulness of Breathing Meditation Subject (Ānāpānasati Kammaṭṭhāna)
Place for concentration, such as a secluded forest.
Posture for developing the meditation subject.
Keeping the body erect.
Gathering the mind and placing it in the chest.
Using mindfulness in developing mindfulness of breathing.
The 4 Stages of Breath
Dīgha: The long breath group.
Rassa: The short breath group.
Sabbakāya: The group of the whole body of breath.
Sukhuma: The group of subtle, calm breath.
Method of Developing the Long In-and-Out Breath
The state of the long breath occurring, ascending and descending.
Mindfulness of breathing arises.
Mindfulness follows the breath that is occurring, ascending and descending.
The long breath ceases – the short breath arises.
Method of Developing the Short In-and-Out Breath
The state of the short breath arises in the body.
The changing of mindfulness from attending to the long breath to the short breath.
Attending to the short breath.
The breath arises in the body in various states.
Method of Developing the Whole Body of Breath
The whole body of breath has various types, arising in the body.
The state of change in the body.
The method of relieving painful feelings in the body by using the triple conjunction of mindfulness.
Speaking of the beginning, middle, and end of the breath.
The calming of painful feelings and coarse breaths by using the triple conjunction of mindfulness equally.
The difficult breath ceases, a subtle breath arises.
Method of Developing the Subtle Breath
The subtle breath arises.
The state of the subtle and very subtle breath.
The breath arises and the breath ceases.
Using mindfulness in knowing the arising and ceasing of the breath.
Types of Virtues that Arise in Sequence during the Practice of Developing Mindfulness of Breathing
Pāmojja: Gentle joy.
Pīti: Rapture, fullness of body, fullness of mind. There are 5 kinds of pīti: minor rapture (khuddakā pīti), momentary rapture (khaṇikā pīti), showering rapture (okkantikā pīti), uplifting rapture (ubbega pīti), and all-pervading rapture (pharaṇā pīti).
Passaddhi: Tranquility of body, tranquility of mind. This refers to the two kinds of tranquility: bodily tranquility (kāya-passaddhi) and mental tranquility (citta-passaddhi).
Sukha: Bodily comfort, mental comfort. This refers to two kinds of happiness: bodily happiness (kāyika-sukha) and mental happiness (cetasika-sukha).
Samādhi: The establishment of the mind. This refers to two kinds of concentration: access concentration (upacāra-samādhi) and absorption concentration (appanā-samādhi).
Jhāna: The nature that burns up defilements or stares at an object.
The hindrances (nīvaraṇa) are 5: sensual desire (kāmacchanda), ill will (byāpāda), sloth and torpor (thīna-middha), restlessness and remorse (uddhacca-kukkucca), and doubt (vicikicchā).
The jhāna factors are 5: initial application (vitakka), sustained application (vicāra), rapture (pīti), happiness (sukha), and one-pointedness (ekaggatā).
The five jhāna factors burn away the five hindrances.
The mind becomes calm.
The Equanimous Mind (Upekkhā Citta)
The state of the equanimous mind arises.
The training and cultivation of the equanimous mind to become proficient through the five masteries (vasī): mastery in adverting (āvajjana-vasī), mastery in attaining (samāpajjana-vasī), mastery in resolving (adhiṭṭhāna-vasī), mastery in emerging (vuṭṭhāna-vasī), and mastery in reviewing (paccavekkhaṇa-vasī).
The subtle breath and the equanimous mind arise as a pair.
The equanimous mind leads to two kinds of purity: purity of virtue (sīla-visuddhi) and purity of mind (citta-visuddhi).
The Root of Insight (Vipassanā)
Pure virtue, pure mind.
Virtue is pure because it has overcome unwholesome intentions.
The mind is pure because it is free from defilements and imperfections.
The strengthening of the root of insight.
Wisdom (Paññā)
The breath and the body are the material aspect (rūpa-dhamma).
The equanimous mind is the mental aspect (nāma-dhamma).
Conditioned phenomena (saṅkhāra-dhamma) (mind-and-matter).
Conditioned phenomena arise, conditioned phenomena cease.
The Cause and Condition of Mind-and-Matter (Nāma-Rūpa)
Mind and matter.
The causal conditions of mind-and-matter.
Mind-and-matter occur in the three periods of time, depending on causal conditions.
The cessation of mind-and-matter is due to the cessation of its causal conditions.
The Development of Insight (Vipassanā)
Formations arise and formations cease.
Aniccaṃ: Impermanent.
Dukkhaṃ: Suffering.
Anattā: Not-self, without substance.
The Corruptions of Insight (Vipassanā)
The ten corruptions of insight (vipassanūpakkilesa), starting with illumination (obhāsa).
The contemplation to free the mind from the corruptions.
The corruptions cease through the contemplation of the three characteristics.
The mind becomes calm, free from hostile phenomena.
The Development of the Three Characteristics (Tilakkhaṇa)
Aniccaṃ: Ceases.
Dukkhaṃ: Fearful.
Anattā: Without self, not subject to anyone’s power.
The Seven Contemplations (Anupassanā)
Aniccānupassanā: The wisdom of seeing impermanence.
Dukkhānupassanā: The wisdom of seeing suffering.
Anattānupassanā: The wisdom of seeing not-self.
Nibbidānupassanā: The wisdom of disenchantment.
Virāgānupassanā: The wisdom of dispassion.
Nirodhānupassanā: The wisdom of cessation of craving.
Paṭinissaggānupassanā: The wisdom of relinquishing the aggregates and the formations that condition the aggregates.
The mind is calm (unattached).
The phenomena that have been explained in sequence are called the “Path of Practice” (Paṭipatti-kama).
There is another meaning in the development of mindfulness of breathing which is the method of the Dhamma talk, the “Path of Teaching” (Desanā-kama). The sequence of the Dhamma talk that the Blessed One taught, the authors have recorded in the Visuddhimagga as follows:
“The one practice which, when developed, brings the four practices to fulfillment. The four practices which, when developed and cultivated, bring the seven practices to fulfillment. The seven practices which, when developed and cultivated, bring the two practices to completion.”
Meaning:
The one practice is mindfulness of breathing (ānāpānasati).
The four practices are the Four Foundations of Mindfulness (satipaṭṭhāna).
The seven practices are the Seven Factors of Enlightenment (sambojjhaṅga).
The two practices are knowledge (vijjā) and liberation (vimutti).
a. The one practice is mindfulness of breathing (ānāpānasati)
Meaning: In the development of mindfulness of breathing, the Blessed One taught in detail according to the object of experience, through the division of meanings such as rapture, which arise in sequence, according to 16 stages of mind and posture:
Dīghaṃ: Mindfully breathing in and out long.
Rassaṃ: Mindfully breathing in and out short.
Sabbakāya: Mindfully aware of the whole body of breath.
Sukhumaṃ [refers to passambhayaṃ kāyasaṅkhāraṃ]: Mindfully calming the bodily formation.
Pītippaṭisaṃvedī: Experiencing rapture, one breathes in and out.
Sukhappaṭisaṃvedī: Experiencing happiness, one breathes in and out.
Cittasaṅkhārappaṭisaṃvedī: Experiencing the mental formation (perception and feeling), one breathes in and out.
Passambhayaṃ cittasaṅkhāraṃ: Calming the mental formation (perception and feeling), one breathes in and out.
Cittappaṭisaṃvedī: Experiencing the mind, one breathes in and out.
Abhippamodayaṃ cittaṃ: Gladdening the mind, one breathes in and out.
Samādahaṃ cittaṃ: Concentrating the mind, one breathes in and out.
Vimocayaṃ cittaṃ: Liberating the mind from defilements, one breathes in and out.
Aniccānupassī: Contemplating the impermanence of formations, one breathes in and out.
Virāgānupassī: Contemplating dispassion, one breathes in and out.
Nirodhānupassī: Contemplating the cessation of craving, one breathes in and out.
Paṭinissaggānupassī: Contemplating relinquishment of attachments, one breathes in and out.
b. The four practices are the Four Foundations of Mindfulness (Satipaṭṭhāna)
These 16 stages mentioned above are classified into the 4 Foundations of Mindfulness, in brief, as follows:
1 – Contemplation of the Body (Kāyānupassanā Satipaṭṭhāna)
Long breath
Short breath
Whole body of breath
Calming the bodily formation
2 – Contemplation of Feelings (Vedanānupassanā Satipaṭṭhāna)
Experiencing rapture
Experiencing happiness
Experiencing the mental formation
Calming the mental formation
3 – Contemplation of the Mind (Cittānupassanā Satipaṭṭhāna)
Experiencing the mind
Gladdening the mind
Concentrating the mind
Liberating the mind
4 – Contemplation of Dhamma (Dhammānupassanā Satipaṭṭhāna)
Contemplating impermanence
Contemplating dispassion
Contemplating cessation
Contemplating relinquishment
When a person develops mindfulness of breathing meditation to the point of truly understanding mind and matter as explained, it is said that they have brought the Four Foundations of Mindfulness to fulfillment.
c. The seven practices are the Seven Factors of Enlightenment (Sambojjhaṅga)
The factors of enlightenment, meaning the components of the path to enlightenment, are 7:
Sati: Mindfulness.
Dhammavicaya: Investigation of phenomena.
Viriya: Energy/Effort.
Pīti: Rapture/Joy.
Passaddhi: Tranquility of body, tranquility of mind.
Samādhi: Concentration.
Upekkhā: Equanimity, the state of mind experiencing objects evenly.
Meaning:
Sati: Refers to the Four Foundations of Mindfulness, starting with contemplation of the body.
Dhammavicaya: Refers to the wisdom that investigates phenomena.
Viriya: Refers to the Four Right Efforts.
Pīti: Refers to the five kinds of rapture, starting with minor rapture.
Passaddhi: Refers to the two kinds of tranquility, starting with bodily tranquility.
Samādhi: Refers to the two kinds of meditative states (jhāna), starting with access concentration.
Upekkhā: Refers to the equanimous feeling that occurs in relation to the object arising in the development of the meditation subject.
When a person has developed the Four Foundations of Mindfulness extensively and has cultivated them, these seven factors will arise on their own and come to full completion.
d. The two practices are Knowledge (Vijjā) and Liberation (Vimutti)
Vijjā: Refers to the wisdom and knowledge that clearly sees and understands the Four Noble Truths, starting with the truth of suffering.
Vimutti: The release from defilements, such as personality view (sakkāya-diṭṭhi), which is achieved through the path-knowledge of stream-entry (sotāpatti-magga-ñāṇa), and is the one who cuts off [fetters], attaining the four fruits of mind: the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, and the fruit of Arahantship.
This knowledge and liberation are the virtues that arise in the mind-stream of a noble one who has diligently developed the seven factors of enlightenment mentioned above. The two sequences, the Path of Practice and the Path of Teaching, I have explained as a guideline in brief. When a person understands clearly and knows clearly, they will be able to practice with ease.
May the Triple Gem, the Buddha’s teaching, endure in the world!
The Law of Dependent Origination (Paṭiccasamuppāda)
Question, Answer, and Explanation
The questioner’s name is Sucaritā, and the respondent’s name is Sappurisa.
Sappurisa and Sucaritā
Sucaritā: I wonder, what cause does suffering arise from?
Sappurisa: Suffering arises from the cause that brings about the arising of form (the body).
Sucaritā: And what are the causes that bring about the arising of form?
Sappurisa: The causes that bring about the arising of form are of four kinds, and also of five kinds.
Sucaritā: Four kinds, and five kinds? How so, Sappurisa?
Sappurisa: Regarding this, Sucaritā, you must establish your mindfulness firmly and remember this: The four causes that bring about the arising of form are ignorance (avijjā), craving (taṇhā), clinging (upādāna), and kamma (wholesome and unwholesome actions of beings). These four are the causes that bring about the arising of form. As for the five causes, they are ignorance, craving, clinging, kamma, with the addition of nutriment (āhāra), making a complete five.
Sucaritā: Why is it necessary to add nutriment?
Sappurisa: I am amazed at Sucaritā’s question, exclaiming: “Oh! I thought Sucaritā was quite capable, but I see now that Sucaritā is like a sibling to ignorance!” If that is the case, please listen carefully and hold this firmly in your heart.
Sappurisa: The reason for adding nutriment is because the five aggregates arise dependent on nutriment. They naturally cease because of the cessation of nutriment. If Sucaritā does not believe this, try it and see, the truth will undoubtedly become apparent. Because 1. nutriment functions to maintain the stability of beings who have already been born, 2. it functions to support beings who are in the process of being born, and 3. it functions to bring about feeling (phassāhāra), that is, the three kinds of feeling that arise from the six kinds of contact.
Sucaritā: How beautiful, how beautiful! I remember it clearly now. I am still wondering and want to ask many questions, but in order not to stray from the original point, I would like to ask about the arising of the mass of suffering. By what causal conditions does it come to be called “the Dhamma that is the aggregate arising of the mass of suffering”?
Sappurisa: The Dhamma that is the aggregate arising of the mass of suffering refers to the Dhamma that is the condition for arising through dependence on one another, which is the Law of Dependent Origination (Paṭiccasamuppāda).
Sucaritā: Please explain in detail the Dhamma that is the condition for arising through dependence on one another, which is the aggregate arising of the mass of suffering. With your compassion, please explain.
Q: What is the Dhamma called Paṭiccasamuppāda?
A: It is the Dhamma that is the condition for arising through dependence on one another, which is the aggregate arising of the mass of suffering.
Q: How many factors are there in Paṭiccasamuppāda? Please explain.
A: In Paṭiccasamuppāda, there are 12 factors (counted from ignorance up to aging and death), with the meaning as follows:
Avijjā paccayā saṅkhārā: With ignorance as condition, formations (arise).
Saṅkhāra paccayā viññāṇaṃ: With formations as condition, consciousness (arises).
Viññāṇa paccayā nāmarūpaṃ: With consciousness as condition, name and form (arise).
Nāmarūpa paccayā saḷāyatanaṃ: With name and form as condition, the six sense bases (arise).
Saḷāyatana paccayā phasso: With the six sense bases as condition, contact (arises).
Phassa paccayā vedanā: With contact as condition, feeling (arises).
Vedanā paccayā taṇhā: With feeling as condition, craving (arises).
Taṇhā paccayā upādānaṃ: With craving as condition, clinging (arises).
Upādāna paccayā bhavo: With clinging as condition, becoming (arises).
Bhava paccayā jāti: With becoming as condition, birth (arises).
Jāti paccayā jarāmaraṇaṃ: With birth as condition, aging and death (arise).
Sokaparidevadukkhadomanassupāyāsā sambhavanti: Sorrow, lamentation, pain, grief, and despair also arise (with birth as a condition).
Thus this is the arising of this whole mass of suffering.
With the remainderless fading away and cessation of ignorance, formations cease.
With the cessation of formations, consciousness ceases.
With the cessation of consciousness, name and form cease.
With the cessation of name and form, the six sense bases cease.
With the cessation of the six sense bases, contact ceases.
With the cessation of contact, feeling ceases.
With the cessation of feeling, craving ceases.
With the cessation of craving, clinging ceases.
With the cessation of clinging, becoming ceases.
With the cessation of becoming, birth ceases.
With the cessation of birth, sorrow, lamentation, pain, grief, and despair also cease.
Thus this is the cessation of this whole mass of suffering.
Q: What does this mean? Does it have a meaning or not? Please explain.
A: Avijjā means not having, or having, but it translates as not knowing. It is not knowing the 4 truths and 8 things. (The 4 truths are explained in detail in the Abhidhammattha-saṅgaha). Here, I will only explain the 8 things, as follows:
The 8 things are:
Ignorance of suffering (Dukkhe aññāṇaṃ): Not knowing the 12 aspects of the mass of suffering. Ignorance does not know that suffering arises from the act of being born in the first place and has death as its end, along with sorrow, crying, bodily pain, mental pain, and despair, which are all suffering. Meeting with beings and things that are not loved is also suffering. Separation from beings and things that are loved is also suffering. When one’s desires are not fulfilled according to one’s wishes, that is also suffering. In short, the five aggregates of clinging are suffering.
Ignorance of the origin of suffering (Dukkhasamudaye aññāṇaṃ): Not knowing the cause of the arising of the mass of suffering, which is the 3 or 108 kinds of craving, which is the name for the defiling dhammas that lead the minds of beings to be stuck in existence, continuing from one existence to another without end. Because desire arises, it clings to objects, becoming entangled, causing beings to be restless and anxious, hot and burning with change and no stability. This craving can be classified as purely unwholesome and as greed, but they are different only in name, because the reason is that greed is associated with the two kinds of wrong view (annihilationism and eternalism). Therefore, if greed is unwholesome, craving is also unwholesome.
Ignorance of the cessation of suffering (Dukkhanirodhe aññāṇaṃ): Not knowing the place where suffering ceases, which is Nibbāna. Nibbāna is for the extinguishing of the entire mass of suffering, free from craving in all sensual pleasures, abandoning craving, and being completely free from the cankers, the place where passion, hatred, and delusion cease. There are no signs, no basis for the five aggregates, no rebirth, etc. This is Nibbāna.
Ignorance of the path leading to the cessation of suffering (Dukkhanirodhagāminiyā paṭipadāya aññāṇaṃ): Not knowing the path of practice, the way to the cessation of suffering, which is the Noble Eightfold Path. Because these eight path factors are the direct path for causing those who desire Nibbāna to enter Nibbāna.
Ignorance of the past (Pubbante aññāṇaṃ): Not knowing the five aggregates in the past (i.e., the aggregates that beings have depended on in previous times).
Ignorance of the future (Aparante aññāṇaṃ): Not knowing the five aggregates in the future.
Ignorance of both past and future (Pubbantāparante aññāṇaṃ): Not knowing the five aggregates in both the past and the future.
Ignorance of these dependently arisen phenomena (Idappaccayatāpaṭiccasamuppannesu dhammesu aññāṇaṃ): Ignorance not knowing the phenomena that arise in sequence, which is the law of dependent origination, the law of arising from mutual conditions, which is the aggregate arising of the mass of suffering.
It is these 8 things that ignorance does not know. Ignorance is included in unwholesome consciousness as the root of delusion.
The 2 roots of delusion are:
Deluded mind that arises and ceases, mixed with equanimous feeling and associated with restlessness, which always makes the mind agitated, not allowing it to be calm, composed, and firm in wholesome states.
Deluded mind that arises and ceases, mixed with equanimous feeling and associated with incessant doubt due to the absence of wisdom.
Explanation of Formations (Saṅkhāra)
Ignorance is the condition for the arising of formations.
Q: What is the meaning of formations? Please explain.
A: Formations, the act of conditioning, are wholesome intentions and unwholesome intentions, divided into three kinds: meritorious formations (puññābhisaṅkhāra), demeritorious formations (apuññābhisaṅkhāra), and imperturbable formations (āneñjābhisaṅkhāra).
Meritorious Formations (Puññābhisaṅkhāra) refer to 13 kinds of wholesome intentions: 8 sense-sphere wholesome intentions and 5 fine-material-sphere wholesome intentions.
a. The 8 Sense-Sphere Wholesome Intentions (Kāmāvacara Kusala Cetanā) are wholesome minds that arise and cease, mixed with pleasant feeling and associated with wisdom as unprompted, and associated with the 10 grounds for meritorious action: giving (dāna), morality (sīla), meditation (bhāvanā), reverence (apacāyana), service (veyyāvacca), teaching the Dhamma (dhammadesanā), listening to the Dhamma (dhammassavana), sharing merits (pattidāna), rejoicing in merits (pattānumodanā), and straightening one’s views (diṭṭhujukamma). Among these 8 wholesome minds, if explained in detail, there are 80. For example, giving (dāna) is done with 8 classes of wholesome minds.
Giving with a wholesome mind associated with pleasant feeling and knowledge, unprompted.
Giving with a wholesome mind associated with pleasant feeling and knowledge, prompted.
Giving with a wholesome mind associated with pleasant feeling, dissociated from knowledge, unprompted.
Giving with a wholesome mind associated with pleasant feeling, dissociated from knowledge, prompted.
Giving with a wholesome mind associated with equanimous feeling and knowledge, unprompted.
Giving with a wholesome mind associated with equanimous feeling and knowledge, prompted.
Giving with a wholesome mind associated with equanimous feeling, dissociated from knowledge, unprompted.
Giving with a wholesome mind associated with equanimous feeling, dissociated from knowledge, prompted.
Morality, meditation, and up to straightening one’s views, each has 8 classes in the same way. Multiplied by 10, this makes a complete 80.
Dāna: Giving.
Sīla: Keeping precepts.
Bhāvanā: Mental development.
Apacāyana: Reverence, humility.
Veyyāvacca: Eagerly helping to perform wholesome deeds.
Dhammadesanā: Expounding the Dhamma.
Dhammassavana: Listening to the Dhamma.
Pattidāna: Giving a share of one’s merit to others.
Pattānumodanā: Rejoicing in receiving a share of merit from others.
Diṭṭhujukamma: The act of making one’s view correct and straight.
Explanation
Mahākusala type 1 is a wholesome mind that has performed meritorious deeds, such as giving, with the ultimate goal of rectifying one’s views. It is done with a joyful and clear mind associated with merit as an unprompted act, with the intention that performing these wholesome deeds is to eliminate greed (attachment), hatred (aversion), and delusion (confusion) from the stream of aggregates, which is the cause for reaching the place where suffering ceases, which is Nibbāna alone. There is no desire to be reborn as this or that in this or that existence.
Performing meritorious wholesome deeds with such an intention is called Vivaṭṭagāminī Kusala, a wholesome deed that leads towards Nibbāna, which is the place free from the cycle of rebirth. It can also be called the perfection of giving (dāna pāramī), because it is all wholesome action directed towards the shore of Nibbāna. This is the first type of wholesome mind that arises and ceases associated with pleasant feeling and associated with wisdom as an unprompted act.
Vaṭṭagāminī Kusala
This is wholesome action that causes one to revolve in the cycle of birth, old age, sickness, and death in a beginningless existence. It refers to a wholesome mind that arises and ceases associated with pleasant feeling and a joyful, clear mind, but is devoid of wisdom. It is wholesome action performed with ignorance and craving, with the desire for praise in the present life and the desire to be reborn as this or that in a future existence, or following the customs of one’s ancestors which one has seen, known, or heard passed down. Even if some customs are contrary to the Buddhist teachings, one does not understand. Or it is performing meritorious wholesome deeds with only faith, meaning belief without the wisdom to know right from wrong. Performing meritorious wholesome deeds in this manner is called Vaṭṭagāminī Kusala, a wholesome deed that leads to revolving in the cycle of birth, old age, and death in a beginningless existence.
b. The 5 Fine-Material Sphere Wholesome States (Rūpāvacara Kusala) are:
First Jhāna, which has 5 factors: Vitakka (the state of directing the mind towards the object), Vicāra (the state of causing the mind to engage with the object), Pīti (the nature that fills the body and mind with satisfaction and joy), Sukha (the nature that makes the body and mind comfortably established), Ekaggatā (the state of mind that can be established in a single object).
Second Jhāna: a wholesome mind that is firmly established in 4 factors: Vicāra, Pīti, Sukha, Ekaggatā.
Third Jhāna: a wholesome mind that is firmly established in 2 factors: Pīti, Sukha, Ekaggatā. [Note: Standard 5-fold system would be Pīti, Sukha, Ekaggatā, making 3 factors. The text says 2.]
Fourth Jhāna: a wholesome mind that is firmly established in 2 factors: Sukha, Ekaggatā.
Fifth Jhāna: a wholesome mind that is firmly established in 2 factors: Ekaggatā, Upekkhā.
These jhānas are called the five-fold system (arising from equanimity).
Demeritorious Formations (Apuññābhisaṅkhāra) refer to the 12 unwholesome intentions: 8 rooted in greed, 2 rooted in hatred, and 2 rooted in delusion.
The 8 rooted in greed are:
A greed-mind that arises and ceases mixed with pleasant feeling (experiencing an object that is extremely pleasing among the 5 sense objects: form, sound, smell, taste, touch) and associated with wrong view (micchādiṭṭhi) (2 kinds of view are: annihilationism – the view that a being has a self within a self, and at death, it is annihilated and not reborn; the next world, hell and heaven, do not exist. Eternalism – the view that the world of beings dies and is reborn again; however one was born, one will be born that way again, with nothing as a cause to help one be born as a human or an animal, or nothing to arrange one’s birth, existence, and fortune to be happy and prosperous, or to bring about suffering. It is all accomplished by oneself, who is clever and skilled in performing all kinds of actions in the present, without any result of merit or demerit to help).
A greed-mind that arises and ceases mixed with pleasant feeling, associated with the two kinds of wrong view as above, namely annihilationism (the view that a being has a self within a self, and at death, it is annihilated and not reborn; the next world does not exist, i.e., hell and heaven do not exist) and eternalism (the view that the world of beings is eternal, meaning a being dies and is reborn again; however one was born, one will be born that way again, without anything as a cause to help one be born as a human or an animal, or to arrange one’s birth, existence, and fortune to be happy and prosperous, or to cause suffering and destruction. It is all up to oneself, who is skilled and clever in performing all kinds of actions in this present life, not believing in the results of merit and demerit helping to bring about happiness and prosperity, or causing suffering and destruction). This is the second type of greed-mind that arises and ceases mixed with pleasant feeling and is associated with wrong view, as a prompted act.
A greed-mind that arises and ceases mixed with pleasant feeling but is dissociated from wrong view, as an unprompted act. This refers to the mind of some people who have a joyful and happy mind with the five sense objects: form, sound, smell, taste, touch, but who have a mind that sees correctly, meaning they see the Four Truths and the nature of things as impermanent, suffering, and not-self, that they are all impermanent and suffering, not belonging to oneself, as an unprompted act, without anyone prompting them, being courageous on their own, mixed with pleasant feeling and free from the two kinds of wrong view, namely annihilationism and eternalism. This is the third type of greed-mind that arises and ceases mixed with pleasant feeling, dissociated from wrong view, as an unprompted act.
A greed-mind that arises and ceases mixed with pleasant feeling, dissociated from wrong view, as a prompted act. This refers to the mind of some people who have a joyful and happy mind with the five sense objects: form, sound, smell, taste, touch, but who see correctly, meaning they see the Four Truths and the nature of things as impermanent, suffering, and not-self, that they are all impermanent and suffering, not belonging to oneself, as a prompted act, meaning someone prompts them to be courageous, mixed with pleasant feeling but free from the two kinds of wrong view, namely annihilationism and eternalism. This is the fourth type of greed-mind that arises and ceases mixed with pleasant feeling, dissociated from wrong view, as a prompted act.
A greed-mind that arises and ceases mixed with equanimous feeling, associated with the two kinds of wrong view, namely annihilationism and eternalism, as an unprompted act, meaning no one prompts it (it is courageous by its own nature). This is the fifth type of greed-mind that arises and ceases mixed with equanimous feeling (equanimous feeling is the experience of an object in a neutral way, not abounding with the five sense objects) and associated with wrong view, as an unprompted act.
A greed-mind that arises and ceases mixed with equanimous feeling, associated with the two kinds of wrong view, namely annihilationism and eternalism, as a prompted act, only becoming courageous when someone prompts it. This is the sixth type of greed-mind that arises and ceases mixed with equanimous feeling (equanimous feeling is the experience of an object in a neutral way, not abounding with the five sense objects) and associated with wrong view, as a prompted act.
A greed-mind that arises and ceases mixed with equanimous feeling (the experience of an object in a neutral way, not abounding with the five sense objects), dissociated from wrong view, as an unprompted act, without anyone prompting it (it is courageous by its own nature). This is the seventh type of greed-mind that arises and ceases mixed with equanimous feeling, dissociated from wrong view, as an unprompted act.
A greed-mind that arises and ceases mixed with equanimous feeling (the experience of an object in a neutral way, not abounding with the five sense objects), dissociated from wrong view, as a prompted act, only becoming courageous when someone prompts it. This is the eighth type of greed-mind that arises and ceases mixed with equanimous feeling, dissociated from wrong view, as a prompted act.
Imperturbable Formations (Āneñjābhisaṅkhāra): Refers to the 4 immaterial-sphere wholesome intentions: wholesome consciousness of the sphere of infinite space, wholesome consciousness of the sphere of infinite consciousness, wholesome consciousness of the sphere of nothingness, and wholesome consciousness of the sphere of neither perception nor non-perception, making a total of 4.
These 4 immaterial-sphere wholesome states are what condition birth, existence, and fortune, leading beings after death to be reborn in the 4 planes of the immaterial Brahma world, according to their different levels.
1. Sphere of Infinite Space: Refers to some yogis who have contemplated and seen the fault of form and the benefit of formlessness, thinking that all kinds of pain and sickness exist because of having a body; if there is no body, these faults would not exist. Then, they establish the preliminary meditation, “ākāso, ākāso, ākāso” (space, space, space) or “ananto ākāso” (infinite space, space has no… end).
When the preliminary meditation is practiced in this way, the five hindrances, such as sensual desire, are calmed and subdued. Mindfulness also becomes well-established with the space-sign as its object. The preliminary meditation continues until the absorption-mind arises, meaning the mind enters and adheres to the space-sign, similar to the mind entering and adhering to the kasinas, such as the earth-kasina. This is called the first immaterial-mind.
2. Sphere of Infinite Consciousness: To develop the sphere of infinite consciousness, the yogi should contemplate and see the fault of the attainment of the sphere of infinite space, thinking that such an attainment is not as subtle, peaceful, and sublime as the attainment of the sphere of infinite consciousness. Then, they should do the preliminary meditation, “anantaṃ viññāṇaṃ, anantaṃ viññāṇaṃ” (infinite consciousness, infinite consciousness), until the absorption-mind arises, meaning the mind enters and adheres to the consciousness-sign. This is called the second immaterial-mind.
3. Sphere of Nothingness: To develop the sphere of nothingness, the yogi should contemplate and see the fault of the attainment of the sphere of infinite consciousness, thinking that such an attainment is not as subtle, peaceful, sublime, and excellent as the attainment of the sphere of nothingness. Then, they should do the preliminary meditation, “natthi kiñci, natthi kiñci” (there is nothing, there is nothing), until the absorption-mind arises, meaning the mind enters and adheres to the “nothingness”-sign. This is called the third immaterial-mind.
4. Sphere of Neither Perception Nor Non-Perception: To develop the sphere of neither perception nor non-perception, the yogi should contemplate and see the fault of the attainment of the sphere of nothingness, thinking that such an attainment is not as subtle, peaceful, and excellent as the attainment of neither perception nor non-perception. Then, they should do the preliminary meditation, “etaṃ santaṃ, etaṃ paṇītaṃ” (this is peaceful, this is sublime), this consciousness is extremely subtle, this consciousness is extremely sublime. The preliminary meditation continues until the absorption-mind arises, meaning the mind enters and adheres to the four aggregates, which are the four immaterial aggregates, which are the essence of mind and mental factors associated with the meditative state which is the object of the fourth immaterial jhāna.
In summary, the 4 immaterial-sphere resultants and 4 immaterial-sphere functional consciousnesses are divided in the same way as the 4 immaterial-sphere wholesome consciousnesses, that is, they are included in the factors of the fifth jhāna because they have two factors each: one-pointedness and equanimity, just like the factors of the fifth jhāna. If speaking of the plane, it is the immaterial-sphere plane. If speaking of the type, immaterial-sphere wholesome is of the wholesome type. Immaterial-sphere resultant and immaterial-sphere functional are of the indeterminate type.
Immaterial-sphere wholesome conditions birth, existence, and fortune, leading beings to take rebirth.
Immaterial-sphere resultant is the essence of rebirth, the one who receives fortune.
Immaterial-sphere wholesome and immaterial-sphere functional are the same, differing only in their place of arising. Immaterial-sphere wholesome arises in the mind-stream of worldlings and learners. Immaterial-sphere functional arises in the mind-stream of Arahants.
This immaterial-sphere consciousness is a single type of mental action that is accomplished through meditation, attaining the four levels of absorption based on the type of object in the mental path, starting with the object of the sphere of infinite space.
Explanation of the 2 Roots of Hatred:
A hatred-mind that arises and ceases mixed with unpleasant feeling and is associated with aversion (paṭigha), as an unprompted act, without anyone prompting it (it is courageous by its own nature).
A hatred-mind that arises and ceases mixed with unpleasant feeling and is associated with aversion (paṭigha), as a prompted act, only becoming courageous when someone prompts it.
Hatred-mind
A hatred-mind that arises and ceases mixed with unpleasant feeling and is associated with aversion, as an unprompted act. This refers to some people who have an object that is not pleasing, not satisfying to them, and they let their minds have aversion, discontent, and let their minds be overcome by the nine objects of malice (objects that lead to harm or the desire for revenge against each other forever, without cease, until their respective destructions):
Because one thinks: “This person has done me a disservice,” meaning they have disparaged, insulted, stolen from, cheated, or destroyed my property in the past.
Because one thinks: “This person is currently doing me a disservice,” meaning they are currently disparaging, insulting, robbing, cheating, or destroying my property in the present.
Because one thinks: “This person intends to do me a disservice,” meaning they intend to disparage, insult, rob, cheat, or destroy my property in the future.
Because one thinks: “This person has done a disservice to someone I love and cherish,” meaning they have disparaged or insulted a person who is beloved and pleasing to them, such as a spouse, child, or family member. Or they have robbed, cheated, or destroyed their property in the past.
Because one thinks: “This person is currently doing a disservice to someone I love and cherish,” meaning they are currently disparaging or insulting a spouse, child, or family member. Or they are currently robbing, cheating, or destroying their property in the present.
Because one thinks: “This person intends to do a disservice to someone I love and cherish,” meaning they intend to disparage or insult a person who is beloved and pleasing to them, such as a spouse, child and family members. Or they intend to rob, cheat, or destroy their property in the future.
Because one thinks: “That person has done a service to someone who is not loved, not pleasing to me.” Having seen, known, or heard that this person praised, promoted, supported, or assisted someone who is not loved, not pleasing to them, they feel aversion and discontent towards the person who praised, promoted, supported, or assisted them in the past.
Because one thinks: “That person is currently doing a service to someone who is not loved, not pleasing to me.” Having seen, known, or heard that this person is praising, promoting, supporting, or assisting someone who is not loved, not pleasing to them in the present, they feel aversion and discontent.
Because one thinks: “That person intends to do a service to someone who is not loved, not pleasing to me.” Having seen, known, or heard that this person intends to praise, promote, or support them in the future, they feel aversion and discontent.
Q: What is the meaning of consciousness? Please explain.
A: Next, I will explain the 22 types of consciousness (according to the determination of 89 or 121, but here I will only explain the 22 types of consciousness), as follows:
Formations are the condition for the arising of 22 types of consciousness, which is the nature that knows objects clearly (the 22 types of consciousness are counted according to the 22 faculties), as follows:
Eye-consciousness: consciousness that arises depending on the eye and a form object together.
Ear-consciousness: consciousness that arises depending on the ear and a sound object together.
Nose-consciousness: consciousness that arises depending on the nose and an odor object together.
Tongue-consciousness: consciousness that arises depending on the tongue and a taste object together.
Body-consciousness: consciousness that arises depending on the body and a tangible object together.
Femininity-consciousness: refers to the form of femininity, i.e., clearly knowing the form of a woman.
Masculinity-consciousness: refers to the form of masculinity, i.e., clearly knowing the form of a man.
Life-consciousness: refers to life.
Mind-consciousness: refers to the mind.
Pleasure-consciousness: refers to the feeling of pleasure.
Pain-consciousness: refers to the feeling of pain.
Pleasant-feeling-consciousness: refers to the action of a joyful mind.
Unpleasant-feeling-consciousness: refers to the feeling of aversion and discontent.
Equanimity-consciousness: refers to the neutral state of mind.
Faith-consciousness: refers to faith and confidence in the enlightenment factors of the Buddha.
Energy-consciousness: refers to effort.
Concentration-consciousness: refers to the firm establishment of the mind in a single object.
“I-will-come-to-know-the-unknown”-consciousness: refers to the path-knowledge of stream-entry.
Gnosis-consciousness: refers to the fruit-knowledge of stream-entry, the path-knowledge of once-returning, the fruit-knowledge of once-returning, the path-knowledge of non-returning, the fruit-knowledge of non-returning, and the path-knowledge of Arahantship. The “one-who-has-known”-consciousness refers to the fruit-knowledge of Arahantship.
Q: After consciousness, what is the next condition? Please explain.
A: Consciousness is the condition for the arising of name-and-form (nāma-rūpa), which refers to the 4 mental aggregates and 1 physical aggregate, or it can refer to 2 kinds of name: the great elements, which are the 4 great material forms that arise clearly, namely the earth element with its 20 aspects, the water element with its 12 aspects, the fire element with its 4 aspects, and the wind element with its 6 aspects. As for derived form, it is the form that depends on the 4 great elements, and there are 24 kinds: sensitive form (5), which are the eye, ear, nose, tongue, and body. Objective or sense-field form (4), which are visible form, sound, odor, and taste. Sex form (2), which are the form of femininity and the form of masculinity. Heart form (1) (the form that is the support for the mind, located in a pouch of flesh called the heart). Life form (1), which is the form that is the container for preserving life through edible food (referring to the fluid that nourishes the heart). Nutriment form (1), which is the taste that arises from various foods, such as rice, water, and snacks. Space form (1), which are the small apertures, the spaces in the body, such as the mouth opening, nose opening, and ear opening. Intimation form (2), which are body intimation, the form that allows the body to move, such as lying down, walking, standing, and sitting, and speech intimation, the form that allows speech to be initiated. Mutable form (3), which are the lightness of form, the softness of form, and the adaptability of form for work. Characteristic form (4), which are the growth of form, referring to the development of form from the initial cell up to the arising of the eye-decad (earth, water, fire, wind, color, odor, taste, nutritive essence, life faculty, and eye sensitivity), counted as one; the continuity of form, referring to the sequential continuation of form from the preceding form; the aging of form, referring to the oldness and decay of the two preceding forms; the impermanence of form, referring to the impermanence of the three preceding forms. In total, there are: sensitive form (5), objective form (4), sex form (2), heart form (1), life form (1), nutriment form (1), space form (1), intimation form (2), mutable form (3), and characteristic form (4), making a total of 24 derived forms.
Q: After name-and-form, what is the next condition?
A: Name-and-form is the condition for the arising of the six sense bases (saḷāyatana), which are the 6 internal sense bases. The sense base means a well, a well for the arising of merit and demerit, as follows:
The eye-base: the well which is the eye (having form as a pleasing object).
The ear-base: the well which is the ear (having sound as a pleasing object).
The nose-base: the well which is the nose (having odor as a pleasing object).
The tongue-base: the well which is the tongue (having taste as a pleasing object).
The body-base: the well which is the body (having touch as a pleasing object).
The mind-base: the well which is the mind (having mental objects as pleasing objects).
The six sense bases are the condition for the arising of the 6 kinds of contact (phassa), which are the 6 external sense bases, a well for the arising of merit and demerit just like the internal sense bases:
The form-base: the well which is form (to be known by the eye).
The sound-base: the well which is sound (to be known by the ear).
The odor-base: the well which is odor (to be known by the nose).
The taste-base: the well which is taste (to be known by the tongue).
The tangible-base: the well which is the tangible (the thing to be touched), to be known by the body, such as clothing.
The dhamma-base: the well which is mental objects, to be known by the mind.
Contact (phassa) is the condition for the arising of the 5 kinds of feeling (vedanā):
Pleasurable feeling: the experience of a pleasant object.
Painful feeling: the experience of a painful object.
Equanimous feeling: the experience of a neutral object.
Joyful feeling: the experience of a joyfully pleasant object.
Grief-stricken feeling: the experience of aversion and displeasure.
The feeling that arises from contact as a condition naturally ceases because of the cessation of contact.
Feeling (vedanā) is the condition for the arising of the 3 or 108 kinds of craving (taṇhā), as follows:
Sensual craving (kāma-taṇhā): refers to the 8 wholesome sense-sphere minds and the 12 unwholesome minds. The result is the fruit, which is unwholesome and wholesome, but leads beings to be born in the 11 planes of the sense-sphere: 1 human plane, 6 heavenly planes, and 4 planes of misery.
Craving for existence (bhava-taṇhā): refers to the 5 fine-material-sphere wholesome minds: the first jhāna wholesome mind, the second jhāna wholesome mind, the third jhāna wholesome mind, the fourth jhāna wholesome mind, and the fifth jhāna wholesome mind. The result is the fruit of these 5 fine-material-sphere wholesome minds, which always leads beings to be born in the 16 planes of the fine-material Brahma world.
Craving for non-existence (vibhava-taṇhā): refers to the 4 immaterial-sphere wholesome minds: the wholesome mind of the jhāna of the sphere of infinite space, the wholesome mind of the jhāna of the sphere of infinite consciousness, the wholesome mind of the jhāna of the sphere of nothingness, and the wholesome mind of the jhāna of the sphere of neither perception nor non-perception. The result is the fruit of these 4 immaterial-sphere wholesome minds, which always leads beings to be born in the 4 planes of the immaterial Brahma world.
Craving (taṇhā) is the condition for the arising of the 4 kinds of clinging (upādāna): clinging to sensual pleasures (kāmupādāna), clinging to views (diṭṭhupādāna), clinging to rites and rituals (sīlabbatupādāna), and clinging to the doctrine of a self (attavādupādāna), which is included in the 20 kinds of personality view.
Clinging (upādāna) is the condition for the arising of the 2 kinds of becoming (bhava): kamma-becoming, where beings are tenaciously stuck in the 3 realms of existence, and rebirth-becoming, where beings strive to leap out of the 3 realms of existence.
Becoming (bhava) is the condition for the arising of birth (jāti), which is the action of being born in the 4 kinds of birth: the plane of misery, the sense-sphere happy plane, the fine-material-sphere plane, and the immaterial-sphere plane.
Birth (jāti) is the condition for the arising of aging (jarā), death (maraṇa), sorrow (soka), lamentation (parideva), and despair (upāyāsa), which is the constriction and anxiety in the mind.
The simultaneous arising, like a fire burning hotly and scorchingly without interruption, is called the law of mutual dependence, causing the arising of one another and making beings revolve in the cycle of saṃsāra. This is the law that is the aggregate arising of the mass of suffering, which continues without end. It is called the law of dependent origination, arising dependent on birth and ceasing with birth.
Phenomena such as aging and death arise dependent on birth and cease with birth. The world calls this the law of dependent origination.
The phenomena of dependent origination have the characteristic of being a condition for things like aging and death.
Suffering is its constant function.
The wrong path is its manifestation.
In dependent origination, the world divides it as follows: 3 time periods, 12 factors, 20 modes, 3 connections, 4 formations, 3 cycles, and 2 roots.
The 3 time periods are: the past, the future, and the present.
Ignorance and formations are called the past period.
Aging and death are called the future period.
Consciousness, name-and-form, the six sense bases, contact, feeling, craving, clinging, and becoming—these 8 are called the present period.
The 12 factors are:
Ignorance, formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, clinging, becoming, birth, and aging-and-death, making 12 factors.
Sorrow, lamentation, pain, grief, and despair are the results of birth and are not counted as factors.
The 20 modes are counted as follows: ignorance and formations, these two at the beginning are classified with craving, clinging, and the 3 kinds of becoming added to them, making 5, which are called past causes, causes that have passed. Consciousness, name-and-form, the six sense bases, contact, and feeling—these 5 that are in the present are designated as present causes because they will produce results in the future. Consciousness, name-and-form, the six sense bases, contact, and feeling—these 5 that are in the future existence are designated as future [results], present [results], and future results, making a total of 20 modes.
In summary: birth, aging, and death, these 3 are not different from the 5 present results. When they arise, they are just called birth. When they reach the time of old age and decay, they are called aging. When the 5 aggregates break up, they are called death.
The 3 connections are:
The connection between formations, which are a past cause, and consciousness, which is a present result, is called the cause-result connection.
The connection between feeling, which is a present result, and craving, which is a present cause, is called the result-cause connection.
The connection between becoming, which is a present cause, and birth, which is a future result, is called the cause-result connection, making 3 connections.
The 4 summaries are:
Past cause (2): ignorance and formations, is one summary.
Present result (5): consciousness, name-and-form, the six sense bases, contact, and feeling, is one summary.
Present cause (3): craving, clinging, and becoming, is one summary.
Future result (2): birth and aging, is one summary, making a total of 4 summaries.
The 3 cycles are:
Ignorance, craving, and clinging are called the cycle of defilements (kilesa-vaṭṭa).
Kamma-becoming and formations are called the cycle of kamma (kamma-vaṭṭa).
Rebirth-becoming, consciousness, name-and-form, the six sense bases, contact, feeling, aging-and-death, and birth—these 8 are called the cycle of results (vipāka-vaṭṭa).
The 2 roots of the wheel of existence (bhavacakka) are:
Ignorance and craving. When these two roots are not eradicated, the wheel of existence with its three revolving components—the cycle of kamma, revolving through sinful and meritorious deeds; the cycle of defilements, revolving through the constituents of impurity; the cycle of results, revolving through the marks of its imprints—these three components combine and revolve without ever stopping. Beings are obscured by ignorance, bound and entangled by craving, and kept in the three realms of existence. The tranquil sleep is disturbed by aging and death, and sorrow, lamentation, pain, grief, and despair arise repeatedly. The four cankers of ignorance also grow as a condition for formations, continuing without end. This is called the law of dependent origination, the law of arising through mutual conditions, which is the aggregate arising of the mass of suffering.
The Law of Dependent Origination, concluded in brief.
The 12 Kammas
Group 1: Giving results according to time
Immediately effective kamma: kamma giving results in this existence.
Subsequently effective kamma: kamma giving results in the next existence after birth.
Indefinitely effective kamma: kamma giving results in subsequent existences.
Lapsed kamma: kamma whose result has been fulfilled.
Group 2: Giving results according to function
Generative kamma: kamma that conditions birth.
Supportive kamma: kamma that supports.
Obstructive kamma: kamma that oppresses.
Destructive kamma: kamma that comes in and cuts off.
Group 3: Giving results according to order
Weighty kamma: heavy kamma.
Habitual kamma: accumulated kamma, or customary kamma.
Death-proximate kamma: kamma at the time near death.
Stored-up kamma: kamma that is merely done.
The 3 Knowledges (Vijjās)
Knowledge of remembering past lives: wisdom that is the instrument for remembering the aggregates that beings have previously depended on.
Knowledge of the passing away and reappearance of beings: wisdom that is the instrument for knowing the death and rebirth of the host of beings.
Knowledge of the destruction of the cankers: wisdom that knows the Dhamma as the instrument for the exhaustion of the cankers.
The 8 Knowledges (Vijjās)
Insight-knowledge: knowledge that is included in insight.
Mind-made psychic power: psychic power in the mental path.
The modes of psychic power: the ability to display psychic powers.
The divine ear: clairaudience.
Knowledge of the minds of others: wisdom that is the instrument for determining and knowing the minds of other beings.
Knowledge of remembering past lives: wisdom that is the instrument for remembering the aggregates that beings have previously depended on.
The divine eye: clairvoyance.
Knowledge of the destruction of the cankers: wisdom that knows the Dhamma as the instrument for the exhaustion of the cankers.
The 15 Conducts (Caraṇas)
Group 1
Accomplishment in virtue: being endowed with morality.
Restraint of the sense faculties: guarding the senses.
Knowledge of moderation in eating: being one who knows the measure in consuming food.
Devotion to wakefulness: engaging in the effort of one who is awake and alert.
Group 2 (The 7 Good Qualities)
Faith: belief in what should be believed.
Moral shame: shame of sin in the mind.
Moral dread: fear of sin.
Great learning: being one who has heard much, having received much study.
Energy: effort.
Mindfulness: the ability to remember.
Wisdom: knowledge of what should be known.
Group 3 (The 4 Rūpa Jhānas)
First jhāna: the first meditative absorption.
Second jhāna: the second meditative absorption.
Third jhāna: the third meditative absorption.
Fourth jhāna: the fourth meditative absorption.
As the Dhamma says: Conduct refers to the path of practice, the instrument for penetrating to knowledge.
The 4 Analytical Knowledges (Paṭisambhidā)
Analytical knowledge of meaning: knowledge of the meaning.
Analytical knowledge of the Dhamma: knowledge of the Dhamma.
Analytical knowledge of language: knowledge of expressing the Dhamma’s meaning and text.
Analytical knowledge of ready wit: knowledge of all the knowledges.
The 6 Supernormal Knowledges (Abhiññā)
The modes of psychic power: the ability to display psychic powers.
The divine ear: clairaudience.
Knowledge of the minds of others: wisdom that is the instrument for determining and knowing the minds of beings.
Knowledge of remembering past lives: wisdom that is the instrument for recollecting the aggregates that beings have previously depended on.
The divine eye: clairvoyance.
Knowledge of the destruction of the cankers: wisdom that knows the Dhamma as the instrument for the exhaustion of the cankers.
The 10 Supramundane States (Uttarimanussadhamma)
Jhāna: a quality for burning away defilements.
Vimokkha: a quality that is completely free from passion, etc.
Samādhi: the state where the mind is well and firmly established in an object.
Samāpatti: a quality that has been fully attained.
Ñāṇadassana: the action of seeing with wisdom.
Maggabhāvanā: the action of developing the path.
Phalasacchikiriyā: the action of making the fruit clear.
Kilesappahāna: the action of abandoning defilements.
Vinīvaraṇatā cittassa: the mind being free from the hindrances.
Suññāgāre abhirati: delight in an empty abode.
(These 10 dhammas) are called the supramundane states.
Saying of the Buddha
“A single day’s life for one who is virtuous and meditative is better than a hundred years of life for one who is immoral and unconcentrated.” A person of corrupt virtue, a foolish life, even if living a hundred years, is not equal to a person with virtue and jhāna living for one day.
“A single day’s life for one who is wise and meditative is better than a hundred years of life for one who is foolish and unconcentrated.” A person without wisdom, without meditation, living a hundred years is worthless, not equal to one with regular jhāna and wisdom living a short day.
“A single day’s life for one who is energetic is better than a hundred years of life for one who is lazy and of little effort.” A lazy person, base and without effort, living a hundred years, is not as excellent as one who has initiated effort and lives for one day.
“A single day’s life for one who sees arising and passing away is better than a hundred years of life for one who does not see arising and passing away.” One who does not see arising and passing away, living a full hundred years is unfortunate; seeing arising and passing away is more excellent, living one day is considered glorious.
“A single day’s life for one who sees the deathless state is better than a hundred years of life for one who does not see the deathless state.” Living a hundred years is meaningless if one does not see the deathless Dhamma; seeing the deathless Dhamma, which is Nibbāna, living one day is glorious.
“He who does not see the supreme Dhamma, though he should live a hundred years, his life is not delightful. He who sees the true, supreme Dhamma, though he should live but a single day, is blessed with good fortune.”
“Wise Sayings”
There is no suffering equal to the aggregates.
Formations are supreme suffering.
There is no river equal to craving.
There is no suffering beyond sensual pleasures.
Abandoning the cause of suffering everywhere is happiness.
Nibbāna is the supreme happiness.
There are 4 kinds of oceans:
The water ocean: the sea.
The saṃsāra-ocean: the ocean of saṃsāra.
The meaning-ocean: the ocean of meaning in the Dhamma.
The knowledge-ocean: the ocean of knowledge of the Perfectly Enlightened One.
The 4 Floods are:
The flood of sensuality.
The flood of existence.
The flood of views.
The flood of ignorance. The 4 Yokes and 4 Cankers are also the same.
The 4 types of people who are not afraid of true death:
A person who is not pleased with sensual objects and sensual defilements.
A person who is not pleased with the physical body.
A person who performs only wholesome deeds.
A person who has no doubt in the true Dhamma.
The 4 types of people are:
One gone from light to light: one who is glorious has come and will be glorious going forward.
One gone from darkness to darkness: one who is dark has come and will be dark going forward.
One gone from light to darkness: one who is glorious has come and will be dark going forward.
One gone from darkness to light: one who is dark has come and will be glorious going forward.
The 4 Difficult Things are:
It is difficult to be born as a human.
Having been born as a human, it is difficult to have a long life.
Having a long life, it is difficult to hear the Dhamma of a good person.
It is difficult to encounter a Buddha.
“It is difficult to attain the state of being a full human.”
The 4 types of humans are:
A human-hell-being: refers to a human who is pleased to commit only misconduct.
A human-ghost: refers to a human who is overwhelmed by extreme craving and hunger.
A human-animal: refers to a human who commits foolish and vile acts, behaving shamelessly like an animal.
A human-being: a class of humans who perform only wholesome deeds, who know the causes that are beneficial and not beneficial, who have shame of sin and fear of sin, truly in secret as well as in public.
The 4 Hard-to-Find Things (Supreme Blessings)
A Buddha is a person hard to find in the world.
The Dhamma is a state that is hard for a person to find in the world.
A renunciant is a person hard to find in the world.
A person endowed with faith is a person hard to find in the world.
A wise saying from the Loka Nīti Pākaraṇa:
Do not look down on a little wisdom; learn it, lest you forget and not increase your learned wisdom. If you persist for a long time, it will surely fill your heart, like a pot placed on an anthill; the rain falls, drop by drop, but with the persistence of daily drops, over a long time it will surely become full.
The essence of sandalwood, though withered, wrinkled, and dry, does not lose its fragrant scent. A noble elephant, though entering battle, does not lose its dignified gait. A sugarcane, though in a press, does not lose its sweet nature. A wise person, though having suffering in the body, does not tire and abandon the precious Dhamma.
“Saying of the Buddha”
“The Dhamma protects the one who practices the Dhamma. The Dhamma, when well-practiced, brings happiness. This is the benefit of the well-practiced Dhamma: the one who practices the Dhamma does not go to a woeful state.”
“The doer of good reaps good, the doer of evil reaps evil. Whatever kind of seed one sows, that is the kind of fruit one will reap.”
“Conquer anger with non-anger. Conquer the evil with the good. Conquer the stingy with giving. Conquer the liar with truth.”
Verse of the Wise Kuṇḍalakesī
“That victory is not good which, once won, can be won back. That victory is indeed good which, once won, cannot be won back.” That victory which can be turned back against one does not accomplish its purpose. That victory which cannot be turned back against one is the one that truly accomplishes its purpose.
“Endowed with shame and moral dread, established in the bright principles, the good and peaceful people in the world are called ‘those of the divine Dhamma’.” The good people who have calm and composed minds, endowed with shame (hiri) and moral dread (ottappa), who have their minds established in the bright Dhamma, the world calls them “those of the divine Dhamma.”
Saying of the Buddha
“Mind precedes all mental states. Mind is their chief; they are all mind-wrought. If with an impure mind a person speaks or acts, suffering follows him like the wheel that follows the foot of the ox.”
“Mind precedes all mental states. Mind is their chief; they are all mind-wrought. If with a pure mind a person speaks or acts, happiness follows him like a shadow that never leaves.”
This is in line with the ancient proverb: “Merit and demerit, these virtuous deeds, follow one like a shadow follows the body, never to be avoided, in matters of suffering and sorrow.”
“Virtue”
Virtue has no class, no station.
Virtue is not gold, diamonds, or property.
Virtue cannot be given or borrowed.
Virtue cannot be bought or sold.
Virtue cannot be stolen, snatched, or threatened.
Virtue arises from one’s own actions.
(A lotus flower grows from the mud, yet its scent remains fragrant. The fragrance of virtue goes against the wind.)
Disdained
Humans do not fight over corpses, nor do animals.
Devas do not fight over foul and rotten things, nor do humans.
Noble individuals do not fight over worldly things, nor do humans.
A chicken will certainly take a worm from manure, but it will not take a diamond ring from the manure.
Power Born from Accumulation
Supernormal knowledge is born from knowing how to be patient.
Supernormal knowledge is born from knowing how to accumulate perfections, from knowing how to conquer the unwholesome, to conquer defiled thoughts, to conquer thoughts of lust, to conquer thoughts of ill will.
Getting Free
A person knows oneself, knows name-and-form.
A person conquers oneself, conquers the five aggregates.
A person frees oneself from being a slave to the five aggregates.
A person gets free from the five aggregates, free from the three fields.
The field is lust, the field is hatred, the field is delusion. The field is the cycle of defilements, the field is the cycle of results, the field is the cycle of kamma.
A person gets free from the four floods: the flood of sensuality, the flood of existence, the flood of views, the flood of ignorance.
Good Name or Good Virtue?
A name has no value; it is merely a convention.
Virtue is what has value.
Strengthen the mind to rejoice in one’s own way.
The middle path preserves benefits for everyone.
A handful of fresh water is very beneficial to one who is extremely thirsty.
Proverbial Questions & Answer
What is one without two? – One without two is Nibbāna.
What is two without three? – Two without three is the Dhamma and the Vinaya.
What is three without four? – Three without four is the Three Refuges.
What is four without five? – Four without five is the Four Noble Truths.
What is five without six? – Five without six are the five Buddhas of this fortunate aeon.
What is six without seven? – Six without seven are the six sense bases.
What is seven without eight? – Seven without eight are the Seven Factors of Enlightenment.
What is eight without nine? – Eight without nine are the Eightfold Path factors.
What is nine without ten? – Nine without ten are the nine supramundane states.
What is ten without eleven? – Ten without eleven are the ten powers of a Tathāgata.
Or, the Answer is:
One without two is nutriment.
Two without three is name-and-form.
Three without four are the three feelings.
Four without five are the four truths.
Five without six are the five aggregates of clinging.
Six without seven are the six sense bases.
Seven without eight are the Seven Factors of Enlightenment.
Eight without nine are the Eightfold Path factors.
Nine without ten are the nine abodes of beings.
Ten without eleven are the ten powers of a Tathāgata.
The Ten Powers of a Tathāgata are:
The ten knowledges that are the powers of the Tathāgata are called the Ten Powers, analyzed as follows:
Knowledge of possibilities and impossibilities: the wisdom to determine the cause that should arise and the non-cause that should not arise.
Knowledge of the results of kamma: the wisdom to determine the results of actions.
Knowledge of the path leading to all destinations: the wisdom to determine the path to all planes of existence.
Knowledge of the many and various elements: the wisdom to determine the various elements.
Knowledge of the various dispositions of beings: the wisdom to determine the various dispositions and inclinations of beings.
Knowledge of the superiority and inferiority of the faculties of beings: the wisdom to determine the state of being tender or mature of the faculties of beings.
Knowledge of the defilement, etc., of jhāna, etc.: the wisdom to determine the states of impurity, etc., of the dhammas such as jhāna.
Knowledge of remembering past lives: the wisdom that is the instrument for remembering the aggregates that beings have previously depended on.
Knowledge of the passing away and reappearance of beings: the wisdom that is the instrument for knowing the death and rebirth of the host of beings.
Knowledge of the destruction of the cankers: the wisdom to determine the Dhamma as the instrument for the exhaustion of the cankers.
One must keep the Five Precepts completely.
Pāṇātipātā veramaṇī sikkhāpadaṃ samādiyāmi
I undertake the training rule to abstain from the action of causing a living being to fall from its path, that is, from killing beings.
Adinnādānā veramaṇī sikkhāpadaṃ samādiyāmi
I undertake the training rule to abstain from the action of taking that which is not given by body or by speech.
Kāmesumicchācārā veramaṇī sikkhāpadaṃ samādiyāmi
I undertake the training rule to abstain from the action of misconduct in sensual pleasures.
Musāvādā veramaṇī sikkhāpadaṃ samādiyāmi
I undertake the training rule to abstain from the action of speaking falsehoods.
Surāmerayamajjapamādaṭṭhānā veramaṇī sikkhāpadaṃ samādiyāmi
I undertake the training rule to abstain from the cause which is the basis for heedlessness, that is, from drinking intoxicating drinks, namely fermented and distilled liquors.
Dhamma for Self-Protection Against non-human beings, such as ghosts, spirits, demons, giants, etc.
Namo Buddhassa – I pay homage to the Buddha.
Namo Dhammassa – I pay homage to the Dhamma.
Namo Saṅghassa – I pay homage to the Saṅgha.
Dhamma to Dispel Fear Arising from the oppression of others.
Buddho me nātho – The Buddha is my refuge.
Dhammo me nātho – The Dhamma is my refuge.
Saṅgho me nātho – The Saṅgha is my refuge.
Dhamma to Pacify Enmity Arising from past kamma, such as having a short life, within oneself.
Ahaṃ sukhito homi, niddukkho – May I be happy, may I be free from suffering.
Avero, abyāpajjo, anīgho, sukhī attānaṃ pariharāmi – May I be free from enmity, free from ill will, free from distress. May I maintain myself in happiness always.
Dhamma to Pacify Enmity Arising from external people.
Eso sappuriso sukhito hotu, niddukkho – May this good person be happy, may he be free from suffering.
Dhamma for Spreading Loving-Kindness To all beings in general.
Sabbe sattā averā hontu – May all beings be free from enmity with one another.
Dhamma to Resolve Suffering and Faults To keep oneself well.
Ehi jano bodhisatto, piyaṃ mama, yaṃ yaṃ chachā, yaṃ yaṃ mama
“May the Buddha’s teaching flourish and prosper. May the Buddha’s teaching spread throughout the entire world. May the entire world be endowed with peace. The Sakyamuni Buddha taught, ‘There is no other happiness higher than peace.'”
Bhikhave, vayadhammā saṅkhārā, appamādena sampādethāti, idaṃ pacchimaṃ buddhavacanaṃ. “Monks, I now instruct you all so that you may all know. Monks, all conditioned things have the nature of decay and vanishing. May you all bring about benefit with heedlessness,” that is, not being careless in the Dhamma and Vinaya. These words of instruction are the final words of the Buddha, our master.
