{"id":447,"date":"2026-01-03T04:42:33","date_gmt":"2026-01-03T04:42:33","guid":{"rendered":"https:\/\/gatewaytoinsight.org\/?p=447"},"modified":"2026-01-03T04:54:58","modified_gmt":"2026-01-03T04:54:58","slug":"the-life-of-the-buddha-and-the-mahagopalaka-sutta","status":"publish","type":"post","link":"https:\/\/gatewaytoinsight.org\/?p=447","title":{"rendered":"The Life of the Buddha and the Mah\u0101gop\u0101laka Sutta"},"content":{"rendered":"\n

The Life of the Buddha<\/strong>
Introductory Praise<\/strong><\/p>\n\n


Namo Tassa Bhagavato Arahato Samm\u0101sambuddhassa.
(Homage to the Blessed One, the Worthy One, the Perfectly Self-Enlightened One)<\/p>\n\n

The Six-Colored Halo of the Buddhist Flag<\/strong>
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 Sirivir\u0101stra.
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 Vidy\u0101dhara 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 Somapa\u1e47\u1e0dita,
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.
\u00a0
Hymn for Hoisting the Buddhist Flag<\/strong>
(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 Nibb\u0101na,
Our nation will enjoy happiness.

The Buddha’s Past: Distant and Recent Narratives<\/strong>
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 (Buddhak\u0101raka-dhamma):<\/strong>
D\u0101na (Generosity)<\/strong>\u00a0= The giving of material possessions.
S\u012bla (Morality)<\/strong>\u00a0= Maintaining a noble character and mind in accordance with discipline.
Nekkhamma (Renunciation)<\/strong>\u00a0= Going forth from sensual pleasures.
Pa\u00f1\u00f1\u0101 (Wisdom)<\/strong>\u00a0= Being diligent in reflection and consideration.
Viriya (Energy\/Effort)<\/strong>\u00a0= Having perseverance in performing wholesome deeds of all kinds.
Khanti (Patience)<\/strong>\u00a0= Having a forbearing heart.
Sacca (Truthfulness)<\/strong>\u00a0= Having an honest mind.
Adhi\u1e6d\u1e6dh\u0101na (Determination)<\/strong>\u00a0= Having a mind firmly established in one’s duties.
Mett\u0101 (Loving-kindness)<\/strong>\u00a0= Having a mind of compassion and goodwill towards all people.
Upekkh\u0101 (Equanimity)<\/strong>\u00a0= Having a mind that remains neutral in the face of happiness and suffering.
These 10 Perfections are also called P\u0101ram\u012b. Each P\u0101ram\u012b can be divided into three levels, for example, D\u0101na P\u0101ram\u012b (ordinary perfection of generosity), D\u0101na Upap\u0101ram\u012b (higher perfection of generosity), and D\u0101na Paramattha P\u0101ram\u012b (supreme perfection of generosity).
He completed the 5 Great Sacrifices (Mah\u0101-paricc\u0101ga):<\/strong>
A\u1e45ga-paricc\u0101ga<\/strong>\u00a0= The sacrifice of his limbs as a gift.
Dhana-paricc\u0101ga<\/strong>\u00a0= The sacrifice of his wealth as a gift.
Putta-paricc\u0101ga<\/strong>\u00a0= The sacrifice of his sons and daughters as a gift.
D\u0101ra-paricc\u0101ga<\/strong>\u00a0= The sacrifice of his wife as a gift.
J\u012bvita-paricc\u0101ga<\/strong>\u00a0= The sacrifice of his life as a gift.
He was endowed with the 3 kinds of Conduct (Cariy\u0101):<\/strong>
Lokattha-cariy\u0101<\/strong>\u00a0= Conduct for the benefit of the world.
\u00d1\u0101tattha-cariy\u0101<\/strong>\u00a0= Conduct for the benefit of his relatives.
Buddhattha-cariy\u0101<\/strong>\u00a0= 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 (Bh\u016bmi):
Pa\u00f1\u00f1\u0101dhika<\/strong>\u00a0= Building perfections by taking wisdom as paramount.
Saddh\u0101dhika<\/strong>\u00a0= Building perfections by taking faith as paramount.
Viriy\u0101dhika<\/strong>\u00a0= Building perfections by taking effort as paramount.
Our Buddha, Sama\u1e47a Gotama, built his perfections as a\u00a0Pa\u00f1\u00f1\u0101dhika<\/em>\u00a0(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:<\/strong>
During the Time of Buddha<\/strong>
The Bodhisatta’s Birth<\/strong>
1. D\u012bpa\u1e45kara
The ascetic Sumedha
2. Ko\u1e47\u1e0da\u00f1\u00f1a
The universal monarch Vijit\u0101v\u012b
3. Ma\u1e45gala
The Brahmin Suruci
4. Sumana
The N\u0101ga King Atula
5. Revata
The Brahmin Atideva
6. Sobhita
The Brahmin Ajita
7. Anomadass\u012b
A commander of the Yakkhas
8. Paduma
A royal lion
9. N\u0101rada
A certain ascetic
10. Padumuttara
The great ascetic Ja\u1e6dila
11. Sumedha
The youth Uttara
12. Suj\u0101ta
A universal monarch
13. Piyadass\u012b
The youth Kassapa
14. Atthadass\u012b
The man Susima
15. Dhammadass\u012b
The King of the Indras
16. Siddhattha
The man Ma\u1e45gala
17. Tissa
King Suj\u0101ta
18. Phussa
King Vijit\u0101v\u012b
19. Vipass\u012b
The N\u0101ga King Atula
20. Sikh\u012b
King Arindama
21. Vessabh\u016b
King Sudassana
22. Kakusandha
King Khema
23. Kon\u0101gamana
King Pabbata
24. Kassapa
The youth Jotip\u0101la
In the presence of these 24 Buddhas, whether the Bodhisatta took birth as a human, a deva, or an animal such as a N\u0101ga 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 D\u012bpa\u1e45kara, our Bodhisatta was born as a man into a wealthy family named Sumedha the ascetic.
The 8 Conditions for the Attainment of Buddhahood are:<\/strong>
Manussatta<\/strong>\u00a0= Being a human being.
Li\u1e45gasampatti<\/strong>\u00a0= Being endowed with the male gender.
Hetu<\/strong>\u00a0= Possessing the necessary supporting conditions to attain the fruit of Arahantship.
Satth\u0101radassana<\/strong>\u00a0= Meeting a living Buddha.
Pabbajj\u0101<\/strong>\u00a0= Having gone forth into the homeless life in the Buddhist order.
Gu\u1e47asampatti<\/strong>\u00a0= Being endowed with virtues such as the jh\u0101nas.
Adhik\u0101ro<\/strong>\u00a0= Having made a great resolution, such as sacrificing one’s life.
Chandat\u0101<\/strong>\u00a0= Having the desire and aspiration for Buddhahood.
Our Lord Bodhisatta, while transmigrating through the cycle of sa\u1e43s\u0101ra, 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.”<\/em>
\u00a0
Conception and Birth<\/strong>
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 (Kol\u0101hala) are:<\/strong>
Kappa-kol\u0101hala<\/strong>: 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-kol\u0101hala<\/strong>: The uproar announcing that in 100,000 years, a Buddha will attain enlightenment in the world.
Cakkavatti-kol\u0101hala<\/strong>: The uproar announcing that in 100,000 years, a Universal Monarch will arise in the world.
Ma\u1e45gala-kol\u0101hala<\/strong>: The uproar announcing that in 100,000 years, the Buddha will preach the Ma\u1e45gala Sutta with its 38 blessings.
Moneyya-kol\u0101hala<\/strong>: The uproar announcing that in 100,000 years, the Buddha will preach the practice of the sage (moneyya-pa\u1e6dipad\u0101).
These five uproars are announced by the Suddh\u0101v\u0101sa Mah\u0101-Brahm\u0101s in the Brahma worlds, who fly down to inform all the devas. The P\u0101li words of the devas’ invitation to the Tusita god are:
“K\u0101lo ya\u1e43 te mah\u0101v\u012bra, uppajja m\u0101tukucchiya\u1e43, sadevaka\u1e43 t\u0101rayanto, bujjhassu amata\u1e43 pada\u1e43.”
“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 Nibb\u0101na.”

The Tusita god looked at the 5 conditions and took conception:<\/strong>
Time<\/strong>: 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<\/strong>: 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 Gay\u0101s\u012bsa, and never in a border country at the edge of the land.
Caste<\/strong>: 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<\/strong>: He observed the region. The Buddha is only ever born in Jambud\u012bpa. He is never born in the other three continents: Pubbavideha (east of Mount Meru), Uttarakuru (north of Mount Meru), or Aparagoy\u0101na (west of Mount Meru).
Mother<\/strong>: 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:<\/strong>
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 Sirimah\u0101m\u0101y\u0101<\/strong>
The four celestial kings, namely:
King Kuvera
King Dhatara\u1e6d\u1e6dha
King Vir\u016bpakkha
King Vir\u016b\u1e37haka
The Tusita god (the Bodhisatta) took conception in the womb of Lady Sirimah\u0101m\u0101y\u0101, 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 Jambud\u012bpa, on the night of Thursday, the full moon of \u0100s\u0101\u1e37ha, in the year of the Rooster, near dawn.

Portents that Appeared to Humans, Animals, and Nature<\/strong>
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 mand\u0101rava 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<\/strong>
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 Sirimah\u0101m\u0101y\u0101 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<\/strong>
“The Bodhisatta was born from his mother’s womb on Friday, the full moon day of Vis\u0101kha, 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:<\/strong>
Immediately after his birth, four Suddh\u0101v\u0101sa Mah\u0101-Brahm\u0101s received him in a golden net. The Four Great Kings, guardians of the directions, received him from the Suddh\u0101v\u0101sa Mah\u0101-Brahm\u0101s, 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, se\u1e6d\u1e6dho’hamasmi lokassa,
je\u1e6d\u1e6dho’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 Mah\u0101-Brahm\u0101 held a white parasol over him.
The deva-king Suy\u0101ma held a yak-tail whisk and fanned him.
One deva held a pitcher with the seven requisites.
One deva held golden slippers (suva\u1e47\u1e47ap\u0101duka).
One deva held the five royal regalia (kakudhabha\u1e47\u1e0da): 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 Sirimah\u0101m\u0101y\u0101.
At the time of his birth, there were other wondrous events similar to those at his conception.

About the Co-Natals<\/strong>
On the day the Bodhisatta was born, seven other humans, animals, plants, and treasures came into being on the same day. They are:
Princess Bimb\u0101-yasodhar\u0101, the royal daughter of a king named Suppabuddha. The princess was a paternal cousin of the Bodhisatta, and later became his chief consort.
Prince \u0100nanda, the son of King Sukkodana, a paternal cousin of the Bodhisatta. Later, this Venerable \u0100nanda became the Buddha’s personal attendant, memorized all the Buddha’s teachings, lived to the age of 120, and entered parinibb\u0101na 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.
K\u0101\u1e37ud\u0101y\u012b the courtier, who later became a courtier in the royal palace of Kapilavatthu, just like Channa the courtier.
The horse Ka\u1e47\u1e6dhaka, a horse eighteen cubits long, was the Bodhisatta’s favorite royal steed. When the Bodhisatta went forth to lead the homeless life, Ka\u1e47\u1e6dhaka 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 Ka\u1e47\u1e6dhaka.
A Bodhi tree, at Gay\u0101s\u012bsa, 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:
Sa\u1e45khanidhi, with an opening one g\u0101vuta in circumference.
Elanidhi, with an opening half a yojana in circumference.
Uppalanidhi, with an opening three g\u0101vutas in circumference.
Pu\u1e47\u1e0darikanidhi, 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 Siriva\u1e0d\u1e0dhana, 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:
\u00a0
The 32 Marks of a Great Man<\/strong>
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 Brahm\u0101.
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 karav\u012bka bird.
His eyes, where they should be blue, are as blue as the\u00a0utpala<\/em>\u00a0lotus; where yellow, as yellow as the\u00a0ka\u1e47\u1e47ik\u0101<\/em>\u00a0flower; 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\u00a0phka<\/em>\u00a0fruit.
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.
“D\u012bgha Nik\u0101ya, Mah\u0101vagga, Lakkhana Sutta.”<\/em>
\u00a0
The 80 Minor Characteristics<\/strong>
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 (dakkhi\u1e47\u0101vatta).
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\u00a0komal<\/em>\u00a0flower.
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.
\u00a0
Possessing the 108 Auspicious Marks<\/strong>
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
Cakkav\u0101\u1e37a 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 Garu\u1e0das
Crocodile
Pennant and Flag
Throne
Mount Kail\u0101sa
Royal Lion
King of Tigers
Eravan Elephant
King of Val\u0101haka Horses
V\u0101suki, King of N\u0101gas
King of Swans
Wild Cock
Royal Bull
Uposatha Elephant King
Chaddanta Elephant King (with six tusks)
Makara Sea Monster
Four-Faced Mah\u0101-Brahm\u0101
Golden House
Golden Turtle
Mother Cow and Calf
Male Kinnara
Female Kinnara
Karav\u012bka Bird
Crane
Peacock
Cakkav\u0101ka Bird
J\u012bva\u00f1j\u012bvaka Bird
King of Cranes
The Six K\u0101m\u0101vacara Heavens
\u00a0
The Sixteen Mah\u0101-Brahm\u0101 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<\/strong>
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<\/strong>: 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<\/strong>: He stayed at Ve\u1e37uvana near R\u0101jagaha in the Magadha country.
5th Rains-Retreat<\/strong>: He stayed at the K\u016b\u1e6d\u0101g\u0101ras\u0101l\u0101 near Ves\u0101li in the Vajji country.
6th Rains-Retreat<\/strong>: He stayed at Makulapabbata in the Magadha country.
7th Rains-Retreat<\/strong>: He stayed in the T\u0101vati\u1e43sa heaven to preach the Abhidhamma to his mother.
8th Rains-Retreat<\/strong>: He stayed in the Bhesaka\u1e37\u0101vana among the Bhaggas.
9th Rains-Retreat<\/strong>: He stayed in the P\u0101rileyyaka forest near Kosamb\u012b in the Vamsa country.
10th, 11th Rains-Retreats<\/strong>: He stayed in a forest near the Brahmin village of S\u0101l\u0101.
12th Rains-Retreat<\/strong>: He stayed under a grass tree to teach the N\u0101\u1e37eruyakkha.
13th Rains-Retreat<\/strong>: He stayed on the P\u0101rileyyaka mountain.
14th Rains-Retreat<\/strong>: He stayed at Jetavana monastery near S\u0101vatth\u012b in the Kosala country.
15th Rains-Retreat<\/strong>: He stayed at the Nigrodh\u0101r\u0101ma near Kapilavatthu in the Sakyan country to teach his relatives.
16th Rains-Retreat<\/strong>: He stayed in the town of \u0100\u1e37av\u012b to teach the \u0100\u1e37avaka yakkhas.
17th, 18th, 19th Rains-Retreats<\/strong>: He returned to spend the rains-retreat at Ve\u1e37uvana monastery.
20th to 29th Rains-Retreats<\/strong>: He stayed at Jetavana monastery of An\u0101thapi\u1e47\u1e0dika.
30th to 35th Rains-Retreats<\/strong>: He stayed at Pubb\u0101r\u0101ma monastery in the Kosala country, built by Vis\u0101kh\u0101.
36th to 44th Rains-Retreats<\/strong>: He stayed at Jetavana monastery.
45th Rains-Retreat<\/strong>: He stayed at Ve\u1e37ug\u0101ma.
Thus, the places where the Teacher stayed most often and for the most rains-retreats were:
Jetavana Monastery: 20 rains-retreats
Ve\u1e37uvana Monastery: 6 rains-retreats
Pubb\u0101r\u0101ma Monastery: 6 rains-retreats
\u00a0
During these 45 years, the Teacher traveled to many cities, as follows:
City of Benares, Kasi country
City of R\u0101jagaha, Magadha country
City of S\u0101vatth\u012b, Kosala country
City of Kapilavatthu, Sakyan country
City of Ves\u0101li, Vajji country
City of P\u0101\u1e6daliputta, Magadha country
City of Kosamb\u012b, Vamsa country
City of Vera\u00f1j\u0101, likely in Magadha country
City of Kusin\u0101r\u0101, Malla country
City of P\u0101v\u0101, Malla country
City of S\u0101keta, Kosala country
City of Camp\u0101, A\u1e45ga country
City of Ve\u1e6dhad\u012bpa, (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<\/strong>
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 (u\u1e47\u1e47h\u012bsa), the four canine teeth (d\u0101\u1e6dh\u0101dh\u0101tu), and the two collarbones (akkhakadh\u0101tu).
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 n\u0101\u1e37i.
Medium-sized relics, the size of a rice grain, with the color of sparkling crystal, weighing 6 n\u0101\u1e37i.
Small relics, the size of a mustard seed, with the color of a jasmine flower, weighing 5 n\u0101\u1e37i.
All these supreme holy relics were enshrined in the royal council hall in the royal palace of Kusin\u0101r\u0101 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 \u0100nanda. 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 n\u0101\u1e37i. They were:
Kingdom of R\u0101jagaha, Magadha country
Kingdom of Ves\u0101li, Vajji country
Kingdom of Kapilavatthu, Sakyan country
Kingdom of Allakappa, Buli country
Kingdom of R\u0101mag\u0101ma, Koliya country
Brahmin of Ve\u1e6dhad\u012bpa
Kingdom of P\u0101v\u0101, Malla country
Kingdom of Kusin\u0101r\u0101, 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 Jambud\u012bpa.
As for the seven unbroken supreme holy relics, they were enshrined in various places:
The upper right canine tooth is enshrined in the T\u0101vati\u1e43sa heaven.
The lower right canine tooth is enshrined in the island of Sri Lanka.
The upper left canine tooth is enshrined in the Gandh\u0101ra country.
The lower left canine tooth is enshrined in the world of the N\u0101gas.
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 Parinibb\u0101na, 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 Pa\u00f1c\u0101la.
The hide-rug went to the country of Kosala.
The girdle and the alms bowl went to the city of P\u0101\u1e6daliputta.
The foot-strainer and the bowl-stand went to the country of Apar\u0101s\u012bna Brahmin.
The bedding went to the city of Maku\u1e6da.
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 Mithil\u0101.
Chronology and Important Events in the Buddha’s Life that Students Should Remember<\/strong>
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 Sirimah\u0101m\u0101y\u0101, the chief consort of King Suddhodana, in the city of Kapilavatthu, on Thursday, the 15th day of the waxing moon of \u0100s\u0101\u1e37ha, in the year of the Rooster, near dawn.
He was born in the Lumbini grove on Friday, the full moon day of Vis\u0101kha, in the year of the Dog, near midday.
He was consecrated and ascended to the throne on Saturday, the full moon day of \u0100s\u0101\u1e37ha, in the year of the Ox, at the age of 16, with Princess Bimb\u0101, 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 \u0100s\u0101\u1e37ha, 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 R\u0101hula, who was born on the very day he renounced the world.
He practiced austerities at Uruvel\u0101 in the region of Gay\u0101s\u012bsa for a full six years.
He attained enlightenment as a Buddha on Friday, the full moon of Vis\u0101kha, in the year of the Rooster, at the age of 35, at Uruvel\u0101 in Gay\u0101s\u012bsa, 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 Vis\u0101kha, year of the Rooster, until Thursday, the 15th day of the waxing moon of \u0100s\u0101\u1e37ha, at seven different places.
He delivered the Dhammacakkappavattana Sutta on the full moon day of \u0100s\u0101\u1e37ha, 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 M\u0101gha, year of the Rooster, at Ve\u1e37uvana monastery near R\u0101jagaha in the Magadha country.
He traveled to the city of Kapilavatthu for the first time on the full moon day of Phaggu\u1e47a, year of the Rooster, and stayed at the Nigrodha park near Kapilavatthu.
He relinquished his life-formations on Sunday, the full moon day of M\u0101gha, year of the Dragon, at the P\u0101v\u0101la Cetiya.
He entered Parinibb\u0101na on Tuesday, the full moon day of Vis\u0101kha, year of the Snake, in the S\u0101la grove near the city of Kusin\u0101r\u0101 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 Vis\u0101kha, year of the Snake, at the Maku\u1e6dabandhana Cetiya, east of the royal palace of Kusin\u0101r\u0101.
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 Parinibb\u0101na\u2014on 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 (sa\u1e43vega):
The place of birth
The place of enlightenment
The place where he turned the Wheel of Dhamma
The place of Parinibb\u0101na.
\u00a0
Preaching to the Buddha’s Mother<\/strong>
At the end of the 6th rains-retreat, the Teacher went to preach to his mother (in the year of the Dragon) in the T\u0101vati\u1e43sa heaven. Before going there, He performed the twin miracle to defeat six heretical teachers: P\u016bra\u1e47a Kassapa, Makkhali Gos\u0101la, Niga\u1e47\u1e6dha N\u0101\u1e6daputta, Sa\u00f1jaya Bela\u1e6d\u1e6dhiputta, Pakudha Kacc\u0101yana, and Ajita Kesakambala.
After defeating these six heretics and making them feel fear and shame, He proceeded to the T\u0101vati\u1e43sa heaven on the full moon day of \u0100s\u0101\u1e37ha. He spent the rains-retreat on the Pa\u1e47\u1e0dukambala stone and preached the seven texts of the Abhidhamma to Queen Sirimah\u0101m\u0101y\u0101, his mother, for a full three months. Queen Sirimah\u0101m\u0101y\u0101 then attained the fruit of stream-entry (sot\u0101patti).
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 Sa\u1e45kassa, where He then preached the Abhidhamma to the Venerable S\u0101riputta. Venerable S\u0101riputta then preached it to 500 bhikkhus in a cave.
Cities and Territories<\/strong>
City\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Territory<\/strong>
1. Camp\u0101\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 A\u1e45ga
2. R\u0101jagaha\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Magadha
3. S\u0101keta\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Kosala
4. S\u0101vatth\u012b\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Kosala
5. Kosamb\u012b\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Va\u1e43sa
6. Benares\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 K\u0101si
Division of Jambud\u012bpa – 16 Great Kingdoms:<\/strong>
A\u1e45ga
Magadha
K\u0101si
Kosala
Vajji
Malla
Ceti
Va\u1e43sa
Kuru
Pa\u00f1c\u0101la
Maccha
Surasena
Assaka
Avanti
Gandh\u0101ra
Kamboja
Five More Kingdoms in the Suttas:<\/strong>
Sakka
Koliya
Bhagga
Videha
A\u1e45guttar\u0101pa
Totaling 21 kingdoms in Jambud\u012bpa.
About the 3 Qualities of the Buddha:<\/strong>
Quality of Wisdom (Pa\u00f1\u00f1\u0101-gu\u1e47a)
Quality of Purity (Visuddhi-gu\u1e47a)
Quality of Compassion (Karu\u1e47\u0101-gu\u1e47a)
The 4 Types of Buddhas:<\/strong>
The Omniscient Buddha (Sabba\u00f1\u00f1\u016b-buddha)
The Disciple Buddha (Anubuddha)
The Silent Buddha (Pacceka-buddha)
The Savaka Buddha (S\u0101vaka-buddha)
The 5 Powers of the Buddha:<\/strong>
Power of Morality (S\u012bla-teja) – in the Dhammapada, middle section
Power of Virtue (Gu\u1e47a-teja)
Power of Merit (Pu\u00f1\u00f1a-teja)
Power of Wisdom (Pa\u00f1\u00f1\u0101-teja) – in the Dhammapada, middle section
Power of Dhamma (Dhamma-teja)
The 5 Representations of the Buddha:<\/strong>
The Buddha Image (Buddha-r\u016bpa)
The Bodhi Tree (Bodhi-rukkha)
The Stupa (Th\u016bpa)
The Relics (Dh\u0101tu)
The Tipi\u1e6daka (Tipi\u1e6daka)
The 5 Daily Duties of the Buddha:<\/strong>
The daily duties are the tasks that He must perform or practice.
Pubba\u1e47he pi\u1e47\u1e0dap\u0101ta\u1e43<\/strong>: Going for alms in the morning.
S\u0101ya\u1e47he dhammadesana\u1e43<\/strong>: Preaching the Dhamma in the evening.
Padosse bhikkhu-ov\u0101da\u1e43<\/strong>: Giving exhortation to the bhikkhus in the late evening.
A\u1e0d\u1e0dharatte devapa\u00f1h\u0101na\u1e43<\/strong>: Answering the questions of devas at midnight.
Pacc\u016bse va gatik\u0101le bhabb\u0101bhabbavilokana\u1e43<\/strong>: Surveying the world for beings ready for enlightenment at dawn.
About Religion<\/strong>
There are three reasons that give rise to religion:<\/strong>
Fear
Need
Lack
There are two types of religion:<\/strong>
Buddhism (Buddhas\u0101sana)
External Religions (B\u0101hiras\u0101sana)
Buddhism<\/strong>\u00a0means the teachings, exhortations, or advice of the Buddha.
External Religions<\/strong>\u00a0are 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<\/strong>
The other group leaders who proclaimed external religions included ten sages: A\u1e6d\u1e6dhaka, V\u0101maka, V\u0101madeva, Vess\u0101mitta, Yamataggi, A\u1e45g\u012brasa, Bh\u0101radv\u0101ja, V\u0101se\u1e6d\u1e6dha, Kassapa, and Bhagu. They proclaimed, one after another, the doctrine of Brahmanism, leading people to believe that Mah\u0101-Brahm\u0101 is the creator of all beings. The teachings of these sages are called Brahmanism. Six teachers, namely P\u016bra\u1e47a Kassapa, Makkhali Gos\u0101la, Niga\u1e47\u1e6dha N\u0101\u1e6daputta, Sa\u00f1jaya Bela\u1e6d\u1e6dhiputta, Pakudha Kacc\u0101yana, 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 Niga\u1e47\u1e6dhas. 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:<\/strong>
Sakkacca\u1e43 dhamma\u1e43 su\u1e47anti<\/strong>: The four assemblies listen to the Dhamma with respect.
Sakkacca\u1e43 dhamma\u1e43 pariy\u0101pu\u1e47anti<\/strong>: The four assemblies study the Dhamma with respect.
Sakkacca\u1e43 dhamma\u1e43 dh\u0101renti<\/strong>: The four assemblies bear the Dhamma in mind with respect.
Sakkacca\u1e43 dhat\u0101na\u1e43 dhamm\u0101na\u1e43 attha\u1e43 upaparikkhan’ti<\/strong>: The four assemblies investigate the meaning of the Dhamma they bear in mind with respect.
Sakkacca\u1e43 dhamma\u1e43 attha\u1e43 a\u00f1\u00f1\u0101ya pa\u1e6dipajjanti<\/strong>: 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 bhikkhun\u012bs, the assembly of male lay followers, and the assembly of female lay followers.
Religion Declines and Disappears due to 5 Causes:<\/strong>
Na sakkacca\u1e43 dhamma\u1e43 su\u1e47anti<\/strong>: The four assemblies do not listen to the Dhamma with respect.
Na sakkacca\u1e43 dhamma\u1e43 pariy\u0101pu\u1e47anti<\/strong>: The four assemblies do not study the Dhamma with respect.
Na sakkacca\u1e43 dhamma\u1e43 dh\u0101renti<\/strong>: The four assemblies do not bear the Dhamma in mind with respect.
Na sakkacca\u1e43 dhat\u0101na\u1e43 dhamm\u0101na\u1e43 attha\u1e43 upaparikkhan’ti<\/strong>: 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 sakkacca\u1e43 dhamma\u1e43 attha\u1e43 a\u00f1\u00f1\u0101ya pa\u1e6dipajjanti<\/strong>: The four assemblies, not understanding the meaning of the Dhamma, do not practice accordingly with respect.
The 5 Essences of Buddhism:<\/strong>
S\u012blas\u0101ra\u1e43<\/strong>: The essence is morality.
Sam\u0101dhis\u0101ra\u1e43<\/strong>: The essence is concentration.
Pa\u00f1\u00f1\u0101s\u0101ra\u1e43<\/strong>: The essence is wisdom.
Vimuttis\u0101ra\u1e43<\/strong>: The essence is liberation from defilements.
Vimutti\u00f1\u0101\u1e47adassanas\u0101ra\u1e43<\/strong>: The essence is the knowledge and vision of liberation from the cycle of existence.
About the 3 Supports of Buddhism:<\/strong>
The Buddha, the Dhamma, the Sangha.
The Bud or Sprout of Buddhism is only one: <\/strong>It is “Nibb\u0101na.”
The 3 Shades of Buddhism:<\/strong>
Truthfulness (Sacca)
Patience (Khanti)
Gratitude (Kata\u00f1\u00f1\u016b)
The Pillar of Buddhism is only one: <\/strong>It is the “Vinaya Pi\u1e6daka.”
The 3 Branches of Buddhism are:<\/strong>
S\u012bla (Morality), 2. Sam\u0101dhi (Concentration), 3. Pa\u00f1\u00f1\u0101 (Wisdom). Or, the Dhamma of study, the Dhamma of practice, and the Dhamma of realization, which are the Suttanta Pi\u1e6daka and the Abhidhamma Pi\u1e6daka.
The 4 Depths of Buddhism are:<\/strong>
Dhammagambh\u012bra<\/strong>: Deep in its P\u0101li text.
Atthagambh\u012bra<\/strong>: Deep in its meaning.
Desan\u0101gambh\u012bra<\/strong>: Deep in its exposition.
Pa\u1e6divedhagambh\u012bra<\/strong>: Deep in its penetration (realization).
The Evidence of Buddhism<\/strong>
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 Pi\u1e6dakas.
The 3 Baskets (Pi\u1e6daka) are:<\/strong>
Pi\u1e6daka means a basket, hamper, or container used to hold various things.
The Vinaya Pi\u1e6daka contains 21,000 Dhamma-khandhas.
The Suttanta Pi\u1e6daka contains 21,000 Dhamma-khandhas.
The Abhidhamma Pi\u1e6daka contains 42,000 Dhamma-khandhas.
a. The Vinaya Pi\u1e6daka 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\u00a0dh\u0101tu-kosalla<\/em>.
The 3 Roots of the Sutta:<\/strong>
D\u0101na (Generosity)
S\u012bla (Morality)
Bh\u0101van\u0101 (Mental Development)
The 3 Roots of the Vinaya:<\/strong>
S\u012bla (Morality)
Sam\u0101dhi (Concentration)
Pa\u00f1\u00f1\u0101 (Wisdom)
The 3 Roots of the Abhidhamma:<\/strong>
Lobha (Greed)
Dosa (Hatred)
Moha (Delusion)
The 8 Criteria for Judging Dhamma and Vinaya:<\/strong>
Sar\u0101g\u0101ya<\/strong>: Any doctrine that leads to passion.
Sa\u1e43yog\u0101ya<\/strong>: Any doctrine that leads to being fettered by suffering.
\u0100cay\u0101ya<\/strong>: Any doctrine that leads to the accumulation of defilements.
Mahicchat\u0101ya<\/strong>: Any doctrine that leads to great desire.
Asantu\u1e6d\u1e6dhiy\u0101<\/strong>: Any doctrine that leads to discontent with what one has.
Sa\u1e45ga\u1e47ik\u0101ya<\/strong>: Any doctrine that leads to socializing with groups.
Kusit\u0101ya<\/strong>: Any doctrine that leads to laziness and idleness.
Dubbharat\u0101ya<\/strong>: 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:
Vir\u0101g\u0101ya<\/strong>: Leads to dispassion.
Visa\u1e43yog\u0101ya<\/strong>: Leads to being unfettered from suffering.
Apacay\u0101ya<\/strong>: Leads to the non-accumulation of defilements.
Appicchat\u0101ya<\/strong>: Leads to having few desires.
Santu\u1e6d\u1e6dhiy\u0101<\/strong>: Leads to contentment with whatever one has.
Pavivek\u0101ya<\/strong>: Leads to seclusion from company.
V\u012briy\u0101rambh\u0101ya<\/strong>: Leads to the arousal of energy.
Subharat\u0101ya<\/strong>: Leads to being easy to support.
One should know that such a doctrine is the Dhamma, the Vinaya, the teaching of the Teacher.
\u00a0
The Mah\u0101gop\u0101laka Sutta<\/strong>
(Excerpted from the Mah\u0101gop\u0101laka Sutta, Majjhima Nik\u0101ya, M\u016blapa\u1e47\u1e47\u0101saka)
(Summary)
Eva\u1e43 me suta\u1e43 <\/strong>(Thus have I heard)
This Mah\u0101gop\u0101laka Sutta I, \u0100nanda, have heard thus: On one occasion, the Blessed One, the Sage, was residing at the Jetavana monastery of An\u0101thapi\u1e47\u1e0dika, near the city of S\u0101vatth\u012b.
1. “Sutta” has 6 meanings:<\/strong>
Sucanato<\/strong>: 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.
S\u0101vuttato<\/strong>: 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<\/strong>: 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.
S\u016bdanato<\/strong>: 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.
Sutt\u0101\u1e47\u0101<\/strong>: Means to protect benefits well, that is, to keep them well, so they are not lost.
Suttasabh\u0101gato<\/strong>: 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 P\u0101li T\u012bk\u0101 of the B\u0101hiranid\u0101na, 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 Mah\u0101gop\u0101laka Sutta with these words: “Ek\u0101dasahi, bhikkhave, a\u1e45gehi samann\u0101gato gop\u0101lako abhabbo goga\u1e47a\u1e43 pariharitu\u1e43 ph\u0101tuk\u0101tu\u1e43.” (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 r\u016bpa\u00f1\u00f1\u016b hoti<\/strong>: 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 lakkha\u1e47akusalo hoti<\/strong>: He is not skilled in the marks of the cows (distinguishing marks like brands, broken horns, scars, etc.).
Na \u0101s\u0101\u1e6dika\u1e43 s\u0101\u1e6det\u0101 hoti<\/strong>: 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 va\u1e47a\u1e43 pa\u1e6dicch\u0101det\u0101 hoti<\/strong>: He does not cover the wounds of the cows.
Na dh\u016bma\u1e43 katt\u0101 hoti<\/strong>: He does not know how to make a smoky fire for the cows.
Na tittha\u1e43 j\u0101n\u0101ti<\/strong>: He does not know the watering places for the cows (whether the ford is smooth or not).
Na p\u012bta\u1e43 j\u0101n\u0101ti<\/strong>: He does not know what has been drunk (he does not know if the cows have drunk their fill or not).
Na v\u012bthi\u1e43 j\u0101n\u0101ti<\/strong>: He does not know the path of the cows.
Na gocarakusalo hoti<\/strong>: He is not skilled in the grazing grounds of the cows (he does not know where there is abundant grass or water).
Anavasesadoh\u012b hoti<\/strong>: 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 usabh\u0101 gopitaro gopari\u1e47\u0101yak\u0101, te na atirekap\u016bj\u0101ya p\u016bjet\u0101 hoti<\/strong>: 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, ek\u0101dasahi dhammehi samann\u0101gato bhikkhu abhabbo…” (So too, bhikkhus, a bhikkhu endowed with these eleven qualities is incapable…). A bhikkhu in the Tath\u0101gata’s Dispensation, if endowed with eleven factors, is incapable of growing and prospering in this Dhamma and Vinaya.
He then continued to preach:
“Katamehi ek\u0101dasahi?” (With which eleven?) Bhikkhus, what are those eleven qualities?
Those eleven qualities are as follows:
Na r\u016bpa\u00f1\u00f1\u016b hoti<\/strong>: He does not know form.
Na lakkha\u1e47akusalo hoti<\/strong>: He is not skilled in the characteristics.
Na \u0101s\u0101\u1e6dika\u1e43 s\u0101\u1e6det\u0101 hoti<\/strong>: He does not know how to guard against thoughts.
Na va\u1e47a\u1e43 pa\u1e6dicch\u0101det\u0101 hoti<\/strong>: He does not know how to cover the wound.
Na dh\u016bma\u1e43 katt\u0101 hoti<\/strong>: He does not know how to make a smoky fire.
Na tittha\u1e43 j\u0101n\u0101ti<\/strong>: He does not know the ford.
Na p\u012bta\u1e43 j\u0101n\u0101ti<\/strong>: He does not know the taste to be drunk.
Na v\u012bthi\u1e43 j\u0101n\u0101ti<\/strong>: He does not know the path to be taken.
Na gocarakusalo hoti<\/strong>: He is not skilled in the pasture.
Anavasesadoh\u012b hoti<\/strong>: He milks dry (meaning he does not know moderation in receiving the four requisites).
Ye te bhikkh\u016b ther\u0101 ratta\u00f1\u00f1\u016b cirapabbajit\u0101 sa\u1e45ghapitaro sa\u1e45ghapari\u1e47\u0101yak\u0101, te na atirekap\u016bj\u0101ya p\u016bjet\u0101 hoti<\/strong>: Those bhikkhus who are elders, of long standing, long gone forth, fathers of the Sa\u1e45gha, leaders of the Sa\u1e45gha\u2014other 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 Tath\u0101gata’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:
Kes\u0101<\/em>\u00a0– Hair of the head
Lom\u0101<\/em>\u00a0– Hair of the body
Nakh\u0101<\/em>\u00a0– Nails
Dant\u0101<\/em>\u00a0– Teeth
Taco<\/em>\u00a0– Skin
Ma\u1e43sa\u1e43<\/em>\u00a0– Flesh
Nh\u0101ru<\/em>\u00a0– Sinews
A\u1e6d\u1e6dhi<\/em>\u00a0– Bones
A\u1e6d\u1e6dhimi\u00f1ja\u1e43<\/em>\u00a0– Bone marrow
Vakka\u1e43<\/em>\u00a0– Kidneys
Hadaya\u1e43<\/em>\u00a0– Heart
Yakana\u1e43<\/em>\u00a0– Liver
Kilomaka\u1e43<\/em>\u00a0– Membranes
Pihaka\u1e43<\/em>\u00a0– Spleen
Papph\u0101sa\u1e43<\/em>\u00a0– Lungs
Anta\u1e43<\/em>\u00a0– Large intestine
Antagu\u1e47a\u1e43<\/em>\u00a0– Small intestine
Udariya\u1e43<\/em>\u00a0– New food in the stomach
Kar\u012bsa\u1e43<\/em>\u00a0– Old food (feces)
Matthake matthalunga\u1e43<\/em>\u00a0– 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:
Pitta\u1e43<\/em>\u00a0– Bile
Semha\u1e43<\/em>\u00a0– Phlegm
Pubbo<\/em>\u00a0– Pus
Lohita\u1e43<\/em>\u00a0– Blood
Sedo<\/em>\u00a0– Sweat
Medo<\/em>\u00a0– Solid fat
Assu<\/em>\u00a0– Tears
Vas\u0101<\/em>\u00a0– Liquid fat
Khe\u1e37o<\/em>\u00a0– Saliva
Si\u1e45gh\u0101\u1e47ik\u0101<\/em>\u00a0– Snot
Lasik\u0101<\/em>\u00a0– Synovial fluid
Mutta\u1e43<\/em>\u00a0– Urine.
Any element that has a hot characteristic is called the Fire Element. Internally, there are 4 kinds:
Santappagg\u012b<\/em>\u00a0– The fire that warms the body.
J\u012bra\u1e47agg\u012b<\/em>\u00a0– The fire that causes the body to age and decay.
Pari\u1e47\u0101magg\u012b<\/em>\u00a0– The fire that causes the body to burn with feverish heat.
Pari\u1e0dayhatt\u012b<\/em>\u00a0– 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:
Uddha\u1e45gamav\u0101ta<\/em>\u00a0– Wind that blows upwards.
Adhogamav\u0101ta<\/em>\u00a0– Wind that blows downwards.
Kucchisayav\u0101ta<\/em>\u00a0– Wind that blows in the belly.
Ko\u1e6d\u1e6dh\u0101sayav\u0101ta<\/em>\u00a0– Wind that blows in the intestines.
A\u1e45gama\u1e45g\u0101nus\u0101riv\u0101ta<\/em>\u00a0– Wind that blows throughout the limbs.
Ass\u0101sapass\u0101sav\u0101ta<\/em>\u00a0– Wind of the in-breath and out-breath.
The derived material forms (up\u0101d\u0101ya r\u016bpa<\/em>) 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 (pas\u0101da-r\u016bpa<\/em>) are:
Cakkhu-pas\u0101da<\/em>\u00a0– The eye has the sensitivity of physical form suitable for contact with visual objects.
Sota-pas\u0101da<\/em>\u00a0– The ear has the sensitivity of physical form suitable for contact with sound objects.
Gh\u0101na-pas\u0101da<\/em>\u00a0– The nose has the sensitivity of physical form suitable for contact with odor objects.
Jivh\u0101-pas\u0101da<\/em>\u00a0– The tongue has the sensitivity of physical form suitable for contact with taste objects.
K\u0101ya-pas\u0101da<\/em>\u00a0– The body has the sensitivity of physical form suitable for contact with tangible objects.
The 4 Objective Forms (visaya-r\u016bpa<\/em>) are:
R\u016bp\u0101ramma\u1e47a<\/em>\u00a0– The object which is form has the characteristic of striking the eye sensitivity.
Sadd\u0101ramma\u1e47a<\/em>\u00a0– The object which is sound has the characteristic of striking the ear sensitivity.
Gandh\u0101ramma\u1e47a<\/em>\u00a0– The object which is odor has the characteristic of striking the nose sensitivity.
Ras\u0101ramma\u1e47a<\/em>\u00a0– The object which is taste has the characteristic of striking the tongue sensitivity.
The 2 Sex Forms (bh\u0101va-r\u016bpa<\/em>) are:
Itth\u012b-bh\u0101va-r\u016bpa<\/em>\u00a0– The form that is femininity has the characteristic of being female.
Purisa-bh\u0101va-r\u016bpa<\/em>\u00a0– The form that is masculinity has the characteristic of being male.
The 1 Heart Form (hadaya-r\u016bpa<\/em>) is:
Hadaya-r\u016bpa<\/em>: 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 (j\u012bvita-r\u016bpa<\/em>) is:
J\u012bvita-r\u016bpa<\/em>\u00a0is the life faculty (j\u012bvitindriya<\/em>), 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 (\u0101h\u0101ra-r\u016bpa<\/em>) is:
Nutriment form is edible food (kabali\u1e45k\u0101r\u0101h\u0101ra<\/em>) that has nutritive essence as its characteristic.
The 1 Space Form (pariccheda-r\u016bpa<\/em>) 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 (vi\u00f1\u00f1atti-r\u016bpa<\/em>) are:
Body intimation (1), speech intimation (1).
K\u0101ya-vi\u00f1\u00f1atti<\/em>\u00a0is 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.
Vac\u012b-vi\u00f1\u00f1atti<\/em>\u00a0is 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 (vik\u0101ra-r\u016bpa<\/em>) are:
R\u016bpassa lahut\u0101<\/em>\u00a0– The state of lightness and quickness of form, having the characteristic of not being slow.
R\u016bpassa mudut\u0101<\/em>\u00a0– The state of softness of form, having the characteristic of not being hard.
R\u016bpassa kamma\u00f1\u00f1at\u0101<\/em>\u00a0– 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 (lakkha\u1e47a-r\u016bpa<\/em>) are:
R\u016bpassa upacaya<\/em>\u00a0– The initial accumulation of form, having the characteristic of accumulating form.
R\u016bpassa santati<\/em>\u00a0– The continuity of form, having the characteristic of ongoing occurrence.
R\u016bpassa jarat\u0101<\/em>\u00a0– The state of oldness and decay of form, having the characteristic of the aging of form.
R\u016bpassa aniccat\u0101<\/em>\u00a0– 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:
R\u016bpa\u00f1\u00f1\u016b hoti<\/em>\u00a0– He knows the form of the cattle.
Lakkha\u1e47akusalo hoti<\/em>\u00a0– He is skilled in the marks of the cattle.
\u0100s\u0101\u1e6dika\u1e43 s\u0101\u1e6dit\u0101 hoti<\/em>\u00a0– He removes flies’ eggs from the cattle.
Va\u1e47a\u1e43 pa\u1e6dicch\u0101det\u0101 hoti<\/em>\u00a0– He covers the wounds of the cattle.
Dh\u016bma\u1e43 katt\u0101 hoti<\/em>\u00a0– He makes smoke for the cattle.
Tittha\u1e43 j\u0101n\u0101ti<\/em>\u00a0– He knows the watering place of the cattle.
P\u012bta\u1e43 j\u0101n\u0101ti<\/em>\u00a0– He knows what has been drunk (i.e., whether the cattle have drunk their fill or not yet).
V\u012bthi\u1e43 j\u0101n\u0101ti<\/em>\u00a0– He knows the path of the cattle.
Gocarakusalo hoti<\/em>\u00a0– He is skilled in the pasture of the cattle.
S\u0101vasesadoh\u012b hoti<\/em>\u00a0– He milks the cattle without taking all the milk.
T\u0101 usabh\u0101… atirekap\u016bj\u0101ya p\u016bjit\u0101 honti<\/em>\u00a0– 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.
R\u016bpa\u00f1\u00f1\u016b hoti<\/em>\u00a0– He knows form, meaning he knows the four great elements and the 24 derived forms.
Lakkha\u1e47akusalo hoti<\/em>\u00a0– He is skilled in characteristics, meaning he knows the characteristics of a fool and the characteristics of a wise person.
\u0100s\u0101\u1e6dika\u1e43 s\u0101\u1e6det\u0101 hoti<\/em>\u00a0– He knows how to protect against the three kinds of wrong thoughts:
K\u0101mavitakka<\/em>\u00a0– Thoughts inclined towards sensuality.
By\u0101p\u0101davitakka<\/em>\u00a0– Thoughts inclined towards ill will.
Vihi\u1e43s\u0101vitakka<\/em> – Thoughts inclined towards cruelty.
Va\u1e47a\u1e43 pa\u1e6dicch\u0101det\u0101 hoti<\/em>\u00a0– 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.
Dh\u016bma\u1e43 katt\u0101 hoti<\/em>\u00a0– 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.
Tittha\u1e43 j\u0101n\u0101ti<\/em>\u00a0– He knows the ford, meaning he knows that a certain elder is learned, a preserver of the Tipi\u1e6daka, a preserver of the Dhamma, a preserver of the Vinaya, a preserver of the M\u0101tik\u0101.
P\u012bta\u1e43 j\u0101n\u0101ti<\/em>\u00a0– He knows the taste to be drunk, meaning he knows the cause and effect according to the structure of the Dhamma that the Tath\u0101gata has taught.
V\u012bthi\u1e43 j\u0101n\u0101ti<\/em>\u00a0– He knows the path, meaning he knows the Noble Eightfold Path:
Samm\u0101di\u1e6d\u1e6dhi<\/em>\u00a0– Right View: Correctly seeing the Four Noble Truths.
Samm\u0101sa\u1e45kappa<\/em>\u00a0– Right Thought: Right thinking, namely thinking of renunciation from sensual pleasures, thinking of non-ill will, and thinking of non-harming.
Samm\u0101v\u0101c\u0101<\/em>\u00a0– Right Speech: Correct speech, namely abstaining from the four kinds of wrong speech.
Samm\u0101kammanta<\/em>\u00a0– Right Action: Correct action, namely abstaining from the three kinds of wrong bodily action.
Samm\u0101-\u0101j\u012bva<\/em>\u00a0– Right Livelihood: Correct livelihood, namely abstaining from the five kinds of wrong livelihood.
Samm\u0101v\u0101y\u0101ma<\/em>\u00a0– 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.
Samm\u0101sati<\/em>\u00a0– Right Mindfulness: Correct mindfulness, namely mindfulness in the Four Foundations of Mindfulness.
Samm\u0101sam\u0101dhi<\/em>\u00a0– Right Concentration: Correct concentration, namely developing the four\u00a0jh\u0101nas<\/em>.
Gocarakusalo hoti<\/em>\u00a0– He is skilled in the pasture, meaning he knows the Four Foundations of Mindfulness:
K\u0101y\u0101nupassan\u0101<\/em>\u00a0– 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.
Vedan\u0101nupassan\u0101<\/em>\u00a0– Mindfulness contemplating feelings\u2014that is, pleasure, pain, and neutral feeling\u2014as objects, that this feeling is merely a feeling; it is not a being, a person, a self, ours, or theirs.
Citt\u0101nupassan\u0101<\/em>\u00a0– 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.
Dhamm\u0101nupassan\u0101<\/em>\u00a0– Mindfulness contemplating mental objects (dhammas<\/em>), whether wholesome or unwholesome, that arise with the mind as objects, that these\u00a0dhammas<\/em>\u00a0are merely\u00a0dhammas<\/em>; they are not beings, persons, selves, ours, or theirs.
S\u0101vasesadoh\u012b hoti<\/em>\u00a0– He knows how to milk without taking it all, meaning he knows moderation in receiving the four requisites.
Te ther\u0101… p\u016bjit\u0101 honti<\/em>\u00a0– 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 (S\u0101r\u0101\u1e47\u012bya Dhamma<\/em>) The principles that are a basis for recollection, called the cordial qualities, are six:
Mett\u0101 k\u0101yakamma<\/em>\u00a0– 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.
Mett\u0101 vac\u012bkamma<\/em>\u00a0– 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.
Mett\u0101 manokamma<\/em>\u00a0– 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.
L\u0101bh\u0101<\/em>\u00a0– Sharing the gains that one has lawfully acquired with fellow bhikkhus and novices, not being possessive, stingy, or hiding things to enjoy alone.
S\u012bla<\/em>\u00a0– Maintaining precepts that are equally pure with those of fellow bhikkhus and novices, not causing offense because of one’s own precepts.
Di\u1e6d\u1e6dhi<\/em>\u00a0– 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 Mah\u0101gop\u0101laka Sutta (The Great Cowherd Sutta) is concluded (in brief).
\u00a0
Meditation Exercise Study Program<\/strong>
The 2 Duties (Dhura<\/em>):<\/strong>
1. The duty of studying the scriptures (Ganthadhura<\/em>),
2. The duty of insight meditation (Vipassan\u0101dhura<\/em>).
a.\u00a0Ganthadhura<\/em>: The act of studying the Pariyatti Dhamma.
b.\u00a0Vipassan\u0101dhura<\/em>: The act of practicing the Vipassan\u0101 Dhamma.
The Threefold Training (Tisikkh\u0101<\/em>):<\/strong>
1. Morality (S\u012bla<\/em>),
2. Concentration (Sam\u0101dhi<\/em>),
3. Wisdom (Pa\u00f1\u00f1\u0101<\/em>).
a.\u00a0S\u012bla<\/em>: Restraint, encompassing the 5, 8, 10 precepts, and the 4 precepts [of P\u0101timokkha].
b.\u00a0Sam\u0101dhi<\/em>: The establishment of the mind, attaining access concentration (upac\u0101ra sam\u0101dhi<\/em>) and absorption concentration (appan\u0101 sam\u0101dhi<\/em>).
c.\u00a0Pa\u00f1\u00f1\u0101<\/em>: Seeing clearly into the conditioned aggregates (sa\u1e45kh\u0101ra<\/em>).
Mindfulness of Breathing Meditation Subject (\u0100n\u0101p\u0101nasati Kamma\u1e6d\u1e6dh\u0101na<\/em>)<\/strong>
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<\/strong>
D\u012bgha<\/em>: The long breath group.
Rassa<\/em>: The short breath group.
Sabbak\u0101ya<\/em>: The group of the whole body of breath.
Sukhuma<\/em>: The group of subtle, calm breath.
Method of Developing the Long In-and-Out Breath<\/strong>
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<\/strong>
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<\/strong>
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<\/strong>
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<\/strong>
P\u0101mojja<\/em>: Gentle joy.
P\u012bti<\/em>: Rapture, fullness of body, fullness of mind. There are 5 kinds of\u00a0p\u012bti<\/em>: minor rapture (khuddak\u0101 p\u012bti<\/em>), momentary rapture (kha\u1e47ik\u0101 p\u012bti<\/em>), showering rapture (okkantik\u0101 p\u012bti<\/em>), uplifting rapture (ubbega p\u012bti<\/em>), and all-pervading rapture (phara\u1e47\u0101 p\u012bti<\/em>).
Passaddhi<\/em>: Tranquility of body, tranquility of mind. This refers to the two kinds of tranquility: bodily tranquility (k\u0101ya-passaddhi<\/em>) and mental tranquility (citta-passaddhi<\/em>).
Sukha<\/em>: Bodily comfort, mental comfort. This refers to two kinds of happiness: bodily happiness (k\u0101yika-sukha<\/em>) and mental happiness (cetasika-sukha<\/em>).
Sam\u0101dhi<\/em>: The establishment of the mind. This refers to two kinds of concentration: access concentration (upac\u0101ra-sam\u0101dhi<\/em>) and absorption concentration (appan\u0101-sam\u0101dhi<\/em>).
Jh\u0101na<\/em>: The nature that burns up defilements or stares at an object.<\/strong>
The hindrances (n\u012bvara\u1e47a<\/em>) are 5: sensual desire (k\u0101macchanda<\/em>), ill will (by\u0101p\u0101da<\/em>), sloth and torpor (th\u012bna-middha<\/em>), restlessness and remorse (uddhacca-kukkucca<\/em>), and doubt (vicikicch\u0101<\/em>).
The\u00a0jh\u0101na<\/em>\u00a0factors are 5: initial application (vitakka<\/em>), sustained application (vic\u0101ra<\/em>), rapture (p\u012bti<\/em>), happiness (sukha<\/em>), and one-pointedness (ekaggat\u0101<\/em>).
The five\u00a0jh\u0101na<\/em>\u00a0factors burn away the five hindrances.
The mind becomes calm.
The Equanimous Mind (Upekkh\u0101 Citta<\/em>)<\/strong>
The state of the equanimous mind arises.
The training and cultivation of the equanimous mind to become proficient through the five masteries (vas\u012b<\/em>): mastery in adverting (\u0101vajjana-vas\u012b<\/em>), mastery in attaining (sam\u0101pajjana-vas\u012b<\/em>), mastery in resolving (adhi\u1e6d\u1e6dh\u0101na-vas\u012b<\/em>), mastery in emerging (vu\u1e6d\u1e6dh\u0101na-vas\u012b<\/em>), and mastery in reviewing (paccavekkha\u1e47a-vas\u012b<\/em>).
The subtle breath and the equanimous mind arise as a pair.
The equanimous mind leads to two kinds of purity: purity of virtue (s\u012bla-visuddhi<\/em>) and purity of mind (citta-visuddhi<\/em>).
The Root of Insight (Vipassan\u0101<\/em>)<\/strong>
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 (Pa\u00f1\u00f1\u0101<\/em>)<\/strong>
The breath and the body are the material aspect (r\u016bpa-dhamma<\/em>).
The equanimous mind is the mental aspect (n\u0101ma-dhamma<\/em>).
Conditioned phenomena (sa\u1e45kh\u0101ra-dhamma<\/em>) (mind-and-matter).
Conditioned phenomena arise, conditioned phenomena cease.
The Cause and Condition of Mind-and-Matter (N\u0101ma-R\u016bpa<\/em>)<\/strong>
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 (Vipassan\u0101<\/em>)<\/strong>
Formations arise and formations cease.
Anicca\u1e43<\/em>: Impermanent.
Dukkha\u1e43<\/em>: Suffering.
Anatt\u0101<\/em>: Not-self, without substance.
The Corruptions of Insight (Vipassan\u0101<\/em>)<\/strong>
The ten corruptions of insight (vipassan\u016bpakkilesa<\/em>), starting with illumination (obh\u0101sa<\/em>).
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 (Tilakkha\u1e47a<\/em>)<\/strong>
Anicca\u1e43<\/em>: Ceases.
Dukkha\u1e43<\/em>: Fearful.
Anatt\u0101<\/em>: Without self, not subject to anyone’s power.
The Seven Contemplations (Anupassan\u0101<\/em>)<\/strong>
Anicc\u0101nupassan\u0101<\/em>: The wisdom of seeing impermanence.
Dukkh\u0101nupassan\u0101<\/em>: The wisdom of seeing suffering.
Anatt\u0101nupassan\u0101<\/em>: The wisdom of seeing not-self.
Nibbid\u0101nupassan\u0101<\/em>: The wisdom of disenchantment.
Vir\u0101g\u0101nupassan\u0101<\/em>: The wisdom of dispassion.
Nirodh\u0101nupassan\u0101<\/em>: The wisdom of cessation of craving.
Pa\u1e6dinissagg\u0101nupassan\u0101<\/em>: 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” (Pa\u1e6dipatti-kama<\/em>).
There is another meaning in the development of mindfulness of breathing which is the method of the Dhamma talk, the “Path of Teaching” (Desan\u0101-kama<\/em>). 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 (\u0101n\u0101p\u0101nasati<\/em>).
The four practices are the Four Foundations of Mindfulness (satipa\u1e6d\u1e6dh\u0101na<\/em>).
The seven practices are the Seven Factors of Enlightenment (sambojjha\u1e45ga<\/em>).
The two practices are knowledge (vijj\u0101<\/em>) and liberation (vimutti<\/em>).
a. The one practice is mindfulness of breathing (\u0101n\u0101p\u0101nasati<\/em>)
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:
D\u012bgha\u1e43<\/em>: Mindfully breathing in and out long.
Rassa\u1e43<\/em>: Mindfully breathing in and out short.
Sabbak\u0101ya<\/em>: Mindfully aware of the whole body of breath.
Sukhuma\u1e43<\/em>\u00a0[refers to\u00a0passambhaya\u1e43 k\u0101yasa\u1e45kh\u0101ra\u1e43<\/em>]: Mindfully calming the bodily formation.
P\u012btippa\u1e6disa\u1e43ved\u012b<\/em>: Experiencing rapture, one breathes in and out.
Sukhappa\u1e6disa\u1e43ved\u012b<\/em>: Experiencing happiness, one breathes in and out.
Cittasa\u1e45kh\u0101rappa\u1e6disa\u1e43ved\u012b<\/em>: Experiencing the mental formation (perception and feeling), one breathes in and out.
Passambhaya\u1e43 cittasa\u1e45kh\u0101ra\u1e43<\/em>: Calming the mental formation (perception and feeling), one breathes in and out.
Cittappa\u1e6disa\u1e43ved\u012b<\/em>: Experiencing the mind, one breathes in and out.
Abhippamodaya\u1e43 citta\u1e43<\/em>: Gladdening the mind, one breathes in and out.
Sam\u0101daha\u1e43 citta\u1e43<\/em>: Concentrating the mind, one breathes in and out.
Vimocaya\u1e43 citta\u1e43<\/em>: Liberating the mind from defilements, one breathes in and out.
Anicc\u0101nupass\u012b<\/em>: Contemplating the impermanence of formations, one breathes in and out.
Vir\u0101g\u0101nupass\u012b<\/em>: Contemplating dispassion, one breathes in and out.
Nirodh\u0101nupass\u012b<\/em>: Contemplating the cessation of craving, one breathes in and out.
Pa\u1e6dinissagg\u0101nupass\u012b<\/em>: Contemplating relinquishment of attachments, one breathes in and out.
b. The four practices are the Four Foundations of Mindfulness (Satipa\u1e6d\u1e6dh\u0101na<\/em>)
These 16 stages mentioned above are classified into the 4 Foundations of Mindfulness, in brief, as follows:
1 – Contemplation of the Body (K\u0101y\u0101nupassan\u0101 Satipa\u1e6d\u1e6dh\u0101na<\/em>)
Long breath
Short breath
Whole body of breath
Calming the bodily formation
2 – Contemplation of Feelings (Vedan\u0101nupassan\u0101 Satipa\u1e6d\u1e6dh\u0101na<\/em>)
Experiencing rapture
Experiencing happiness
Experiencing the mental formation
Calming the mental formation
3 – Contemplation of the Mind (Citt\u0101nupassan\u0101 Satipa\u1e6d\u1e6dh\u0101na<\/em>)
Experiencing the mind
Gladdening the mind
Concentrating the mind
Liberating the mind
4 – Contemplation of Dhamma (Dhamm\u0101nupassan\u0101 Satipa\u1e6d\u1e6dh\u0101na<\/em>)
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 (Sambojjha\u1e45ga<\/em>)
The factors of enlightenment, meaning the components of the path to enlightenment, are 7:
Sati<\/em>: Mindfulness.
Dhammavicaya<\/em>: Investigation of phenomena.
Viriya<\/em>: Energy\/Effort.
P\u012bti<\/em>: Rapture\/Joy.
Passaddhi<\/em>: Tranquility of body, tranquility of mind.
Sam\u0101dhi<\/em>: Concentration.
Upekkh\u0101<\/em>: Equanimity, the state of mind experiencing objects evenly.
Meaning:
Sati<\/em>: Refers to the Four Foundations of Mindfulness, starting with contemplation of the body.
Dhammavicaya<\/em>: Refers to the wisdom that investigates phenomena.
Viriya<\/em>: Refers to the Four Right Efforts.
P\u012bti<\/em>: Refers to the five kinds of rapture, starting with minor rapture.
Passaddhi<\/em>: Refers to the two kinds of tranquility, starting with bodily tranquility.
Sam\u0101dhi<\/em>: Refers to the two kinds of meditative states (jh\u0101na<\/em>), starting with access concentration.
Upekkh\u0101<\/em>: 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 (Vijj\u0101<\/em>) and Liberation (Vimutti<\/em>)
Vijj\u0101<\/em>: Refers to the wisdom and knowledge that clearly sees and understands the Four Noble Truths, starting with the truth of suffering.
Vimutti<\/em>: The release from defilements, such as personality view (sakk\u0101ya-di\u1e6d\u1e6dhi<\/em>), which is achieved through the path-knowledge of stream-entry (sot\u0101patti-magga-\u00f1\u0101\u1e47a<\/em>), 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!
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The Law of Dependent Origination (Pa\u1e6diccasamupp\u0101da)<\/strong>
Question, Answer, and Explanation<\/strong>
The questioner’s name is Sucarit\u0101, and the respondent’s name is Sappurisa.<\/em>
Sappurisa and Sucarit\u0101<\/strong>
Sucarit\u0101:<\/strong>\u00a0I wonder, what cause does suffering arise from?
Sappurisa:<\/strong>\u00a0Suffering arises from the cause that brings about the arising of form (the body).
Sucarit\u0101:<\/strong>\u00a0And what are the causes that bring about the arising of form?
Sappurisa:<\/strong>\u00a0The causes that bring about the arising of form are of four kinds, and also of five kinds.
Sucarit\u0101:<\/strong>\u00a0Four kinds, and five kinds? How so, Sappurisa?
Sappurisa:<\/strong>\u00a0Regarding this, Sucarit\u0101, you must establish your mindfulness firmly and remember this: The four causes that bring about the arising of form are ignorance (avijj\u0101), craving (ta\u1e47h\u0101), clinging (up\u0101d\u0101na), 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 (\u0101h\u0101ra), making a complete five.
Sucarit\u0101:<\/strong>\u00a0Why is it necessary to add nutriment?
Sappurisa:<\/strong>\u00a0I am amazed at Sucarit\u0101’s question, exclaiming: “Oh! I thought Sucarit\u0101 was quite capable, but I see now that Sucarit\u0101 is like a sibling to ignorance!” If that is the case, please listen carefully and hold this firmly in your heart.
Sappurisa:<\/strong>\u00a0The reason for adding nutriment is because the five aggregates arise dependent on nutriment. They naturally cease because of the cessation of nutriment. If Sucarit\u0101 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 (phass\u0101h\u0101ra), that is, the three kinds of feeling that arise from the six kinds of contact.
Sucarit\u0101:<\/strong>\u00a0How 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:<\/strong>\u00a0The 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 (Pa\u1e6diccasamupp\u0101da<\/em>).
Sucarit\u0101:<\/strong>\u00a0Please 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:<\/strong>\u00a0What is the Dhamma called\u00a0Pa\u1e6diccasamupp\u0101da<\/em>?
A:<\/strong>\u00a0It 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:<\/strong>\u00a0How many factors are there in\u00a0Pa\u1e6diccasamupp\u0101da<\/em>? Please explain.
A:<\/strong>\u00a0In\u00a0Pa\u1e6diccasamupp\u0101da<\/em>, there are 12 factors (counted from ignorance up to aging and death), with the meaning as follows:
Avijj\u0101 paccay\u0101 sa\u1e45kh\u0101r\u0101<\/em>: With ignorance as condition, formations (arise).
Sa\u1e45kh\u0101ra paccay\u0101 vi\u00f1\u00f1\u0101\u1e47a\u1e43<\/em>: With formations as condition, consciousness (arises).
Vi\u00f1\u00f1\u0101\u1e47a paccay\u0101 n\u0101mar\u016bpa\u1e43<\/em>: With consciousness as condition, name and form (arise).
N\u0101mar\u016bpa paccay\u0101 sa\u1e37\u0101yatana\u1e43<\/em>: With name and form as condition, the six sense bases (arise).
Sa\u1e37\u0101yatana paccay\u0101 phasso<\/em>: With the six sense bases as condition, contact (arises).
Phassa paccay\u0101 vedan\u0101<\/em>: With contact as condition, feeling (arises).
Vedan\u0101 paccay\u0101 ta\u1e47h\u0101<\/em>: With feeling as condition, craving (arises).
Ta\u1e47h\u0101 paccay\u0101 up\u0101d\u0101na\u1e43<\/em>: With craving as condition, clinging (arises).
Up\u0101d\u0101na paccay\u0101 bhavo<\/em>: With clinging as condition, becoming (arises).
Bhava paccay\u0101 j\u0101ti<\/em>: With becoming as condition, birth (arises).
J\u0101ti paccay\u0101 jar\u0101mara\u1e47a\u1e43<\/em>: With birth as condition, aging and death (arise).
Sokaparidevadukkhadomanassup\u0101y\u0101s\u0101 sambhavanti<\/em>: Sorrow, lamentation, pain, grief, and despair also arise (with birth as a condition).
\u00a0
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:<\/strong>\u00a0What does this mean? Does it have a meaning or not? Please explain.
A:<\/strong>\u00a0Avijj\u0101<\/em>\u00a0means 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\u00a0Abhidhammattha-sa\u1e45gaha<\/em>). Here, I will only explain the 8 things, as follows:
The 8 things are:
Ignorance of suffering (Dukkhe a\u00f1\u00f1\u0101\u1e47a\u1e43<\/em>): 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 a\u00f1\u00f1\u0101\u1e47a\u1e43<\/em>): 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 a\u00f1\u00f1\u0101\u1e47a\u1e43<\/em>): Not knowing the place where suffering ceases, which is Nibb\u0101na. Nibb\u0101na 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 Nibb\u0101na.
Ignorance of the path leading to the cessation of suffering (Dukkhanirodhag\u0101miniy\u0101 pa\u1e6dipad\u0101ya a\u00f1\u00f1\u0101\u1e47a\u1e43<\/em>): 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 Nibb\u0101na to enter Nibb\u0101na.
Ignorance of the past (Pubbante a\u00f1\u00f1\u0101\u1e47a\u1e43<\/em>): 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 a\u00f1\u00f1\u0101\u1e47a\u1e43<\/em>): Not knowing the five aggregates in the future.
Ignorance of both past and future (Pubbant\u0101parante a\u00f1\u00f1\u0101\u1e47a\u1e43<\/em>): Not knowing the five aggregates in both the past and the future.
Ignorance of these dependently arisen phenomena (Idappaccayat\u0101pa\u1e6diccasamuppannesu dhammesu a\u00f1\u00f1\u0101\u1e47a\u1e43<\/em>): 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 (Sa\u1e45kh\u0101ra)<\/strong>
Ignorance is the condition for the arising of formations.<\/em>
Q:<\/strong>\u00a0What is the meaning of formations? Please explain.
A:<\/strong>\u00a0Formations, the act of conditioning, are wholesome intentions and unwholesome intentions, divided into three kinds: meritorious formations (pu\u00f1\u00f1\u0101bhisa\u1e45kh\u0101ra<\/em>), demeritorious formations (apu\u00f1\u00f1\u0101bhisa\u1e45kh\u0101ra<\/em>), and imperturbable formations (\u0101ne\u00f1j\u0101bhisa\u1e45kh\u0101ra<\/em>).
Meritorious Formations (Pu\u00f1\u00f1\u0101bhisa\u1e45kh\u0101ra<\/em>)<\/strong>\u00a0refer to 13 kinds of wholesome intentions: 8 sense-sphere wholesome intentions and 5 fine-material-sphere wholesome intentions.
a.\u00a0The 8 Sense-Sphere Wholesome Intentions (K\u0101m\u0101vacara Kusala Cetan\u0101<\/em>)<\/strong>\u00a0are 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 (d\u0101na<\/em>), morality (s\u012bla<\/em>), meditation (bh\u0101van\u0101<\/em>), reverence (apac\u0101yana<\/em>), service (veyy\u0101vacca<\/em>), teaching the Dhamma (dhammadesan\u0101<\/em>), listening to the Dhamma (dhammassavana<\/em>), sharing merits (pattid\u0101na<\/em>), rejoicing in merits (patt\u0101numodan\u0101<\/em>), and straightening one’s views (di\u1e6d\u1e6dhujukamma<\/em>). Among these 8 wholesome minds, if explained in detail, there are 80. For example, giving (d\u0101na<\/em>) 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.
D\u0101na<\/em>: Giving.
S\u012bla<\/em>: Keeping precepts.
Bh\u0101van\u0101<\/em>: Mental development.
Apac\u0101yana<\/em>: Reverence, humility.
Veyy\u0101vacca<\/em>: Eagerly helping to perform wholesome deeds.
Dhammadesan\u0101<\/em>: Expounding the Dhamma.
Dhammassavana<\/em>: Listening to the Dhamma.
Pattid\u0101na<\/em>: Giving a share of one’s merit to others.
Patt\u0101numodan\u0101<\/em>: Rejoicing in receiving a share of merit from others.
Di\u1e6d\u1e6dhujukamma<\/em>: The act of making one’s view correct and straight.
Explanation<\/strong>
Mah\u0101kusala<\/em>\u00a0type 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 Nibb\u0101na 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\u00a0Viva\u1e6d\u1e6dag\u0101min\u012b Kusala<\/em>, a wholesome deed that leads towards Nibb\u0101na, which is the place free from the cycle of rebirth. It can also be called the perfection of giving (d\u0101na p\u0101ram\u012b<\/em>), because it is all wholesome action directed towards the shore of Nibb\u0101na. This is the first type of wholesome mind that arises and ceases associated with pleasant feeling and associated with wisdom as an unprompted act.
Va\u1e6d\u1e6dag\u0101min\u012b Kusala<\/strong>
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\u00a0Va\u1e6d\u1e6dag\u0101min\u012b Kusala<\/em>, 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 (R\u016bp\u0101vacara Kusala<\/em>)<\/strong> are:
First Jh\u0101na, which has 5 factors: Vitakka<\/em> (the state of directing the mind towards the object), Vic\u0101ra<\/em> (the state of causing the mind to engage with the object), P\u012bti<\/em> (the nature that fills the body and mind with satisfaction and joy), Sukha<\/em> (the nature that makes the body and mind comfortably established), Ekaggat\u0101<\/em> (the state of mind that can be established in a single object).
Second Jh\u0101na: a wholesome mind that is firmly established in 4 factors: Vic\u0101ra<\/em>, P\u012bti<\/em>, Sukha<\/em>, Ekaggat\u0101<\/em>.
Third Jh\u0101na: a wholesome mind that is firmly established in 2 factors: P\u012bti<\/em>, Sukha<\/em>, Ekaggat\u0101<\/em>. [Note: Standard 5-fold system would be P\u012bti, Sukha, Ekaggat\u0101, making 3 factors. The text says 2.]
Fourth Jh\u0101na: a wholesome mind that is firmly established in 2 factors: Sukha<\/em>, Ekaggat\u0101<\/em>.
Fifth Jh\u0101na: a wholesome mind that is firmly established in 2 factors: Ekaggat\u0101<\/em>, Upekkh\u0101<\/em>.
These jh\u0101nas<\/em> are called the five-fold system (arising from equanimity).
\u00a0
Demeritorious Formations (Apu\u00f1\u00f1\u0101bhisa\u1e45kh\u0101ra<\/em>)<\/strong>\u00a0refer to the 12 unwholesome intentions: 8 rooted in greed, 2 rooted in hatred, and 2 rooted in delusion.
The 8 rooted in greed are:<\/strong>
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 (micch\u0101di\u1e6d\u1e6dhi<\/em>) (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 (\u0100ne\u00f1j\u0101bhisa\u1e45kh\u0101ra<\/em>)<\/strong>: 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, “\u0101k\u0101so, \u0101k\u0101so, \u0101k\u0101so” (space, space, space) or “ananto \u0101k\u0101so” (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.\u00a0 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, “ananta\u1e43 vi\u00f1\u00f1\u0101\u1e47a\u1e43, ananta\u1e43 vi\u00f1\u00f1\u0101\u1e47a\u1e43” (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.\u00a0 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 ki\u00f1ci, natthi ki\u00f1ci” (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.\u00a0 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, “eta\u1e43 santa\u1e43, eta\u1e43 pa\u1e47\u012bta\u1e43” (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 jh\u0101na.
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 jh\u0101na because they have two factors each: one-pointedness and equanimity, just like the factors of the fifth jh\u0101na. 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:<\/strong>
A hatred-mind that arises and ceases mixed with unpleasant feeling and is associated with aversion (pa\u1e6digha), 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 (pa\u1e6digha), as a prompted act, only becoming courageous when someone prompts it.
Hatred-mind<\/strong>
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:<\/strong>\u00a0What is the meaning of consciousness? Please explain.
A:<\/strong>\u00a0Next, 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:<\/strong>\u00a0After consciousness, what is the next condition? Please explain.
A:<\/strong>\u00a0Consciousness is the condition for the arising of name-and-form (n\u0101ma-r\u016bpa<\/em>), 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:<\/strong>\u00a0After name-and-form, what is the next condition?
A:<\/strong>\u00a0Name-and-form is the condition for the arising of the six sense bases (sa\u1e37\u0101yatana<\/em>), 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<\/em>), 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<\/em>) is the condition for the arising of the 5 kinds of feeling (vedan\u0101<\/em>):
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 (vedan\u0101<\/em>) is the condition for the arising of the 3 or 108 kinds of craving (ta\u1e47h\u0101<\/em>), as follows:
Sensual craving (k\u0101ma-ta\u1e47h\u0101<\/em>): 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-ta\u1e47h\u0101<\/em>): refers to the 5 fine-material-sphere wholesome minds: the first jh\u0101na wholesome mind, the second jh\u0101na wholesome mind, the third jh\u0101na wholesome mind, the fourth jh\u0101na wholesome mind, and the fifth jh\u0101na 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-ta\u1e47h\u0101<\/em>): refers to the 4 immaterial-sphere wholesome minds: the wholesome mind of the jh\u0101na of the sphere of infinite space, the wholesome mind of the jh\u0101na of the sphere of infinite consciousness, the wholesome mind of the jh\u0101na of the sphere of nothingness, and the wholesome mind of the jh\u0101na 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 (ta\u1e47h\u0101<\/em>) is the condition for the arising of the 4 kinds of clinging (up\u0101d\u0101na<\/em>): clinging to sensual pleasures (k\u0101mup\u0101d\u0101na<\/em>), clinging to views (di\u1e6d\u1e6dhup\u0101d\u0101na<\/em>), clinging to rites and rituals (s\u012blabbatup\u0101d\u0101na<\/em>), and clinging to the doctrine of a self (attav\u0101dup\u0101d\u0101na<\/em>), which is included in the 20 kinds of personality view.
Clinging (up\u0101d\u0101na<\/em>) is the condition for the arising of the 2 kinds of becoming (bhava<\/em>): 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<\/em>) is the condition for the arising of birth (j\u0101ti<\/em>), 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 (j\u0101ti<\/em>) is the condition for the arising of aging (jar\u0101<\/em>), death (mara\u1e47a<\/em>), sorrow (soka<\/em>), lamentation (parideva<\/em>), and despair (up\u0101y\u0101sa<\/em>), 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 sa\u1e43s\u0101ra. 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\u2014these 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\u2014these 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\u2014these 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-va\u1e6d\u1e6da<\/em>).
Kamma-becoming and formations are called the cycle of kamma (kamma-va\u1e6d\u1e6da<\/em>).
Rebirth-becoming, consciousness, name-and-form, the six sense bases, contact, feeling, aging-and-death, and birth\u2014these 8 are called the cycle of results (vip\u0101ka-va\u1e6d\u1e6da<\/em>).
The 2 roots of the wheel of existence (bhavacakka<\/em>) are:
Ignorance and craving. When these two roots are not eradicated, the wheel of existence with its three revolving components\u2014the 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\u2014these 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<\/strong>
Group 1: Giving results according to time<\/strong>
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<\/strong>
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<\/strong>
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.
\u00a0
The 3 Knowledges (Vijj\u0101s)<\/strong>
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 (Vijj\u0101s)<\/strong>
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 (Cara\u1e47as)<\/strong>
Group 1<\/strong>
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)<\/strong>
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 R\u016bpa Jh\u0101nas)<\/strong>
First jh\u0101na: the first meditative absorption.
Second jh\u0101na: the second meditative absorption.
Third jh\u0101na: the third meditative absorption.
Fourth jh\u0101na: 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 (Pa\u1e6disambhid\u0101)<\/strong>
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 (Abhi\u00f1\u00f1\u0101)<\/strong>
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)<\/strong>
Jh\u0101na: a quality for burning away defilements.
Vimokkha: a quality that is completely free from passion, etc.
Sam\u0101dhi: the state where the mind is well and firmly established in an object.
Sam\u0101patti: a quality that has been fully attained.
\u00d1\u0101\u1e47adassana: the action of seeing with wisdom.
Maggabh\u0101van\u0101: the action of developing the path.
Phalasacchikiriy\u0101: the action of making the fruit clear.
Kilesappah\u0101na: the action of abandoning defilements.
Vin\u012bvara\u1e47at\u0101 cittassa: the mind being free from the hindrances.
Su\u00f1\u00f1\u0101g\u0101re abhirati: delight in an empty abode.
(These 10 dhammas) are called the supramundane states.
Saying of the Buddha<\/strong>
“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 jh\u0101na 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 jh\u0101na 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 Nibb\u0101na, 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”<\/strong>
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.
Nibb\u0101na is the supreme happiness.
There are 4 kinds of oceans:
The water ocean: the sea.
The sa\u1e43s\u0101ra-ocean: the ocean of sa\u1e43s\u0101ra.
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)<\/strong>
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 N\u012bti P\u0101kara\u1e47a:<\/strong>
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”<\/strong>
“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 Ku\u1e47\u1e0dalakes\u012b<\/strong>
“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<\/em>) and moral dread (ottappa<\/em>), who have their minds established in the bright Dhamma, the world calls them “those of the divine Dhamma.”
Saying of the Buddha<\/strong>
“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”<\/strong>
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<\/strong>
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<\/strong>
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<\/strong>
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?<\/strong>
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<\/strong>\u00a0&\u00a0Answer<\/strong>
What is one without two? – One without two is Nibb\u0101na.
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 Tath\u0101gata.
Or, the Answer is:<\/strong>
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 Tath\u0101gata.
The Ten Powers of a Tath\u0101gata are:<\/strong>
The ten knowledges that are the powers of the Tath\u0101gata 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 jh\u0101na, etc.: the wisdom to determine the states of impurity, etc., of the dhammas such as jh\u0101na.
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.<\/strong>
P\u0101\u1e47\u0101tip\u0101t\u0101 verama\u1e47\u012b sikkh\u0101pada\u1e43 sam\u0101diy\u0101mi<\/em>
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.
Adinn\u0101d\u0101n\u0101 verama\u1e47\u012b sikkh\u0101pada\u1e43 sam\u0101diy\u0101mi<\/em>
I undertake the training rule to abstain from the action of taking that which is not given by body or by speech.
K\u0101mesumicch\u0101c\u0101r\u0101 verama\u1e47\u012b sikkh\u0101pada\u1e43 sam\u0101diy\u0101mi<\/em>
I undertake the training rule to abstain from the action of misconduct in sensual pleasures.
Mus\u0101v\u0101d\u0101 verama\u1e47\u012b sikkh\u0101pada\u1e43 sam\u0101diy\u0101mi<\/em>
I undertake the training rule to abstain from the action of speaking falsehoods.
Sur\u0101merayamajjapam\u0101da\u1e6d\u1e6dh\u0101n\u0101 verama\u1e47\u012b sikkh\u0101pada\u1e43 sam\u0101diy\u0101mi<\/em>
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.<\/strong>
Namo Buddhassa<\/em>\u00a0– I pay homage to the Buddha.
Namo Dhammassa<\/em>\u00a0– I pay homage to the Dhamma.
Namo Sa\u1e45ghassa<\/em>\u00a0– I pay homage to the Sa\u1e45gha.
Dhamma to Dispel Fear Arising from the oppression of others.<\/strong>
Buddho me n\u0101tho<\/em>\u00a0– The Buddha is my refuge.
Dhammo me n\u0101tho<\/em>\u00a0– The Dhamma is my refuge.
Sa\u1e45gho me n\u0101tho<\/em>\u00a0– The Sa\u1e45gha is my refuge.
Dhamma to Pacify Enmity Arising from past kamma, such as having a short life, within oneself.<\/strong>
Aha\u1e43 sukhito homi, niddukkho<\/em>\u00a0– May I be happy, may I be free from suffering.
Avero, aby\u0101pajjo, an\u012bgho, sukh\u012b att\u0101na\u1e43 parihar\u0101mi<\/em>\u00a0– 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.<\/strong>
Eso sappuriso sukhito hotu, niddukkho<\/em>\u00a0– May this good person be happy, may he be free from suffering.
Dhamma for Spreading Loving-Kindness To all beings in general.<\/strong>
Sabbe satt\u0101 aver\u0101 hontu<\/em>\u00a0– May all beings be free from enmity with one another.
Dhamma to Resolve Suffering and Faults To keep oneself well.<\/strong>
Ehi jano bodhisatto, piya\u1e43 mama, ya\u1e43 ya\u1e43 chach\u0101, ya\u1e43 ya\u1e43 mama<\/em>
“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.'”
\u00a0
Bhikhave, vayadhamm\u0101 sa\u1e45kh\u0101r\u0101, appam\u0101dena samp\u0101deth\u0101ti, ida\u1e43 pacchima\u1e43 buddhavacana\u1e43.<\/em>\u00a0“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.<\/p>\n","protected":false},"excerpt":{"rendered":"

The Life of the BuddhaIntroductory Praise Namo Tassa Bhagavato Arahato Samm\u0101sambuddhassa.(Homage to the Blessed One, the Worthy One, the Perfectly Self-Enlightened One) The Six-Colored Halo of the Buddhist FlagWe who…<\/p>\n","protected":false},"author":1,"featured_media":455,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_editorskit_title_hidden":false,"_editorskit_reading_time":0,"_editorskit_is_block_options_detached":false,"_editorskit_block_options_position":"{}","footnotes":""},"categories":[1],"tags":[10,12,11],"class_list":["post-447","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-buddhism","tag-dhammacariya","tag-rakkhitasilo","tag-tum-vachana"],"_links":{"self":[{"href":"https:\/\/gatewaytoinsight.org\/index.php?rest_route=\/wp\/v2\/posts\/447","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/gatewaytoinsight.org\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/gatewaytoinsight.org\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/gatewaytoinsight.org\/index.php?rest_route=\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/gatewaytoinsight.org\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=447"}],"version-history":[{"count":7,"href":"https:\/\/gatewaytoinsight.org\/index.php?rest_route=\/wp\/v2\/posts\/447\/revisions"}],"predecessor-version":[{"id":461,"href":"https:\/\/gatewaytoinsight.org\/index.php?rest_route=\/wp\/v2\/posts\/447\/revisions\/461"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/gatewaytoinsight.org\/index.php?rest_route=\/wp\/v2\/media\/455"}],"wp:attachment":[{"href":"https:\/\/gatewaytoinsight.org\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=447"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/gatewaytoinsight.org\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=447"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/gatewaytoinsight.org\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=447"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}