tag:blogger.com,1999:blog-79772730826433798102024-02-06T20:10:15.182-08:00sotapannawise, Sotāpanna wayThis blog covers issues and my experience in Theravada Buddhism's Vipassana and Samatha meditations and mind development toward Sotāpanna, Sakadagami, Anagami, and Arahant. Those developed minds can access the utmost serene state called Nibbana or Nirvana.Burachai Sonthayanonhttp://www.blogger.com/profile/06815867387329702226noreply@blogger.comBlogger32125tag:blogger.com,1999:blog-7977273082643379810.post-40912300855575393672014-11-18T06:40:00.001-08:002014-11-18T06:57:21.685-08:00What is Buddhism and Buddhist Enlightenment in simplified analogy?Reading some western philosophy books, I recently realized that most of western philosophy teachers, esp. those who wrote books, don't really understand Buddhism. How would they understand? The Philosophers' approach to gaining wisdom is mainly through logical reasoning. But they don't realize that some logical assumptions might not hold true under some circumstances, such as when we talk about Ariya's dhamma (transcendental mental attributes, and Nibbana / Nirvana). Around 2600 years ago, Buddha had warned to people of Kalama (currently an area in New Delhi) in 'Kalama suttra' on a number of aspects and one is that, " ... don't believe solely because of logics ..".<br />
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Let me explain some of my experience of seeing Ariya'a dhamma, since I was a forest monk before. And I could do Samatha meditation to access deep absorption (jhana) to the fourth level (albeit occasional) so I can describe Buddhism as an insider, actively practicing one. (This is just a factual declaration. I don't want to tell more of my qualifications beyond this, since I don't want to be seen as bragging whereas I really don't intend to brag.)<br />
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Buddhism is a teaching of path to seek of wisdom, called 'Buddhist enlightenment'. But Buddhism is different from Philosophy in the sense that, practicing Buddhist monks and layman Buddhists sharpen their minds and observe behavior of one's own body and mind. Sharpening the mind as if you sharpened a knife before you use it for cutting foods, by practicing Samatha meditation, there are at least 40 ways as the Buddha taught. Buddha defined 'Loka', the Pali term for 'the world', as one's own body and mind. Only by observation, called Vipassana (Pali = special observation, observing (own body and mind) as if being an outsider, comparable to observation with objectivity) then one can truly and deeply understand the nature of the body and mind. What are their nature. (Hint for correct answers: they are impermanent, causing suffering, and non-self. All three attributes are the 3 different faces of the same object, call Tilakkana (in Pali term) = 3 characters.) <br />
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'Understanding deeply' or full-experiencing on the Tilakkaha of all worldly objects in this sense is 'Buddhist enlightenment'. It is not just a simple understanding, like when we are told of some story and we nod and say we understand. You can understand the true meaning of a word 'hungry' only when you have really felt it several times by your body, over and over, year long, not in the sense as how it is spelt or how its etymology was derived. Right?<br />
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If I would tell you of a detailed and vivid story about a car accident which I have personally experienced few decades ago, of how serious it was, you will not really appreciate it. Because you were not there, especially if you have had never been in a serious accident before. That is an approximate analogy of how 'deep understanding' or 'full-experiencing' in the sense of 'Buddhist enlightenment' differ from just a vague understanding of a story as told to you by other people (including Philosophers or your teachers). Buddha said he was just a person who tells 'the right way' (the path, Macca) to go (to the ultimate happiness of Nibbana/ Nirvana). If you want to go, that is. You then have to walk the difficult path yourself. Then when you reach one of the 4 milestones, you can experience its serenity yourself. The experience can never be told to you explicitly enough by someone else.<br />
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<br />Burachai Sonthayanonhttp://www.blogger.com/profile/06815867387329702226noreply@blogger.com0tag:blogger.com,1999:blog-7977273082643379810.post-82616673541351630192014-01-09T12:23:00.003-08:002014-03-06T11:35:16.249-08:00Mind is a Buddha, KnowerI spent the past few days translating a remarkable speech by a highly revered Buddhist monk in Thailand who passed away 30 years ago. I have his 3 recorded talks, in not so good sound quality. Luckily I found versions of Thai transcripts for one of his talks, and I decided to translate it into English sentence by sentence. I then rechecked the script and my translation against his recorded voice once more.<br />
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The title of his talk in Thai was : จิตคือพุทธะ พระธรรมเทศนาโดย พระราชวุฒาจารย์ หรือ หลวงปู่ ดูลย์ อตุโล<br />
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It should be useful for anyone interested in Buddhism.<br />
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<span class="Apple-style-span" style="color: #cc0000;"><b>UPDATED !</b></span><br />
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PDF document of v. 1.2 is available from a server in Thailand <a href="http://cdn.gotoknow.org/assets/media/files/001/001/864/original_translation_LP_Dule_One_Mind_v1.2.pdf?1394132429">here</a>.<br />
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Version 1.2 of the revised English translation is also posted below.<br />
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May Buddha's Dhamma be with you.<br />
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<b>Mind is a Buddha, the Knower</b></div>
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<b>จิตคือพุทธะ</b></div>
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<span style="color: black;">พระธรรมเทศนาโดย</span><span style="color: black; font: 18.0px Times;"> </span>พระราชวุฒาจารย์<span style="font: 18.0px Times;"> </span><span style="color: black;">หรือ</span><span style="color: black; font: 18.0px Times;"> </span>หลวงปู่<span style="font: 18.0px Times;"> </span>ดูลย์<span style="font: 18.0px Times;"> </span>อตุโล</div>
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A discourse by the <span style="color: #800404;">Venerable Phra Rajvuddhajarn</span>, known as Luangpoo Dulya (pronounced 'Dune') Atulo Bhikku * (1887-1983, B.E. 2430-2526)</div>
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* He was a highly revered senior Buddhist monk in Surin province, of northeastern Thailand, who passed away at age 96 after serving his life as a Buddhist monk for 74 years. He was also a student monk of Luang Poo Mun.</div>
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Earlier version of this translation was based on a Thai transcription of this recorded talk but I have verified and corrected after listening carefully to his recorded voice twice.</div>
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My own comments are added in parentheses using green fonts to clarify meanings and give further explanations according to my interpretation, based on Buddhist Metaphysics.</div>
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Translated into English by Burachai Sonthayanon, Ph.D. <span style="color: #1e39f6;">Version 1.2, March 7, 2014</span></div>
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แปลและอธิบายเพิ่มเติมเป็นภาษาอังกฤษโดย<span style="font: 12.0px Times;"> </span>บุรชัย<span style="font: 12.0px Times;"> </span>สนธยานนท์</div>
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All the (<span style="color: #008022;">past</span>) Buddhas and entire animals of the World are nothing except for being a mind. Other than One Mind, there is nothing established. One Mind, which has no beginning, is a thing that was not born, and can not be destroyed at all.</div>
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It is not an entity that has a green or yellow color, neither has its physical form (<span style="color: #008022;">Pali</span> <span style="color: #008022;">= rūpā</span>), nor appearance.</div>
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It is not included among numerous things that existed, or not existed. (<span style="color: #008022;">It</span>) can not be judged as new or old. It is not a long entity, short entity, big entity, small entity. All of this, because it is beyond limit, beyond measurement, above naming, above leaving of any traces, and even beyond all comparisons to others.</div>
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The One Mind is the thing we really see in front of our eyes, but try using reason with it to (<span style="color: #008022;">understand</span>) what it is, for example, we will drop into fault at once. This thing is like an empty entity, which is without margin in every side, that can neither be probed nor measured.</div>
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Only this One Mind is the Knower (<span style="color: #008022;">i.e. the Omniscience, the Buddha</span>). There is no distinction between the Knower and (<span style="color: #008022;">all</span>) creatures of the World, just only for the World's creatures are attracted (<span style="color: #008022;">and bound</span>) to physical entities. And because of that, they (<span style="color: #008022;">Bodhisatvas aspiring to be future Buddhas while still developing their mind</span>) thus seek (<span style="color: #008022;">path</span>) for Buddhahood externally (<span style="color: #008022;">with physical entities</span>). Such seeks by each of those living creatures made one missed the Buddha's status. Doing such thing was equivalent to using a thing that is (<span style="color: #008022;">already</span>) the Knower to search for the Knower, and to use a mind to grab a mind. Although each of them might try one's best for a full eon, he would not be able to arrive at Buddhahood at all.</div>
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He did not know that, if only he would stop ideas that modified (<span style="color: #008022;">the mind</span>), and run out of agitations due to seeking, then Buddha(<span style="color: #008022;">hood</span>) would appear in front of him. Because this mind is the Knower itself. The Knower is all living creatures. When this thing appeared at (<span style="color: #008022;">the mind of</span>) a mundane (<span style="color: #008022;">unawakened / un-enlightened</span>) animal, it was not insignificant thing. When appeared at (<span style="color: #008022;">the minds of</span>) all the (<span style="color: #008022;">past</span>) Buddhas, (<span style="color: #008022;">however</span>), it was not (<span style="color: #008022;">seen as a</span>) magnificent thing either.</div>
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For the practice of 6 Paramita (<span style="color: #008022;">means to accumulate merits</span>), in one case, or to practice other similar (<span style="color: #008022;">self-imposed</span>) numerous duties, in another case, or to gain innumerable merits as many as grains of sands in the Ganges river, on the other case, all these, please do think (<span style="color: #008022;">carefully</span>). If we are already perfect by the fundamental truth in every case, that is One Mind, or is already the One with all the Buddhas, (<span style="color: #008022;">then</span>) we should not try to add anything extra to the thing that is already perfect by practicing various rituals that are meaningless. Isn't that right? Whenever there is an opportunity to do (<span style="color: #008022;">some merit</span>), just do it, and when the chance had passed, (<span style="color: #008022;">one</span>) had better just stay (<span style="color: #008022;">mentally</span>) calm.</div>
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If we have not decisively realized that a mind is the Knower, in one case, and then we seize firmly toward various physical objects, in another case, (<span style="color: #008022;">or</span>) toward various routine practices, in another case, or toward various beneficial actions, in another case, our concepts are still erroneous, not in line with the (<span style="color: #008022;">right</span>) path (<span style="color: #008022;">to</span>) over there (<span style="color: #008022;">of the Buddha</span>).</div>
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Only this One Mind is the Knower (<span style="color: #008022;">i.e. the</span> <span style="color: #008022;">Buddha</span>). No other Knower (<span style="color: #008022;">existed</span>) anywhere else. No other minds (existed) anywhere else. It is so brightly clear and without any imperfection, just like emptiness, that is, it has no shape and no phenomenon of any type at all. To use a mind to imagine and dream (<span style="color: #008022;">of it</span>) in various ways is equivalent to our leaving out the essential content, and tie oneself to physical entities (<span style="color: #008022;">instead</span>), which is analogous to a (<span style="color: #008022;">fruit's</span>) skin. The Knower which is eternally present, is not the Knower of grabbing.</div>
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Practicing the 6 Paramita, and practicing other similar innumerable routines with an intention to become a Buddha (<span style="color: #008022;">in the future</span>), is (just) a kind of step-by-step exertions. But the Knower that is eternally present as mentioned, is not the Knower (status) that can be reached by such step-wise practices. It is just only the matter of 'awake' or 'open the eyes' for the One Mind. There is nothing to be reached. This (<span style="color: #008022;">One Mind</span>) is the genuine Knower (<span style="color: #008022;">= Buddha</span>). Knower and animal of the World is a mind, just this One Mind, nothing else beyond this any more.</div>
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A mind is like an empty space, whose inside has no confusion and no bad things, as we can see (<span style="color: #008022;">as an example</span>) when the sun moves in space, shining its light to all 4 corners of the earth. Because when the sun rises, it thus gives luminosity to entire terrains. (<span style="color: #008022;">For</span>) the true emptiness, it is not brighten, and when the sun sets, emptiness is not darken either. The phenomenon of brightness and darkness always alternate each other, yet the nature of emptiness is still unchanged. Mind of the Knower, and of all World's creatures are like that.</div>
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If we look upon the Knower as the one who expressed as appearance of the pure, bright entity, and the omniscience, on one hand, or to look (<span style="color: #008022;">the other way</span>) to all of the world's animals, who expressed the appearance of fool, dullness, and have unconscious character, on the other hand, this (<span style="color: #008022;">latter</span>) considerations which is a result from our tight holding onto physical objects, will prevent us from the ultimate knowledge. Although we may have practiced (<span style="color: #008022;">to improve one's mind</span>) for countless eons (<span style="color: #008022;">of his reincarnated lives</span>), as (<span style="color: #008022;">many</span>) grains of sands in the Ganges river. (<span style="color: #008022;">Yet</span>) There is the only One Mind, no other thing, (<span style="color: #008022;">not</span>) even a single particle, that (<span style="color: #008022;">one</span>) can rely upon (<span style="color: #008022;">as the savior</span>), because the mind itself is the Knower (<span style="color: #008022;">=</span> <span style="color: #008022;">the omniscience</span>).</div>
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When we were just students (<span style="color: #008022;">learning</span>) about the story of that 'path' (<span style="color: #008022;">the Buddha's path to Enlightenment</span>), not yet open the eyes to thing that is the essence, that is this mind, we would (<span style="color: #008022;">unknowingly</span>) cover that mind (<span style="color: #008022;">from seeing the truth</span>) with our own thought additives. We would seek to find the Knower outside of our own body. We would still hold tight onto all physical entities, to various practices of merit-intoxication and other such things. All these (<span style="color: #008022;">attachments</span>) are dangerous, not the way to the utmost knowledge at all.</div>
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The substance of this highest thing, internally, is thus similar to that of a wood log or a stone, that is intrinsically lack of movement, and externally is thus similar to voidness, which means lack of (<span style="color: #008022;">limiting</span>) boundary or any obstruction. This thing is neither abstract nor physical. It has no specific location, has no shape, and can not disappear at all.</div>
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This (<span style="color: #008022;">One</span>) Mind is not the mind that thinks and dream up. It is the thing that stays separately, completely without involvement with physical entities. Therefore, (<span style="color: #008022;">the mind of</span>) all the Buddhas and the world's creatures are like that. If (<span style="color: #008022;">only</span>) each of us can strip oneself from the thinking ingredients, each of us will meet every success.</div>
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The true dhamma entity is the mind. Other than that, they are no (<span style="color: #008022;">other ultimate</span>) dhamma principle. The mind is the dhamma principle. Other than that, they are not the mind. But that (<span style="color: #008022;">One</span>) Mind, by itself is not (<span style="color: #008022;">a</span>) mind, although it is not (<span style="color: #008022;">a</span>) 'not-mind'. Saying that the mind is not a mind, this thus means something that truly existed. This thing is beyond verbal explanation. Let's stop thinking and explanation altogether, after which, we may then say that, verbal channel has been severed, (descriptive) behavior of the mind is totally withdrawn (<span style="color: #008022;">= ignored</span>).</div>
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This mind is the pure Origin of Knower, that is already existed inside everyone. Any animals that have feelings, thinkings, can wiggle, on one hand, and all the (<span style="color: #008022;">past</span>) Buddhas, together with Bodhisattvas on the other hand, are not different at all. Any difference only arose from our misconceptions, thus leading us to various (<span style="color: #008022;">wholesome and unwholesome</span>) actions (<span style="color: #008022;">Karma creations</span>) of all sorts, unstoppably.</div>
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The nature of our original Knower-being, by the ultimate truth, is the thing that has no meaning with regard to selfness in even a single 'atom'. That thing is the emptiness, as the thing that exists everywhere, (<span style="color: #008022;">is</span>) serene, and there is nothing to taint it. It is the peacefulness, which is bright and enigmatic, and that is all. (<span style="color: #008022;">= Nirvana / Nibbana</span>)</div>
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Do come toward this thing with deep appreciation, by opening the (<span style="color: #008022;">inner</span>) eyes to this thing by ourselves. This thing, (<span style="color: #008022;">existed</span>) in front of our faces, is that thing, in its fullest capacity, (<span style="color: #008022;">in its</span>) entirety, and (<span style="color: #008022;">is</span>) perfect to the extreme. There is nothing beyond this any more.</div>
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The mind is the Knower (<span style="color: #008022;">Omniscience</span>), the highest, it thus comprises of everything with itself altogether. Ranking from the Buddhas who were enlightened (<span style="color: #008022;">in the past</span>) as the upper extreme, down to the humblest types of animals, (<span style="color: #008022;">such as</span>) the reptiles that move by their chests and insects as the lowest extreme, these things, everything thus has (<span style="color: #008022;">its</span>) part which is the Knower-being on equal term. And everything has the same essence as the One Mind. So all animals, entirely, are the things having the same essence as the Knower, all the time.</div>
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If we just can make comprehension inside our mind successfully, and discover the true nature of ourselves, only with this understanding, it would be certain that there is nothing (<span style="color: #008022;">external</span>) that is a necessity to search for at all.</div>
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Our mind, if we truly make the tranquility to stay, breaking off from (<span style="color: #008022;">any</span>) thinking that is a movement of the mind even to the least, upon having truly accomplished that, (<span style="color: #008022;">then</span>) its true identity will reveal as emptiness. And we would find that it is the entity without physical form. It does not occupy any space, even a tiny spot. It does not fall into conventional naming (<span style="color: #008022;">categories</span>) as either existence or non-existence in any way, because this thing can not be felt by the (<span style="color: #008022;">5</span>) senses (<span style="color: #008022;">āyatana</span>). Because the mind, which is the true nature of human beings, is the 'uterus' or the origin, which was not built by anyone, and can not be destroyed.</div>
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In reactionary responses to various environments, it changes its form into various phenomena. For convenience in the talk, we (<span style="color: #008022;">often</span>) mentioned of the mind as the entity of intelligence. But whenever it does not respond to environment, that is not the intelligence to think, or to create anythings, it can not be said of, by (<span style="color: #008022;">vocabulary</span>) convention, as either existence or non-existence.</div>
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Moreover, even while it is serving a duty to construct things up, in the capacity to response to the rule of mutual cause and effect, it is still the thing which can not be sensed by the perception channels of eyes, ears, nose, tongue, body, and mind, persistently.</div>
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Had we known of this fact, (<span style="color: #008022;">and if</span>) we make perfect calmness in the status of having nothing (<span style="color: #008022;">to perceive</span>) during that time, we are already walking along the true path of the (past) Buddhas. Therefore we should develop the mind to stop (thinking and) stay on top of the complete nothingness.</div>
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The five fundamental entities (<span style="color: #008022;">senses</span>) that constitute as viññāṇa (<span style="color: #008022;">consciousness</span>), (each of) it is an empty entity. Each of the 4 fundamental elements of physical body (<span style="color: #008022;">paṭhavī, tejo, vāyo, āpo = hard material, energy, pressure/tension, bonding/fluidity</span>) is not the thing that composed as 'our' body. The true mind, has no shape, and has no arriving manner, no departing manner. Our original nature is the thing, which has no starting at birth, and no terminating at death, but is the single thing throughout, and lack of any movement in its truly all deepest part.</div>
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Our minds, and the various environments which surround us, are the same thing. If we can truly understand this (<span style="color: #008022;">concept</span>), we will arrive at the true enlightenment in just a blink at that moment. We will no longer need to be involved (<span style="color: #008022;">reincarnated</span>) in the 3 Realms (<span style="color: #008022;">of existence</span>) any more. We will be above the World (<span style="color: #008022;">i.e. supra-mundane, transcendental</span>), will have no inclination for a rebirth even in a tiny bit. We will only be just ourselves, devoid of ideas to taint the mind at all, and become One with that highest thing. Then we will arrive at the status of having nothing to taint us any more. Therefore, this is the dhamma entity which is the fundamental principle herein.</div>
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Samma-sambodhi (<span style="color: #008022;">Rightly self-awakening to be the self-taught Buddha</span>) is the name of enlightenment to 'see' clearly that there is no such dhamma (<span style="color: #008022;">i.e. mental components</span>) that is not void. If we understand this statement of truth, how would all deceitful things be useful to us (<span style="color: #008022;">any longer</span>)?</div>
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Wisdom (<span style="color: #008022;">Sanskrit:Prajñā, Pali: Pañña</span>) is the enlightenment (<span style="color: #008022;">Thai word: 'clearly knowing'</span>). 'Clearly knowing' is the original mind which lacks physical form, if we can make (<span style="color: #008022;">ourselves</span>) understood. The actor and acted-upon are the mind and the object, (<span style="color: #008022;">respectively</span>), (<span style="color: #008022;">they</span>) are the same thing, will lead (<span style="color: #008022;">us</span>) toward understanding that is deep and (<span style="color: #008022;">yet</span>) enigmatic beyond speech. And by this understanding, we will have opened the 'eyes' to the genuine truth by ourselves.</div>
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The genuine truth of ours, it was not even lost from us while we were still misled by avijjā (<span style="color: #008022;">ignorance, unknowing</span>), and (<span style="color: #008022;">we</span>) don't get it back whenever we are enlightened. It is the nature of '<i>bhutathata</i>' (<span style="color: #008022;">a Pali term, perhaps meaning the super being</span>). In this nature, there is no ignorance, (<span style="color: #008022;">and</span>) no correct-view (<span style="color: #008022;">sammādiṭṭhi</span>). It is full in the emptiness, and is the true essence of the One Mind. When it is such that, how would any mental objects that the mind created, both physical and abstract sides, can be things that reside outside of that emptiness?</div>
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By fundamental principles, the emptiness is the thing that is devoid of various dimensions of space occupation, that is lack of mental defilements, lack of mental action (<span style="color: #008022;">intention</span>), lack of ignorance, and lack of right-view. We must make (<span style="color: #008022;">our</span>) understanding clear that, in reality, there is nothing. There is no common (<span style="color: #008022;">unenlightened</span>) man, no Knower, because in this emptiness, nothing was filled in, even a tiniest hair that might be viewable by dimensional (<span style="color: #008022;">size</span>), or by (physical) law of space occupation at all. It does not depend on anything, and is not attached to anything. It is an untarnished beauty, as the thing that existed by itself, and is the highest thing that was not built by anything. It is (<span style="color: #008022;">analogous to</span>) diamond and gems that is above all valuation, indeed.</div>
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We must separate the physical body using vijjā (<span style="color: #008022;">knowing</span>) of mind under the right path. The cause (<span style="color: #008022;">i.e. greed, desire</span>) must be discarded, the effect must be discarded, (<span style="color: #008022;">then</span>) a debt is thus gone, beyond the cause to reborn. Living and non-living creatures in the Universe, so innumerable, (yet) in all existed as (<span style="color: #008022;">either</span>) physical (<span style="color: #008022;">Form, Pali = rūpā</span>) or abstract (<span style="color: #008022;">Name, = mind</span>) entities (<span style="color: #008022;">or composite of both Form and Name</span>). The original Name (<span style="color: #008022;">mind</span>) and the voidness of the Universe were up in pair, causing the (formation of) avijjā (<span style="color: #008022;">unknowing</span>), resulting in the formative cause. Anywhere, if there was the Name, that place must have Form. When physical and mind entities combined, causing reactions, for changes continuously, then 'perceived time' arose. This means physical entities were attracted to one another, causing movements (<span style="color: #008022;">of particles</span>), and auto-spinning from causes. Movable physical entities must (<span style="color: #008022;">always</span>) have Name, (<span style="color: #008022;">and since</span>) space existed in between physical entities, thus physical entities could move.</div>
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With the status of dhamma existed as described, all objects, (<span style="color: #008022;">whether</span>) living matter or non-living thus must change, manifesting the 3 characters (<span style="color: #008022;">ti-lakkhaṇa: suffering, impermanence, non-self</span>), born, terminated, continually every moment of the mind, non-stop, unable to stay steadily as the present all the time.</div>
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Mental perception (<span style="color: #008022;">cittā-viññāṇa</span>) also arose from 'Form and Name' (<span style="color: #008022;">physical and mind composite, from Pali: nāma-rūpa</span>) of the Universe . Because it is a tricky illusion then people mistook changes of 'Form and Name' which does not have life as 'Form and Name' that has life. (<span style="color: #008022;">Then</span>) from the 'Form and Name' that has life (<span style="color: #008022;">people mistook further</span>) into the 'Form and Name' that has consciousness. And (<span style="color: #008022;">each stream of</span>) consciousness changed separately from others, leaving just the empty Name that is void of physical. This is the apex of the misleading trick of 'Form and Name'.</div>
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Original rise of 'Form and Name' of the Universe, caused formation of 'Form and Name' (<span style="color: #008022;">and formation of</span>) various Realms, including uncountable number of stars (<span style="color: #008022;">and planets</span>) because there is no end. Various 'Form and Name' caused the rise of plant's 'Form and Name'. Plants' 'Form and Name' caused the rise of movable animals' 'Form and Name', thus (<span style="color: #008022;">they are</span>) called living things.</div>
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In fact, whether a 'Form and Name' would have life or not, it can move around (<span style="color: #008022;">nevertheless</span>), because the existence of Form and Name are cause and effect, forming reactions in themselves, to move forever and to change. Because (<span style="color: #008022;">we</span>) can't see with (<span style="color: #008022;">bare</span>) physical eyes, they are thus called non-living things.</div>
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When plants' 'Form and Name' evolved to form animals' 'Form and Name', as the origin of animals' lives, and caused the rise of mental perceptions (<span style="color: #008022;">spirits</span>), exertion of movements are causes of karma (<span style="color: #008022;">intentional actions, Pali: kamma</span>).</div>
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Animals in their first life (<span style="color: #008022;">incarnation</span>) just did only evil deeds. Animals ate animals, with anger, greed, ignorance, due to external factors that impacted (<span style="color: #008022;">their senses</span>). Karma that the animals showed are of 5 categories (<span style="color: #008022;">based on sensing channels</span>), eyes, ears, nose, tongue, body, which were impacted with images, sounds, smells, tastes, touches, (<span style="color: #008022;">altogether</span>) 5 types of senses. Then (<span style="color: #008022;">the impacts</span>) were placed, recorded, imprinted to the atomic form, which is of a 'delicate form', hidden in the emptiness, invisible to our eyes, completely hidden in the intervening void been eyes, ears, nose, tongue, and body.</div>
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When an animal of the first life died, only bad actions were the cause for its reincarnation, for the animal to repay debt of evil deed that had been done. But after animals were reborn, they did not agree to repay (<span style="color: #008022;">the</span> <span style="color: #008022;">old</span>) debt, but increased the debt (<span style="color: #008022;">even</span> <span style="color: #008022;">further</span>), causing multiplications until their present lives.</div>
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Thus, with the power of evil deeds which animals have attached to the 'delicate form' of the 5 aggregates, of all males and females, each the 'delicate form' of the 5 aggregates then twirled and together forming a spherical atom, a form made sustainable by spinning around itself, non-stop. This served as a 'cave' for the mind to reside inside, called 'viññāṇa form'. Or it might be called a 'generated image', because it was emerged from the empty Name, the intervening space between crude physical form itself, which is the 'delicate form' hidden in the emptiness. Viññāṇa form thus has a more prolonged life than the crude physical form, having bad karma to support its rotation to sustain the form. None of any divine power can kill it, except Nibbāna (<span style="color: #008022;">Nirvana</span>) only.</div>
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On the manifestation of the animals' Karma (<span style="color: #008022;">intention</span>) which are imprinted in the 'delicate form', (<span style="color: #008022;">with</span>) eyes, ears, nose, tongue, body, as the 5 senses combined, was called cittā (<span style="color: #008022;">mind</span>), thus there existed a 'workplace' attached to the 5 channels of perception, included as the working place for the central mind, which is also connecting to the eyes, ears, nose, tongue, external body, that are the connecting media of the mind. So 'cittā' (<span style="color: #008022;">mind</span>) and 'viññāṇa' (<span style="color: #008022;">consciousness</span>) are not the same. Cittā is the one who knows, but the viññāṇa is just a cave for the mind to reside, and to be a vehicle for the mind to be born (<span style="color: #008022;">in a Realm</span>), or to take it anywhere, as life, as exalted form, as delicate form that emerged from the crude form, (<span style="color: #008022;">starting to</span>) have male and female forms, forms of eyes, ears, nose, tongue, body in the consciousness, to be a cause for continuation of rebirths.</div>
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When a living thing died, the life (<span style="color: #008022;">and</span>) crude body of that incarnation ended according to (<span style="color: #008022;">limited</span>) life-span of the crude body in a particular Realm. But (<span style="color: #008022;">for</span>) the true 'life', in ultimately minuscule particulate ('<span style="color: #008022;">atomic'</span>) form, viññāṇa (<span style="color: #008022;">consciousness</span>) will not die nor degrade as consequence to the (deceased) body, (but) would be reborn in various Realms, according to causes. It is a cyclic (<span style="color: #008022;">phenomenon</span>), (<span style="color: #008022;">which is</span>) circulating, changing. By the true life, in emerged form, or consciousness, which is rotating, this is the cause for the mind to rise and terminate, awaiting for external events to impinge upon eyes, ears, nose, tongue, body, and mind, and the mind would change to suit the causal factor which effected it. Good or evil, all accumulated as causes for rebirths, terminations, and to taint the mind continuously, until bad Karma (intentions) which are the causes run out, the emerged form of life, or viññāṇa, will stop circulating. The delicate form, (<span style="color: #008022;">or</span>) spiritual form which was formed by bad Karma, continued since the first life, would then disintegrate from each other, unable to hold on together. It is scattered. But good actions, the entity that attached to the viññāṇa, is thus scattered with the atomic form. Only voidness that (<span style="color: #008022;">originally</span>) served as intervening spaces among atoms remained. Therefore, by do not having atomic form (<span style="color: #008022;">any longer</span>), the emptiness is thus pure and bright, combining to the emptiness, pureness, and brightness of the original Universe, united as One, is called Nibbāna (<span style="color: #008022;">Pali term,</span> <span style="color: #008022;">Sanskrit uses Nirvana</span>).</div>
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When the samma-sambudho (<span style="color: #008022;">Gautama Buddha</span>) made Buddhism into life, built into life as complete as he wished, he then left that vibhavataṇhā (<span style="color: #008022;">small desires for abstract entities</span>), to enter Nirvana for the final time in his life, which means (<span style="color: #008022;">he</span>) was one without any desire (<span style="color: #008022;">taṇhā</span>), was one who extinguished all (<span style="color: #008022;">mental defilements</span>) around, by the characteristic of his anupādhisesa Nibbāna (<span style="color: #008022;">entering Nirvana without further attachment to the khandas</span>). First, he meditated (<span style="color: #008022;">from form-based meditation rūpajhānas, then into abstract-based meditation, arūpajhānas, then delved</span>) deeper into the saññā-vedayita-nirodha (<span style="color: #008022;">Buddhists' ninth jhāna, deeper than the Brahmin's deepest jhāna, the nevasaññānāsaññāyatana</span>). This means he went on to extinguish (<span style="color: #008022;">all ties</span>) deeper beyond arūpajhānas.</div>
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At first moment, he did not extinguish various khandhas at once, (<span style="color: #008022;">he</span>) entered just to sustain a process of entering Nibbāna, or nirodha (<span style="color: #008022;">extinguishment of sufferings</span>), for the last time of his life, simply speaking, (<span style="color: #008022;">he</span>) was to enter the thing (<span style="color: #008022;">path</span>) that he had arduously paved as the example for others, just for his last time. It may be said that because of his dedication (<span style="color: #008022;">to teach mankind</span>), he lived with particles of suffering, the particles which were too delicate for unenlightened men's rough minds to sense (<span style="color: #008022;">and recognize</span>) it as suffering.</div>
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And the process of making one's mind to reach saññā-vedayita-nirodha, here is the process that only the ultimate samma-sambudho, the top of the religious teacher of the World had found, and dispersed (<span style="color: #008022;">the knowledge</span>) to (<span style="color: #008022;">trainable</span>) beings of the World to follow the practice. When he had sustained this deepest jhāna, then he (<span style="color: #008022;">gradually</span>) step back to the first jhāna, and he lastly decided to extinguish all the khandha, one by one. Viññāṇa khandha in the life and body had been extinguished in the first jhāna, because the saṅkhāra khandha and saṅkhāra dhamma must be put out first, then viññāṇa khandha could be extinguished. So there is nothing left for the rough viññāṇa khandha, then he started to extinguished sankhara khandha or inner saṅkhāra dhamma, that would cause formation of vibhavataṇhā (<span style="color: #008022;">desire for abstract entities</span>) in the first place, then he moved to the second jhāna, then he extinguished the saññā khandha and moved to the third jhāna. When he extinguished the saṅkhāra khandha or saṅkhāra dhamma of the innermost layer, then moved to the fourth jhāna, just only the vedanā khandha (<span style="color: #008022;">of feeling neutral</span>) remained as the last khandha for (<span style="color: #008022;">his</span>) life. That is the characteristic of the last level toward the total extinguishment with nothing (<span style="color: #008022;">mentally</span>) remained.</div>
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When he had extinguished saṅkhāra khandha, or the last major saṅkhāra dhamma in existence in total, then (<span style="color: #008022;">he</span>) extinguished vedana khandha, that is (<span style="color: #008022;">called</span>) a cittā khandha or nāma-khandha that has the inner mind, or bhavangkha cittā (<span style="color: #008022;">baseline stream of mind spheres</span>), the he exited the fourth jhāna while extinguishing the cittā khandha (<span style="color: #008022;">mind container</span>) or his last mental component at that step.</div>
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Here, the Buddha entered Nibbāna at that point. That was he who extinguished vedanā khandha while in the awaken status, or in the mind stream of human norm, full of recollection (<span style="color: #008022;">Pali: sati</span>) and consciousness, not under influence of other things. It was an intentional status, not controlled by any (<span style="color: #008022;">other</span>) status which would camouflage or mislead him in any way. It was his perfect condition.</div>
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When the last genuine vedanā khandha was extinguished completely, thus (<span style="color: #008022;">he</span>) became perfect, (<span style="color: #008022;">having</span>) eliminated all the saṅkhāra dhamma, and eliminated any germinating mental seed of any type in him. Nothing was left. Leaving just only the physical form which certainly would not have life. Because the physical body (<span style="color: #008022;">alone</span>) is not life. If the mind was eliminated, the body would be just a slab, only a piece of object.</div>
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That was the sequence of the meditation steps that Anurudha Thera Bhikkhu (<span style="color: #008022;">a</span> <span style="color: #008022;">senior monk and Arahant who excelled at clairvoyance</span>) described (to other monks surrounding the deathbed of the Buddha) when he monitored the (<span style="color: #008022;">progress of</span>) Buddha's entering parinibbāna. It (<span style="color: #008022;">the process</span>) was genuinely extinguishment (<span style="color: #008022;">of all mental defilements</span>), direct extinguishment, by the Buddha doing on his own.</div>
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All teaching of all the Buddhas in this epoch are (<span style="color: #008022;">aimed at</span>) cultivation of Buddha's (<span style="color: #008022;">quality of</span>) mind to blossom (<span style="color: #008022;">in us and</span>) for us to see (<span style="color: #008022;">by ourselves</span>). We just (need to) make it (<span style="color: #008022;">the mind</span>) absent from thinking, which (<span style="color: #008022;">otherwise</span>) would tarnish it. All those (<span style="color: #008022;">thinking</span>) would lead to (<span style="color: #008022;">countless cycles of</span>) rebirth and death, forever, and only lead to suffering in the minds of the World's creatures, and of other world's. We then have neither necessity to have any practical method for enlightenment nor find all the ways to get out (<span style="color: #008022;">of these cycles</span>) at all.</div>
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All teaching of the Buddha has an aim of this single issue, that is to take us away from the Realms of thinking. Now if we (<span style="color: #008022;">could</span>) squeeze the idea, or to stop our idea successfully, for what use (<span style="color: #008022;">else</span>) would all dhamma of the Buddha had taught (<span style="color: #008022;">and</span>) left (<span style="color: #008022;">for mankind</span>) be? Nothing can tarnish the mind to obey the power of lust and other defilements any further. (<span style="color: #008022;">The mind then</span>) would be the mind free from spices and all thinking. That is the dhamma, or 'Buddha', or the original nature in the 'being as it is'. Because for us, if we could make deep understanding, human sayings (<span style="color: #008022;">alone</span>) can not convince or reveal it. The enlightenment means having nothing to be thought of. Ones who have reached it don't talk (<span style="color: #008022;">of it</span>) any more. Don't talk of what they know, because this thing is beyond speakable words.</div>
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Translator's additional notes:</div>
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For biographic information for the speaker of this discourse, see the Thai language wikipedia at <a href="http://th.wikipedia.org/wiki/%E0%B8%9E%E0%B8%A3%E0%B8%B0%E0%B8%A3%E0%B8%B2%E0%B8%8A%E0%B8%A7%E0%B8%B8%E0%B8%92%E0%B8%B2%E0%B8%88%E0%B8%B2%E0%B8%A3%E0%B8%A2%E0%B9%8C_(%E0%B8%94%E0%B8%B9%E0%B8%A5%E0%B8%A2%E0%B9%8C_%E0%B8%AD%E0%B8%95%E0%B8%B8%E0%B9%82%E0%B8%A5)"><span style="color: #ff1212;">http://th.wikipedia.org/wiki/</span><span style="color: #ff1212; font: 12.0px Thonburi;">พระราชวุฒาจารย์</span><span style="color: #ff1212;">_(</span><span style="color: #ff1212; font: 12.0px Thonburi;">ดูลย์</span><span style="color: #ff1212;">_</span><span style="color: #ff1212; font: 12.0px Thonburi;">อตุโล</span><span style="color: #ff1212;">)</span></a></div>
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His Thai word <span style="color: #ff1212; font: 12.0px Thonburi;">พุทธะ</span><span style="font: 12.0px Times;"> </span>, of the same Pali etymological root as the term “Buddha”, is used in its meaning as the Knower. Buddha means “the Knower / the knowledge-one”, and “the awaken-one” (or the conscious one), and “the pleased one”. The translator distinguishes between “the Knower” sense and “the Gautama Buddha” sense.</div>
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His Thai word <span style="color: #ff1212; font: 12.0px Thonburi;">จิตหนึ่ง</span><span style="font: 12.0px Times;"> </span>is translated as 'One Mind' here. At first I was thinking to use another word 'Uni-Mind'.</div>
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Thai language has no plural signifiers for nouns, such as “-s” or “-es” suffixes in English, so using of plural words in some sentences is based on the translator's interpretation of the context. Please notice this !</div>
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Thais normally speak of “or” in some Thai context that, when translated, should be taken as “and” in English. Thus I have substituted it, accordingly.</div>
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The translator has studied Buddhist Metaphysics, the 'Abhidhamma', and tried his best to convey proper meaning to readers who are not familiar with Theravada Buddhism.</div>
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<b>Keywords</b>: sunyata, etc. void, emptiness, nothingness, Nirvana, Nibbana, selfless, non-self, Buddha, Buddhahood, Parinibbana, suññatā, <span style="font: 12.0px Thonburi;">จิตหนึ่ง</span><span style="font: 12.0px Times;"> </span><span style="font: 12.0px Thonburi;">พุทธะ</span><span style="font: 12.0px Times;"> </span><span style="font: 12.0px Thonburi;">ผู้รู้</span><span style="font: 12.0px Times;"> </span><span style="font: 12.0px Thonburi;">พระพุทธเจ้า</span><span style="font: 12.0px Times;"> </span><span style="font: 12.0px Thonburi;">ความดับ</span><span style="font: 12.0px Times;"> </span><span style="font: 12.0px Thonburi;">ความว่าง</span><span style="font: 12.0px Times;"> </span><span style="font: 12.0px Thonburi;">ปรินิพพาน</span><span style="font: 12.0px Times;"> </span><span style="font: 12.0px Thonburi;">สัญญาเวทยิตนิโรธ</span></div>
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<br />Burachai Sonthayanonhttp://www.blogger.com/profile/06815867387329702226noreply@blogger.com1tag:blogger.com,1999:blog-7977273082643379810.post-91559159548483204932013-12-13T04:47:00.001-08:002016-06-27T07:54:24.736-07:00An ebook describing an experience after practicing meditationI have just found a useful Buddhist book that might be of interest for international audience.<br />
<br />
This <a href="http://www.kanlayanatam.com/Mybookneanam/Ultimate_path_english_1-118.pdf">ebook describing an experience after practicing meditation</a> was translated into English from a Thai language public speech given by a Thai Professor of Virology several years ago. I had listened to this recorded talk, and many others, some years back. In this talk, he described his experience few decades ago, after he freshly received his Ph.D. from UK, then went on to become a Buddhist monk in Bangkok for a short period before embarking on his academic career at a Thai university. <br />
In my own interpretation, be warned, I believed that he had passed the first enlightenment during his monkhood. Although he is now retired, he has become a prominent public speaker encouraging people to meditate to purify their minds.<br />
<br />
Update: I believe the original link to the PDF is inaccessible. I thus point to another storage location of the same file (under different filename) at <a href="https://cdn.gotoknow.org/assets/media/files/001/163/590/original_Sanong_Vora-urai_Ultimate_path_english_1-118.pdf?1467038930">GotoKnow</a>.<br />
<br />Burachai Sonthayanonhttp://www.blogger.com/profile/06815867387329702226noreply@blogger.com0tag:blogger.com,1999:blog-7977273082643379810.post-61007915253259147772013-08-28T01:20:00.003-07:002013-08-28T01:20:35.910-07:00The Sutra on a great full moon nightThis Theravada Sutta is among a few of Buddha's preachings after which some monks in the audience became Arahats (or Arahants) after the developed deep understanding and experienced the truths.<br />
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<span style="font-family: Times New Roman, serif;"><span style="font-size: large;"><span lang="en-US"><b>Mahā-Punnama-sutta</b></span></span></span></div>
<div style="margin-bottom: 0in;">
<span style="font-family: UPC-Angsana;"><span style="font-size: large;"><span lang="th-TH"><b>มหาปุณณมสูตร
</b></span></span></span><span style="font-family: Times New Roman, serif;"><span style="font-size: large;"><span lang="en-US"><b>(</b></span></span></span><span style="font-family: UPC-Angsana;"><span style="font-size: large;"><span lang="th-TH"><b>๑๐๙</b></span></span></span><span style="font-family: Times New Roman, serif;"><span style="font-size: large;"><span lang="en-US"><b>)</b></span></span></span></div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: large;"><span lang="en-US"><b>The
Sutra on a great full moon night</b></span></span></span></div>
<div style="margin-bottom: 0in;">
<span style="font-family: UPC-Angsana;"><span lang="th-TH">พระสูตรเรื่องคืนวันเพ็ญอันยิ่งใหญ่</span></span></div>
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<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"><b>K</b><b>eywords:</b>
<span style="font-style: normal;">Visakha, Sāvatthī, Bupparam,
upādāna, upādānakkhandha,</span></span></span></span></div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"><span style="font-style: normal;">khanda,
rupupādānakkhandha, vedanupādānakkhandha, saññupādānakkhandha,
saṅkhārupādānakkhandha, viññāṇupādānakkhandha, rūpa,
vedanā, saññā, saṅkhāra, viññāṇa, </span><span style="font-style: normal;">phassa,
</span><span style="font-style: normal;">n</span><span style="font-style: normal;">ā</span><span style="font-style: normal;">ma-r</span><span style="font-style: normal;">ū</span><span style="font-style: normal;">pa,</span><span style="font-style: normal;">
sakkāyadiṭṭhi, attā, Ariya, Arahat, Ariyasāvaka, sappurisa,
chanda, anusaya, anattatā, kamma, avijjā, dukkha, āsava, ñāṇa,
wisdom, liberation, enlightenment, mind, mahābhūta,
majjhima-nikāya</span></span></span></span></div>
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<span style="font-size: small;"><span lang="th-TH"><span style="font-family: UPC-Angsana;"><b>คำหลัก
</b></span></span></span><span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"><b>(Thai
keywords)</b><b> </b>: </span></span></span><span style="font-size: small;"><span lang="th-TH"><span style="font-family: UPC-Angsana;">นางวิสาขา
สาวัตถี บุพพาราม อุปาทาน
อุปาทานขันธ์ ขันธ์ รูปขันธ์
เวทนาขันธ์ สัญญาขันธ์
สังขารขันธ์ วิญญาณขันธ์
รูป เวทนา สัญญา สังขาร วิญญาณ
ผัสสะ นามรูป สักกายทิฏฐิ
อัตตา อริยะ อรหันต์ อริยสาวก
สัปปุรุษ ฉันทะ อนุสัย อนัตตา
กัมมะ </span></span></span><span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US">(</span></span></span><span style="font-size: small;"><span lang="th-TH"><span style="font-family: UPC-Angsana;">กรรม</span></span></span><span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US">)
</span></span></span><span style="font-size: small;"><span lang="th-TH"><span style="font-family: UPC-Angsana;">อวิชชา
ทุกข์ อาสวะ ญาณ ปัญญา ความหลุดพ้น
การตรัสรู้ จิต มหาภูตรูป
</span><span style="font-family: UPC-Angsana;">พระสูตร สุตตันตปิฎก
มัชฌิมนิกาย อุปริปัณณาสก์
พระอานนท์ พระผู้มีพระภาค</span></span></span></div>
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<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US">Translated
into English from Thai language Suttapiṭaka, vol. 6, by Burachai
Sonthayanon, Ph.D.</span></span></span></div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US">document
version: 1.0 August 28, 2013, B.E. 2556</span></span></span></div>
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<span style="font-family: UPC-Angsana;"><span lang="th-TH">จาก
พระสุตตันตปิฎก ฉบับภาษาไทย
เล่ม ๖ มัชฌิมนิกาย อุปริปัณณาสก์
</span></span>
</div>
<div style="margin-bottom: 0in;">
<span lang="th-TH"><span style="font-family: UPC-Angsana;">แปลเป็นภาษาอังกฤษโดย
บุรชัย สนธยานนท์</span><span style="font-family: UPC-Angsana;">
</span><span style="font-family: UPC-Angsana;">ร่างแปลที่ ๑</span></span></div>
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<span style="font-family: Times New Roman, serif;"><span style="font-size: x-small;"><span lang="en-US">Notice:
This is a first <b>draft translation</b> aiming to facilitate
learning and understanding of practical Buddhism among international
people. <span style="color: magenta;">If you have comment or suggestion </span><span style="color: magenta;">for
improvement / corrections</span><span style="color: magenta;">, please write</span>
to <a href="mailto:burachais@gmail.com">burachais@gmail.com</a></span></span></span></div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: x-small;"><span lang="en-US"> This
documents contains information from 2 stages of translation (i.e.
from Pali to Thai, then from Thai to English) and the second stage
was a contextual translation at times, not always word by word,
therefore, <span style="color: #ff6633;">it is advisable that </span><span style="color: #ff6633;">one
should look at original Pali texts </span><span style="color: #ff6633;">of
the Buddhist Scripture (Tipitaka)</span><span style="color: #ff6633;"> for
exact wording </span><span style="color: #ff6633;">and </span><span style="color: #ff6633;">possible
</span><span style="color: #ff6633;">alternative interpretation</span>. </span></span></span>
</div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: x-small;"><span lang="en-US"> Numbers
inside square brackets in front of many paragraphs indicated the
paragraph numbers in the a respective volume of the Thai Sutta
Tipitaka.</span></span></span></div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: x-small;"><span lang="en-US"> Explanations,
translation of Pali terms, alternative terms, my interpretation and
comments are given in parentheses. Paragraphs in this document are
subdivided and indentation introduced at some places to make it
easier to read and comprehend.</span></span></span></div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> </span></span></span></div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US">Translator's
additional remarks: <span style="color: #ff6633;">This is one of </span><span style="color: #ff6633;">a
few</span><span style="color: #ff6633;"> suttas where the ending </span><span style="color: #ff6633;">mentioned</span><span style="color: #ff6633;">
that </span><span style="color: #ff6633;">60</span><span style="color: #ff6633;">
monks reached Arahat after listening to this preaching from </span><span style="color: #ff6633;">the
</span><span style="color: #ff6633;">Lord Buddha. </span><span style="color: #ff6633;">So
I take it as one of many comprehensive explanations of Buddha's
teaching that could lead some like-minded people to the ultimate
purpose of Buddhism.</span></span></span></span></div>
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<div style="font-weight: normal; margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: medium;"><span lang="en-US">mahapunamasutta
(Sutra number 109)</span></span></span></div>
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<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US">[120]
Thus I (Ananda) have heard:-</span></span></span></div>
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<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US">Once,
while the Blessed One (Buddha) stayed at a 'castle' (pāsāda, built
as a residence for the Buddha called Migāramātupāsāda) donated by
the premier female supporter (upāsikā), Visakha Mikara-Mata
(Viśākhā Migāramāta), at Eastern Monastery (Bupparam Vihara), in
the eastern perimeter of Sāvatthī city (or Sravasti in Sanskrit).
On a waxing full moon night, the 15<sup>th</sup> night was an
Uposatha day (set for monks to review their own adherence to 227
regulations), a monk stood up from his seat, wrapped (his body) with
a lowered civara (dusty cloth) on one side below his (right)
shoulder, he put together his hands (in front of his chest) to pay
respect in the direction where the Blessed One was sitting and asked
as followed, “My venerable Lord, may I beg a chance to ask you some
minor questions. May you graciously open an opportunity to elucidate
questions which I have?</span></span></span></div>
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<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US">The
Blessed One said, “Well, Bhikku (monk). If that is so, sit down on
your seat. Whatever questions you wish to ask, do ask.”</span></span></span></div>
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<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US">[121] At
that time, the monk (then) sat down on his seat, asked the Buddha as
such, “Venerable Lord, does the aggregate of clinging
(upādānakkhandha, clinging to khanda), comprise of clinging to
corporeality (rupupādānakkhandha), clinging to feeling
(vedanupādānakkhandha), clinging to perception
(saññupādānakkhandha), clinging to mental formation
(saṅkhārupādānakkhandha), clinging to consciousness
(viññāṇupādānakkhandha)? Are there only 5 components ?”</span></span></span></div>
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</div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> Buddha
said, “Well, Bhikkhu, (you are right) upādānakkhandha has only 5
components, i.e. clinging to corporeality (rupupādānakkhandha),
clinging to sensational feeling (vedanupādānakkhandha), clinging to
perception (saññupādānakkhandha), clinging to mental formation
(saṅkhārupādānakkhandha), clinging to consciousness
(viññāṇupādānakkhandha).”</span></span></span></div>
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</div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> The
monk was pleased with the Buddha's reply words, he said “That (I)
was right, my Lord.” Then he asked a further question to the
Buddha, “Venerable Lord, what serves as basis for the aggregate of
clinging (upādānakkhandha)?”</span></span></span></div>
<div style="margin-bottom: 0in;">
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</div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> The
Buddha said, “Well, Bhikkhu. The 5 (components of) upādānakkhandha
(each) has desire (will / zeal, chanda) as the basis.</span></span></span></div>
<div style="margin-bottom: 0in;">
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</div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> The
Bhikkhu asked, “Venerable Lord, is upādāna and the 5
upādānakkhandha same or different (entity)?</span></span></span></div>
<div style="margin-bottom: 0in;">
<br />
</div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> The
Buddha said, “Well, Bhikkhu. The upādāna (clinging, holding) and
the 5 upādānakkhandha (aggregate of clinging) are neither the same
nor different. Look, Bhikkhu, satisfactory craving in the 5
upādānakkhandha are the holding (i.e. upādāna) (part) of
upādānakkhandha.”</span></span></span></div>
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</div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US">[122]
The Bhikkhu asked, “Venerable Lord, are there differences among
satisfactory craving of the 5 (components of) upādānakkhandha?”</span></span></span></div>
<div style="margin-bottom: 0in;">
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</div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> The
Buddha replied, “There are (differences). Well, Bhikkhu, some
people in this World have these wishes, 'I wish that in the future I
will have this desirable physical appearance, (I wish) this (kind of)
feeling, (I wish) this (kind of) perception, (I wish) this (kind of)
mental formations, (I wish) this (kind of) consciousness. These are
examples of differences among satisfactory cravings of the 5
upādānakkhandha.</span></span></span></div>
<div style="margin-bottom: 0in;">
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</div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US">[123]
The Bhikkhu asked, “Venerable Lord, in how many ways that the
various components of the aggregate (khanda) can be called khanda?</span></span></span></div>
<div style="margin-bottom: 0in;">
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</div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> The
Buddha explained, “Well, Bhikkhu. Any physical image, either of the
past or of the future or of the present, either internally or
externally, either rough or delicate, either bad or fine, either far
or near, this is rūpa-khanda. </span></span></span>
</div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> Any
feeling (or) sensation (happy, unhappy, neutral), either of the past
or of the future or of the present, either internally or externally,
either rough or delicate, either bad or fine, either far or near,
this is vedanā-khanda. </span></span></span>
</div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> Any
perception (recognition of sensed objects), either of the past or of
the future or of the present, either internally or externally, either
rough or delicate, either bad or fine, either far or near, this is
saññā-khanda. </span></span></span>
</div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> Any
mental formations, either of the past or of the future or of the
present, either internally or externally, either rough or delicate,
either bad or fine, either far or near, this is saṅkhāra-khanda. </span></span></span>
</div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> Any
consciousness (from any of the 6 channels, i.e. eyes, ears, nose,
tongue, body, mind), either of the past or of the future or of the
present, either internally or externally, either rough or delicate,
either bad or fine, either far or near, this is viññāṇa-khanda. </span></span></span>
</div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> Well,
Bhikhhu, various khandas can be called khanda because of these
(circumstances).</span></span></span></div>
<div style="margin-bottom: 0in;">
<br />
</div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US">[124]
The Bhikkhu asked, “Venerable Lord, what is the cause or the
factor which give rise to the so called rūpa-khanda? What is the
cause or the factor which give rise to the so called vedanā-khanda?
What is the cause or the factor which give rise to the so called
saññā-khanda? What is the cause or the factor which give rise to
the so called saṅkhāra-khanda? What is the cause or the factor
which give rise to the so called viññāṇa-khanda?</span></span></span></div>
<div style="margin-bottom: 0in;">
<br />
</div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> The
Buddha explained, “Well, Bhikkhu, the 4 Mahābhūta elements (the 4
primary elements*, see explanatory note below) is the cause for the
conventional naming of rūpa-khanda (physical component, corporeality
aggregate).</span></span></span></div>
<div style="margin-bottom: 0in;">
<br />
</div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> <span style="font-size: x-small;">Translator's
</span><span style="font-size: x-small;">Note: * the 4 primary elements are:- paṭhavīdhātu
(earth </span><span style="font-size: x-small;">element</span><span style="font-size: x-small;">/physical
matter), </span><span style="font-size: x-small;">ā</span><span style="font-size: x-small;">podhātu
(</span><span style="font-size: x-small;">flowing/</span><span style="font-size: x-small;">cohesion/bonding,
</span><span style="font-size: x-small;">water element</span><span style="font-size: x-small;">), v</span><span style="font-size: x-small;">ā</span><span style="font-size: x-small;">yodhātu
(motion, tension, pressure, </span><span style="font-size: x-small;">air element</span><span style="font-size: x-small;">),
tejodhātu (fire </span><span style="font-size: x-small;">element, </span><span style="font-size: x-small;">heat,
energy). </span></span></span></span>
</div>
<div style="margin-bottom: 0in;">
<br />
</div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> Contact
(phassa) is the cause for the conventional naming of vedanā-khanda
(sensational feeling aggregate).</span></span></span></div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> Contact
(phassa) is the cause for the conventional naming of saññā-khanda
(perception aggregate).</span></span></span></div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> Contact
(phassa) is the cause for the conventional naming of saṅkhāra-khanda
(mental formation aggregate).</span></span></span></div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> (Both)
mental and physical factors (nāma-rūpa) are the cause for the
conventional naming of viññāṇa-khanda (consciousness aggregate).</span></span></span></div>
<div style="margin-bottom: 0in;">
<br />
</div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US">[125]
The Bhikkhu asked, “Venerable Lord, how could one dismiss the
misconception of self (self-illusion, sakkāyadiṭṭhi)?”</span></span></span></div>
<div style="margin-bottom: 0in;">
<br />
</div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> The
Buddha explained, “Well, Bhikkhu, people with thick (mental)
defilements who have not heard of this (non-self truth), who have not
seen (and listened to teaching of) the Noble Ones (Ariya, i.e.
Arahat), who are unwise in dhamma of the Ariya, who have not been
trained in the dhamma of Ariya, who have not seen (and listened to)
worthy men (sappurisa), who are unwise in dhamma of worthy men, who
have not been trained in the dhamma of worthy men, would </span></span></span>
</div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> see
rūpa (physical body) (and mistake) it as selfness (attā),</span></span></span></div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> see
attā as having rūpa,</span></span></span></div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> see
rūpa in attā,</span></span></span></div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> see
vedanā (and mistake) it as selfness (attā),</span></span></span></div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> see
attā as having vedanā,</span></span></span></div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> see
vedanā in attā,</span></span></span></div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> see
saññā (and mistake) it as selfness (attā),</span></span></span></div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> see
attā as having saññā,</span></span></span></div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> see
saññā in attā,</span></span></span></div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> see
saṅkhāra (and mistake) it as selfness (attā),</span></span></span></div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> see
attā as having saṅkhāra,</span></span></span></div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> see
saṅkhāra in attā,</span></span></span></div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> see
viññāṇa (and mistake) it as selfness (attā),</span></span></span></div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> see
attā as having viññāṇa,</span></span></span></div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> see
viññāṇa in attā.</span></span></span></div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> Well,
Bhikkhu, in these cases sakkāyadiṭṭhi (self-illusion) can then
arise.”</span></span></span></div>
<div style="margin-bottom: 0in;">
<br />
</div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US">[126] Bhikkhu
asked, “Venerable Lord, how would sakkāyadiṭṭhi not arise?”</span></span></span></div>
<div style="margin-bottom: 0in;">
<br />
</div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> Buddha
said, “Well, Bhikku, Ariyasāvaka (developed followers) who has
listened well in this vinaya (doctrine, religion), who have seen the
Ariyas, wise in dhamma of Ariya, well-trained in dhamma of Ariya,
have seen wise men, wise in dhamma of wise men, well-trained in dhamm
of wise men, would </span></span></span>
</div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> not
see rūpa (physical body) (and mistake it) as selfness (attā),</span></span></span></div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> not
see attā as having rūpa,</span></span></span></div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> not
see rūpa in attā,</span></span></span></div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> not
see vedanā (and mistake) it as selfness (attā),</span></span></span></div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> not
see attā as having vedanā,</span></span></span></div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> not
see vedanā in attā,</span></span></span></div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> not
see saññā (and mistake) it as selfness (attā),</span></span></span></div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> not
see attā as having saññā,</span></span></span></div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> not
see saññā in attā,</span></span></span></div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> not
see saṅkhāra (and mistake) it as selfness (attā),</span></span></span></div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> not
see attā as having saṅkhāra,</span></span></span></div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> not
see saṅkhāra in attā,</span></span></span></div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> not
see viññāṇa (and mistake) it as selfness (attā),</span></span></span></div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> not
see attā as having viññāṇa,</span></span></span></div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> not
see viññāṇa in attā.</span></span></span></div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> Well,
Bhikkhu, (having correct view) like these then sakkāyadiṭṭhi
does not arise.</span></span></span></div>
<div style="margin-bottom: 0in;">
<br />
</div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US">[127] Bhikkhu
asked, “Venerable Lord, what are virtues, what are disadvantages,
what is the way toward liberation of rūpa?</span></span></span></div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> What
are virtues, what are disadvantages, what is the way to liberation of
vedanā?</span></span></span></div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> What
are virtues, what are disadvantages, what is the way to liberation of
saññā?</span></span></span></div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> What
are virtues, what are disadvantages, what is the way to liberation of
saṅkhāra?</span></span></span></div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> What
are virtues, what are disadvantages, what is the way to liberation of
viññāṇa?”</span></span></span></div>
<div style="margin-bottom: 0in;">
<br />
</div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> Buddha
said, “Well, Bhikku, </span></span></span>
</div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> the
manner in which (bodily) happiness and (mental) pleasure depends on
the physical body, this is virtue of rūpa.</span></span></span></div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> The
manner in which the physical body is impermanent, sufferings,
(always) has changes as norm, this is disadvantage of rūpa.</span></span></span></div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> The
manner in which zeal (chanda) is eliminated, leaving out chanda in
rūpa, is the way toward liberation of rūpa. </span></span></span>
</div>
<div style="margin-bottom: 0in;">
<br />
</div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> The
manner in which (bodily) happiness and (mental) pleasure depends on
the sensational feeling, this is virtue of vedanā.</span></span></span></div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> The
manner in which a sensational feeling is impermanent, sufferings,
(always) has changes as norm, this is disadvantage of vedanā.</span></span></span></div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> The
manner in which zeal (chanda) is eliminated, leaving out chanda in
vedanā, is the way toward liberation of vedanā. </span></span></span>
</div>
<div style="margin-bottom: 0in;">
<br />
</div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> The
manner in which (bodily) happiness and (mental) pleasure depends on
percention, this is virtue of saññā.</span></span></span></div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> The
manner in which a perception is impermanent, sufferings, (always) has
changes as norm, this is disadvantage of saññā.</span></span></span></div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> The
manner in which zeal (chanda) is eliminated, leaving out chanda in
saññā, is the way toward liberation of saññā. </span></span></span>
</div>
<div style="margin-bottom: 0in;">
<br />
</div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> The
manner in which (bodily) happiness and (mental) pleasure depends on
the mental formations, this is virtue of saṅkhāra.</span></span></span></div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> The
manner in which mental formations are impermanent, sufferings,
(always) has changes as norm, this is disadvantage of saṅkhāra.</span></span></span></div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> The
manner in which zeal (chanda) is eliminated, leaving out chanda in
saṅkhāra, is the way toward liberation of saṅkhāra. </span></span></span>
</div>
<div style="margin-bottom: 0in;">
<br />
</div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> The
manner in which (bodily) happiness and (mental) pleasure depends on
consciousness, this is virtue of viññāṇa.</span></span></span></div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> The
manner in which consciousness is impermanent, sufferings, (always)
has changes as norm, this is disadvantage of viññāṇa.</span></span></span></div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> The
manner in which zeal (chanda) is eliminated, leaving out chanda in
viññāṇa, is the way toward liberation of viññāṇa.” </span></span></span>
</div>
<div style="margin-bottom: 0in;">
<br />
</div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US">[128] Bhikkhu
asked, “Venerable Lord, once we know that, how do (one) view so as
latent tendencies (anusaya) disappear, i.e. arrogance of me, of mine,
of this body having consciousness, and of all signifiers, either
internally or externally.”</span></span></span></div>
<div style="margin-bottom: 0in;">
<br />
</div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> Buddha
said, “Well, Bhikkhu, any person who </span></span></span>
</div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> sees
with the right wisdom, in accordance with the truths that any
physical image (body), either of the past or of the future or of the
present, either internally or externally, either rough or delicate,
either bad or fine, either far or near, all of those are not ours,
not us (me), not our self (attā). </span></span></span>
</div>
<div style="margin-bottom: 0in;">
<br />
</div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> sees
with the right wisdom, in accordance with the truths that any
sensational feeling, either of the past or of the future or of the
present, either internally or externally, either rough or delicate,
either bad or fine, either far or near, all of those are not ours,
not us (me), not our self (attā). </span></span></span>
</div>
<div style="margin-bottom: 0in;">
<br />
</div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> sees
with the right wisdom, in accordance with the truths that any
perception, either of the past or of the future or of the present,
either internally or externally, either rough or delicate, either bad
or fine, either far or near, all of those are not ours, not us (me),
not our self (attā). </span></span></span>
</div>
<div style="margin-bottom: 0in;">
<br />
</div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> sees
with the right wisdom, in accordance with the truths that any mental
formations, either of the past or of the future or of the present,
either internally or externally, either rough or delicate, either bad
or fine, either far or near, all of those are not ours, not us (me),
not our self (attā). </span></span></span>
</div>
<div style="margin-bottom: 0in;">
<br />
</div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> sees
with the right wisdom, in accordance with the truths that any
consciousness, either of the past or of the future or of the present,
either internally or externally, either rough or delicate, either bad
or fine, either far or near, all of those are not ours, not us (me),
not our self (attā). </span></span></span>
</div>
<div style="margin-bottom: 0in;">
<br />
</div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> Look,
Bhikkhu, upon seeing like these then latent tendencies (anusaya)
would not exist, i.e. arrogance of me, of mine, of this body having
consciousness, and of all signifiers, either internally or
externally.” </span></span></span>
</div>
<div style="margin-bottom: 0in;">
<br />
</div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US">[129] At
that moment, another monk had anxiety arisen in his mind and thought,
“Darn, well, as it has been said so far (by the Buddha), it is
concluded that physical body, sensational feeling, perception, mental
formations, consciousness, all are non-self (or soulless, anattatā).
(If that is the case then) how would the action done by non-self can
come back to the affect the self (i.e. how would kamma react).” </span></span></span>
</div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> At
that moment, the Blessed One knew in his mind of anxiety in a monk so
he spoke (aloud) to all monks, “Behold monks, that a null person in
this vinaya who does not know, still immersed in ignorance (avijjā),
(his) mind is mainly filled with desires, carelessly mistook the
teaching of the teacher with an anxiety that said, 'Darn, well, as it
has been said so far, it is concluded that physical body, sensational
feeling, perception, mental formations, consciousness, all are
non-self. Then how would the action done by non-self can come back to
the affect the self.' </span></span></span>
</div>
<div style="margin-bottom: 0in;">
<br />
</div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> I
would like to ask you all. Look, Bhikkhu, I have already instructed
you in those dhamma. What do you think of these statements?” </span></span></span>
</div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> Buddha
asked, “Is rūpa permanent or impermanent?” </span></span></span>
</div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> Monks
replied (in unison), “Impermanent, my Lord”.</span></span></span></div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> Buddha
asked, “Anything which is impermanent, is it suffering (pain) or
happiness?”</span></span></span></div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> Monks
replied, “Suffering (dukkha), my Lord”.</span></span></span></div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> Buddha
asked, “Anything which is impermanent, is suffering. always
changing as norm, is it proper to view that it is ours, we (me), our
self (attā)?”</span></span></span></div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> Monks
replied, “Should not, my Lord”.</span></span></span></div>
<div style="margin-bottom: 0in;">
<br />
</div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> Buddha
asked, “Well, Bhikkhu, what do you think of these statements? Is
vedanā permanent or impermanent?” </span></span></span>
</div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> Monks
replied, “Impermanent, my Lord”.</span></span></span></div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> Buddha
asked, “Anything which is impermanent, is it suffering (pain) or
happiness?”</span></span></span></div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> Monks
replied, “Suffering, my Lord”.</span></span></span></div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> Buddha
asked, “Anything which is impermanent, is suffering. always
changing as norm, is it proper to view that it is ours, we (me), our
self?”</span></span></span></div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> Monks
replied, “Should not, my Lord”.</span></span></span></div>
<div style="margin-bottom: 0in;">
<br />
</div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> Buddha
asked, “Well, Bhikkhu, what do you think of these statements? Is
saññā permanent or impermanent?” </span></span></span>
</div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> Monks
replied, “Impermanent, my Lord”.</span></span></span></div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> Buddha
asked, “Anything which is impermanent, is it suffering (pain) or
happiness?”</span></span></span></div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> Monks
replied, “Suffering, my Lord”.</span></span></span></div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> Buddha
asked, “Anything which is impermanent, is suffering. always
changing as norm, is it proper to view that it is ours, we (me), our
self?”</span></span></span></div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> Monks
replied, “Should not, my Lord”.</span></span></span></div>
<div style="margin-bottom: 0in;">
<br />
</div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> Buddha
asked, “Well, Bhikkhu, what do you think of these statements? Is
saṅkhāra permanent or impermanent?” </span></span></span>
</div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> Monks
replied, “Impermanent, my Lord”.</span></span></span></div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> Buddha
asked, “Anything which is impermanent, is it suffering (pain) or
happiness?”</span></span></span></div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> Monks
replied, “Suffering, my Lord”.</span></span></span></div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> Buddha
asked, “Anything which is impermanent, is suffering. always
changing as norm, is it proper to view that it is ours, we (me), our
self?”</span></span></span></div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> Monks
replied, “Should not, my Lord”.</span></span></span></div>
<div style="margin-bottom: 0in;">
<br />
</div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> Buddha
asked, “Well, Bhikkhu, what do you think of these statements? Is
viññāṇa permanent or impermanent?” </span></span></span>
</div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> Monks
replied, “Impermanent, my Lord”.</span></span></span></div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> Buddha
asked, “Anything which is impermanent, is it suffering (pain) or
happiness?”</span></span></span></div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> Monks
replied, “Suffering, my Lord”.</span></span></span></div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> Buddha
asked, “Anything which is impermanent, is suffering. always
changing as norm, is it proper to view that it is ours, we (me), our
self?”</span></span></span></div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> Monks
replied, “Should not, my Lord”.</span></span></span></div>
<div style="margin-bottom: 0in;">
<br />
</div>
<div style="margin-bottom: 0in;">
<br />
</div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> Buddha
said, “Well, Bhikkhu, therefore, you all </span></span></span>
</div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> view
with the right wisdom, in accordance with the truths that any
physical image (body), either of the past or of the future or of the
present, either internally or externally, either rough or delicate,
either bad or fine, either far or near, all of those are not ours,
not us, not our self (attā). </span></span></span>
</div>
<div style="margin-bottom: 0in;">
<br />
</div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> view
with the right wisdom, in accordance with the truths that any
sensational feeling, either of the past or of the future or of the
present, either internally or externally, either rough or delicate,
either bad or fine, either far or near, all of those are not ours,
not us, not our self. </span></span></span>
</div>
<div style="margin-bottom: 0in;">
<br />
</div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> view
with the right wisdom, in accordance with the truths that any
perception, either of the past or of the future or of the present,
either internally or externally, either rough or delicate, either bad
or fine, either far or near, all of those are not ours, not us, not
our self. </span></span></span>
</div>
<div style="margin-bottom: 0in;">
<br />
</div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> view
with the right wisdom, in accordance with the truths that any mental
formations, either of the past or of the future or of the present,
either internally or externally, either rough or delicate, either bad
or fine, either far or near, all of those are not ours, not us, not
our self. </span></span></span>
</div>
<div style="margin-bottom: 0in;">
<br />
</div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> view
with the right wisdom, in accordance with the truths that any
consciousness, either of the past or of the future or of the present,
either internally or externally, either rough or delicate, either bad
or fine, either far or near, all of those are not ours, not us, not
our self. </span></span></span>
</div>
<div style="margin-bottom: 0in;">
<br />
</div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> Look,
Bhikkhu, developing followers (Ariyasāvaka) who have carefully
listened and (correctly) view like these would feel bored of physical
body, of sensational feeling, of perception, of mental formations, of
consciousness. After such boredom, desires are lessened. Because of
lessen desire, the mind can be freed. After the mind is freed, a
knowledge arisen that it has been freed, that rebirth is clearly
terminated, that the mission worth doing has been done, that other
missions for this existence is no more.”</span></span></span></div>
<div style="margin-bottom: 0in;">
<br />
</div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> After
the Blessed One finished his wise words, those monks (in the
audience) were pleased with his good teaching. While he was speaking,
around 60 monks had (their) minds liberated from āsava (mental
intoxication, canker), because of non-withholding (i.e. they became
Arahats).</span></span></span></div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"><br /></span></span></span></div>
<div style="margin-bottom: 0in;">
</div>
<div style="font-weight: normal; margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US">End
of mahapunamasutta (sutra no. 9 in the set)</span></span></span></div>
<br />
<br />Burachai Sonthayanonhttp://www.blogger.com/profile/06815867387329702226noreply@blogger.com0tag:blogger.com,1999:blog-7977273082643379810.post-67513091493581594502013-08-26T23:46:00.000-07:002013-08-26T23:46:54.156-07:00The Sutra on imperturbable comfortHere is one nice Theravada Sutta that Buddha taught of formless meditation toward becoming Arahat and access Nibbana, and he mentioned of nothingness as part of it. I translated from a Thai version of Tipitaka. Hope it would be useful to international audience interested in Buddhism.<br />
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<br />
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: large;"><span lang="en-US"><b>āneñjā-sappāya-sutta </b></span></span></span></div>
<div style="margin-bottom: 0in;">
<span style="font-family: UPC-Angsana;"><span style="font-size: large;"><span lang="th-TH"><b>อาเนญชสัปปายสูตร
</b></span></span></span><span style="font-family: Times New Roman, serif;"><span style="font-size: large;"><span lang="en-US"><b>(</b></span></span></span><span style="font-family: UPC-Angsana;"><span style="font-size: large;"><span lang="th-TH"><b>๑๐๖</b></span></span></span><span style="font-family: Times New Roman, serif;"><span style="font-size: large;"><span lang="en-US"><b>)</b></span></span></span></div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: large;"><span lang="en-US"><b>The
Sutra on imperturbable comfort</b></span></span></span></div>
<div style="margin-bottom: 0in;">
<br />
</div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"><b>K</b><b>eywords:</b>
jhāna, āneñjā-samāpatti, ñāṇa, wisdom, liberation,
enlightenment, mind, parinibbāna, <span style="font-style: normal;">kāmā-saññā,
</span><span style="font-style: normal;">m</span><span style="font-style: normal;">ah</span><span style="font-style: normal;">ā</span><span style="font-style: normal;">bhūta,
</span><span style="font-style: normal;">viññāṇa, </span><span style="font-style: normal;">āneñjā-saññā,
ākiñcaññāyatana, </span><span style="font-style: normal;">nevasaññānāsaññāyatana,
</span><span style="font-style: normal;">upekkh</span><span style="font-style: normal;">ā,
</span><span style="font-style: normal;">vimokkha, </span><span style="font-style: normal;">majjhima-nik</span><span style="font-style: normal;">ā</span><span style="font-style: normal;">ya</span></span></span></span></div>
<div style="font-style: normal; margin-bottom: 0in;">
<br />
</div>
<div style="margin-bottom: 0in;">
<span style="font-size: small;"><span lang="th-TH"><span style="font-family: UPC-Angsana;"><b>คำหลัก
</b></span></span></span><span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"><b>(Thai
keywords)</b><b> </b>: </span></span></span><span style="font-size: small;"><span lang="th-TH"><span style="font-family: UPC-Angsana;">ฌาน
อาเนญชสมาบัติ อากิญจัญญายตนะ
เนวสัญญานาสัญญายตนะ </span><span style="font-family: UPC-Angsana;">พระสูตร
สุตตันตปิฎก มัชฌิมนิกาย
อุปริปัณณาสก์ พระอานนท์
พระผู้มีพระภาค อุเบกขา
วิโมกข์ </span></span></span>
</div>
<div style="margin-bottom: 0in;">
<br />
</div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US">Translated
into English from Thai language Suttapiṭaka, vol. 6, by Burachai
Sonthayanon, Ph.D.</span></span></span></div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US">document
version: 1.0 August 27, 2013, B.E. 2556</span></span></span></div>
<div style="margin-bottom: 0in;">
<br />
</div>
<div style="margin-bottom: 0in;">
<span style="font-family: UPC-Angsana;"><span lang="th-TH">จาก
พระสุตตันตปิฎก ฉบับภาษาไทย
เล่ม ๖ มัชฌิมนิกาย อุปริปัณณาสก์
</span></span>
</div>
<div style="margin-bottom: 0in;">
<span lang="th-TH"><span style="font-family: UPC-Angsana;">แปลเป็นภาษาอังกฤษโดย
บุรชัย สนธยานนท์</span><span style="font-family: UPC-Angsana;">
</span><span style="font-family: UPC-Angsana;">ร่างแปลที่ ๑</span></span></div>
<div style="margin-bottom: 0in;">
<br />
</div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: x-small;"><span lang="en-US">Notice:
This is a first <b>draft translation</b> aiming to facilitate
learning and understanding of practical Buddhism among international
people. <span style="color: magenta;">If you have comment or suggestion </span><span style="color: magenta;">for
improvement / corrections</span><span style="color: magenta;">, please write</span>
to <a href="mailto:burachais@gmail.com">burachais@gmail.com</a></span></span></span></div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: x-small;"><span lang="en-US"> This
documents contains information from 2 stages of translation (i.e.
from Pali to Thai, then from Thai to English), therefore, it is
advisable that one should also look at original Pali texts of the
Buddhist Scripture (Tipitaka) for exact wording and alternative
interpretation. </span></span></span>
</div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: x-small;"><span lang="en-US"> Numbers
inside square brackets in front of many paragraphs indicated the
paragraph numbers in the a respective volume of the Thai Sutta
Tipitaka.</span></span></span></div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: x-small;"><span lang="en-US"> Explanations,
translation of Pali terms, alternative terms, my interpretation and
comments are given in parentheses. </span></span></span>
</div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: x-small;"><span lang="en-US"><br /></span></span></span></div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> </span></span></span></div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: medium;"><span lang="en-US"><b>āneñjāsappāyasutta</b>
(Sutra number 106)</span></span></span></div>
<div style="font-weight: normal; margin-bottom: 0in;">
<br />
</div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US">[80]
Thus I (Ananda) have heard:-</span></span></span></div>
<div style="margin-bottom: 0in;">
<br />
</div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US">Once,
while the Blessed One (Buddha) stayed at a community called
Kammasadhamma of Kuru people in the Kuru land, the Blessed One called
monks for attention, “Behold Bhikku”. The monks then replied to
his call.</span></span></span></div>
<div style="margin-bottom: 0in;">
<br />
</div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US">[81]
The Buddha has said as follows, “Well, Bhikkhu, sensuality (k<span style="font-size: small;">ā</span>m<span style="font-size: small;">ā</span><span style="font-size: small;">)</span>
is impermanent, is void of substance, faint and disappear as norm.
These characters of k<span style="font-size: small;">ā</span>m<span style="font-size: small;">ā </span><span style="font-size: small;">have
</span><span style="font-size: small;">been cheating</span><span style="font-size: small;"> </span><span style="font-size: small;">(people)</span><span style="font-size: small;">,
(</span><span style="font-size: small;">and if</span><span style="font-size: small;"> missing</span><span style="font-size: small;">,
</span><span style="font-size: small;">k</span><span style="font-size: small;">ā</span><span style="font-size: small;">m</span><span style="font-size: small;">ā</span><span style="font-size: small;">)
is talk</span><span style="font-size: small;">ed</span><span style="font-size: small;"> </span><span style="font-size: small;">of</span><span style="font-size: small;">
by fools. K</span><span style="font-size: small;">ā</span><span style="font-size: small;">m</span><span style="font-size: small;">ā
</span><span style="font-size: small;">as existed in this realm (life) and </span><span style="font-size: small;">(your)</span><span style="font-size: small;">
future realm, </span><span style="font-size: small;">as well as</span><span style="font-size: small;">
perception of sensuality (</span><span style="font-size: small;">k</span><span style="font-size: small;">ā</span><span style="font-size: small;">m</span><span style="font-size: small;">ā</span><span style="font-size: small;">-</span><span style="font-size: small;">sa</span><span style="font-size: small;">ññ</span><span style="font-size: small;">ā</span><span style="font-size: small;">)
in this realm and </span><span style="font-size: small;">a </span><span style="font-size: small;">future
realm, both of these are </span><span style="font-size: small;">loop </span><span style="font-size: small;">traps
of </span><span style="font-size: small;">M</span><span style="font-size: small;">ā</span><span style="font-size: small;">ra
</span><span style="font-size: small;">(the Tempter / misguiding angel), </span><span style="font-size: small;">are
territories of </span><span style="font-size: small;">M</span><span style="font-size: small;">ā</span><span style="font-size: small;">ra,
</span><span style="font-size: small;">are baits of </span><span style="font-size: small;">M</span><span style="font-size: small;">ā</span><span style="font-size: small;">ra,
</span><span style="font-size: small;">are feeding areas of </span><span style="font-size: small;">M</span><span style="font-size: small;">ā</span><span style="font-size: small;">ra.
</span><span style="font-size: small;">In these k</span><span style="font-size: small;">ā</span><span style="font-size: small;">m</span><span style="font-size: small;">ā,
</span><span style="font-size: small;">there are wicked immorals (akusala) which
occurred in the mind. </span><span style="font-size: small;">T</span><span style="font-size: small;">hey
are covetousness (abhijj</span><span style="font-size: small;">ā</span><span style="font-size: small;">),
hatred (by</span><span style="font-size: small;">ā</span><span style="font-size: small;">p</span><span style="font-size: small;">ā</span><span style="font-size: small;">da),
anger, </span><span style="font-size: small;">which </span><span style="font-size: small;">occur after</span><span style="font-size: small;">
sensualities. </span><span style="font-size: small;">T</span><span style="font-size: small;">heir
</span><span style="font-size: small;">occu</span><span style="font-size: small;">r</span><span style="font-size: small;">rence</span><span style="font-size: small;">s</span><span style="font-size: small;">
would endanger holy </span><span style="font-size: small;">develop</span><span style="font-size: small;">ing</span><span style="font-size: small;">
</span><span style="font-size: small;">followers (Ariyas</span><span style="font-size: small;">ā</span><span style="font-size: small;">vaka,
</span><span style="font-size: small;">in this case likely to </span><span style="font-size: small;">mean</span><span style="font-size: small;">
only the 2 lower levels of</span><span style="font-size: small;"> </span><span style="font-size: small;">mind-</span><span style="font-size: small;">develop</span><span style="font-size: small;">ing</span><span style="font-size: small;">
persons, </span><span style="font-size: small;">i.e. </span><span style="font-size: small;">Sot</span><span style="font-size: small;">ā</span><span style="font-size: small;">panna
</span><span style="font-size: small;">and Sakad</span><span style="font-size: small;">ā</span><span style="font-size: small;">g</span><span style="font-size: small;">ā</span><span style="font-size: small;">mi</span><span style="font-size: small;">)
who </span><span style="font-size: small;">(still) </span><span style="font-size: small;">'</span><span style="font-size: small;">study</span><span style="font-size: small;">'</span><span style="font-size: small;">
</span><span style="font-size: small;">according to</span><span style="font-size: small;"> this
dhammavinaya (religion).” </span></span></span></span>
</div>
<div style="margin-bottom: 0in;">
<br />
</div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"><span style="font-size: small;">[82]
“</span><span style="font-size: small;">Look Bhikkhu, a </span><span style="font-size: small;">develop</span><span style="font-size: small;">ing</span><span style="font-size: small;">
follower</span><span style="font-size: small;"> </span><span style="font-size: small;">(</span><span style="font-size: small;">Ariyas</span><span style="font-size: small;">ā</span><span style="font-size: small;">vaka</span><span style="font-size: small;">)</span><span style="font-size: small;">
</span><span style="font-size: small;">should</span><span style="font-size: small;"> </span><span style="font-size: small;">ponder</span><span style="font-size: small;">
and (rightly) see sensualities </span><span style="font-size: small;">like this.</span><span style="font-size: small;">
</span><span style="font-size: small;">'</span><span style="font-size: small;"><i>K</i></span><span style="font-size: small;"><i>ā</i></span><span style="font-size: small;"><i>m</i></span><span style="font-size: small;"><i>ā
</i></span><span style="font-size: small;"><i>as existed in this realm and the future
realm, and perception of sensuality in this realm and future realm,
both of these are </i></span><span style="font-size: small;"><i>loop </i></span><span style="font-size: small;"><i>traps
of </i></span><span style="font-size: small;"><i>M</i></span><span style="font-size: small;"><i>ā</i></span><span style="font-size: small;"><i>ra</i></span><span style="font-size: small;"><i>,
</i></span><span style="font-size: small;"><i>are territories of </i></span><span style="font-size: small;"><i>M</i></span><span style="font-size: small;"><i>ā</i></span><span style="font-size: small;"><i>ra,
</i></span><span style="font-size: small;"><i>are baits of </i></span><span style="font-size: small;"><i>M</i></span><span style="font-size: small;"><i>ā</i></span><span style="font-size: small;"><i>ra,
</i></span><span style="font-size: small;"><i>are feeding areas of </i></span><span style="font-size: small;"><i>M</i></span><span style="font-size: small;"><i>ā</i></span><span style="font-size: small;"><i>ra.
</i></span><span style="font-size: small;"><i>In these k</i></span><span style="font-size: small;"><i>ā</i></span><span style="font-size: small;"><i>m</i></span><span style="font-size: small;"><i>ā,
</i></span><span style="font-size: small;"><i>there are wicked immorals which occurred
in the mind. </i></span><span style="font-size: small;"><i>T</i></span><span style="font-size: small;"><i>hey
are covetousness, hatred, anger, </i></span><span style="font-size: small;"><i>occurring
after</i></span><span style="font-size: small;"><i> sensualities. Thus their arise
would endanger holy followers who </i></span><span style="font-size: small;"><i>(still)
</i></span><span style="font-size: small;"><i>study </i></span><span style="font-size: small;"><i>according
to</i></span><span style="font-size: small;"><i> this dhammavinaya (this religion). </i></span><span style="font-size: small;"><i>How
could 'we' </i></span><span style="font-size: small;"><i>gain</i></span><span style="font-size: small;"><i>
prosperous mega-mind (mindfulness of </i></span><span style="font-size: small;"><i>jh</i></span><span style="font-size: small;"><i>ā</i></span><span style="font-size: small;"><i>na</i></span><span style="font-size: small;"><i>),
</i></span><span style="font-size: small;"><i>wishing </i></span><span style="font-size: small;"><i>a</i></span><span style="font-size: small;"><i>
mega-mind to cover the 'world' (i.e. both mind and body). This is
because, whenever a </i></span><span style="font-size: small;"><i>prosperous mega-mind
</i></span><span style="font-size: small;"><i>is pondered as covering the 'world', any
wicked immorals, such as </i></span><span style="font-size: small;"><i>covetousness,
hatred, anger,</i></span><span style="font-size: small;"><i> could not exist in that
(momentary) mind (streams). (And) Because of lack of those immorals,
our minds which are not small, would become the mind of limitless,
that </i></span><span style="font-size: small;"><i>'we'</i></span><span style="font-size: small;"><i> have
</i></span><span style="font-size: small;"><i>been well </i></span><span style="font-size: small;"><i>trained</i></span><span style="font-size: small;">.</span><span style="font-size: small;">'</span><span style="font-size: small;">
</span><span style="font-size: small;">When</span><span style="font-size: small;"> </span><span style="font-size: small;">(each
of) </span><span style="font-size: small;">Ariyas</span><span style="font-size: small;">ā</span><span style="font-size: small;">vaka
</span><span style="font-size: small;">h</span><span style="font-size: small;">as</span><span style="font-size: small;">
practiced, and </span><span style="font-size: small;">after </span><span style="font-size: small;">hav</span><span style="font-size: small;">ing</span><span style="font-size: small;">
a lot of practices only, </span><span style="font-size: small;">(then) </span><span style="font-size: small;">his
mind would be bright</span><span style="font-size: small;">en</span><span style="font-size: small;"> in
</span><span style="font-size: small;">ā</span><span style="font-size: small;">yatna (sensing channel).
When (the mind) is brighten, it can </span><span style="font-size: small;">(either)
</span><span style="font-size: small;">access deep </span><span style="font-size: small;">imperturbable</span><span style="font-size: small;">
</span><span style="font-size: small;">formless </span><span style="font-size: small;">(non-physical
matter)</span><span style="font-size: small;"> </span><span style="font-size: small;">meditation
(</span><span style="font-size: small;">ā</span><span style="font-size: small;">ne</span><span style="font-size: small;">ñ</span><span style="font-size: small;">j</span><span style="font-size: small;">ā</span><span style="font-size: small;">-</span><span style="font-size: small;">sam</span><span style="font-size: small;">ā</span><span style="font-size: small;">patti</span><span style="font-size: small;">),
or can delve into wisdom, while living in the present. After he dies
(later), </span><span style="font-size: small;">(if he </span><span style="font-size: small;">still </span><span style="font-size: small;">does
not advance to become an Arahat and </span><span style="font-size: small;">permanently
</span><span style="font-size: small;">access Nibb</span><span style="font-size: small;">ā</span><span style="font-size: small;">na)</span><span style="font-size: small;">
the matter of </span><span style="font-size: small;">(</span><span style="font-size: small;">his</span><span style="font-size: small;">)</span><span style="font-size: small;">
consciousness (</span><span style="font-size: small;">viññāṇa</span><span style="font-size: small;">)
to become in any realm, </span><span style="font-size: small;">that </span><span style="font-size: small;">the
consciousness would </span><span style="font-size: small;">access</span><span style="font-size: small;"> </span><span style="font-size: small;">an
</span><span style="font-size: small;">unshakable status </span><span style="font-size: small;">would be </span><span style="font-size: small;">a</span><span style="font-size: small;">
possible case. Look, Bhikkhu, this is what 'We' call</span><span style="font-size: small;">ed</span><span style="font-size: small;">
</span><span style="font-size: small;">a </span><span style="font-size: small;">practice of having
</span><span style="font-size: small;">ā</span><span style="font-size: small;">ne</span><span style="font-size: small;">ñ</span><span style="font-size: small;">j</span><span style="font-size: small;">ā</span><span style="font-size: small;">-</span><span style="font-size: small;">sam</span><span style="font-size: small;">ā</span><span style="font-size: small;">patti
</span><span style="font-size: small;">(</span><span style="font-size: small;">imperturbable formless</span><span style="font-size: small;">
meditation) as comfortable </span><span style="font-size: small;">(mental) </span><span style="font-size: small;">abode,
in the first scenario.”</span></span></span></span></div>
<div style="margin-bottom: 0in;">
<br />
</div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"><span style="font-size: small;">[8</span><span style="font-size: small;">3</span><span style="font-size: small;">]
“</span><span style="font-size: small;">Look Bhikkhu, </span><span style="font-size: small;">there are
more. A</span><span style="font-size: small;"> </span><span style="font-size: small;">develop</span><span style="font-size: small;">ing</span><span style="font-size: small;">
follower</span><span style="font-size: small;"> </span><span style="font-size: small;">should</span><span style="font-size: small;">
</span><span style="font-size: small;">ponder</span><span style="font-size: small;"> and see </span><span style="font-size: small;">like
this.</span><span style="font-size: small;"> </span><span style="font-size: small;">'</span><span style="font-size: small;"><i>K</i></span><span style="font-size: small;"><i>ā</i></span><span style="font-size: small;"><i>m</i></span><span style="font-size: small;"><i>ā
</i></span><span style="font-size: small;"><i>as existed in this realm, and the future
realm,</i></span><span style="font-size: small;"><i> are either of partial physical
matter or wholesome physical matters, i.e. the 4 Mah</i></span><span style="font-size: small;"><i>ā</i></span><span style="font-size: small;"><i>bhūta
(primary elements) or matters depending on the 4 primary elements.' </i></span><span style="font-size: small;"><i>
</i></span><span style="font-size: small;">When </span><span style="font-size: small;">(each of)
</span><span style="font-size: small;">Ariyas</span><span style="font-size: small;">ā</span><span style="font-size: small;">vaka
</span><span style="font-size: small;">h</span><span style="font-size: small;">as</span><span style="font-size: small;">
practiced, and </span><span style="font-size: small;">after </span><span style="font-size: small;">hav</span><span style="font-size: small;">ing</span><span style="font-size: small;">
a lot of practices only, </span><span style="font-size: small;">(then) </span><span style="font-size: small;">his
mind would be bright</span><span style="font-size: small;">en</span><span style="font-size: small;"> in
</span><span style="font-size: small;">ā</span><span style="font-size: small;">yatna (sensing channel).
When (the mind) is brighten, it can </span><span style="font-size: small;">(either)
</span><span style="font-size: small;">access deep </span><span style="font-size: small;">imperturbable</span><span style="font-size: small;">
</span><span style="font-size: small;">formless </span><span style="font-size: small;">meditation
(</span><span style="font-size: small;">ā</span><span style="font-size: small;">ne</span><span style="font-size: small;">ñ</span><span style="font-size: small;">j</span><span style="font-size: small;">ā</span><span style="font-size: small;">-</span><span style="font-size: small;">sam</span><span style="font-size: small;">ā</span><span style="font-size: small;">patti</span><span style="font-size: small;">),
or can delve into wisdom, while living in the present. </span>After
he dies, the matter of <span style="font-size: small;">(</span><span style="font-size: small;">his</span><span style="font-size: small;">)</span><span style="font-size: small;">
consciousness (</span><span style="font-size: small;">viññāṇa</span><span style="font-size: small;">)
to become in any realm, </span><span style="font-size: small;">that </span><span style="font-size: small;">the
consciousness would </span><span style="font-size: small;">access</span><span style="font-size: small;"> </span><span style="font-size: small;">an
</span><span style="font-size: small;">unshakable status </span><span style="font-size: small;">would be </span><span style="font-size: small;">a</span><span style="font-size: small;">
possible case. Look, Bhikkhu, this is what 'We' call</span><span style="font-size: small;">ed</span><span style="font-size: small;">
</span><span style="font-size: small;">a </span><span style="font-size: small;">practice of having
</span><span style="font-size: small;">ā</span><span style="font-size: small;">ne</span><span style="font-size: small;">ñ</span><span style="font-size: small;">j</span><span style="font-size: small;">ā</span><span style="font-size: small;">-</span><span style="font-size: small;">sam</span><span style="font-size: small;">ā</span><span style="font-size: small;">patti
</span><span style="font-size: small;">(</span><span style="font-size: small;">imperturbable formless</span><span style="font-size: small;">
meditation) as comfortable abode, in the </span><span style="font-size: small;">second</span><span style="font-size: small;">
scenario.”</span></span></span></span></div>
<div style="margin-bottom: 0in;">
<br />
</div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"><span style="font-size: small;">[8</span><span style="font-size: small;">4</span><span style="font-size: small;">]
“</span><span style="font-size: small;">Look Bhikkhu, </span><span style="font-size: small;">there are
more. A</span><span style="font-size: small;"> </span><span style="font-size: small;">develop</span><span style="font-size: small;">ing</span><span style="font-size: small;">
follower</span><span style="font-size: small;"> </span><span style="font-size: small;">should</span><span style="font-size: small;">
</span><span style="font-size: small;">ponder</span><span style="font-size: small;"> and see </span><span style="font-size: small;">like
this.</span><span style="font-size: small;"> </span><span style="font-size: small;">'</span><span style="font-size: small;"><i>K</i></span><span style="font-size: small;"><i>ā</i></span><span style="font-size: small;"><i>m</i></span><span style="font-size: small;"><i>ā
</i></span><span style="font-size: small;"><i>as existed in this realm, and the future
realm, </i></span><span style="font-size: small;"><i>sensuality perception</i></span><span style="font-size: small;"><i>
</i></span><span style="font-size: small;"><i>(kāmā-saññā) </i></span><span style="font-size: small;"><i>as
existed in this realm, and the future realm, </i></span><span style="font-size: small;"><i>physical
body (</i></span><span style="font-size: small;"><i>rupa / </i></span><span style="font-size: small;"><i>kāya)
</i></span><span style="font-size: small;"><i>as existed in this realm, and the future
realm, </i></span><span style="font-size: small;"><i>body perception</i></span><span style="font-size: small;"><i>
</i></span><span style="font-size: small;"><i>(kāya-saññā) </i></span><span style="font-size: small;"><i>as
existed in this realm, and the future realm, </i></span><span style="font-size: small;"><i>both
cases are impermanence. Anything impermanent, those should not be
pleased with, should not be complaint for, should not be attached
to.' </i></span><span style="font-size: small;"><i> </i></span><span style="font-size: small;">When </span><span style="font-size: small;">(each
of) </span><span style="font-size: small;">Ariyas</span><span style="font-size: small;">ā</span><span style="font-size: small;">vaka
</span><span style="font-size: small;">h</span><span style="font-size: small;">as</span><span style="font-size: small;">
practiced, and </span><span style="font-size: small;">after </span><span style="font-size: small;">hav</span><span style="font-size: small;">ing</span><span style="font-size: small;">
a lot of practices only, </span><span style="font-size: small;">(then) </span><span style="font-size: small;">his
mind would be bright</span><span style="font-size: small;">en</span><span style="font-size: small;"> in
</span><span style="font-size: small;">ā</span><span style="font-size: small;">yatna (sensing channel).
When (the mind) is brighten, it can </span><span style="font-size: small;">(either)
</span><span style="font-size: small;">access deep </span><span style="font-size: small;">imperturbable</span><span style="font-size: small;">
</span><span style="font-size: small;">formless </span><span style="font-size: small;">meditation
(</span><span style="font-size: small;">ā</span><span style="font-size: small;">ne</span><span style="font-size: small;">ñ</span><span style="font-size: small;">j</span><span style="font-size: small;">ā</span><span style="font-size: small;">-</span><span style="font-size: small;">sam</span><span style="font-size: small;">ā</span><span style="font-size: small;">patti</span><span style="font-size: small;">),
or can delve into wisdom, while living in the present. After he dies,
the matter of </span><span style="font-size: small;">(</span><span style="font-size: small;">his</span><span style="font-size: small;">)</span><span style="font-size: small;">
consciousness (</span><span style="font-size: small;">viññāṇa</span><span style="font-size: small;">)
to become in any realm, </span><span style="font-size: small;">that </span><span style="font-size: small;">the
consciousness would </span><span style="font-size: small;">access</span><span style="font-size: small;"> </span><span style="font-size: small;">an
</span><span style="font-size: small;">unshakable status </span><span style="font-size: small;">would be </span><span style="font-size: small;">a</span><span style="font-size: small;">
possible case. Look, Bhikkhu, this is what 'We' call</span><span style="font-size: small;">ed</span><span style="font-size: small;">
</span><span style="font-size: small;">a </span><span style="font-size: small;">practice of having
</span><span style="font-size: small;">ā</span><span style="font-size: small;">ne</span><span style="font-size: small;">ñ</span><span style="font-size: small;">j</span><span style="font-size: small;">ā</span><span style="font-size: small;">-</span><span style="font-size: small;">sam</span><span style="font-size: small;">ā</span><span style="font-size: small;">patti
</span><span style="font-size: small;">(</span><span style="font-size: small;">imperturbable formless</span><span style="font-size: small;">
meditation) as comfortable</span><span style="font-size: small;"> </span><span style="font-size: small;">abode,
in the </span><span style="font-size: small;">third</span><span style="font-size: small;"> scenario.”</span></span></span></span></div>
<div style="margin-bottom: 0in;">
<br />
</div>
<div style="margin-bottom: 0in;">
<br />
</div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"><span style="font-size: small;">[8</span><span style="font-size: small;">5</span><span style="font-size: small;">]
“</span><span style="font-size: small;">Look Bhikkhu, </span><span style="font-size: small;">there are
more. A</span><span style="font-size: small;"> </span><span style="font-size: small;">develop</span><span style="font-size: small;">ing</span><span style="font-size: small;">
follower</span><span style="font-size: small;"> </span><span style="font-size: small;">should</span><span style="font-size: small;">
</span><span style="font-size: small;">ponder</span><span style="font-size: small;"> and see </span><span style="font-size: small;">like
this.</span><span style="font-size: small;"> </span><span style="font-size: small;">'</span><span style="font-size: small;"><i>K</i></span><span style="font-size: small;"><i>ā</i></span><span style="font-size: small;"><i>m</i></span><span style="font-size: small;"><i>ā
</i></span><span style="font-size: small;"><i>as existed in this realm and the future
realm, </i></span><span style="font-size: small;"><i>sensuality perception</i></span><span style="font-size: small;"><i>
</i></span><span style="font-size: small;"><i>(kāmā-saññā) </i></span><span style="font-size: small;"><i>as
existed in this realm and the future realm, </i></span><span style="font-size: small;"><i>physical
body (</i></span><span style="font-size: small;"><i>rupa / </i></span><span style="font-size: small;"><i>kāya)
</i></span><span style="font-size: small;"><i>as existed in this realm and the future
realm, </i></span><span style="font-size: small;"><i>body perception</i></span><span style="font-size: small;"><i>
</i></span><span style="font-size: small;"><i>(kāya-saññā) </i></span><span style="font-size: small;"><i>as
existed in this realm and the future realm, </i></span></span></span></span>
</div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"><span style="font-size: small;"><i>and
āneñjā-saññā </i></span><span style="font-size: small;"><i>(imperturbable
perception)</i></span><span style="font-size: small;"><i>, all saññā, would not exist
in any realm, that is ākiñcaññāyatana (the Realm of
Nothingness), which is good, </i></span><span style="font-size: small;"><i>(and)</i></span><span style="font-size: small;"><i>
</i></span><span style="font-size: small;"><i>is </i></span><span style="font-size: small;"><i>delicate.'</i></span><span style="font-size: small;"><i>
</i></span><span style="font-size: small;">When </span><span style="font-size: small;">(each of)
</span><span style="font-size: small;">Ariyas</span><span style="font-size: small;">ā</span><span style="font-size: small;">vaka
</span><span style="font-size: small;">h</span><span style="font-size: small;">as</span><span style="font-size: small;">
practiced, and </span><span style="font-size: small;">after </span><span style="font-size: small;">hav</span><span style="font-size: small;">ing</span><span style="font-size: small;">
a lot of practices only, </span><span style="font-size: small;">(then) </span><span style="font-size: small;">his
mind would be bright</span><span style="font-size: small;">en</span><span style="font-size: small;"> in
</span><span style="font-size: small;">ā</span><span style="font-size: small;">yatna (sensing channel).
When (the mind) is brighten, it can </span><span style="font-size: small;">(either)
</span><span style="font-size: small;">access </span><span style="font-size: small;"><i>ākiñcaññāyatana</i></span><span style="font-size: small;">,
or can delve into wisdom, while living in the present. After he dies,
the matter of </span><span style="font-size: small;">(</span><span style="font-size: small;">his</span><span style="font-size: small;">)</span><span style="font-size: small;">
consciousness (</span><span style="font-size: small;">viññāṇa</span><span style="font-size: small;">)
to become in </span><span style="font-size: small;"><i>ākiñcaññāyatana</i></span><span style="font-size: small;">
realm, </span><span style="font-size: small;">that would be </span><span style="font-size: small;">a</span><span style="font-size: small;">
possible case. Look, Bhikkhu, this is what 'We' call</span><span style="font-size: small;">ed</span><span style="font-size: small;">
</span><span style="font-size: small;">a </span><span style="font-size: small;">practice of having
</span><span style="font-size: small;"><i>ākiñcaññāyatana </i></span><span style="font-size: small;">as
comfortable abode, in the </span><span style="font-size: small;">first</span><span style="font-size: small;">
scenario.”</span></span></span></span></div>
<div style="margin-bottom: 0in;">
<br />
</div>
<div style="margin-bottom: 0in;">
<br />
</div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"><span style="font-size: small;">[86] “</span><span style="font-size: small;">Look
Bhikkhu, </span><span style="font-size: small;">there are more. A</span><span style="font-size: small;">
</span><span style="font-size: small;">develop</span><span style="font-size: small;">ing</span><span style="font-size: small;">
follower</span><span style="font-size: small;"> </span><span style="font-size: small;">(</span><span style="font-size: small;">Ariyas</span><span style="font-size: small;">ā</span><span style="font-size: small;">vaka</span><span style="font-size: small;">)</span><span style="font-size: small;">
</span><span style="font-size: small;">who stayed in a forest, at a tree base, in </span><span style="font-size: small;">a
vacant </span><span style="font-size: small;">area without a</span><span style="font-size: small;">ny</span><span style="font-size: small;">
house (N.B. some Thai text usually translated this as 'vacant house',
which </span><span style="font-size: small;">I think </span><span style="font-size: small;">might be
incorrect), would ponder that this thing is free from self, </span><span style="font-size: small;">is
</span><span style="font-size: small;">non-self.</span><span style="font-size: small;"> </span><span style="font-size: small;">When
</span><span style="font-size: small;">(each of) </span><span style="font-size: small;">Ariyas</span><span style="font-size: small;">ā</span><span style="font-size: small;">vaka
</span><span style="font-size: small;">h</span><span style="font-size: small;">as</span><span style="font-size: small;">
practiced, and </span><span style="font-size: small;">after </span><span style="font-size: small;">hav</span><span style="font-size: small;">ing</span><span style="font-size: small;">
a lot of practices only, </span><span style="font-size: small;">(then) </span><span style="font-size: small;">his
mind would be bright</span><span style="font-size: small;">en</span><span style="font-size: small;"> in
</span><span style="font-size: small;">ā</span><span style="font-size: small;">yatna (sensing channel).
When (the mind) is brighten, it can </span><span style="font-size: small;">(either)
</span><span style="font-size: small;">access </span><span style="font-size: small;"><i>ākiñcaññāyatana</i></span><span style="font-size: small;">,
or can delve into wisdom, while living in the present.</span><span style="font-size: small;">
</span><span style="font-size: small;">After he dies, the matter of </span><span style="font-size: small;">(</span><span style="font-size: small;">his</span><span style="font-size: small;">)</span><span style="font-size: small;">
consciousness (</span><span style="font-size: small;">viññāṇa</span><span style="font-size: small;">)
to </span><span style="font-size: small;">access</span><span style="font-size: small;"> </span><span style="font-size: small;">ākiñcaññāyatana
would be </span><span style="font-size: small;">a</span><span style="font-size: small;"> possible case.
Look, Bhikkhu, this is what 'We' call</span><span style="font-size: small;">ed</span><span style="font-size: small;">
</span><span style="font-size: small;">a </span><span style="font-size: small;">practice of having
</span><span style="font-size: small;">ākiñcaññāyatana</span><span style="font-size: small;"> as
comfortable</span><span style="font-size: small;"> </span><span style="font-size: small;">abode, in the
</span><span style="font-size: small;">second</span><span style="font-size: small;"> scenario.”</span></span></span></span></div>
<div style="margin-bottom: 0in;">
<br />
</div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"><span style="font-size: small;">[8</span><span style="font-size: small;">7</span><span style="font-size: small;">] “</span><span style="font-size: small;">Look
Bhikkhu, </span><span style="font-size: small;">there are more. A</span><span style="font-size: small;">
</span><span style="font-size: small;">develop</span><span style="font-size: small;">ing</span><span style="font-size: small;">
follower</span><span style="font-size: small;"> </span><span style="font-size: small;">(</span><span style="font-size: small;">Ariyas</span><span style="font-size: small;">ā</span><span style="font-size: small;">vaka</span><span style="font-size: small;">)</span><span style="font-size: small;">
</span><span style="font-size: small;">thus ponder and see </span><span style="font-size: small;">like
this. </span><span style="font-size: small;"> </span><span style="font-size: small;">'</span><span style="font-size: small;"><i>W</i></span><span style="font-size: small;"><i>e
don't (really) exist anywhere. Even tiny components of others don't
exist in 'me' and tiny components of 'me' don't exist anywhere. In
anyone, there is no tiny components (called 'we')</i></span><span style="font-size: small;">.</span><span style="font-size: small;">'</span><span style="font-size: small;">
</span><span style="font-size: small;">When </span><span style="font-size: small;">(each of) </span><span style="font-size: small;">Ariyas</span><span style="font-size: small;">ā</span><span style="font-size: small;">vaka
</span><span style="font-size: small;">h</span><span style="font-size: small;">as</span><span style="font-size: small;">
practiced, and </span><span style="font-size: small;">after </span><span style="font-size: small;">hav</span><span style="font-size: small;">ing</span><span style="font-size: small;">
a lot of practices only, </span><span style="font-size: small;">(then) </span><span style="font-size: small;">his
mind would be bright</span><span style="font-size: small;">en</span><span style="font-size: small;"> in
</span><span style="font-size: small;">ā</span><span style="font-size: small;">yatna (sensing channel).
When (the mind) is brighten, it can </span><span style="font-size: small;">(either)
</span><span style="font-size: small;">access </span><span style="font-size: small;"><i>ākiñcaññāyatana</i></span><span style="font-size: small;">,
or can delve into wisdom, while living in the present.</span><span style="font-size: small;">
</span><span style="font-size: small;">After he dies, the matter of </span><span style="font-size: small;">(</span><span style="font-size: small;">his</span><span style="font-size: small;">)</span><span style="font-size: small;">
consciousness (</span><span style="font-size: small;">viññāṇa</span><span style="font-size: small;">)
to </span><span style="font-size: small;">access</span><span style="font-size: small;"> </span><span style="font-size: small;">ākiñcaññāyatana
would be </span><span style="font-size: small;">a</span><span style="font-size: small;"> possible case.
Look, Bhikkhu, this is what 'We' call</span><span style="font-size: small;">ed</span><span style="font-size: small;">
</span><span style="font-size: small;">a </span><span style="font-size: small;">practice of having
</span><span style="font-size: small;">ākiñcaññāyatana</span><span style="font-size: small;"> as
comfortable abode, in the </span><span style="font-size: small;">third</span><span style="font-size: small;">
scenario.”</span></span></span></span></div>
<div style="margin-bottom: 0in;">
<br />
</div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"><span style="font-size: small;">[88] “</span><span style="font-size: small;">Look
Bhikkhu, </span><span style="font-size: small;">there are more. A</span><span style="font-size: small;">
</span><span style="font-size: small;">develop</span><span style="font-size: small;">ing</span><span style="font-size: small;">
follower</span><span style="font-size: small;"> </span><span style="font-size: small;">(</span><span style="font-size: small;">Ariyas</span><span style="font-size: small;">ā</span><span style="font-size: small;">vaka</span><span style="font-size: small;">)</span><span style="font-size: small;">
</span><span style="font-size: small;">thus</span><span style="font-size: small;"> </span><span style="font-size: small;">ponder</span><span style="font-size: small;">
and see </span><span style="font-size: small;">like this.</span><span style="font-size: small;"> </span><span style="font-size: small;">'</span><span style="font-size: small;"><i>K</i></span><span style="font-size: small;"><i>ā</i></span><span style="font-size: small;"><i>m</i></span><span style="font-size: small;"><i>ā
</i></span><span style="font-size: small;"><i>as existed in this realm, and the future
realm, </i></span><span style="font-size: small;"><i>sensuality perception</i></span><span style="font-size: small;"><i>
</i></span><span style="font-size: small;"><i>(kāmā-saññā) </i></span><span style="font-size: small;"><i>as
existed in this realm and the future realm, </i></span><span style="font-size: small;"><i>physical
body (</i></span><span style="font-size: small;"><i>rupa / </i></span><span style="font-size: small;"><i>kāya)
</i></span><span style="font-size: small;"><i>as existed in this realm and the future
realm, </i></span><span style="font-size: small;"><i>body perception</i></span><span style="font-size: small;"><i>
</i></span><span style="font-size: small;"><i>(kāya-saññā) </i></span><span style="font-size: small;"><i>as
existed in this realm and the future realm, </i></span><span style="font-size: small;"><i>āneñjā-
</i></span><span style="font-size: small;"><i>saññā, </i></span><span style="font-size: small;"><i>ākiñcaññāyatana,
all these would not exist</i></span><span style="font-size: small;"><i> in any realm,
that is </i></span><span style="font-size: small;"><i>nevasaññānāsaññāyatana (the
Realm of </i></span><span style="font-size: small;"><i>Neither </i></span><span style="font-size: small;"><i>Perception
nor Non-perception)</i></span><span style="font-size: small;"><i>, which is good, </i></span><span style="font-size: small;"><i>is
</i></span><span style="font-size: small;"><i>delicate.' </i></span><span style="font-size: small;"><i>
</i></span><span style="font-size: small;">When </span><span style="font-size: small;">(each of)
</span><span style="font-size: small;">Ariyas</span><span style="font-size: small;">ā</span><span style="font-size: small;">vaka
</span><span style="font-size: small;">h</span><span style="font-size: small;">as</span><span style="font-size: small;">
practiced, and </span><span style="font-size: small;">after </span><span style="font-size: small;">hav</span><span style="font-size: small;">ing</span><span style="font-size: small;">
a lot of practices only, </span><span style="font-size: small;">(then) </span><span style="font-size: small;">his
mind would be bright</span><span style="font-size: small;">en</span><span style="font-size: small;"> in
</span><span style="font-size: small;">ā</span><span style="font-size: small;">yatna (sensing channel).
When (the mind) is brighten, it can </span><span style="font-size: small;">(either)
</span><span style="font-size: small;">access </span><span style="font-size: small;"><i>nevasaññānāsaññāyatana</i></span><span style="font-size: small;">
</span><span style="font-size: small;">or </span><span style="font-size: small;">can delve into wisdom,
while living in the present.</span><span style="font-size: small;"> </span><span style="font-size: small;">After
he dies, the matter of </span><span style="font-size: small;">(</span><span style="font-size: small;">his</span><span style="font-size: small;">)</span><span style="font-size: small;">
consciousness (</span><span style="font-size: small;">viññāṇa</span><span style="font-size: small;">)
to </span><span style="font-size: small;">access</span><span style="font-size: small;">
</span><span style="font-size: small;">nevasaññānāsaññāyatana</span><span style="font-size: small;">
would be </span><span style="font-size: small;">a</span><span style="font-size: small;"> possible case.
Look, Bhikkhu, this is what 'We' call</span><span style="font-size: small;">ed</span><span style="font-size: small;">
</span><span style="font-size: small;">a </span><span style="font-size: small;">practice of having
</span><span style="font-size: small;">nevasaññānāsaññāyatana</span><span style="font-size: small;">
as comfortable </span><span style="font-size: small;">(mental) </span><span style="font-size: small;">abode.”</span></span></span></span></div>
<div style="margin-bottom: 0in;">
<br />
</div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"><span style="font-size: small;">[89] After
the </span><span style="font-size: small;">Blessed One </span><span style="font-size: small;">(Buddha) said
so, Ananda said to the Buddha as such. “My respectable Lord.
Bhikkhus in this vinaya who have practiced like those must have set
neutrality in the mind thinking that, '</span><span style="font-size: small;"><i>Things
that do not exist can not become 'we'. We are going to discard what
is already present, or has been</i></span><span style="font-size: small;">.' My
venerable Lord, would those monks reach </span><span style="font-size: small;">Pari</span><span style="font-size: small;">ibbāna
</span><span style="font-size: small;">(final release from the round of rebirth) </span><span style="font-size: small;">or
not?”</span></span></span></span></div>
<div style="margin-bottom: 0in;">
<br />
</div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"><span style="font-size: small;"> </span><span style="font-size: small;">The
</span><span style="font-size: small;">Blessed One </span><span style="font-size: small;">said, “Look,
Ananda. Some Bhikkhus would (die and) reach </span><span style="font-size: small;">Parin</span><span style="font-size: small;">ibbāna
in the present bodies. Some would not reach </span><span style="font-size: small;">Parin</span><span style="font-size: small;">ibbāna
in the present bodies.”</span></span></span></span></div>
<div style="margin-bottom: 0in;">
<br />
</div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"><span style="font-size: small;"> Ananda
asked, “My respectable Lord. What are the cause or factor causing
</span><span style="font-size: small;">some </span><span style="font-size: small;">Bhikkhus </span><span style="font-size: small;">to</span><span style="font-size: small;">
(die and) reach </span><span style="font-size: small;">parin</span><span style="font-size: small;">ibbāna
in the present bodie</span><span style="font-size: small;">s while s</span><span style="font-size: small;">ome
would not?”</span></span></span></span></div>
<div style="margin-bottom: 0in;">
<br />
</div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"><span style="font-size: small;">[90] The
Buddha said, “</span><span style="font-size: small;">Well, Ananda. Bhikkhus in this
vinaya who have practiced like these, certainly would reach
neutrality / equanimity (upekkh</span><span style="font-size: small;">ā</span><span style="font-size: small;">),
specifically when thinking that t</span><span style="font-size: small;">hings that do
not exist can not become 'we'. We are going to discard what is
already present, or has been. </span><span style="font-size: small;">(Yet) they are
pleased, frequently talk of, </span><span style="font-size: small;">are </span><span style="font-size: small;">attach</span><span style="font-size: small;">ed</span><span style="font-size: small;">
to that neutrality. When they are pleased, frequently talked of, </span><span style="font-size: small;">are
</span><span style="font-size: small;">attach</span><span style="font-size: small;">ed</span><span style="font-size: small;">
to that neutrality, the minds would </span><span style="font-size: small;">depend on</span><span style="font-size: small;">
that neutrality, </span><span style="font-size: small;">holding</span><span style="font-size: small;"> the
neutrality. Look Ananda, Bhikkhus who are </span><span style="font-size: small;">holding
to</span><span style="font-size: small;"> neutrality can not access </span><span style="font-size: small;">Parin</span><span style="font-size: small;">ibbāna.”</span></span></span></span></div>
<div style="margin-bottom: 0in;">
<br />
</div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"><span style="font-size: small;"> </span><span style="font-size: small;">Ananda
asked, “My venerable Lord, then where those Bhikkhus would reach ?”</span></span></span></span></div>
<div style="margin-bottom: 0in;">
<br />
</div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"><span style="font-size: small;"> Buddha
said, “Well, Ananda. They would access the realm of
</span><span style="font-size: small;"><span style="font-style: normal;">nevasaññānāsaññāyatana</span></span><span style="font-size: small;"><i>
</i></span><span style="font-size: small;">(the Realm of </span><span style="font-size: small;">Neither
</span><span style="font-size: small;">Perception nor Non-perception).”</span></span></span></span></div>
<div style="margin-bottom: 0in;">
<br />
</div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"><span style="font-size: small;">
Ananda asked, “My venerable Lord, </span><span style="font-size: small;">I would like
to know that, whenever those monks reached that realm, is the realm
considered an excellent one worth reaching?”</span></span></span></span></div>
<div style="margin-bottom: 0in;">
<br />
</div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"><span style="font-size: small;"> </span><span style="font-size: small;">Buddha
said, “Well, Ananda. When those Bhikkhus are (still) </span><span style="font-size: small;">holding</span><span style="font-size: small;">
(it), they would reach the realm they could. That </span><span style="font-size: small;">the</span><span style="font-size: small;">
excellent one reachable (for them) is </span><span style="font-size: small;"><span style="font-style: normal;">nevasaññānāsaññāyatana.”</span></span></span></span></span></div>
<div style="margin-bottom: 0in;">
<br />
</div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"><span style="font-size: small;">[91]
“</span><span style="font-size: small;">Look, Ananda, Bhikkhus in this vinaya </span><span style="font-size: small;">who
have practiced like these, certainly would reach neutrality /
equanimity (upekkh</span><span style="font-size: small;">ā</span><span style="font-size: small;">),
specifically when thinking that t</span><span style="font-size: small;">hings that do
not exist can not become 'we'. We are going to discard what is
already present, or has been. </span><span style="font-size: small;">When</span><span style="font-size: small;">
they are </span><span style="font-size: small;">not </span><span style="font-size: small;">pleased, </span><span style="font-size: small;">not
</span><span style="font-size: small;">frequently talk of, </span><span style="font-size: small;">not
</span><span style="font-size: small;">attach to that neutrality. When they are </span><span style="font-size: small;">not
</span><span style="font-size: small;">pleased, </span><span style="font-size: small;">not </span><span style="font-size: small;">frequently
talk of, </span><span style="font-size: small;">not </span><span style="font-size: small;">attach to that
neutrality, the minds would </span><span style="font-size: small;">not</span><span style="font-size: small;">
</span><span style="font-size: small;">depend</span><span style="font-size: small;"> </span><span style="font-size: small;">on</span><span style="font-size: small;">
that neutrality, </span><span style="font-size: small;">not </span><span style="font-size: small;">holding
on</span><span style="font-size: small;"> the neutrality. Look Ananda, Bhikkhus who are
</span><span style="font-size: small;">not </span><span style="font-size: small;">holding on</span><span style="font-size: small;">
neutrality can access </span><span style="font-size: small;">Parin</span><span style="font-size: small;">ibbāna.”</span></span></span></span></div>
<div style="margin-bottom: 0in;">
<br />
</div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"><span style="font-size: small;"> </span><span style="font-size: small;">Ananda
exclaimed, “Wonderful, my Lord! It 's (almost) unbelievable! With
all these </span><span style="font-size: small;">(I have listened)</span><span style="font-size: small;">,
the Blessed One has </span><span style="font-size: small;">already</span><span style="font-size: small;">
instructed us of </span><span style="font-size: small;">(how to) </span><span style="font-size: small;">practice
to cross the Great Ocean (the cycles of birth and death).”</span></span></span></span></div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"><span style="font-size: small;"> “Venerable
Lord. </span><span style="font-size: small;">How is the liberation (Vimokkha) of Ariya?</span></span></span></span></div>
<div style="margin-bottom: 0in;">
<br />
</div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"><span style="font-size: small;">[92] “</span><span style="font-size: small;">Look
Ananda, a</span><span style="font-size: small;"> </span><span style="font-size: small;">develop</span><span style="font-size: small;">ed</span><span style="font-size: small;">
follower</span><span style="font-size: small;"> </span><span style="font-size: small;">(</span><span style="font-size: small;">Ariyas</span><span style="font-size: small;">ā</span><span style="font-size: small;">vaka</span><span style="font-size: small;">)</span><span style="font-size: small;">
</span><span style="font-size: small;">should (always)</span><span style="font-size: small;"> </span><span style="font-size: small;">ponder</span><span style="font-size: small;">
and see </span><span style="font-size: small;">like this.</span><span style="font-size: small;"> </span><span style="font-size: small;">That
</span><span style="font-size: small;"><span style="font-style: normal;">K</span></span><span style="font-size: small;"><span style="font-style: normal;">ā</span></span><span style="font-size: small;"><span style="font-style: normal;">m</span></span><span style="font-size: small;"><span style="font-style: normal;">ā
</span></span><span style="font-size: small;"><span style="font-style: normal;">as
existed in this realm and the future realm, </span></span><span style="font-size: small;"><span style="font-style: normal;">sensuality
perception</span></span><span style="font-size: small;"><span style="font-style: normal;">
</span></span><span style="font-size: small;"><span style="font-style: normal;">(kāmā-saññā)
</span></span><span style="font-size: small;"><span style="font-style: normal;">as
existed in this realm and the future realm, </span></span><span style="font-size: small;"><span style="font-style: normal;">physical
body (</span></span><span style="font-size: small;"><span style="font-style: normal;">rupa
/ </span></span><span style="font-size: small;"><span style="font-style: normal;">kāya)
</span></span><span style="font-size: small;"><span style="font-style: normal;">as
existed in this realm and the future realm, </span></span><span style="font-size: small;"><span style="font-style: normal;">body
perception</span></span><span style="font-size: small;"><span style="font-style: normal;">
</span></span><span style="font-size: small;"><span style="font-style: normal;">(kāya-saññā)
</span></span><span style="font-size: small;"><span style="font-style: normal;">as
existed in this realm and the future realm, </span></span><span style="font-size: small;"><span style="font-style: normal;">āneñjā-</span></span><span style="font-size: small;"><span style="font-style: normal;">saññā
</span></span><span style="font-size: small;"><span style="font-style: normal;">(perception
of imperturbable concentration)</span></span><span style="font-size: small;"><span style="font-style: normal;">,
</span></span><span style="font-size: small;"><span style="font-style: normal;">ākiñcaññāyatana</span></span><span style="font-size: small;"><span style="font-style: normal;">-</span></span><span style="font-size: small;"><span style="font-style: normal;">saññā
</span></span><span style="font-size: small;"><span style="font-style: normal;">(perception
of nothingness)</span></span><span style="font-size: small;"><span style="font-style: normal;">,
nevasaññānāsaññāyatana</span></span><span style="font-size: small;"><span style="font-style: normal;">-</span></span><span style="font-size: small;"><span style="font-style: normal;">saññā
</span></span><span style="font-size: small;"><span style="font-style: normal;">(perception
of neither Perception nor Non-perception)</span></span><span style="font-size: small;"><span style="font-style: normal;">,</span></span><span style="font-size: small;"><span style="font-style: normal;">
all these </span></span><span style="font-size: small;"><span style="font-style: normal;">sakk</span></span><span style="font-size: small;"><span style="font-style: normal;"><span style="font-weight: normal;">ā</span></span></span><span style="font-size: small;"><span style="font-style: normal;">ya
(body's components)</span></span><span style="font-size: small;"><span style="font-style: normal;">
</span></span><span style="font-size: small;"><span style="font-style: normal;">as just
what they are. Immortality is liberation because of non-withholding.”
</span></span></span></span></span>
</div>
<div style="margin-bottom: 0in;">
<br />
</div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"><span style="font-size: small;"><span style="font-style: normal;"> “Well,
Ananda, </span></span><span style="font-size: small;"><span style="font-style: normal;">'</span></span><span style="font-size: small;"><span style="font-style: normal;">We</span></span><span style="font-size: small;"><span style="font-style: normal;">'</span></span><span style="font-size: small;"><span style="font-style: normal;">
have explained the practice of having comfort of imperturbab</span></span><span style="font-size: small;"><span style="font-style: normal;">le
meditation</span></span><span style="font-size: small;"><span style="font-style: normal;">
</span></span><span style="font-size: small;"><span style="font-style: normal;">(</span></span><span style="font-size: small;"><span style="font-style: normal;">āneñjā</span></span><span style="font-size: small;"><span style="font-style: normal;">-sapp</span></span><span style="font-size: small;"><span style="font-style: normal;">ā</span></span><span style="font-size: small;"><span style="font-style: normal;">ya</span></span><span style="font-size: small;"><span style="font-style: normal;">),
</span></span><span style="font-size: small;"><span style="font-style: normal;">the
practice of having comfort of </span></span><span style="font-size: small;"><span style="font-style: normal;">nothingness</span></span><span style="font-size: small;"><span style="font-style: normal;">
</span></span><span style="font-size: small;"><span style="font-style: normal;">(ākiñcaññāyatana),
</span></span><span style="font-size: small;"><span style="font-style: normal;">the
practice of having comfort of </span></span><span style="font-size: small;"><span style="font-style: normal;">Neither</span></span><span style="font-size: small;"><span style="font-style: normal;">
</span></span><span style="font-size: small;"><span style="font-style: normal;">Perception
nor Non-perception</span></span><span style="font-size: small;"><span style="font-style: normal;">
</span></span><span style="font-size: small;"><span style="font-style: normal;">(nevasaññānāsaññāyatana)</span></span><span style="font-size: small;"><span style="font-style: normal;">.
</span></span><span style="font-size: small;"><span style="font-style: normal;">Because
of all these, I have explained </span></span><span style="font-size: small;"><span style="font-style: normal;">a</span></span><span style="font-size: small;"><span style="font-style: normal;">
practice to cross the Great Ocean, the liberation of the Noble Ones.
Well Anada, any duty for </span></span><span style="font-size: small;"><span style="font-style: normal;">the</span></span><span style="font-size: small;"><span style="font-style: normal;">
teacher of a religion who seek</span></span><span style="font-size: small;"><span style="font-style: normal;">s</span></span><span style="font-size: small;"><span style="font-style: normal;">
(truth</span></span><span style="font-size: small;"><span style="font-style: normal;">s</span></span><span style="font-size: small;"><span style="font-style: normal;">)
to beneficially support (his students), to help them, who have used
that help, which should be acted to the students, those duties have
been done to you (by me). Look, Ananda. </span></span><span style="font-size: small;"><span style="font-style: normal;">Over
there</span></span><span style="font-size: small;"><span style="font-style: normal;"> is
a tree base, </span></span><span style="font-size: small;"><span style="font-style: normal;">that
is a </span></span><span style="font-size: small;"><span style="font-style: normal;">vacant
area without a house, you (all </span></span><span style="font-size: small;"><span style="font-style: normal;">go
separately and</span></span><span style="font-size: small;"><span style="font-style: normal;">)
</span></span><span style="font-size: small;"><span style="font-style: normal;">do</span></span><span style="font-size: small;"><span style="font-style: normal;">
practice meditation (jhāna). Don't be negligent / </span></span><span style="font-size: small;"><span style="font-style: normal;">ignorant</span></span><span style="font-size: small;"><span style="font-style: normal;">.
Don't be</span></span><span style="font-size: small;"><span style="font-style: normal;">come</span></span><span style="font-size: small;"><span style="font-style: normal;">
ones who will be in trouble later (because </span></span><span style="font-size: small;"><span style="font-style: normal;">they
can't escape from </span></span><span style="font-size: small;"><span style="font-style: normal;">sufferings).
These are the words I have always taught you.”</span></span></span></span></span></div>
<div style="margin-bottom: 0in;">
<br />
</div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US">After
the Buddha has finished stating those wise words, Ananda was pleased
with the Buddha's teaching. </span></span></span>
</div>
<div style="margin-bottom: 0in;">
<br />
</div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"><span style="font-size: small;">End
of </span><span style="font-size: small;"><span style="font-weight: normal;">ā</span></span><span style="font-size: small;"><span style="font-weight: normal;">ne</span></span><span style="font-size: small;"><span style="font-weight: normal;">ñ</span></span><span style="font-size: small;"><span style="font-weight: normal;">j</span></span><span style="font-size: small;"><span style="font-weight: normal;">ā</span></span><span style="font-size: small;"><span style="font-weight: normal;">sa</span></span><span style="font-size: small;"><span style="font-weight: normal;">pp</span></span><span style="font-size: small;"><span style="font-weight: normal;">ā</span></span><span style="font-size: small;"><span style="font-weight: normal;">ya</span></span><span style="font-size: small;"><span style="font-weight: normal;">sutta</span></span><span style="font-size: small;">
</span><span style="font-size: small;">(Sutra no. </span><span style="font-size: small;">6 in the group</span><span style="font-size: small;">)</span><span style="font-size: small;">.</span></span></span></span></div>
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</div>
Burachai Sonthayanonhttp://www.blogger.com/profile/06815867387329702226noreply@blogger.com0tag:blogger.com,1999:blog-7977273082643379810.post-84919147006343408462013-08-22T04:19:00.000-07:002013-08-22T04:19:08.268-07:00The Large Sutra on SunyataHere is my draft translation (from Thai language scripture) of a second Theravada Buddhism's text where Buddha talked of emptiness or Sunyata, as available from the translated Pali canon. It took me only 2 days to translate from Thai into English. I am aware of uncertainty of life and thus I don't want to take chance that it might never be published at all for any reason so I decided to post this draft as soon as it is finished. Nevertheless, I think the translated work should be good enough and is useful for people interested in this topic and Buddhism. I feel that people have thought the topic on nothingness or emptiness has been mentioned in Mahayana Buddhism only, which is not true. As evidence here, Sunyata is also present in the traditional, more conserved Theravada 's Pali Tipitaka.<br />
<br />
My additional comment is that emptiness can be experienced during meditation only. Perhaps readers might try meditating according to Buddha's instruction and see if some of them can access or feel it.<br />
<br />
Enjoy.<br />
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<span class="Apple-style-span" style="font-family: 'Times New Roman', serif; font-size: 27px;"><b>Maha-suññatā-sutta</b></span><br />
<div style="margin-bottom: 0in;">
<span style="font-family: UPC-Angsana;"><span style="font-size: large;"><span lang="th-TH"><b>มหาสุญญตสูตร</b></span></span></span></div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: large;"><span lang="en-US"><b>The
Large Sutra on Sunyata</b></span></span></span></div>
<div style="margin-bottom: 0in;">
<br />
</div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"><b>K</b><b>eywords:</b>
sunyata, sunjata, shunyata, suññatā (Pali). Śūnyatā
(Sanskrit), nothingness, voidness, emptiness, jhāna, absorption,
āneñjā-samāpatti, ñāṇa, wisdom, liberation, enlightenment,
mind, Mahasuññatāsutta, upādānakkhandha, supramundane,
transcendental, brahmacariya, sutta, geyya, veyyākaraṇa,
Thatāgata, Sati, Sampajaññya, Nigrodharama, Kapilavatthu, </span></span></span>
</div>
<div style="margin-bottom: 0in;">
<br />
</div>
<div style="margin-bottom: 0in;">
<span style="font-size: small;"><span lang="th-TH"><span style="font-family: UPC-Angsana;"><b>คำหลัก
</b></span></span></span><span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"><b>(Thai
keywords)</b><b> </b>: </span></span></span><span style="font-size: small;"><span lang="th-TH"><span style="font-family: UPC-Angsana;">สุญญตา
ศูนยตา ฌาน ปฐมฌาน ทุติยฌาน
ตติยฌาน จตุตถฌาน อากาสานัญจายตนะ
วิญญานัญจายตนะ อากิญจัญญายตนะ
เนวสัญญานาสัญญายตนะ เจโตสมาธิ
เจโตวิมุติ สุญญตสมาบัติ
สุญญตวิหารธรรม </span><span style="font-family: UPC-Angsana;">นิโครธาราม
กรุงกบิลพัสดุ์</span><span style="font-family: UPC-Angsana;">
พระสูตร สุตตันตปิฎก พระอานนท์
พระผู้มีพระภาค</span></span></span></div>
<div style="margin-bottom: 0in;">
<br />
</div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US">Translated
into English from Thai language Suttapiṭaka, vol. 6, by Burachai
Sonthayanon, Ph.D.</span></span></span></div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US">document
version: 1.0 August 22, 2013, B.E. 2556</span></span></span></div>
<div style="margin-bottom: 0in;">
<br />
</div>
<div style="margin-bottom: 0in;">
<span style="font-family: UPC-Angsana;"><span lang="th-TH">จาก
พระสุตตันตปิฎก ฉบับภาษาไทย
เล่ม ๖ มัชฌิมนิกาย อุปริปัณณาสก์
</span></span>
</div>
<div style="margin-bottom: 0in;">
<span lang="th-TH"><span style="font-family: UPC-Angsana;">แปลเป็นภาษาอังกฤษโดย
บุรชัย สนธยานนท์</span><span style="font-family: UPC-Angsana;">
</span><span style="font-family: UPC-Angsana;">ร่างแปลที่ ๑</span></span></div>
<div style="margin-bottom: 0in;">
<br />
</div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: x-small;"><span lang="en-US">Notice:
This is a first <b>draft translation</b> aiming to facilitate
learning and understanding of practical Buddhism among international
people. <span style="color: magenta;">If you have comment or suggestion </span><span style="color: magenta;">for
improvement / corrections</span><span style="color: magenta;">, please write</span>
to <a href="mailto:burachais@gmail.com">burachais@gmail.com</a></span></span></span></div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: x-small;"><span lang="en-US"> This
documents contains information from 2 stages of translation (i.e.
from Pali to Thai, then from Thai to English), therefore, it is
advisable that one should also look at original Pali texts of the
Buddhist Scripture (Tipitaka) for exact wording and alternative
interpretation. </span></span></span>
</div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: x-small;"><span lang="en-US"> Numbers
inside square brackets in front of many paragraphs indicated the
paragraph numbers in the a respective volume of the Thai Sutta
Tipitaka.</span></span></span></div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: x-small;"><span lang="en-US"> Explanations,
translation of Pali terms, alternative terms, my interpretation and
comments are given in parentheses. </span></span></span>
</div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> </span></span></span></div>
<div style="font-weight: normal; margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: medium;"><span lang="en-US">Mahasuññatāsutta
(Sutra number 122)</span></span></span></div>
<div style="font-weight: normal; margin-bottom: 0in;">
<br />
</div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US">[343]
Thus I (Ananda) have heard:-</span></span></span></div>
<div style="margin-bottom: 0in;">
<br />
</div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> One
day, the Blessed One (Buddha, <span style="color: black;">Bhagav</span><span style="color: black;">ā</span>)
stayed at a Nigrodharama (monastery), in the proximity of
Kapilavatthu city (name in Pali canon, now called Kapilavastu), in
the land of Sakya clan. At that time, after he had worn the robe and
carried his (clay) Patta (alms bowl) to receive morning alms of foods
in the royal city of Kapilavatthu. After he returned from the morning
round and consumed his foods, he proceeded to the Vihara (hall /
monastery) dedicated by Prince Kala Khemaka Sakya, to take a rest
during day time. During that period, there were a lot of prepared
seating and sleeping carpets in the Vihara building. When the Buddha
saw those he thought, “People had prepared a lot of seating and
sleeping carpets in the building. Perhaps, there are so many monks
residing here?”</span></span></span></div>
<div style="margin-bottom: 0in;">
<br />
</div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US">[344] At
that time, Ananda and many monks were making new civara (robes) in
another Vihara dedicated by Prince Kataya Sakya. In the late
afternoon, after the Buddha come out from his (meditative) seclusion,
he walked over to the Vihara of Prince Kataya Sakya, and sat over a
seat prepared for him. After he sat well, he spoke to Ananda. “Behold
Ananda, over there at the Vihara of Prince Kala Khemaka Sakya, people
had prepared a lot of seating and sleeping carpets in the building.
Are there that many monks residing there?”</span></span></span></div>
<div style="margin-bottom: 0in;">
<br />
</div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> Ananda
informed him. “Numerous, my Lord. Bhante, now is the time (of the
year, for all monks to give help) to prepare new civara (robes) (for
some monks who needed replacement). Our group here is (also) doing
it.</span></span></span></div>
<div style="margin-bottom: 0in;">
<br />
</div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US">[345]
(The Buddha said) “Look, Ananda. When Bhikhu (monks) prefer to
socialize together, feel pleased in meeting each other, frequently
meet each other, like to form a group, be pleased in the group, have
recreations, such a joint group as such does not look good.” </span></span></span>
</div>
<div style="margin-bottom: 0in;">
<br />
</div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> “Ananda,
if monks preferred to socialize together, felt satisfied in meeting
each other, frequently met each other, liked to form a group, were
pleased in the group, had joint recreations, like that, how would one
get happiness due to renunciation (nekkhamma, escape from
sensuality), happiness from solitude, happiness from peace (of mind),
happiness from (Buddhist) enlightenments (not in Western's sense), as
they had wished without difficulty, (or) without trouble. That would
be the impossible case. However, if a monk had remained separated,
secluded himself from the group, if he had hoped to get happiness due
to renunciation, happiness from solitude, happiness from peace (of
mind), happiness from enlightenments, as he wished without
difficulty, without trouble, that would be the (only) possible case.”</span></span></span></div>
<div style="margin-bottom: 0in;">
<br />
</div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> “Look
Ananda, the matter of monks who preferred to socialize together, felt
satisfied in meeting each other, frequently met each other, liked to
form a group, were pleased in the group, had joint recreations, (the
question) if they could access a desirable temporary mental
emancipation (cetovimutti), or could access the irrevocable
non-temporary cetovimutti, that would be the impossible case. But the
matter (question) if a single monk who secluded himself from the
group, wishing to access a desirable temporary cetovimutti, or even
could access the irrevocable non-temporary cetovimutti, that would be
the possible case.” </span></span></span>
</div>
<div style="margin-bottom: 0in;">
<br />
</div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> “Well
Ananda, We (I) thus don't even see any physical sensed-object that is
not the origin of sorrow, worry, suffer, anger, despair, because of
their impermanence and always changing into other states, although
(lay) people crave them so much, (and) have craved them.”</span></span></span></div>
<div style="margin-bottom: 0in;">
<br />
</div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US">[346] “Look,
Ananda, that any mental abode (mental object of frequent
consideration) that That<span style="font-size: small;">ā</span>gata (the one who had
gone well, Accomplished One, the term the Buddha used to refer to
himself, i.e. We) have enlightened at that place (Bodhigaya) is like
this. That That<span style="font-size: small;">ā</span>gata accessed internal <span style="font-size: small;">suññatā</span>
attainment (<span style="font-size: small;">suññatā</span><span style="font-size: small;">-sam</span><span style="font-size: small;">ā</span><span style="font-size: small;">patti,
</span><span style="font-size: small;">i.e. meditation on emptiness</span><span style="font-size: small;">)</span>,
because of ignorance of all signifiers (Nimitta). Look Ananda, if a
Bhikkhu, Bhikkhunī, Up<span style="font-size: small;">ā</span>saka (lay male
follower), Up<span style="font-size: small;">ā</span>sik<span style="font-size: small;">ā </span><span style="font-size: small;">(a
lay female follower)</span>, a King, King's head court officials,
non-Buddhist priests, followers of non-Buddhist priests, came to see
the fortunate That<span style="font-size: small;">ā</span>gata (me) with such mental
abode in such and such places, That<span style="font-size: small;">ā</span>gata would
have the mind bowed in seclusion, bended in seclusion, inclined in
seclusion, escaped and be extremely pleased in renunciation
(nekkhamma). (I would) Have the internal (mind) avoid of basal
entity of all <span style="font-size: small;">ā</span>sva (mental intoxicants). (We)
Would be the one who really talk them out (to <span style="font-size: small;">suññatā</span>
attainment as well). Well Ananda, therefore, if any Bhikkhu hope to
access internal <span style="font-size: small;">suññatā</span> attainment, he should
sustain the internal mind, to pacify the mind. Make the internal mind
arisen with the 'singularity' Dhamma. Do well-establish the mind (to
separate the observer from the sensed object).” </span></span></span>
</div>
<div style="margin-bottom: 0in;">
<br />
</div>
<div style="margin-bottom: 0in;">
<br />
</div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US">[347] “Well,
Ananda, if a Bhikkhu wants to sustain the internal mind to pacify the
mind, make the internal mind arisen with the 'singularity' Dhamma,
how could the mind be well-established. Look, Ananda, Bhikkhu in this
vinaya (discipline, i.e. religion) …</span></span></span></div>
<div style="margin-bottom: 0in;">
<br />
</div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> a)
is tranquil from sensuality (k<span style="font-size: small;">ā</span>m<span style="font-size: small;">ā,
</span><span style="font-size: small;">i.e. not pondering of sexual matters</span>), is
silent from immorals (akusala), then (the mind) enters the First
Absorption (Paṭhama-Jh<span style="font-size: small;">ā</span>na)</span></span></span></div>
<div style="margin-bottom: 0in;">
<br />
</div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> b)
(then) entering the Second Absorption (Dutiya-Jh<span style="font-size: small;">ā</span>na),
having brighten the internal mind, having 'singularity' dhamma
arisen. Because of silence from (neither) thinking (vitakka), (nor)
sustained thought (vic<span style="font-size: small;">ā</span>ra), just having rapture,
happiness, one-pointedness (as signifiers in the mind)</span></span></span></div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> </span></span></span></div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> c)
(later) feeling indifference because of boredom of rapture, having
mindfulness (Sati) and clear awareness (Sampaja<span style="font-size: small;">ññ</span>ya),
(he) receive bodily happiness in the Third Absorption (Tatiya-Jh<span style="font-size: small;">ā</span>na)</span></span></span></div>
<div style="margin-bottom: 0in;">
<br />
</div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> d)
(then) entering the Fourth Absorption (Catuttha-Jh<span style="font-size: small;">ā</span>na)
that has no suffering, no happiness, because bodily happiness and
suffering were abandoned, and pleasure and grief were abandoned.
Having pure mindfulness due of neutrality (upekkh<span style="font-size: small;">ā</span>,
neither pleasure nor painful feeling) (of the mind).” </span></span></span>
</div>
<div style="margin-bottom: 0in;">
<br />
</div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> “Well,
Ananda, at that stage, the Bhikkhu can be said as having set (his)
internal mind, let the internal mind calmed, made the singularity
arisen internally, well-established the mind.”</span></span></span></div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> </span></span></span></div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> “(when)
That Bhikkhu (start to) pay attention to internal emptiness. While
he is paying attention to the emptiness inside the mind, (if his)
mind has not yet moved to, not prefer to, not well-established to,
not inclined to internal emptiness, as such, the Bhikkhu should
clearly aware that, 'while we are paying attention to internal
emptiness, the mind has not yet moved to, not prefer to, not
well-established to, not delved to internal emptiness'. In this
manner, it means he is mindful of the (his) internal emptiness. </span></span></span>
</div>
<div style="margin-bottom: 0in;">
<br />
</div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> (If)
that Bhikkhu (start to) pay attention to external emptiness. etc. ...</span></span></span></div>
<div style="margin-bottom: 0in;">
<br />
</div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> (If)
that Bhikkhu (start to) pay attention to both internal and external
emptiness. etc. ...</span></span></span></div>
<div style="margin-bottom: 0in;">
<br />
</div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> (If)
that Bhikkhu (start to) pay attention to Formless Absorptions
(<span style="font-size: small;">ā</span>ne<span style="font-size: small;">ñ</span>j<span style="font-size: small;">ā</span><span style="font-size: small;">-</span><span style="font-size: small;">sam</span><span style="font-size: small;">ā</span><span style="font-size: small;">patti
</span><span style="font-size: small;">= arūp</span><span style="font-size: small;">ā</span><span style="font-size: small;">-</span><span style="font-size: small;">Jh</span><span style="font-size: small;">ā</span><span style="font-size: small;">na,
</span><span style="font-size: small;">arūpajhāna</span><span style="font-size: small;">s</span><span style="font-size: small;">).
</span>While he is paying attention to the <span style="font-size: small;">ā</span>ne<span style="font-size: small;">ñ</span>j<span style="font-size: small;">ā</span><span style="font-size: small;">-</span><span style="font-size: small;">sam</span><span style="font-size: small;">ā</span><span style="font-size: small;">patti</span>,
(if his) mind has not yet moved to, not prefer to, not
well-established to, not inclined to <span style="font-size: small;">ā</span>ne<span style="font-size: small;">ñ</span>j<span style="font-size: small;">ā</span><span style="font-size: small;">-</span><span style="font-size: small;">sam</span><span style="font-size: small;">ā</span><span style="font-size: small;">patti</span>,
as such, the Bhikkhu should clearly aware that, 'while we are paying
attention to <span style="font-size: small;">ā</span>ne<span style="font-size: small;">ñ</span>j<span style="font-size: small;">ā</span><span style="font-size: small;">-</span><span style="font-size: small;">sam</span><span style="font-size: small;">ā</span><span style="font-size: small;">patti</span>,
the mind has not yet moved to, not prefer to, not well-established
to, not inclined to <span style="font-size: small;">ā</span>ne<span style="font-size: small;">ñ</span>j<span style="font-size: small;">ā</span><span style="font-size: small;">-</span><span style="font-size: small;">sam</span><span style="font-size: small;">ā</span><span style="font-size: small;">patti</span><span style="font-size: small;">'</span>.
In this manner, it means he is mindful of the <span style="font-size: small;">ā</span>ne<span style="font-size: small;">ñ</span>j<span style="font-size: small;">ā</span><span style="font-size: small;">-</span><span style="font-size: small;">sam</span><span style="font-size: small;">ā</span><span style="font-size: small;">patti</span>.”
</span></span></span>
</div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> </span></span></span></div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> “Well,
Ananda, the Bhikkhu should sustain the internal mind, to pacify the
internal mind, make the internal mind arisen with the 'singularity'
Dhamma, well-establish the mind in the signifier of the Absorption
(as I said) earlier, he would pay attention to internal emptiness.
When he is paying attention to the internal emptiness, (his) mind
would moved to, prefer to, well-established to, inclined (delved) to
internal emptiness, as such, the Bhikkhu should clearly aware that,
'while we are paying attention to internal emptiness, the mind has
moved to, prefer to, well-established to, inclined to internal
emptiness'. In this manner, it means that he is mindful of the
internal emptiness.” </span></span></span>
</div>
<div style="margin-bottom: 0in;">
<br />
</div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> “(When)
that Bhikkhu (start to) pay attention to external emptiness. etc. ...</span></span></span></div>
<div style="margin-bottom: 0in;">
<br />
</div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> (When)
that Bhikkhu (start to) pay attention to both internal and external
emptiness. etc. ...</span></span></span></div>
<div style="margin-bottom: 0in;">
<br />
</div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> (When)
that Bhikkhu (start to) pay attention to Formless Absorptions
(<span style="font-size: small;">ā</span>ne<span style="font-size: small;">ñ</span>j<span style="font-size: small;">ā</span><span style="font-size: small;">-</span><span style="font-size: small;">sam</span><span style="font-size: small;">ā</span><span style="font-size: small;">patti
</span><span style="font-size: small;">= arūp</span><span style="font-size: small;">ā</span><span style="font-size: small;">-</span><span style="font-size: small;">Jh</span><span style="font-size: small;">ā</span><span style="font-size: small;">na,
</span><span style="font-size: small;">arūpajhāna</span><span style="font-size: small;">s</span><span style="font-size: small;">).
</span>While he is paying attention to the <span style="font-size: small;">ā</span>ne<span style="font-size: small;">ñ</span>j<span style="font-size: small;">ā</span><span style="font-size: small;">-</span><span style="font-size: small;">sam</span><span style="font-size: small;">ā</span><span style="font-size: small;">patti</span>,
(if his) mind has moved to, prefer to, well-established to, inclined
to <span style="font-size: small;">ā</span>ne<span style="font-size: small;">ñ</span>j<span style="font-size: small;">ā</span><span style="font-size: small;">-</span><span style="font-size: small;">sam</span><span style="font-size: small;">ā</span><span style="font-size: small;">patti</span>,
as such, the Bhikkhu should clearly aware that, while we are paying
attention to <span style="font-size: small;">ā</span>ne<span style="font-size: small;">ñ</span>j<span style="font-size: small;">ā</span><span style="font-size: small;">-</span><span style="font-size: small;">sam</span><span style="font-size: small;">ā</span><span style="font-size: small;">patti</span>,
the mind has moved to, prefer to, well-established to, inclined to
<span style="font-size: small;">ā</span>ne<span style="font-size: small;">ñ</span>j<span style="font-size: small;">ā</span><span style="font-size: small;">-</span><span style="font-size: small;">sam</span><span style="font-size: small;">ā</span><span style="font-size: small;">patti</span>.
In this manner, it means that he is mindful of the <span style="font-size: small;">ā</span>ne<span style="font-size: small;">ñ</span>j<span style="font-size: small;">ā</span><span style="font-size: small;">-</span><span style="font-size: small;">sam</span><span style="font-size: small;">ā</span><span style="font-size: small;">patti</span>.”
</span></span></span>
</div>
<div style="margin-bottom: 0in;">
<br />
</div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US">[348]
“Look, Ananda, when the Bhikkhu is in this mental abode, if the
mind inclined to conduct a walking meditation (ca<span style="font-size: small;">ṅ</span>kama),
he thus walk with attention that wicked immorals (akusala), namely
unrighteous greed and grief, will not be able to overcome we who are
walking (with awareness). In this manner, it means that he is mindful
of the walking meditation.”</span></span></span></div>
<div style="margin-bottom: 0in;">
<br />
</div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> “When
the Bhikkhu is in this mental abode, if the mind inclined to conduct
a standing meditation, he thus stand with attention that wicked
immorals (akusala), namely unrighteous greed and grief, will not be
able to overcome we who are standing. In this manner, it means that
he is mindful of the standing meditation.”</span></span></span></div>
<div style="margin-bottom: 0in;">
<br />
</div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> “When
the Bhikkhu is in this mental abode, if the mind inclined to conduct
a sitting meditation, he thus sit with attention that wicked immorals
(akusala), namely unrighteous greed and grief, will not be able to
overcome we who are sitting. In this manner, it means that he is
mindful of the sitting meditation.”</span></span></span></div>
<div style="margin-bottom: 0in;">
<br />
</div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> “When
the Bhikkhu is in this mental abode, if the mind inclined to lie
down, he thus lie down with attention that wicked immorals (akusala),
namely unrighteous greed and grief, will not be able to overcome we
who are lying down. In this manner, it means that he is mindful of
lying down.”</span></span></span></div>
<div style="margin-bottom: 0in;">
<br />
</div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> “When
the Bhikkhu is in this mental abode, if the mind inclined to speak,
he thus speak with attention that avoid those stories of bad nature,
(namely) those of household owners, of raw laypeople (non-Ariya), not
of holy ones (Ariya), stories of no benefit so as to create boredom
(of worldly matters), to relieve craving, to extinguish mental
defilements, to pacify defilements in order to reach the great
knowledge, to gain enlightenment, to access Nibb<span style="font-size: small;">ā</span>na
(Nirv<span style="font-size: small;">ā</span>na). Such topics (to avoid) are stories
of Kings, bandits, high court officials, armies, disasters, wars,
crops, water, clothing, sleeping mattress, flowers, perfume,
relatives, vehicles, homes, villages, cities, rural areas, women,
brave men, roads, maids in water-well areas, deceased persons,
miscellaneous matters, the world, seas, development and detriment of
various causes. In this manner, it means he is mindful of the
speaking. And he pays attention that he would talk of stories like
these, ones that would scrape away defilements from mind, create
mental comfort, solely generate boredom (of worldly properties), to
relieve craving, to extinguish mental defilements, to pacify
defilements in order to reach the great knowledge, to gain
enlightenment, to access Nibb<span style="font-size: small;">ā</span>na. Those
(beneficial) stories (encouraged to talk about) are “preference for
less” (not greedy, be sufficient), complacent for what 's already
in possession, silence, solitude, pondering of diligence, good
conduct guidelines (sila), meditation, wisdom, emancipation,
experiencing wisdom of emancipation (vimutti-<span style="font-size: small;">ñāṇa</span><span style="font-size: small;">-</span>dassana).
In this manner, it means that he is mindful of speaking.”</span></span></span></div>
<div style="margin-bottom: 0in;">
<br />
</div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> “When
the Bhikkhu is in this mental abode, if the mind inclined to think,
he thus pay attention so he would not think about stories of bad
nature, namely those of household owners, of raw laypeople, not of
holy ones (Ariya), stories of no benefit so as to create boredom (of
worldly matters), to relieve craving, to extinguish mental
defilements, to pacify defilements in order to reach the great
knowledge, to gain enlightenment, to access Nibb<span style="font-size: small;">ā</span>na.
Those are thinking about sensuality, angers, revenges. In this
manner, it means he is mindful of thinking. And he would pay
attention so that he would ponder of such stories like those of the
holy ones, guidance to liberation, path to elimination of suffering
for (dhamma) practitioners, those who are thinking of nekkhamma, of
forgiveness, of non-revenge. In this manner, it means that he is
mindful of thinking.” </span></span></span>
</div>
<div style="margin-bottom: 0in;">
<br />
</div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US">[349] “Look
Ananda, sensuality are of 5 categories (based on 5 of the 6 sensed
organs). What are those 5? They are:- </span></span></span>
</div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> images
that can be sensed by eyes, which are desirable, attractive,
satisfactory, lovable, constituting a sense that is basis of lust. </span></span></span>
</div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> sounds
that can be sensed by ears, which are desirable, attractive,
satisfactory, lovable, constituting a sense that is basis of lust.</span></span></span></div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> smells
that can be sensed by nose, which are desirable, attractive,
satisfactory, lovable, constituting a sense that is basis of lust.</span></span></span></div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> tastes
that can be sensed by tongue, which are desirable, attractive,
satisfactory, lovable, constituting a sense that is basis of lust.</span></span></span></div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> touches
that can be sensed by body, which are desirable, attractive,
satisfactory, lovable, constituting a sense that is basis of lust.”
</span></span></span>
</div>
<div style="margin-bottom: 0in;">
<br />
</div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> “Look
Ananda, those are the 5 categories of sensuality. They are to be
regularly considered by monks in their minds, if (at any moment)
there exist an agitation at all in (each person's) mind because of
these 5 categories of sensuality. Or because of any one of the
sensing channels (<span style="font-size: small;">ā</span>yatana). In that case, the
monk would clearly know that, for such craving or desire in the 5
sensuality, he has discarded. Or if the Bhikkhu considered and
realized that (currently) there is no agitation occur at all in our
minds due to any of these 5 categories of sensuality. Or due to any
one of the sensing channels (<span style="font-size: small;">ā</span>yatana). In that
case, the monk would clearly know that, for such craving or desire in
the 5 sensuality, he has discarded. In this manner, it means that he
is mindful with regard to the 5 sensualities.”</span></span></span></div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> </span></span></span></div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US">[350] “Look
Ananda, the 5 (components of) up<span style="font-size: small;">ā</span><span style="font-size: small;">d</span><span style="font-size: small;">ā</span><span style="font-size: small;">nakkhandha
(aggregate as object of clinging), that is the entities which monk
should ponder to see the </span><span style="font-size: small;">(momentary)</span><span style="font-size: small;">
</span><span style="font-size: small;">origination</span><span style="font-size: small;"> and termination
</span><span style="font-size: small;">(of each component) like </span><span style="font-size: small;">these</span><span style="font-size: small;">.
This is image (</span><span style="font-size: small;">rūpa</span><span style="font-size: small;">,
matter). This is origination of image. This is termination of image.
This is vedan</span><span style="font-size: small;">ā</span><span style="font-size: small;"> (feeling of
suffering, happiness, or neutral). This is origination of vedan</span><span style="font-size: small;">ā</span><span style="font-size: small;">.
This is termination of vedan</span><span style="font-size: small;">ā</span><span style="font-size: small;">.
This is sa</span><span style="font-size: small;">ññ</span><span style="font-size: small;">ā</span><span style="font-size: small;">
(perception). This is origination of sa</span><span style="font-size: small;">ññ</span><span style="font-size: small;">ā</span><span style="font-size: small;">.
This is termination of sa</span><span style="font-size: small;">ññ</span><span style="font-size: small;">ā</span><span style="font-size: small;">.
This is </span><span style="font-size: small;">s</span><span style="font-size: small;">aṅkhāra</span><span style="font-size: small;">
(volitional activities). This is origination of </span><span style="font-size: small;">s</span><span style="font-size: small;">aṅkhāra</span><span style="font-size: small;">.
This is termination of </span><span style="font-size: small;">s</span><span style="font-size: small;">aṅkhāra</span><span style="font-size: small;">.
This is </span><span style="font-size: small;">viññāṇa</span><span style="font-size: small;">
(</span><span style="font-size: small;">consciousness</span><span style="font-size: small;">). This is
origination of </span><span style="font-size: small;">viññāṇa</span><span style="font-size: small;">.
This is termination of </span><span style="font-size: small;">viññāṇa</span><span style="font-size: small;">.
</span><span style="font-size: small;">Ones who has examined (</span><span style="font-size: small;">the
</span><span style="font-size: small;">temporary nature of) arising and ceasing of the 5
</span><span style="font-size: small;">up</span><span style="font-size: small;">ā</span><span style="font-size: small;">d</span><span style="font-size: small;">ā</span><span style="font-size: small;">nakkhandha
</span><span style="font-size: small;">then can give up their pride of self (asmi-m</span><span style="font-size: small;">ā</span><span style="font-size: small;">na)
in the 5 </span><span style="font-size: small;">up</span><span style="font-size: small;">ā</span><span style="font-size: small;">d</span><span style="font-size: small;">ā</span><span style="font-size: small;">nakkhandha.
</span><span style="font-size: small;">Consequently, Bhikkhu would clearly know that,
'we have given up the pride of self in the 5 </span><span style="font-size: small;">up</span><span style="font-size: small;">ā</span><span style="font-size: small;">d</span><span style="font-size: small;">ā</span><span style="font-size: small;">nakkhandha</span><span style="font-size: small;">'</span><span style="font-size: small;">.
</span><span style="font-size: small;">In this manner, </span><span style="font-size: small;">it means
</span><span style="font-size: small;">that </span><span style="font-size: small;">he is mindful </span><span style="font-size: small;">of</span><span style="font-size: small;">
</span><span style="font-size: small;">the issue of </span><span style="font-size: small;">5
</span><span style="font-size: small;">up</span><span style="font-size: small;">ā</span><span style="font-size: small;">d</span><span style="font-size: small;">ā</span><span style="font-size: small;">nakkhandha.”</span></span></span></span></div>
<div style="margin-bottom: 0in;">
<br />
</div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> “Well,
Ananda, each of these Dhamma (norm entity), is only related with
moral (kusala). They are far from the opponents (i.e. immorals,
akusala). They are supramundane (above the world, transcendental),
whose sinful M<span style="font-size: small;">ā</span>ra (the Tempter or misguiding
angel) can not appreciate. Look Ananda, what do you conclude of why
do (our) followers closely follow their (religious) teacher's. What
do they see as benefits ?”</span></span></span></div>
<div style="margin-bottom: 0in;">
<br />
</div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> Ananda
replied, “Your Exalted One. The Dhamma of ours (that we see) are
because of the Blessed One (Buddha). Having the Blessed One as our
template, (and) having the Blessed One as our refuge. Please, my
Lord. The good words are only clear in your (great mind), when (me
and) the monks could listen from you, then all monks remember them.”</span></span></span></div>
<div style="margin-bottom: 0in;">
<br />
</div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US">[351] “Look,
Ananda. Followers should not follow the teacher just to listen to
Sutta (discourses, stories), to Geyya (discourses mixed with verses
or songs), or to Veyy<span style="font-size: small;">ā</span>kara<span style="font-size: small;">ṇ</span>a
(prose-expositions). Why is that so? Because of the Dhamma that your
group has listened to, memorized well, well recited of the words,
examined with their minds, fully comprehended in the correct views,
have been for so long. Ananda, but (my) followers should closely
follow their (religious) teacher's to see stories as (tools) to
seriously rub-off defilements (from one's mind), to be comforts for
mental consideration, to be a path toward boredom (in the cycles of
birth and death), toward extinction of lust, to extinguish
defilements, to calm down defilements, to obtain the great knowledge,
to be enlightened, to access Nibbana. Those stories are “preference
for less”, complacent for what 's already in possession, silence,
solitude, pondering of diligence, good conduct guidelines (Sila),
meditation, wisdom, emancipation, experiencing wisdom of emancipation
(vimutti-<span style="font-size: small;">ñāṇa</span><span style="font-size: small;">-</span>dassana).”
</span></span></span>
</div>
<div style="margin-bottom: 0in;">
<br />
</div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> “Well
Ananda, (even that is the case) there could be danger to (other)
masters (satthu) and (their) students who practice holy life
(brahmacariya).”</span></span></span></div>
<div style="margin-bottom: 0in;">
</div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US">[352] “Ananda,
how could danger to (some) masters arise ? Look Ananda, some teachers
in this world are (initially) satisfied with a quiet residence, that
is either a forest, a tree's base, a hill, a rock crevice, a
mountainous cave, a cemetery forest, a dense forest, in open air, or
nearby a haystack. They escaped from people to live as such. Then
(one day, other) holy men and wealthy people, community people, and
country people would visit them. After that, those masters would
(start to) indulge in desires. Chaoses would come, (and) they would
turn them into persons who want more (greedy). Look Ananda, this type
of masters is called endangered masters. With the adverse situation
of the masters, wicked immoral entities which tainted (the minds) are
causes to rebirth (reincarnation). They have agitation (in their
minds), have sufferings as consequence. That is the setting of birth,
aging, and death, in continuous (cycle). The (endangered) masters had
been killed. Well, Ananda. In such a case, danger of masters could
occur.”</span></span></span></div>
<div style="margin-bottom: 0in;">
<br />
</div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US">[353] “Well
Ananda, how could danger to (some monk) students arise? Look Ananda,
students of some teachers tried to increase solitude according to
their teachers. They are (initially) satisfied with quiet residence,
that is a forest, a tree's base, a mountain, a rock crevice, a cave,
a cemetery forest, a thick forest, in open air, or near a haystack.
They escape from people as such. Then (other) holy men and wealthy
people, community people and country people would visit them. Then
those students would indulge in desires, chaos will come, they would
turn into persons who want more (greedy). Look Ananda, this type of
students is called endangered students. With the adverse situation of
the students, wicked immoral entities which taint (the minds) are
causes to rebirth (reincarnation). They have agitation (in their
minds), have suffering as consequence. That is the setting of birth,
aging, and death (cycle), continuously. The (endangered) students had
been killed. Well, Ananda. In such a case, danger of students could
occur.”</span></span></span></div>
<div style="margin-bottom: 0in;">
<br />
</div>
<div style="margin-bottom: 0in;">
<br />
</div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US">[354] “Well
Ananda, how could danger to (some layperson) practitioners of holy
life arise ? Look Ananda, Tathāgata (I, the Buddha) has occurred in
this World. He is far from defilements, was enlightened on his own
practice (in this life, and has accumulated wisdoms from long past
lives), full of wisdom and good manners, proceeded well, know-all
(omniscience) in the World, is the incomparable trainer of mankind,
is the teacher of angels and human beings alike, is the Awaken One
and the Analyzer of Dhamma. Tathāgata is satisfied with a quiet
residence, that is a forest, a tree's base, a mountain, a rock
crevice, a cave, a cemetery forest, a thick forest, in open air, or
near a haystack. He escaped from people as such. Then (other) holy
men and wealthy people, community people and country people visited
him. Nevertheless, Tathāgata would not indulge in desires, chaos
will not come, he would not turn into a person who wants more. Look
Ananda, but some of Tathāgata's students, after having increased
their solitude following their teacher, are satisfied with a quiet
residence, that is a forest, a tree's base, a mountain, a rock
crevice, a cave, a cemetery forest, a thick forest, in open air, or
near a haystack. After they escaped from people as such. Then (other)
holy men and wealthy people, community people and country people
would visit them. They would indulge in desires, chaos will come,
they would turn into persons who want more (greedy). Look Ananda,
this type of followers is called endangered practitioners. With the
adverse situation of the practitioners, wicked immoral entities which
taint (the minds) are causes to rebirth (reincarnation). They have
agitation (in their minds), have suffering as consequence. That is
the setting of birth, aging, and death (cycle), continuously. The
(endangered) followers had been killed. Well, Ananda. In such a case,
danger of followers could occur.”</span></span></span></div>
<div style="margin-bottom: 0in;">
<br />
</div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> “Look
Ananda, among the 3 stated types of danger, danger of the
practitioners has suffering as consequence. It is more severe
(hotter) than the danger of the masters and (monk) students. The
danger would cause lowering (of life and mind's quality). Therefore,
Ananda, your group should seek (relation) from “me” in a friendly
term, not in enemy term (which will endanger them). That matter would
be for your benefits, for your eternal happiness.”</span></span></span></div>
<div style="margin-bottom: 0in;">
</div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US">[355] “Well,
Ananda, how would followers seek relation with the master in enemy
term, not friendly term ? Ananda, the master in this vinaya (me, the
Buddha), is supportive, seek beneficial helps (for you), is kindly
when giving Dhamma teaching to students. (Saying explicitely that)
here is for your benefits, here is for your happiness, yet (some)
followers did not listen well, did not take heed, did not set the
mind to receive teaching, and practice against the master's sayings.
Look Ananda, this case is called followers seek relation with the
master in enemy term, not in friendly term.”</span></span></span></div>
<div style="margin-bottom: 0in;">
<br />
</div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US">[356] “Well,
Ananda, how would followers seek relation with the master in friendly
term, not enemy term ? Ananda, the master in this vinaya is
supportive, seek beneficial helps (for you), is kindly when giving
Dhamma teaching to students. (Saying explicitely that) here is for
your benefits, here is for your happiness, and followers listen
well, take heed, set the mind to receive teaching, and do not
practice against the master's sayings. Look Ananda, this case is
called followers seek relation with the master in friendly term, not
in enemy term.”</span></span></span></div>
<div style="margin-bottom: 0in;">
<br />
</div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> “Therefore,
Ananda, your group should seek relation with me in friendly term, not
in enemy term. That matter would be for your benefit, for your
eternal happiness. Ananda, I will not treat your group in a
soft-handed manner, like a potter's gently handling of his unbaked
clay earthenwares. We (I) will harshly treat you before telling (the
right way), (or) will praise you before telling it. If anyone has his
essence (toughness, integrity), they would stay put (and make
progress).”</span></span></span></div>
<div style="margin-bottom: 0in;">
<br />
</div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US">After
the Buddha has finished stating those wise words, Ananda was pleased
with the Buddha's teaching. (Ananda has memorized them along the
way.)</span></span></span></div>
<div style="margin-bottom: 0in;">
<br />
</div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US">End
of Maha-suññatā-sutta (Sutra no. 2).</span></span></span></div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"><br /></span></span></span></div>
<br />Burachai Sonthayanonhttp://www.blogger.com/profile/06815867387329702226noreply@blogger.com0tag:blogger.com,1999:blog-7977273082643379810.post-33411492878315870902013-08-06T04:45:00.003-07:002013-08-06T04:49:04.017-07:00The Small Sutra on SunyataThis is my draft translation on a Theravada Buddhism's scripture called Culla-sunnata-sutta, or the Small Sutra on Sunjata.<br />
<br />
I am not sure if I would have another chance to improve it in the future. But here I think it is fair enough for people to read and study it, in order to try to understand the so called 'nothingness'.<br />
<br />
There was a misconception that Nagarjuna, a Buddhist monk (He was not a philosopher), first used the word Sunyata (or other spelling variations). Actually Buddha mentioned of it in 2 Sutta (Sutras). This is one of the Sutta that mention the word.<br />
<br />
I hope my translation would provide useful information to people interested in this concept around the World.<br />
<br />
Enjoys.<br />
-----------------------<br />
<br />
<br />
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: large;"><span lang="en-US"><b>Culla-suññatā-sutta</b></span></span></span></div>
<div style="margin-bottom: 0in;">
<span style="font-size: large;"><span lang="th-TH"><b><span style="font-family: UPC-Angsana;">จูฬสุญญตสูตร</span></b></span></span></div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: large;"><span lang="en-US"><b>The
Small Sutra on Sunyata</b></span></span></span></div>
<div style="margin-bottom: 0in;">
<br /></div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"><b>K</b><b>eywords:</b>
sunyata, sunjata, shunyata, suññatā (Pali). Śūnyatā
(Sanskrit), nothingness, voidness, emptiness, ñāṇa, wisdom,
liberation, enlightenment, mind</span></span></span></div>
<div style="margin-bottom: 0in;">
<span style="font-size: small;"><span lang="th-TH"><span style="font-family: UPC-Angsana;"><b>คำหลัก
</b></span></span></span><span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"><b>(Thai
keywords)</b><b> </b>: </span></span></span><span style="font-size: small;"><span lang="th-TH"><span style="font-family: UPC-Angsana;">สุญญตา
ศูนยตา อากาสานัญจายตนะ
วิญญานัญจายตนะ อากิญจัญญายตนะ
เนวสัญญานาสัญญายตนะ เจโตสมาธิ
สุญญตสมาบัติ สุญญตวิหารธรรม
</span><span style="font-family: UPC-Angsana;">บุพพาราม สาวัตถี
พระสูตร สุตตันตปิฎก พระอานนท์
พระผู้มีพระภาค</span></span></span></div>
<div style="margin-bottom: 0in;">
<br /></div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US">Translated
into English from Thai language Suttapiṭaka, vol. 6, by Burachai
Sonthayanon, Ph.D.</span></span></span></div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US">document
version: 1.0 August 6, 2013, B.E. 2556</span></span></span></div>
<div style="margin-bottom: 0in;">
<br /></div>
<div style="margin-bottom: 0in;">
<span lang="th-TH"><span style="font-family: UPC-Angsana;">จาก
พระสุตตันตปิฎก ฉบับภาษาไทย
เล่ม ๖ มัชฌิมนิกาย อุปริปัณณาสก์
</span></span>
</div>
<div style="margin-bottom: 0in;">
<span lang="th-TH"><span style="font-family: UPC-Angsana;">แปลเป็นภาษาอังกฤษโดย
บุรชัย สนธยานนท์</span><span style="font-family: UPC-Angsana;">
</span><span style="font-family: UPC-Angsana;">ร่างแปลที่ ๑</span></span></div>
<div style="margin-bottom: 0in;">
<br /></div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: x-small;"><span lang="en-US">Notice:
This is a draft translation aiming to facilitate learning and
understanding of practical Buddhism among international people. <span style="color: magenta;">If
you have comment or suggestion </span><span style="color: magenta;">for
improvement / corrections</span><span style="color: magenta;">, please write</span>
to <a href="mailto:burachais@gmail.com">burachais@gmail.com</a></span></span></span></div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: x-small;"><span lang="en-US"> This
documents contains information from 2 stages of translation (i.e.
from Pali to Thai, then from Thai to English), therefore, it is
advisable that one should also look at original Pali texts of the
Buddhist Scripture (Tipitaka) for exact wording and alternative
interpretation. </span></span></span>
</div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: x-small;"><span lang="en-US"> Numbers
inside square brackets in front of many paragraphs indicated the
paragraph numbers in the a respective volume of the Thai Sutta
Tipitaka.</span></span></span></div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: x-small;"><span lang="en-US"> Explanations,
translation of Pali terms, alternative terms, my interpretation and
comments are given in parentheses. </span></span></span>
</div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> </span></span></span></div>
<div style="margin-bottom: 0in;">
<br /></div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US">[333]
Thus I (Ananda) have heard.</span></span></span></div>
<div style="margin-bottom: 0in;">
<br /></div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> One
day, the Blessed One (Buddha, <span style="color: black;">Bhagav</span><span style="color: black;">ā</span>)
stayed at a 'castle' (pāsāda) built by the premier female layperson
supporter, Visakha Mikara-Mata (Viśākhā Migāramāta), at Bupparam
Vihara (Eastern monastery, which has a building built as a residence
for the Buddha called Migāramātupāsāda), in the perimeter of
Sāvatthī city (or Sravasti). That day, Ananda (his cousin and aide
monk) came out from seclusion in late afternoon, then went to see the
Buddha as his residence. After paying respect to the Great Teacher,
he sat at suitable place on one side. Once seated, he asked the
Buddha as followed. </span></span></span>
</div>
<div style="margin-bottom: 0in;">
<br /></div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> “Respectable
Lord, at one time when the Buddha stayed at a Sakya's village called
Nagaraka, in the territory of Sakya (or Śākya). There, I heard your
saying that '<b>So far,</b><b> I have mostly stayed with
</b><b>suññatā</b><b>-</b><b>vihara</b><b>-</b><b>dhamma</b>'.” </span></span></span>
</div>
<div style="margin-bottom: 0in;">
<br /></div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> “My
Lord, is that what I heard well, received well, attended to it well,
and memorized it well?”</span></span></span></div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> (suññatā-vihara-dhamma
= a condition when the mind is 'resided' with suññatā; suññatā
= voidness or emptiness) </span></span></span>
</div>
<div style="margin-bottom: 0in;">
<br /></div>
<div style="margin-bottom: 0in;">
<br /></div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US">[334] The
Buddha said, “Well, Ananda. Certainly, you have heard it well,
received accurately, well attended, well memorized. Look Ananda, <b>both
in the past and at the present, I have stayed mostly with
</b><b>suññatā</b><b>-</b><b>vihara</b><b>-</b><b>dhamma</b>.” </span></span></span>
</div>
<div style="margin-bottom: 0in;">
<br /></div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> “In
analogy to this castle of Visakha Mikara-Mata, which is vacant of
elephant, ox, horse, mule, free of gold and silver, void of gathering
of female and male laypeople, the only thing not absent from it is
the monks. Similarly, well Ananda, to a bhikkhu (monk), when he does
not think of home, not think of human beings, only perceive the
forest (which surrounding him), his mind would move, incline,
establish (separation of a sensed-object from the observe, mind), and
tend to hold forest in the memory (sañña). They thus clearly
realized that, in the perception / cognition of the forest, there is
neither anxiety attached like the case with the perception of home,
nor the perception of human beings. He clearly knows that what is not
vacant is only (a small) anxiety on the perception of forest. In this
manner, he can ponder and see the voidness of things that is absent
from the memory. And clearly he knows what is remained in the memory
as still present. Look Ananda, even that is the case, it is an access
to (a degree of) voidness, as a matter of fact, not mistaken, with (a
degree of) purity, of that bhikkhu.”</span></span></span></div>
<div style="margin-bottom: 0in;">
<br /></div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US">[335] “Behold
Ananda, there is more. When bhikkhu does not pay attention to
perception of human, does not pay attention to perception of forest,
only singly to the perception of earth,” </span></span></span>
</div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> (earth
= paṭhavī, i.e. particulate materials that could be physically
sensed, but possibly in this context as an image object (clay slab)
for a Kasiṇa meditation, widely practiced by Buddhist monks) </span></span></span>
</div>
<div style="margin-bottom: 0in;">
<br /></div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US"> “his
mind would move, incline, establish, and tend to think of paṭhavī
in the memory. In analogy to a piece of ox's skin, stretched by 100
poles (around it), would be free of wrinkles, as such. Look Ananda,
that is similar to the case of paṭhavī, although the earth has
different plane levels, contains rivers, streams, full of thorny
stubs, has mountains and rough terrains, all those, they just paid
attention singly to the perception of paṭhavī, his mind would
clearly realized that, in the perception of paṭhavī, there is no
anxiety attached like the case with the perception of human beings,
nor the perception of the forest. He clearly knows that what is not
vacant is only anxiety on the paṭhavī. In this manner, he can
ponder and see the voidness for the lack of perceptions of human
beings, lack of perception of forest in the memory. And he clearly
knows what remained in the memory is the perception of paṭhavī as
still present. Look Ananda, even that is the case, it is an access to
(a degree of) voidness, as a matter of fact, not mistaken, with
purity, of that bhikkhu.”</span></span></span></div>
<div style="margin-bottom: 0in;">
<br /></div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US">[336] “Behold
Ananda, there is more. When bhikkhu does not pay attention to
perception of paṭhavī, only singly to the perception of open-air
(ākāsānañcāyatana, the sphere of unbound space), his mind would
move, incline, establish, and tend to think of ākāsānañcāyatana
in the memory. They just paid attention singly to the perception of
ākāsānañcāyatana, his mind would clearly realized that, in the
perception of ākāsānañcāyatana, there is no anxiety attached
like the case with the perception of forest, nor the perception of
paṭhavī. Clearly know that what is not vacant is only anxiety on
the ākāsānañcāyatana. In this manner, he can ponder and see the
voidness for the lack of perceptions of forest, lack of perception of
paṭhavī in the memory. And clearly knows what remained in the
memory is the perception of ākāsānañcāyatana as still present.
In this manner, he considers the voidness of what is not in the
memory. Look Ananda, even that is the case, it is an access to
voidness, as a matter of fact, not mistaken, with purity, of that
bhikkhu.”</span></span></span></div>
<div style="margin-bottom: 0in;">
<br /></div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US">[337] “Behold
Ananda, there is more. When bhikkhu does not pay attention to
perception of paṭhavī, not paying attention to the open-air
(ākāsānañcāyatana), his mind pay attention onto to
viññāṇañcāyatana (the Realm of Infinity of Consciousness). His
mind would move, inclined, established, and tend to think of
viññāṇañcāyatana in the memory. His mind would clearly
realized that, in the perception of viññāṇañcāyatana, there is
no anxiety attached like the case with the perception of paṭhavī,
nor the perception of ākāsānañcāyatana. Clearly know that what
is not vacant is only anxiety on the viññāṇañcāyatana. In this
manner, he can ponder and see the voidness for the lack of
perceptions of paṭhavī, lack of perception of ākāsānañcāyatana
in the memory. And clearly knows what remained in the memory is the
perception of viññāṇañcāyatana as still present. In this
manner, he considers the voidness of what that is not in the memory.
Look Ananda, even that is the case, it is an access to voidness, as a
matter of fact, not mistaken, with purity, of that bhikkhu.”</span></span></span></div>
<div style="margin-bottom: 0in;">
<br /></div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US">[338] “Behold
Ananda, there is more. When bhikkhu does not pay attention to
perception of the open-air (ākāsānañcāyatana), not paying
attention to the infinity of consciousness (viññāṇañcāyatana)
, his mind pays attention onto to ākiñcaññāyatana (the Realm of
Nothingness). His mind would move, inclined, established, and tend to
think of ākiñcaññāyatana in the memory. His mind would clearly
realized that, in the perception of ākiñcaññāyatana, there is no
anxiety attached like the case with the perception of
ākāsānañcāyatana, nor the perception of viññāṇañcāyatana.
Clearly know that what is not vacant is only anxiety on the
ākiñcaññāyatana. In this manner, he can ponder and see the
voidness for the lack of perceptions of ākāsānañcāyatana, lack
of perception of viññāṇañcāyatana in the memory. And clearly
knows what remained in the memory is the perception of
ākiñcaññāyatana as still present. In this manner, he considers
the voidness of what that is not in the memory. Look Ananda, even
that is the case, it is an access to voidness, as a matter of fact,
not mistaken, with purity, of that bhikkhu.”</span></span></span></div>
<div style="margin-bottom: 0in;">
<br /></div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US">[339] “Behold
Ananda, there is more. When bhikkhu does not pay attention to
perception of the infinity of consciousness (viññāṇañcāyatana),
not attention to the ākiñcaññāyatana, his mind pays attention
onto to nevasaññānāsaññāyatana (the Realm of Perception nor
Non-perception). His mind would move, inclined, established, and tend
to think of nevasaññānāsaññāyatana in the memory. His mind
would clearly realized that, in the perception of
nevasaññānāsaññāyatana, there is no anxiety attached like the
case with the perception of viññāṇañcāyatana, nor the
perception of ākiñcaññāyatana. Clearly know that what is not
vacant is only anxiety on the ākiñcaññāyatana. In this manner,
they can ponder and see the voidness for the lack of perceptions of
viññāṇañcāyatana, lack of perception of ākiñcaññāyatana
in the memory. And clearly know what remained in the memory is the
perception of nevasaññānāsaññāyatana as still present. In this
manner, they consider the voidness of what that is not in the memory.
Look Ananda, even that is the case, it is an access to voidness, as a
matter of fact, not mistaken, with purity, of that bhikkhu”</span></span></span></div>
<div style="margin-bottom: 0in;">
<br /></div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US">[340] “Behold
Ananda, there is more. When bhikkhu does not pay attention to
perception of the the realm of nothingness (ākiñcaññāyatana),
not attention to the Realm of Perception nor Non-perception
(nevasaññānāsaññāyatana), his mind pays attention onto to
cetosamādhi (mental concentration) without any signifier (nimitta).
His mind would move, inclined, established, and tend to think of
cetosamādhi without any signifier in the memory. His mind would
clearly realized that, in this cetosamādhi, there is no anxiety
attached like the case with the perception of ākiñcaññāyatana,
nor the perception of nevasaññānāsaññāyatana. There was only
anxiety on the arisen of the 6 āyatana (6 āyatana = saḷāyatana =
perception channels, i.e. eyes, ears, nose, tongue, body, mind) which
reside on this body, because of birth. He clearly knows that the
perception is free from ākiñcaññāyatana and of
nevasaññānāsaññāyatana. And clearly knows what is not void is
the arisen of the 6 āyatana (saḷāyatana) because of life. In this
manner, he considers the voidness with what is absent in the
cetosamādhi. and clearly knows what remained in the cetosamādhi as
still present. Look Ananda, even that is the case, it is an access to
voidness, as a matter of fact, not mistaken, with purity, of that
bhikkhu.”</span></span></span></div>
<div style="margin-bottom: 0in;">
<br /></div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US">[341] “Behold
Ananda, there is more. When bhikkhu does not pay attention to
perception of the the realm of nothingness (ākiñcaññāyatana),
not attention to the Realm of Perception nor Non-perception
(nevasaññānāsaññāyatana), his mind pays attention onto to
cetosamādhi (mental concentration) without any signifier (nimitta).
His mind would move, inclined, established, and tend to think of
cetosamādhi without any signifier. He clearly knows that even this
cetosamādhi without signifier can still be adjusted by factors, can
be influenced. That anything that can be adjusted, attracted, is
impermanent, must end as norm, When he knows this, (his) mind would
be free of kāmāsāva, bhavasāva, even avijjāsāva. When the mind
is liberated, there existed a wisdom (ñāṇa) that it has been
freed, realizing that (future) birth is no more, life of study as
monk (in Buddhist sense) is fulfilled, the act (study) that should be
done is finished, other acts for this purpose are no more. He thus
clearly knows that in this wisdom (ñāṇa) there is no anxiety that
depends on kāmāsāva, bhavasāva, avijjāsāva. There is only
anxiety that relies on arisen of the 6 ayayata, which relies on this
body, based on life as cause. He clearly knows that this sanna
(perception) is free from bhavasāva, and avijjāsāva. Clearly what
is not void is the birth of 6 ayayatna, that depends on this body,
based on life as cause. In this manner, he thus consider and see
voidness with what is absent in the cetosamādhi and clearly knows
that things left in the cetosamādhi is present. Look Ananda, even
that is the case, it is an access to voidness, as a matter of fact,
not mistaken, with purity, of that bhikkhu.”</span></span></span></div>
<div style="margin-bottom: 0in;">
<br /></div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US">[342] “Look
Ananda, any samaṇa (shramana) or brahmin of any groups in the past,
who had accessed the pure and best voidness meditative attainment
(suññatā samāpatti), which is incomparable of all, had accessed
to this pure and best voidness attainment. Any samaṇa or brahmin
of any groups in the future, who will access the pure and best
voidness attainment of all, will have accessed this pure and best
voidness attainment. Any samaṇa or brahmin of any groups at the
present time, who access the pure and best voidness attainment of
all, thus accessed this pure and best voidness attainment. Look
Ananda, as such, your group do study (and keep in mind) that we will
access the pure and best voidness meditative attainment.” </span></span></span>
</div>
<div style="margin-bottom: 0in;">
<br /></div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US">After
the Buddha has stated these wise words, Ananda was pleased with the
Buddha's teaching. (Ananda has memorized them along the way.)</span></span></span></div>
<div style="margin-bottom: 0in;">
<br /></div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span lang="en-US">End
of Culla-suññatā-sutta.</span></span></span></div>
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Burachai Sonthayanonhttp://www.blogger.com/profile/06815867387329702226noreply@blogger.com0tag:blogger.com,1999:blog-7977273082643379810.post-1076199346781394782013-07-11T01:25:00.000-07:002013-07-11T01:49:54.253-07:00What is Abhinya, the super-knowledge ?<br />
Abhinya or <span class="Apple-style-span" style="color: red;">abhiññā </span>(Thai = อภิญญา) , is a Pali word, means super-knowledge, supernatural powers, psychic powers, insights. In Buddhism, the Ariya (the Noble ones) who has developed his/her mind above lay persons, who has sufficient Samatha meditaion training (in the 8 absorptions, the 8 Jhanā), can access the powers in 6 categories. The abhiññā of 6 categories is called <span class="Apple-style-span" style="color: blue;">chaḷabhiññā</span> ( chaḷa = 6, Thai = ฉฬภิญโญ , ฉฬภิญญา , อภิญญา ๖), is considered <span class="Apple-style-span" style="color: blue;">Lokuttara</span> (supramundane, above the worlds, <span class="Apple-style-span" style="color: #e69138;">transcendental</span>, Thai = โลกุตตระ , โลกุตระ).<br />
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It should be noted that not all Ariya persons have abhiññā. During Buddha's time, in one of his sermons, he clearly declared, of the 500 Ariya monks in the audience, only 60 had chaḷabhiññā, having the 6 knowledge and ability.<br />
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Since the Buddha emphasized on purification of the mind to get away from mental suffering and access <span class="Apple-style-span" style="color: blue;">Nibbāna</span> (Nirvāna), so that his students and follower eliminate mental defilements completely, and thus attaining <span class="Apple-style-span" style="color: blue;">Arahat</span>, he did not emphasize abhiññā. In addition, he discouraged showing off of abhiññā powers since people might be attracted to it and not practicing "the right path"and "the middle way". Developing the mind to Ariya states and ultimately Arahat mainly needs Vipassana meditation, most of his monks and layman followers did not have sufficient Samatha meditation training, i.e. mostly they practice upto only 4 physical Jhanā, thus the majority of his followers don't have chaḷabhiññā capability. Stories in some suttas of the Tipitaka (the Buddhist scriptures) list names of monks which Buddha praised as the top experts in some of these categories as evidence of existence of these 'paranormal' powers.<br />
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The 6 categories of super knowledge are:-<br />
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<span class="Apple-style-span" style="color: red;">iddhividhā</span> = magical powers (including psychokinesis, telekinesis, teleportation, flying, multiplicity, etc.) (The Thai word of iddhividhā is อิทธิวิธี .)<br />
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<span class="Apple-style-span" style="color: red;">dibbasota</span> = divine ear, hearing from a very far distance. (The Thai word is ทิพยโสต .)<br />
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<span class="Apple-style-span" style="color: red;">cetopariyañāṇa</span> = penetration of the minds of others, telepathy. (The Thai word is เจโตปริยญาณ .)<br />
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<span class="Apple-style-span" style="color: red;">pubbenivāsānussati </span>= remembrance of former existence (incarnation, lives) and reincarnation history of others, retrocognition. (The Thai word is ปุพเพนิวาสานุสติญาณ .)<br />
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<span class="Apple-style-span" style="color: red;">dibbacakkhu</span> = divine eye, precognition, clairvoyance, apparitional experience, seeing the future, but only the Buddha has the unlimited capability level regarded as omniscience, or know-all. (The Thai word is ทิพยจักขุ .)<br />
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<span class="Apple-style-span" style="color: red;">asavakkhayañāṇa</span> = knowledge of the exhaustion of all mental intoxicants, upon entering various ariya stages, until reaching the fourth Ariya stage, the Arahat. (The Thai word is อาสวักขยญาณ .)<br />
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Lay persons with abundant mental defilements, still attached to greeds or desires (<span class="Apple-style-span" style="color: blue;">lobho</span> / lobha, including <span class="Apple-style-span" style="color: blue;">rāga</span>, sexual desires), angers (<span class="Apple-style-span" style="color: blue;">doso</span> / dosa), delusion (<span class="Apple-style-span" style="color: blue;">moho</span> / moha) with strenuous meditation training in the 8 <span class="Apple-style-span" style="color: red;">Jhanā</span> can access only 5 of the 6. They lack the last one which is the most important, <span class="Apple-style-span" style="color: red;">asavakkhayañāṇa</span>. The first 5 powers attainable by laymen is called <span class="Apple-style-span" style="color: blue;">Lokiyaabhiññā</span> (abhiññā of the mundane, worldly level). That explains why some yogi, brahmins, and followers of other faiths who practice meditations have mental powers as well.<br />
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<br />Burachai Sonthayanonhttp://www.blogger.com/profile/06815867387329702226noreply@blogger.com0tag:blogger.com,1999:blog-7977273082643379810.post-55980427745744418812013-07-09T01:25:00.003-07:002013-07-09T01:25:57.187-07:00Virtues, Attributes or Epithets of the Buddha <br />
There are many categories of Buddhas.(* See note below) But I am going to talk about virtues of the <span class="Apple-style-span" style="color: red;">sammāsambuddha</span>, the right Buddha, the supreme Lord Buddha of our era who was born over 26 centuries ago. His former name was Prince Siddhārtha Gautama of Śākya territory. Thus he was also called Śākyamuni by non-Buddhists.<br />
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His 9 virtues called <span class="Apple-style-span" style="color: blue;">Buddhaguna</span> (Pali: guna = virtues) can be found in the Pali chant praising him. I 'll put down with the English translation, adapted from the reference with my further explanatory notes.<br />
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<span class="Apple-style-span" style="color: #741b47;">Iti pi so Bhagava </span><span class="Apple-tab-span" style="white-space: pre;"> </span><br />
<span class="Apple-tab-span" style="white-space: pre;"> </span>Thus indeed is he, the Blessed One.<br />
<span class="Apple-style-span" style="color: #741b47;">Araham</span><br />
<span class="Apple-tab-span" style="white-space: pre;"> </span>(1) the holy, the worthy, the accomplished, the one who ridded all mental defilements (Kilesa),<br />
<span class="Apple-style-span" style="color: #741b47;">Sammāsambuddho</span><br />
<span class="Apple-tab-span" style="white-space: pre;"> </span>(2) fully enlightened,<br />
<span class="Apple-style-span" style="color: #741b47;">Vijjācarana-sampanno</span><br />
<span class="Apple-tab-span" style="white-space: pre;"> </span>(3) perfect in knowledge and conduct,<br />
<span class="Apple-style-span" style="color: #741b47;">Sugato</span><br />
<span class="Apple-tab-span" style="white-space: pre;"> </span>(4) well-gone, i.e. proceeded to Nibbāna<br />
<span class="Apple-style-span" style="color: #741b47;">Lokavidu</span><br />
<span class="Apple-tab-span" style="white-space: pre;"> </span>(5) Knower of the World, the one with omniscience, the pantomath<br />
<span class="Apple-style-span" style="color: #741b47;">Anuttaro Purisadammasārathi</span><br />
<span class="Apple-tab-span" style="white-space: pre;"> </span>(6) the leader of the men to be tamed,<br />
<span class="Apple-style-span" style="color: #741b47;">Satthā Devamanusānam</span><br />
<span class="Apple-tab-span" style="white-space: pre;"> </span>(7) teacher of gods (angels or Deva, and Brahman) and men,<br />
<span class="Apple-style-span" style="color: #741b47;">Buddho</span><br />
<span class="Apple-tab-span" style="white-space: pre;"> </span>(8) fully awaken one, the pleasant one (full of happiness)<br />
<span class="Apple-style-span" style="color: #741b47;">Bhagavā</span><br />
<span class="Apple-tab-span" style="white-space: pre;"> </span>(9) blessed one, the analyst of dhamma (natural entities)<br />
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<b>Reference</b>: Phra Brahmagunabhorn (P.A. Payutto) Dictionary of Buddhism. 17th edition. B.E. 2551 (2008), Bangkok. entitiy 303, p. 222<br />
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<i>Notice : I still could not find certain suitable characters for Pali words (with proper dots) so some of the characters are still incorrect</i>.<br />
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Note: Other types of Buddhas include <span class="Apple-style-span" style="color: red;">Paccekabuddha</span> (one who became enlightened without (recent) teacher in the last reincarnation and later did not have students or following monks), and <span class="Apple-style-span" style="color: red;">Sāvakabuddha</span> (students of the sammāsambuddha who attained Arahat (4th enlightenment) after his guidance and thus later have purified the mind to the same level as their teacher).<br />
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While checking online references, I also found a useful PDF document <a href="http://www.usamyanmar.net/Buddha/Article/The%20Nine%20Qualities%20of%20Buddha.pdf">here</a>.<br />
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Burachai Sonthayanonhttp://www.blogger.com/profile/06815867387329702226noreply@blogger.com0tag:blogger.com,1999:blog-7977273082643379810.post-27195430324480401422013-07-07T18:49:00.001-07:002013-07-07T18:49:18.143-07:00Buddha has the ultimate ESP and psychic powersWestern philosophers tend to consider Buddha as just another ancient thinker, indifferent from other ancient teachers and Greek sophists. I don't blame them for the lack of insights. For those who have not experiences ESP (extrasensory perception), it might be hard to believe. That 's probably why western-school philosophers have not considered the Buddha as the one with ultimate ESP and psychic powers. Why do I 'know' this ? From my experiences. Not only did I saw many Buddhist monks who have those, I also have those power occasionally, when the mind was in the right state, with full-awareness and relaxed, with no desire, no ill-tempered, not wandering away on various external stories. So even modern day's Buddhist monks have those powers, why would not the Buddha have ones which are even more powerful. In fact, stories in various sutras in the Tipitaka (the Buddhist scriptures) told of those stories, but are ignored by materialistic philosophers.<div>
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Burachai Sonthayanonhttp://www.blogger.com/profile/06815867387329702226noreply@blogger.com0tag:blogger.com,1999:blog-7977273082643379810.post-16034873620562780062013-07-07T01:44:00.000-07:002013-07-07T18:17:43.193-07:00News about blasts at Bodh GayaThe <a href="http://www.foxnews.com/world/2013/07/06/blasts-at-one-buddhism-holiest-sites-in-india/">news</a> about multiple blasts, injuring some Buddhist monks, at Bodh Gaya, India, on July 7, 2013, caused only a momentary sadden feeling. The act by whomever did it is deplorable, foolish and misguided. That the injured ones are Buddhist holy persons and pilgrims who are peaceful and harm no one also made the story worse. What (I) said did not mean to blame the culprits, since reasonably morally good people of the World would naturally blame them. (I) feel neutral about this unnecessary violence, since whoever did it had reprogrammed their minds toward lower realms in their future reincarnations. It is a bad karma (i.e. intention and action) that they did not fully realize, which they chose the path themselves.<br />
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Note: In ultimate truth, 'self' is an illusion, so the word 'I' was put in a quote.Burachai Sonthayanonhttp://www.blogger.com/profile/06815867387329702226noreply@blogger.com0tag:blogger.com,1999:blog-7977273082643379810.post-4822327145443762712013-02-26T19:09:00.000-08:002013-02-26T19:09:47.257-08:00Old repository of Thai language Dhamma lectures by Sathien Bodhinanda<br />
While conducting search on Sunjata สุญญตา, I found some informational treasure trove in Thai language about it. (This post might benefit some people who know Thai language)<br />
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The website of Young Buddhist Association of Thailand (YBAT) has a <a href="http://www.ybat.org/media/satien/dhamma_talk_satien.html">download page for old recorded lectures in Thai by a prominent Thai expert on both Mahayana and Theravada (Hinayana) Buddhism, Mr. Sathien Bodhinanda เสถียร โพธินันทะ</a> (1929-1966). There are 59 mp3 files there. I just downloaded them to keep in my notebook for future listening. The relevant recorded voice file on Sunjata (in Thai language) is file no. 7 and 8. <br />
If you want to know more of him, there is a <a href="http://th.wikipedia.org/wiki/%E0%B9%80%E0%B8%AA%E0%B8%96%E0%B8%B5%E0%B8%A2%E0%B8%A3_%E0%B9%82%E0%B8%9E%E0%B8%98%E0%B8%B4%E0%B8%99%E0%B8%B1%E0%B8%99%E0%B8%97%E0%B8%B0">Thai language wiki of his biography</a>, and a copy of <a href="http://www.larndham.net/cgi-bin/kratoo.pl/003399.htm">Thai language obituary for Sathien Bodhinanda</a> by another prominent Thai Buddhist Tipitaka scholar, <a href="http://th.wikipedia.org/wiki/%E0%B8%AA%E0%B8%B8%E0%B8%8A%E0%B8%B5%E0%B8%9E_%E0%B8%9B%E0%B8%B8%E0%B8%8D%E0%B8%8D%E0%B8%B2%E0%B8%99%E0%B8%B8%E0%B8%A0%E0%B8%B2%E0%B8%9E">Sujeep Punyanuparb</a>.<br />
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I also found old pictures of the speaker, who died at the young age of 38 in B.E. 2509 (1966)<br />
A portrait picture of Sathien Bodhinanda, apparently scanned from his commemorative book freely distributed as gift to well-wishers during his cremation, is respectfully put here for future reference purpose only, which I obtained from <a href="http://khunmaebook.tarad.com/product.detail_646347_th_4554777">this website</a> with thanks. I don't claim ownership of this picture.<br />
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Burachai Sonthayanonhttp://www.blogger.com/profile/06815867387329702226noreply@blogger.com0tag:blogger.com,1999:blog-7977273082643379810.post-28119225699112342252013-02-12T08:57:00.004-08:002013-02-12T08:57:44.839-08:00Good free ebook: Samadhi in BuddhismI just found a small free ebook entitled "<i>Samadhi in Buddhism</i>" by Bhikku P.A. Payutto. The venerable Payutto, also known by Thai in his recent royal monastic title "Phra Bromgunaborn", is the most well-regarded expert on Tipitaka and Buddhist Dhamma in Thailand. The content was based on one of his old talk in Chicago in 1996, perhaps just translated recently by Janet Chan, and edited by Susan Kirschoff. The small book (of 41 pages) is very informative and I highly recommend it. I just finished it in less than an hour. There are a few Pali words in there, but for beginners, you can initially skip those jargons without any problem, although I would think if you can manage to learn those Pali terms, the knowledge will prevent your misunderstanding or confusion over generic English terms used in various other faiths in the future. I think he covered all the areas of Samadhi in Buddhism well.<br />
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It is available from the author's website <a href="http://www.watnyanaves.net/uploads/File/books/pdf/samadhi_in_buddhism.pdf">linked here</a>.<br />
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By the way, if you look around at that site, there are other ebooks there as well, in English or Thai. Make your choices.<br />
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<br />Burachai Sonthayanonhttp://www.blogger.com/profile/06815867387329702226noreply@blogger.com0tag:blogger.com,1999:blog-7977273082643379810.post-57100966040522305362013-01-23T06:47:00.002-08:002013-01-23T07:04:46.796-08:00Look back a year beforeI agree to the sentence "Time flies". Yes, time proceeds at its usual pace but when we forgot about it and went back to see what happened in the past, one can realize that the time passed so quickly.<br />
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This is a group picture of the monks at my temple, Wat Prasatdin, in Phakdeechumphol district, Chaiyaphum province. I was one of them. During the previous rainy season, the Buddhist lent, there were around 14 monks there, including our master. (I had to say around because sometimes people came in to be ordained for a short period, say 2 weeks or 1 month, and they left.) I was a monk for around 7 months and I have got what I deserved. I personally believe that my progress in Dhamma was better than winning a multimillion Baht jackpot.<br />
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Of the 9 monks in the picture, as far as I know, 5 remained monks so far, although 2 moved to study in other temples.<br />
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Notice the color of our Civara (clothings) ? That was unusual for Theravada monks in Thailand, looks almost like the color of Tibetan monk's. According to Buddhist Scriptures, this color might be a color most similar to the color of Buddha's Civara.<br />
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I earlier took a picture of our temple, with prominent 'castle' at the center, from a a nearby hill but higher above so that one can appreciate our serene surrounding.<br />
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<br />Burachai Sonthayanonhttp://www.blogger.com/profile/06815867387329702226noreply@blogger.com0tag:blogger.com,1999:blog-7977273082643379810.post-27198574456517240002012-11-22T05:48:00.001-08:002012-11-22T05:48:22.044-08:00A recommended readingAnyone who has a slightest interest in Buddhism would be well advised to read a small book entitled "The Pali Canon: What a Buddhist Must Know", by venerable P.A. Payutto. It was finely translated into English by Dr. Somseen Chanawangsa. The book, among hundred others (mostly in Thai) is available at Wat Nyanaveskawan's website.<br />
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<a href="http://www.watnyanaves.net/uploads/File/books/pdf/the_pali_canon_what_a_buddhist_must_know.pdf">http://www.watnyanaves.net/uploads/File/books/pdf/the_pali_canon_what_a_buddhist_must_know.pdf</a><br />
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I have read the Thai version first, then quickly browsed through the English translation quickly. It is a very good introduction to the Buddhist scriptures for the Theravada branch of Buddhism.Burachai Sonthayanonhttp://www.blogger.com/profile/06815867387329702226noreply@blogger.com0tag:blogger.com,1999:blog-7977273082643379810.post-9497067050129352832012-10-03T10:37:00.001-07:002012-10-03T10:37:35.042-07:00I started writing a Dhamma bookI have exited from monkhood and came out from the forest. Back to civilization again.<br />
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I thought if I would remain as a monk in the forest, I would be of little use for Thai farmers. They invited monks for chanting, and they donated stuff to us to make merits. We were the recipients so that they could make merits. I did not have a chance to give a discourse to anyone. (Yeah. I know I still know too little to give a discourse. But I have given advises to someones already.) It would be a waste to have a Ph.D monk to teach nobody. Also I have my original family living in town as well.<br />
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Now I started a project to write a Dhamma book, in English, based on all sort of experiences, including meditations, and various paranormal things I have encountered, and accurate Buddhist metaphysical texts as well. It 's going to be a while before I can finish. It might be in a novel form.<br />
<br />Burachai Sonthayanonhttp://www.blogger.com/profile/06815867387329702226noreply@blogger.com0tag:blogger.com,1999:blog-7977273082643379810.post-53712423250305639212011-08-28T02:18:00.001-07:002011-08-28T02:42:35.635-07:00Farewell messageI have wished to be ordained as a forest Buddhist monk for several years. My wife support my decision. However, I had been hesitating. By 2009, my holding of the 5 precepts was alreday perfect. (I no longer kill ants, not taking things which are not mine, including unattended snacks left in the office kitchen, not telling a lie, no profanity, no night-life entertainment with ladies, no alcohol.) By early 2010, I could meditate deeply to the fourth level Jhana. The mind was much developed, both Samatha and Vipassana. The mind was getting closer to be that of a monk.<br />
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Last year, "my" feeling was that I did not need to be a monk, just to be one internally (mentally) would be sufficient. I have made much progress, to a safe level. I have experienced the utmost serenity, freedom, wisdom in Nirvana. I have no doubt on the eternal existence of Nivana. <br />
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Then I started to feel bored with internal Kilases, the taints in the mind. As a layperson living in a city, one would need to face various stresses and experience mental stimuli, which I want to avoid. I saw that getting into a forest is inevitable if I want to develope the mind further.<br />
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I have consulted some monks and I then saw logical reasons why I should come this way. After making final decision, I feel quite satisfied. Sometimes I felt eager, like a young soldier about to enter a war, but this is going to be my internal war with various internal desires. I want to put out those burning flames. Sometimes I felt worry about my family a bit. However, I felt my life was running out of time.<br />
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In a few days, I 'd become a forest monk. I would not have time to update this blog again, unless I come out from the forest later, and live somewhere with electricity and network access.<br />
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However, I do not think that I 'd be able to continue writing on this blog, unless I come out of monkhood and become a layperson again. Regulations of Buddhst monks (Vinaya) laid down by Lord Buddha forbid monks from discussing their personal experience with non-monk laypersons, to prevent solicitation of foods or wealth. Although my intention for blogging is to provide insight information to those who seek the know-how, continue doing so later would be risky and my judgement tells me it is improper. So if I would ever blog again, it will be in a less-personal format and in another blog.<br />
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In the near future, there will be drastic changes on this earth, so called Tiamat: people, animals, and plants will all be affected. Anything that has a start also has an end. I intend to not worry about anything. Any remaining stuff, including unfinished jobs, will be left as is. I aim that once a life ends, everying tying to it in this dimension should end as well. Not to worry about them anymore.<br />
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I hope this blog is informative to international community. Whoever wish to develop his or her mind, regardless of their faith and religion, can practice this way. However, you need perseverance. Imagine yourself an athlete training for a future international competition, you need to train the body and the mind for years, perhaps a decade. This is the same kind of training. I wish you the best in your mental development and I hope you reach your eternal happiness and can start accessing to Nirvana as soon as possible. May Dhamma be with you.<br />
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I thus end my blog posting for now.<br />
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Burachai Sonthayanonhttp://www.blogger.com/profile/06815867387329702226noreply@blogger.com0tag:blogger.com,1999:blog-7977273082643379810.post-40632518669694058142011-07-02T22:10:00.000-07:002011-07-02T22:10:47.787-07:00How to develop the mind beyond Sotāpanna step ?Well, just keep on meditating, both Samatha (peaceful way), and Vipassana (contemplative). The first way is to strengthen the mind: it 's like to give it a deep sleep. The latter is to let it work after it got its full rest by inspecting carefully the Tri-Luksana (the 3 characters) I mentioned in earlier post.<br />
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When the mind is fully developed in its stage, it would move itself to the next level, like a chick breaking out from the egg's shell after it's fully matured enough. In the process of enlightment for each level, the mind would enter a deep Jhana state, would experience Nirvana briefly, and light might be noticed.<br />
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A first enlightment moved the state of mind stream of a person from layman to that of a Sotāpanna. <br />
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The second enlightment moved the state further to be that of a Sakadagami. At this stage, he or she would have less attachment to wealth, fame, less sexual desire (but prefer more serene hapiness state of the mind under meditation), less negative emotions (angers, envy, selfishness, arrogance, etc.).<br />
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The third enlightment moved the mind stream further to that of a Anagami. He or she would no longer want sex, and would no longer have anger and other negative feeling. He would treat other people offending him with kindness, or in the worst case, with neutrality feeling. He would put his most attention to meditation and serenity and happiness associated with it, being able to do other life's activity like talking to other people, concurrently with meditational activity inside in mind in his day-to-day activities.<br />
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The fourth enlightment would move the mind stream to that of an Arahant. He or she would be able to feel the utmost serenity of Nirvana any time he wishes.Burachai Sonthayanonhttp://www.blogger.com/profile/06815867387329702226noreply@blogger.com1tag:blogger.com,1999:blog-7977273082643379810.post-70711302912312608672011-07-02T11:02:00.000-07:002011-07-02T21:40:50.555-07:00Happiest man in the WorldIt is said in Buddhist scriptures that a Sotāpanna is among the happiest men in the World. He is happier than a King of Kings, happier than an Emperor.<br />
An Emperor who ruled many ancient cities or kingdoms feared nobody, yet he feared death, and life after death. A Sotāpanna does not fear death, because he sees that life is impermanence and there is no such thing as selfness. It is just an illusion cooked up by the mind. And he is not afraid of whatever will happen in life after death either since he knows that his mind current is well-trained and a future reincarnation would no doubt be much better than this current life.<br />
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It is said that a Sotāpanna eliminated 90% of mental stress from his head. You can see from his face how happy he is. Money or wealth, fame, means little to him. As a just 1st level Ariya (developed person), he still adheres to many things in the Worldly live. Yet he would not break the 5 rules of Buddhist precept. He would also obey rules of his society, and rule of law, so that he does not offend other people's feeling. He also starts to be more careful of this interaction with other people. He is kind to other people and does not want people to offend him (verbally or physically) since an offense to a developed person is extremely un-meritful. An offending person would face serious consequences due to bad Karma.Burachai Sonthayanonhttp://www.blogger.com/profile/06815867387329702226noreply@blogger.com0tag:blogger.com,1999:blog-7977273082643379810.post-69382404430360175552011-07-02T10:47:00.000-07:002011-07-02T21:49:23.747-07:00More tips on how to become a SotāpannaIf we talk of an analogy, compare a person practicing dharmma and meditation to a grade 1 student. The learning process for an entire year of a grade 1 student is quite important. At the end of the year, if the student took the final exam and passed it, he or she became a grade 1 graduate, and will be ready to study for grade 2 after a summer break.<br />
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Passing a final exam for grade 1 is the key step. Yes the 1 full year study is a very important process as I said before. But if he did not take the exam, and he stopped studying for a while, he would forget all what he studied in the past year, and he would not even have a grade 1 certificate from school with him. <br />
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Passing the "final exam" to become Sotāpanna, a 1st level developed person called a stream-enterer, is very important. Frequent meditation of both Samatha and Vipassana would prepare the mind so that it is ready for the final exam. When the time comes, the mind will enter a Jhana state by itself, and the observer would see some phenomenon in the mind briefly, to which he felt neutral and indifference to it, and experienced an emptiness, the Nirvana, briefly. He might "see" an extremely bright yet cool light sphere coming out from his own chest while he sat closed eyes in a lotus position. Moment after, it would be gone and everything is dark again, he would start pondering of what had happened, and he would realize that his mind had changed inside permanently. His selfness disappeared, or mostly disappeared, or became irrelevant. He did not even feel proud of what just happened at all.Burachai Sonthayanonhttp://www.blogger.com/profile/06815867387329702226noreply@blogger.com0tag:blogger.com,1999:blog-7977273082643379810.post-73111148007871089302011-07-02T10:29:00.000-07:002011-07-02T10:29:49.687-07:00My time online is running outI plan to become a forest monk in northeastern Thailand in the next 2 months. I will be without access to electricity. I will have rarer chance to access any computer network. As such, I can see that my posting will cease from this September 2011 onward until when I have an access to network again, which is quite unpredictable. So I 'll try to come back to post some useful information here in the next 2 months. If I don't do that, this might be the last post.Burachai Sonthayanonhttp://www.blogger.com/profile/06815867387329702226noreply@blogger.com0tag:blogger.com,1999:blog-7977273082643379810.post-76574074211206509532011-07-02T10:24:00.000-07:002011-07-02T21:47:27.416-07:00What is the quality of a Sotāpanna ?A Sotāpanna has following mental properties.<br />
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1) He eliminated Sakkāya-diṭṭhi (a Pali word which means a Belief in permanent-self, or real existence of himself, that he really existed)<br />
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2) He eliminated his skeptical doubt in teaching of Lord Buddha, called Vicikicchā (another Pali term). Doubt in other things are ok. We are talking about a very strong irrevocable believe in Buddha's teaching here. He will be ready to die rather than disavow Buddhism as his faith) In this regard, he would revere Lord Buddha as his ultimate teacher.<br />
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3) He eliminated Sīlabbata-parāmāsa (another Pali term), his attachment to rites and rituals of nonsense such as animal sacrifice, certain diets, and seriously practice the 5 precepts of Buddhism (the Panca Sila) for the rest of his life. It will be quite mentally tormenting if he were to violate any of the 5 precepts. In this regard, he respect dharmma and the Vinaya (Buddha's rules and guidances for monks and lay persons) as a part of his normal way or life.<br />
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It should be noted that, although I use the masculine pronoun "he" and "his" when describe the quality or property of a Sotāpanna, a female can be Sotapanna just fine as well. Living creatures above human beings (like angels, Brahma) can also attain Sotāpannaship. Living creatures below human beings can not attain Sottapannaship due to their lower moral quality of mental streams.Burachai Sonthayanonhttp://www.blogger.com/profile/06815867387329702226noreply@blogger.com0tag:blogger.com,1999:blog-7977273082643379810.post-46489357346993007182011-07-02T10:08:00.000-07:002011-07-02T22:36:11.074-07:00Why need to practice to become SotāpannaBuddhists believe in reincarnation, as a fact. Every animals, in this life frequency as human beings, or those in other frequencies (regarded as ghosts, angels, demons, etc.) are Earth's living animals like humans as well. Mental current, one can think of as pulses of mind spheres or blinking lights, each pulse started and existed for a short time and terminated, is a key component of the animals (man included). Mental current may have different quality, fair one can be coupled to fertilized and developed human embryo and formed a living fetus. Bad one or better one can be coupled to physical embryonic bodies (including energy) to form other live forms (even hard to visualize by most people) on this Earth. Mental stream from a dying person, may leave the physical body to couple in a new life form, depending on the terminal mental quality of dying person. What I just briefly described here explain a scientific-compatible teaching of Buddha about birth of all animals and creatures (except for plants and microbes).<br />
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Sotāpanna, the first level of the morally developed person, is the person whose quality of his mental current is above of lay person's. So there is a guarantee that his mental stream will always improve its quality, eventually to attain Nirvana in the long run.Burachai Sonthayanonhttp://www.blogger.com/profile/06815867387329702226noreply@blogger.com0tag:blogger.com,1999:blog-7977273082643379810.post-49422561853387426282011-07-02T09:41:00.000-07:002011-07-02T21:51:14.804-07:00How can one become a Sotāpanna ?My advise is that, first, one must strictly observe the 5 precepts (Panca Sila = Penta Sila) of Buddhism.<br />
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1) No killing of other living animals, from other human beings down to even tiny creatures like insects. (Plants and microbes can be killed, since they don't have minds.) No harm or pain is to be inflicted to other animals.<br />
2) No stealing of other peple's belongings, valued 5 US Cents (1 Thai Baht) or more.<br />
3) No sexual relation with other people's spouse or person under a protection of existing parents, brothers or sisters.<br />
4) Speaking no lie. (This can be later extended to include bad-mouthing, sarcasm, and non-sense chatting.)<br />
5) No alcohol, narcotics.<br />
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After accepting these rules, life of dharmma practitioner will gradually improved over a period of few months.<br />
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Second, one can also concurrently practice daily meditation. Samatha meditation is to let the mind rest at the serene peaceful state. Vipassana meditation, often done alternatively to samatha in the same sitting session, is to observe things and they happen, esp. one's own mental activity. Try to separate "the observer" from the emotional objects under observation. Then one day, one would gradually feel that the physical body and the conscious mind are separable entities. This is the starting process of dismantling of your selfness.<br />
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Third, to frequently use wisdom, in considering things as they are. I am talking about "the 3 characters" of everything (except Nirvana) here. That they are always changing (quick or slow, it does not matter, even the Everest only started to form just few million years ago), that after they start they always end (i.e. impermanence), and that you don't have any mental control over them. These are called the Tri-Laksana (i.e. the 3 characters)<br />
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After a long period of these 3 prong practice, the mind will soften its stance on "selfness", and accept the law of Tri-Laksana. One day the mind will accept that selfness is always changing, is impermanence, and is independent of mental control. This is the eureka moment of the mind attaining the Satapanna state.Burachai Sonthayanonhttp://www.blogger.com/profile/06815867387329702226noreply@blogger.com0tag:blogger.com,1999:blog-7977273082643379810.post-83720317097326622952011-03-21T06:51:00.000-07:002011-07-02T21:52:23.802-07:00The so called Sotāpanna is also temporaryAfter Vipassana for only a few months, a person supposedly called a Sotāpanna could become a so called Sakadagami, or level 2 developed person, or level 2 Sekha (studying person). How it can be known ? If a meditator has developed his peaceful meditation skill up to a Jhana level, he would be able to tell from the experience inside the Jhana.<br />
As far as the feeling of the meditator is concerned, there is nothing special to be proud of. Since the selfness, also called Atta, is long gone, after becoming a Sotapanna, there is actually no "me" or anyone to feel proud of the accomplishment at all. It is just another emotionally neutral experience. Since this blog is aimed at sharing meditation experience, it would not be wise to quit this blog and start a new one called Sakadagami-wise. :-)<br />
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The short term duration of Sotapanna state demonstrated the fact Buddha taught called the Tilukkhana, or the 3 characters of all things. a) the ever changing nature, thus called suffering called Dukkhata. b) The transient or temporary nature is called Aniccata. c) Independence from mind-control nature is called Anatta.Burachai Sonthayanonhttp://www.blogger.com/profile/06815867387329702226noreply@blogger.com0