meals and there is strength in my body.’ Because of that he would experience joy and happiness.”
79) “Now suppose that a man is bound in prison. As time passes, he eventual y is released from that bondage, safe and sound, with no loss of property. The thought would occur to him, ‘Before, I was bound in prison. Now I am released from that bondage, safe and sound, with no loss of my property.’ Because of that he would experience joy and happiness.”
80) “Now suppose that a man is a slave, subject to others, not subject to himself, unable to go where he likes. As time passes, he eventual y is released from that slavery, subject to himself, not subject to others, freed, able to go where he likes. The thought would occur to him,
‘Before, I was a slave. . Now I am released from that slavery, subject to myself, not subject to others, freed, able to go where I like.’ Because of that he would experience joy and happiness.”
81) “Now suppose that a man, carrying money and goods, is traveling by a road through desolate country. As time passes, he eventual y emerges from that desolate country, safe and sound, with no loss of property. The thought would occur to him, ‘Before, carrying money and goods, I was traveling by a road through desolate country. Now I have emerged from that desolate country, safe and sound, with no loss of my property.’ Because of that he would experience joy and happiness.”
82) “In the same way, when these five hindrances are not abandoned in himself, the monk regards it as a debt, a sickness, a prison, slavery, a road through desolate country. But when these five hindrances are abandoned in himself, he regards it as unindebtedness, good health, release from prison, freedom, a place of security. Seeing that they have been abandoned within him, he becomes glad. Glad, he becomes
enraptured. Enraptured, his body grows tranquil. His body tranquil, he is sensitive to pleasure. Feeling pleasure, his mind becomes concentrated.”
The Four Form Trances:
83) “Quite withdrawn from sensuality, withdrawn from unskil ful mental qualities, he enters and remains in the first trance: rapture and pleasure born from withdrawal, accompanied by directed thought and evaluation. He permeates and pervades, suffuses and fil s this very body with the rapture and pleasure born from withdrawal. Just as if a skil ed bathman or bathman’s apprentice would pour bath powder into a brass basin and knead it together, sprinkling it again and again with water, so that his bal of bath powder — saturated, moisture-laden, permeated within and without — would nevertheless not drip; even so, the monk permeates. . this very body with the rapture and pleasure born of withdrawal. There is nothing of his entire body unpervaded by rapture and pleasure born from withdrawal.”
84) “This is a fruit of the contemplative life, visible here and now, more excel ent than the previous ones and more sublime.” “Furthermore, with the stil ing of directed thoughts & evaluations, he enters and remains in the second trance: rapture and pleasure born of composure, unification of awareness free from directed thought and evaluation —
internal assurance. He permeates and pervades, suffuses and fil s this very body with the rapture and pleasure born of composure. Just like a lake with spring-water wel ing up from within, having no inflow from the east, west, north, or south, and with the skies supplying abundant showers time and again, so that the cool fount of water wel ing up from within the lake would permeate and pervade, suffuse and fil it with cool waters, there being no part of the lake unpervaded by the cool waters; even so, the monk permeates. . this very body with the
rapture and pleasure born of composure. There is nothing of his entire body unpervaded by rapture and pleasure born of composure.”
85) “This, too, is a fruit of the contemplative life, visible here and now, more excel ent than the previous ones and more sublime.”
86) “And furthermore, with the fading of rapture, he remains in pleasure, mindful, & alert, and senses pleasure with the body. He enters & remains in the third trance, of which the Noble Ones declare,
‘ pleasureful & mindful, he has a pleasant abiding.’ He permeates and pervades, suffuses and fil s this very body with the pleasure divested of rapture. Just as in a lotus pond, some of the lotuses, born and growing in the water, stay immersed in the water and flourish without standing up out of the water, so that they are permeated and pervaded, suffused and fil ed with cool water from their roots to their tips, and nothing of those lotuses would be unpervaded with cool water; even so, the monk permeates. . this very body with the pleasure divested of rapture.
There is nothing of his entire body unpervaded with pleasure divested of rapture.”
87) “This, too, is a fruit of the ascetic life, visible here and now, more excel ent than the previous ones and more sublime.”
88) “And furthermore, with the abandoning of pleasure and grief — as with the earlier disappearance of elation and distress — he enters and remains in the fourth trance: purity of equanimity and mindfulness, neither-pleasure nor grief. He sits, permeating the body with a pure, bright awareness. Just as if a man were sitting covered from head to foot with a white cloth so that there would be no part of his body to which the white cloth did not extend; even so, the monk sits,
permeating the body with a pure, bright awareness. There is nothing of his entire body unpervaded by pure, bright awareness.”
89) “This, too, great king, is a fruit of the ascetic life, visible here and now, more excel ent than the previous ones and more sublime.”
Insight Knowledge:
90) “With his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, mal eable, steady, and attained to imperturbability, he directs and inclines it to knowledge and vision.
He discerns: ‘This body of mine is endowed with form, composed of the four primary elements, born from mother and father, nourished with rice and porridge, subject to inconstancy, rubbing, pressing, dissolution, and dispersion. And this consciousness of mine is supported here and bound up here.’ Just as if there were a beautiful beryl gem of the purest water — eight faceted, wel polished, clear, limpid, consummate in al its aspects, and going through the middle of it was a blue, yel ow, red, white, or brown thread — and a man with good eyesight, taking it in his hand, were to reflect on it thus: ‘This is a beautiful beryl gem of the purest water, eight faceted, wel polished, clear, limpid, consummate in al its aspects. And this, going through the middle of it, is a blue, yel ow, red, white, or brown thread.’ In the same way — with his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, mal eable, steady, and attained to imperturbability — the monk directs and inclines it to knowledge and vision. He discerns: ‘This body of mine is endowed with form, composed of the four primary elements, born from mother and father, nourished with rice and porridge, subject to inconstancy, rubbing, pressing, dissolution, and dispersion. And this consciousness of mine is supported here and bound up here.’”
91) “This, too, great king, is a fruit of the contemplative life, visible here and now, more excel ent than the previous ones and more sublime.”
The Mind-made Body:
92) “With his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, mal eable, steady, and attained to imperturbability, he directs and inclines it to creating a mind-made body. From this body he creates another body, endowed with form, made of the mind, complete in al its parts, not inferior in its faculties.
Just as if a man were to draw a reed from its sheath. The thought would occur to him: ‘This is the sheath, this is the reed. The sheath is one thing, the reed another, but the reed has been drawn out from the sheath.’ Or as if a man were to draw a sword from its scabbard. The thought would occur to him: ‘This is the sword, this is the scabbard.
The sword is one thing, the scabbard another, but the sword has been drawn out from the scabbard.’ Or as if a man were to pul a snake out from its slough. The thought would occur to him: ‘This is the snake, this is the slough. The snake is one thing, the slough another, but the snake has been pul ed out from the slough.’ In the same way — with his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, mal eable, steady, and attained to imperturbability, the monk directs and inclines it to creating a mind-made body. From this body he creates another body, endowed with form, made of the mind, complete in al its parts, not inferior in its faculties.”
93) “This, too, great king, is a fruit of the ascetic life, visible here and now, more excel ent than the previous ones and more sublime.”
Supernatural Powers:
94) “With his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, mal eable, steady, and attained
to imperturbability, he directs and inclines it to the modes of supernatural powers. He wields manifold supernatural powers. Having been one he becomes many; having been many he becomes one. He appears. He vanishes. He goes unimpeded through wal s, ramparts, and mountains as if through space. He dives in and out of the earth as if it were water. He walks on water without sinking as if it were dry land. Sitting cross-legged he flies through the air like a winged bird.
With his hand he touches and strokes even the sun and moon, so mighty and powerful. He exercises influence with his body even as far as the Brahma worlds. Just as a skil ed potter or his assistant could craft from wel -prepared clay whatever kind of pottery vessel he likes, or as a skil ed ivory-carver or his assistant could craft from wel -
prepared ivory any kind of ivory-work he likes, or as a skil ed goldsmith or his assistant could craft from wel -prepared gold any kind of gold article he likes; in the same way — with his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, mal eable, steady, and attained to imperturbability — the monk directs and inclines it to the modes of supernatural powers. . He exercises influence with his body even as far as the Brahma worlds.”
95) “This, too, great king, is a fruit of the ascetic life, visible here and now, more excel ent than the previous ones and more sublime.”
Clairaudience:
96) “With his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, mal eable, steady, and attained to imperturbability, he directs and inclines it to the divine ear-element.
He hears — by means of the divine ear- element, purified and surpassing the human — both kinds of sounds: divine and human, whether near or far. Just as if a man traveling along a highway were to hear the sounds of kettledrums, smal drums, conchs, cymbals, and tom-toms. He would know, ‘That is the sound of kettledrums, that is
the sound of smal drums, that is the sound of conchs, that is the sound of cymbals, and that is the sound of tom-toms.’ In the same way
— with his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, mal eable, steady, and attained to imperturbability — the monk directs and inclines it to the divine ear-element. He hears — by means of the divine ear- element, purified and surpassing the human — both kinds of sounds: divine and human, whether near or far.”
97) “This, too, great king, is a fruit of the ascetic life, visible here and now, more excel ent than the previous ones and more sublime.”
Mind Reading:
98) “With his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, mal eable, steady, and attained to imperturbability, he directs and inclines it to knowledge of the awareness of other beings. He knows the awareness of other beings, other individuals, having encompassed it with his own awareness. He discerns a mind with passion as a mind with passion, and a mind without passion as a mind without passion. He discerns a mind with aversion as a mind with aversion, and a mind without aversion as a mind without aversion. He discerns a mind with delusion as a mind with delusion, and a mind without delusion as a mind without delusion.
He discerns a restricted mind as a restricted mind, and a scattered mind as a scattered mind. He discerns an enlarged mind as an enlarged mind, and an unenlarged mind as an unenlarged mind. He discerns an excel ed mind [one that is not at the most excel ent level] as an excel ed mind, and an unexcel ed mind as an unexcel ed mind. He discerns a concentrated mind as a concentrated mind, and an unconcentrated mind as an unconcentrated mind. He discerns a released mind as a released mind, and an unreleased mind as an unreleased mind. Just as if a young woman — or man — fond of
ornaments, examining the reflection of her own face in a bright mirror or a bowl of clear water would know ‘blemished’ if it were blemished, or ‘unblemished’ if it were not. In the same way — with his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, mal eable, steady, and attained to imperturbability — the monk directs and inclines it to knowledge of the awareness of other beings.
He knows the awareness of other beings, other individuals, having encompassed it with his own awareness. He discerns a mind with passion as a mind with passion, and a mind without passion as a mind without passion. . a released mind as a released mind, and an unreleased mind as an unreleased mind.”
99) “This, too, great king, is a fruit of the contemplative life, visible here and now, more excel ent than the previous ones and more sublime.”
Recol ection of Past Lives:
100) “With his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, mal eable, steady, and attained to imperturbability, he directs and inclines it to knowledge of the recol ection of past lives (lit: previous homes). He recol ects his manifold past lives, i.e., one birth, two births, three births, four, five, ten, twenty, thirty, forty, fifty, one hundred, one thousand, one hundred thousand, many aeons of cosmic contraction, many aeons of cosmic expansion, many aeons of cosmic contraction and expansion, (recol ecting), ‘There I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure and pain, such the end of my life. Passing away from that state, I re-arose there. There too I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure and pain, such the end of my life. Passing away from that state, I re-arose here.’ Thus he recol ects his manifold past
lives in their modes and details. Just as if a man were to go from his home vil age to another vil age, and then from that vil age to yet another vil age, and then from that vil age back to his home vil age.
The thought would occur to him, ‘I went from my home vil age to that vil age over there. There I stood in such a way, sat in such a way, talked in such a way, and remained silent in such a way. From that vil age I went to that vil age over there, and there I stood in such a way, sat in such a way, talked in such a way, and remained silent in such a way.
From that vil age I came back home.’ In the same way — with his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, mal eable, steady, and attained to imperturbability —
the monk directs and inclines it to knowledge of the recol ection of past lives. He recol ects his manifold past lives. . in their modes and details.”
101) “This, too, great king, is a fruit of the contemplative life, visible here and now, more excel ent than the previous ones and more sublime.”
Divine Sight:
102) “With his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, mal eable, steady, and attained to imperturbability, he directs and inclines it to intel igence of the passing away and re-appearance of beings. He sees — by means of the divine eye, purified and surpassing the human — beings passing away and re-appearing, and he discerns how they are inferior and superior, beautiful and ugly, fortunate and unfortunate in accordance with their karma: ‘These beings — who were endowed with bad conduct of body, speech, and mind, who reviled the noble ones, held wrong views and undertook actions under the influence of wrong views — with the break-up of the body, after death, have re-appeared in the plane of deprivation, the bad destination, the lower realms, in hel . But these
beings — who were endowed with good conduct of body, speech, and mind, who did not revile the noble ones, who held right views and undertook actions under the influence of right views — with the breakup of the body, after death, have re-appeared in the good destinations, in the heavenly world.’ Thus — by means of the divine eye, purified and surpassing the human — he sees beings passing away and reappearing, and he discerns how they are inferior and superior, beautiful and ugly, fortunate and unfortunate in accordance with their karma. Just as if there were a tal building in the central square [of a town], and a man with good eyesight standing on top of it were to see people entering a house, leaving it, walking along the street, and sitting in the central square. The thought would occur to him, ‘These people are entering a house, leaving it, walking along the streets, and sitting in the central square.’ In the same way — with his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, mal eable, steady, and attained to imperturbability — the monk directs and inclines it to knowledge of the passing away and reappearance of beings. He sees — by means of the divine eye, purified and surpassing the human — beings passing away and re-appearing, and he discerns how they are inferior and superior, beautiful and ugly, fortunate and unfortunate in accordance with their karma. .”
103) “This, too, great king, is a fruit of the contemplative life, visible here and now, more excel ent than the previous ones and more sublime.”
The Ending of Al Sins:
104) “With his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, mal eable, steady, and attained to imperturbability, the monk directs and inclines it to the knowledge of the ending of the mental fermentations. He discerns, as it has come to be, that ‘This is stress. . This is the origination of stress. . This is the
cessation of stress. . This is the way leading to the cessation of stress. .
These are mental fermentations. . This is the origination of fermentations. . This is the cessation of fermentations. . This is the way leading to the cessation of fermentations.’ His heart, thus knowing, thus seeing, is released from the fermentation of sensuality, the fermentation of becoming, the fermentation of ignorance. With release, there is the knowledge, ‘Released.’ He discerns that ‘Birth is ended, the holy life fulfil ed, the task done. There is nothing further for this world.’ Just as if there were a pool of water in a mountain glen —
clear, limpid, and unsul ied — where a man with good eyesight standing on the bank could see shel s, gravel, and pebbles, and also shoals of fish swimming about and resting, and it would occur to him,
‘This pool of water is clear, limpid, and unsul ied. Here are these shel s, gravel, and pebbles, and also these shoals of fish swimming about and resting.’ In the same way — with his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, mal eable, steady, and attained to imperturbability — the monk directs and inclines it to the knowledge of the ending of the mental fermentations. He discerns, as it has come to be, that ‘This is stress. . This is the origination of stress. . This is the cessation of stress. . This is the way leading to the cessation of stress. . These are mental fermentations. . This is the origination of fermentations. . This is the cessation of fermentations. .
This is the way leading to the cessation of fermentations.’ His heart, thus knowing, thus seeing, is released from the fermentation of sensuality, the fermentation of becoming, the fermentation of ignorance. With release, there is the knowledge, ‘Released.’ He discerns that ‘Birth is ended, the holy life fulfil ed, the task done. There is nothing further to do in this world.’”
105) “This, too, great king, is a fruit of the ascetic life, visible here and now, more excel ent than the previous ones and more sublime. And as
for another visible fruit of the ascetic life, higher and more sublime than this, there is none.”
106) When this was said, King Ajatasattu of Magadha kingdom said to the Blessed One: “Magnificent, lord! Magnificent! Just as if he were to place upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see forms, in the same way has the Blessed One — through many lines of reasoning — made the Dharma clear. I go to the Blessed One for refuge, to the Dharma, and to the community of monks. May the Blessed One remember me as a lay fol ower who has gone to him for refuge, from this day forward, for life.”
“A transgression has overcome me, lord, in that I was so foolish, so muddle-headed, and so unskil ed as to kil my father — a righteous man, a righteous king — for the sake of sovereign rulership. May the Blessed One please accept this confession of my transgression as such, so that I may restrain myself in the future.”
107) “Yes, great king, a transgression overcame you in that you were so foolish, so muddle-headed, and so unskil ed as to kil your father —
a righteous man, a righteous king — for the sake of sovereign rulership.
But because you see your transgression as such and make amends in accordance with the Dharma, we accept your confession. For it is a cause of growth in the Dharma & Discipline of the noble ones when, seeing a transgression as such, one makes amends in accordance with the Dharma and exercises restraint in the future.”
108) When this was said, King Ajatasattu said to the Blessed One:
“Wel , then, lord, I am now taking leave. Many are my duties, many are my responsibilities.”
“Then do, great king, what you think it is now time to do.”
So King Ajatashatru, delighting and rejoicing in the Blessed One’s words, rose from his seat, bowed down to him, and — after circumambulating him — left. Not long after King Ajatashatru had left, the Blessed One addressed the monks: “The king is wounded, monks.
The king is incapacitated. Had he not kil ed his father, the king Bimbisara — that righteous man, that righteous king — the dustless, stainless Dharma eye would have arisen to him as he sat in this very seat.”
That is what the Blessed One said. Gratified, the monks delighted in the Blessed One’s words. [End of this sutta]
Upannata Sutta:
Upnnata sutta – the finding outs.
Thus spoke the Buddha the Highest Rishi:
1) Monks, I came to know the virtues of 2 natures just by coming to them. They are; not coming to any satisfaction in doing meritorious deeds and high perseverance. Monks, I, having a great perseverance, thinking “if my body’s skin and nerves and bones remain; may they remain. If flesh and blood becomes dry; may they dry. By some manliness, by some manly effort, by some manly power should get something; I wil not stop my effort until I get it” I strived. Behold, Monks, I got the supreme enlightenment in no long time. I took the place that is free from fear by not becoming late.
2) Monks, Therefore you too do perseverance with a high courage.
Strive as “if my body’s skin and veins and bones remain; may they remain. If flesh and blood become dry; may they dry. By some
manliness, by some manly effort, by some manly power should get something; I wil not stop my effort until I get it”. Monks, then you too wil get that supreme end of the asceticism in this present life which sons of families come from home to homelessness wearing the robe searching for. You yourself wil realize it, the supreme end of celibate life by the distinctive intel igence. Therefore monks, you should discipline yourselves as “if my body’s skin and nerves and bones remain; may they remain. If flesh and blood become dry; may they dry.
By some manliness, by some manly effort, by some manly power should get something; I wil not stop my effort until I get it”. [End of this sutta]
The Satipatthana Sutta:
The Satipatthana Sutta – The Way of Mindfulness Meditations for ending of al griefs.
1) THE ORIGIN OF THE DISCOURSE ON THE ONLY WAY FOR
DISTINCTIVE FREEDOM FROM ALL WOES.
Thus have I heard.
At one time the Blessed One was living in the Kingdom of Kurus, at Kammasadamma, a market-town of the Kuru people.
Then the Blessed One addressed the bhikkhus as fol ows: “This is the only way, monks, for the purification of beings, for the overcoming of sorrow and lamentation, for the destruction of suffering and grief, for reaching the right path, for the attainment of eternal Nibbana, namely, the Four Arousings of Mindfulness.”
“What are the four?
“Here, monks, a monk lives contemplating the body in the body, ardent, clearly comprehending (it) and mindful (of it), having overcome, in this world, covetousness and grief; he lives contemplating the feelings in the feelings, ardent, clearly comprehending (them) and mindful (of them), having overcome, in this world, covetousness and grief; he lives contemplating consciousness in consciousness, ardent, clearly comprehending
(it) and mindful (of it), having overcome in this world covetousness and grief; he lives contemplating mental objects in mental objects, ardent, clearly comprehending (them) and mindful (of them), having overcome, in this world, covetousness and grief.”
2) THE CONTEMPLATION OF THE BODY:
1> Mindfulness of Breathing:
“And how, monks, does a monk live contemplating the body in the body?”
“Here, monks, a monks, gone to the forest, to the foot of a tree, or to an empty place, sits down, bends in his legs crosswise on his lap, keeps his body erect, and arouses mindfulness in the object of meditation, namely, the breath which is in front of him.”
“Mindful, he breathes in, and mindful, he breathes out. He, thinking, ‘I breathe in long,’ he understands when he is breathing in long; or thinking, ‘I breathe out long,’ he understands when he is breathing out long; or thinking, ‘I breathe in short,’ he understands when he is breathing in short; or thinking, ‘I breathe out short,’ he understands when he is breathing out short.”
“’Experiencing the whole body, I shal breathe in,’ thinking thus, he trains himself. ‘Experiencing the whole body, I shal breathe out,’
thinking thus, he trains himself. ‘Calming the activity of the body, I
shal breathe in,’ thinking thus, he trains himself. ‘Calming the activity of the body, I shal breathe out,’ thinking thus, he trains himself.”
“Just as a clever turner or a turner’s apprentice, turning long, understands: ‘I turn long;’ or turning short, understands: ‘I turn short’; just so, indeed, monks, a monks, when he breathes in long, understands: ‘I breathe in long’; or, when he breathes out long, understands: ‘I breathe out long’; or, when he breathes in short, he understands: ‘I breathe in short’; or when he breathes out short, he understands: ‘I breathe out short.’ He trains himself with the thought:
‘Experiencing the whole body, I shal breathe in.’ He trains himself with the thought: ‘Experiencing the whole body, I shal breathe out.’ He trains himself with the thought: ‘Calming the activity of the body I shal breathe in.’ He trains himself with the thought: ‘Calming the activity of the body I shal breathe out.’”
“Thus he lives contemplating the body in the body internal y, or he lives contemplating the body in the body external y, or he lives contemplating the body in the body internal y and external y. He lives contemplating origination-things in the body, or he lives contemplating dissolution-things in the body, or he lives contemplating origination-and-dissolution-things in the body. Or indeed his mindfulness is established with the thought: ‘The body exists,’ to the extent necessary just for knowledge and remembrance, and he lives independent and clings to naught in the world. Thus, also, monks, a monk lives contemplating the body in the body.” [End of this wisdom meditation]
2> The Modes of Deportment:
“And further, monks, when he is going, a monk understands: ‘I am going’; when he is standing, he understands: ‘I am standing’; when he is sitting, he understands: ‘I am sitting’; when he is lying down, he
understands: ‘I am lying down’; or just as his body is disposed so he understands it.”
“Thus he lives contemplating the body in the body internal y, or he lives contemplating the body in the body external y, or he lives contemplating the body in the body internal y (related to himself) and external y (related to other people). He lives contemplating origination-things in the body, or he lives contemplating dissolution-things in the body, or he lives contemplating origination-and-dissolution-things, in the body. Or indeed his mindfulness is established with the thought: ‘The body exists,’ to the extent necessary just for knowledge and remembrance, and he lives independent and clings to naught in the world.” Thus, also, monks, a monk lives contemplating the body in the body.” [End of this wisdom meditation]
3> The Four Kinds of Clear Comprehension:
“And further, monks, a monk, in going forwards (and) in going backwards, is a person practicing clear comprehension; in looking straight on (and) in looking away from the front, is a person practicing clear comprehension; in bending and in stretching, is a person practicing clear comprehension; in wearing the shoulder-cloak, the (other two) robes (and) the bowl, is a person practicing clear comprehension; in regard to what is eaten, drunk, chewed and savored, is a person practicing clear comprehension; in defecating and in urinating, is a person practicing clear comprehension; in walking, in standing (in a place), in sitting (in some position), in sleeping, in waking, in speaking and in keeping silence, is a person practicing clear comprehension.”
“Thus he lives contemplating the body in the body internal y. . and clings to naught in the world. Thus, also, monks, a monk lives contemplating the body in the body.” [End of this wisdom meditation]
4> The Reflection on the Repulsiveness of the Body:
“And further, monks, a monk reflects on just this body hemmed by the skin and ful of manifold impurity from the soles up, and from the top of the hair down, thinking thus: ‘There are in this body hair of the head, hair of the body, nails, teeth, skin, flesh, fibrous threads (veins, nerves, sinews, tendons), bones, marrow, kidneys, heart, liver, pleura, spleen, lungs, contents of stomach, intestines, mesentery, feces, bile, phlegm, pus, blood, sweat, solid fat, tars, fat dissolved, saliva, mucus, synovic fluid, urine.’”
“Just as if, monks, there were a bag having two openings, ful of grain differing in kind, namely, hil -paddy, paddy, green-gram, cow-pea, sesamum, rice; and a man with seeing eyes, having loosened it, should reflect thinking thus: ‘This is hil paddy; this is paddy, this is green-gram; this is cow-pea; this is sesamum; this is rice.’ In the same way, monks, a monk reflects on just this body hemmed in by the skin and ful of manifold impurity from the soles up, and from the top of the hair down, thinking thus: ‘There are in this body: hair of the head, hair of the body, nails, teeth, skin, flesh, fibrous threads (veins, nerves, sinews, tendons), bones, marrow, kidneys, heart, liver, pleura, spleen, lungs, contents of the stomach, intestines, mesentery, feces, bile, phlegm, pus, blood, sweat, solid fat, tears, fat dissolved, saliva, mucus, synovic fluid, urine.’”
“Thus he lives contemplating the body in the body, internal y. . and clings to naught in the world.”
“Thus also, monks, a monk lives contemplating the body in the body.”
[End of this wisdom meditation]
5> The Reflection on the Modes of Materiality (Elements, Dhatu):
“And further, monks, a monk reflects on just this body according as it is placed or disposed, by way of the modes of materiality, thinking thus:
‘There are in this body the mode of solidity, the mode of cohesion, the mode of caloricity, and the mode of oscil ation.’”
“Monks, in whatever manner, a clever cow-butcher or a cow- butcher’s apprentice, having slaughtered a cow and divided it by way of portions, should be sitting at the junction of a four-cross- road; in the same manner, a monk reflects on just this body, according as it is placed or disposed, by way of the modes of materiality, thinking thus: ‘There are in this body the mode of solidity, the mode of cohesion, the mode of caloricity, and the mode of oscil ation.’”
“Thus he lives contemplating the body in the body internal y. . and clings to naught in the world.”
“Thus also, monks, a monk lives contemplating the body in the body.”
[End of this wisdom meditation]
6> Cemetery Contemplation 1:
“And further, monks, if a monk, in whatever way, sees a body dead, one, two, or three days: swol en, blue and festering, thrown into the charnel ground, he thinks of his own body thus: ‘This body of mine too is of the same nature as that body, is going to be like that body and has not got past the condition of becoming like that body.’”
“Thus he lives contemplating the body in the body internal y. . and clings to naught in the world.”
“Thus, also, monks, a monk lives contemplating the body in the body.”
[End of this wisdom meditation]
7> Cemetery Contemplation 2:
“And, further, monks, if a monk, in whatever way, sees, whilst it is being eaten by crows, hawks, vultures, dogs, jackals or by different kinds of worms, a body that had been thrown into the charnel ground, he thinks of his own body thus: ‘This body of mine, too, is of the same nature as that body, is going to be like that body, and has not got past the condition of becoming like that body.’”
“Thus he lives contemplating the body in the body internal y or he lives contemplating the body in the body external y, or he lives contemplating the body in the body internal y and external y. He lives contemplating origination-things in the body or he lives contemplating dissolution-things in the body, or he lives contemplating origination-and-dissolution-things in the body. Or indeed his mindfulness is established with the thought, ‘The body exists,’ to the extent necessary just for knowledge and remembrance, and he lives independent, and clings to naught in the world.”
“Thus, also, monks, a monk lives contemplating the body in the body.”
[End of this wisdom meditation]
8> Cemetery Contemplation 3:
“And, further, monks, if a monk, in whatever way, sees a body, thrown in the charnel ground and reduced to a skeleton together with (some) flesh and blood held in by the tendons, he thinks of his own body thus:
‘This body of mine, too, is of the same nature as that body, is going to be like that body, and has not got past the condition of becoming like that body.’”
“Thus he lives contemplating the body in the body internal y, or he lives contemplating the body in the body external y, or he lives contemplating the body in the body internal y (related to himself) and external y (related to other people).”
“He lives contemplating origination-things in the body or he lives contemplating dissolution-things in the body, or he lives contemplating origination-and-dissolution-things in the body. Or indeed, his mindfulness is established with the thought, ‘The body exists,’ to the extent necessary just for knowledge and remembrance, and he lives independent, and clings to naught in the world.”
“Thus, also, monks, a monk lives contemplating the body in the body.”
[End of this wisdom meditation]
9> Cemetery Contemplation 4:
“And, further, monks, if a monk, in whatever way, sees a body thrown in the charnel ground and reduced to a blood- besmeared skeleton without flesh but held in by the tendons, he thinks of his own body thus: ‘This body of mine, too, is of the same nature as that body, is going to be like that body, and has not got past the condition of becoming like that body.’”
“Thus he lives contemplating the body in the body internal y. . and clings to naught in the world.”
“Thus, also, monks, a monk lives contemplating the body in the body.”
[End of this wisdom meditation]
10> Cemetery Contemplation 5:
“And, further, monks, if a monk, in whatever way, sees a body thrown in the charnel ground and reduced to a skeleton held in by the tendons but without flesh and not besmeared with blood, he thinks of his own body thus: ‘This body of mind, too, is of the same nature as that body, is going to be like that body, and has not got past the condition of becoming like that body.”
“Thus he lives contemplating the body in the body internal y. . and clings to naught in the world.”
“Thus, also, monks, a monk lives contemplating the body in the body.”
[End of this wisdom meditation]
11> Cemetery Contemplation 6:
“And, further, monks, if a monk, in whatever way, sees a body thrown in the charnel ground and reduced to bones gone loose, scattered in al directions — a bone of the hand, a bone of the foot, a shin bone, a thigh bone, the pelvis, spine and skul , each in a different place — he thinks of his own body thus: ‘This body of mine, too, is of the same nature as that body, is going to be like that body, and has not got past the condition of becoming like that body.’”
“Thus he lives contemplating the body in the body internal y. . and clings to naught in the world.”
“Thus, also, monks, a monk lives contemplating the body in the body.”
[End of this wisdom meditation]
12> Cemetery Contemplation 7:
“And, further, monks, if a monk, in whatever way, sees a body thrown in the charnel ground and reduced to bones, white in color like a conch, he thinks of his own body thus: ‘This body of mine, too, is of the same nature as that body, going to be like that body and has not got past the condition of becoming like that body;’”
“Thus he lives contemplating the body in the body internal y. . and clings to naught in the world.”
“Thus, also, monks, a monk lives contemplating the body in the body.”
[End of this wisdom meditation]
13> Cemetery Contemplation 8:
“And, further, monks, if a monk, in whatever way, sees a body thrown in the charnel ground and reduced to bones more than a year old,
heaped together, he thinks of his own body thus: ‘This body of mine, too, is of the same nature as that body, is going to be like that body and has not got past the condition of becoming like that body.’”
“Thus he lives contemplating the body in the body internal y. . and clings to naught in the world.”
“Thus, also, monks, a monk lives contemplating the body in the body.”
[End of this wisdom meditation]
14> Cemetery Contemplation 9:
“And, further, monks, if a monk, in whatever way, sees a body thrown in the charnel ground and reduced to bones gone rotten and become dust, he thinks of his own body thus: ‘This body of mine too, is of the same nature as that body, is going to be like that body and has not got past the condition of becoming like that body.’”
“Thus he lives contemplating the body in the body internal y, or he lives contemplating the body in the body external y, or he lives contemplating the body in the body internal y and external y. He lives contemplating origination-things in the body, or he lives contemplating dissolution-things in the body, or he lives contemplating origination-and-dissolution-things in the body. Or his mindfulness is established with the thought, ‘The body exists,’ to the extent necessary just for knowledge and remembrance, and he lives independent and clings to naught in the world.”
“Thus, indeed, monks, a monk lives contemplating the body in the body.” [End of this wisdom meditation]
3) THE CONTEMPLATION OF FEELING:
“And how, monks, does a monk live contemplating feeling in feelings?”
“Here, monks, a monk when experiencing a pleasant feeling, understands: ‘I experience a pleasant feeling’; when experiencing a painful feeling, he understands: ‘I experience a painful feeling’; when experiencing a neither-pleasant-nor- painful feeling, he understands: ‘I experience a neither-pleasant- nor-painful feeling’; when experiencing a pleasant worldly feeling, he understands: ‘I experience a pleasant worldly feeling’; when experiencing a pleasant spiritual feeling, he understands: ‘I experience a pleasant spiritual feeling’; when experiencing a painful worldly feeling, he understands: ‘I experience a painful worldly feeling’; when experiencing a painful spiritual feeling, he understands: ‘I experience a painful spiritual feeling’; when experiencing a neither-pleasant-nor-painful worldly feeling, he understands: ‘I experience a neither-pleasant-nor-painful worldly feeling’; when experiencing a neither-pleasant-nor-painful spiritual feeling, he understands: ‘I experience a neither-pleasant-nor-painful spiritual feeling.’”
“Thus he lives contemplating feelings in feelings internal y, or he lives contemplating feeling in feelings external y, or he lives contemplating feeling in feelings internal y (related to himself) and external y (related to other people). He lives contemplating origination-things in feelings, or he lives contemplating dissolution-things in feelings, or he lives contemplating origination-and-dissolution-things in feelings. Or his mindfulness is established with the thought: ‘Feeling exists,’ to the extent necessary just for knowledge and remembrance and he lives independent and clings to naught in the world.”
“Thus, indeed, monks, a monk lives contemplating feeling in feelings.”
[End of this wisdom meditation]
4) THE CONTEMPLATION OF CONSCIOUSNESS:
“And how, monks, does a monk live contemplating consciousness in consciousness?”
“Here, monks, a monk understands the consciousness with lust, as with lust; the consciousness without lust, as without lust; the consciousness with hate, as with hate; the consciousness without hate, as without hate; the consciousness with ignorance, as with ignorance; the consciousness without ignorance, as without ignorance; the shrunken state of consciousness, as the shrunken state; the distracted state of consciousness, as the distracted state; the state of consciousness become great, as the state become great; the state of consciousness not become great, as the state not become great; the state of consciousness with some other mental state superior to it, as the state with something mental y higher; the state of consciousness with no other mental state superior to it, as the state with nothing mental y higher; the quieted state of consciousness, as the quieted state; the state of consciousness not quieted, as the state not quieted; the freed state of consciousness as freed; and the unfreed state of consciousness, as unfreed.”
“Thus he lives contemplating consciousness in consciousness internal y, or he lives contemplating consciousness in consciousness external y, or he lives contemplating consciousness in consciousness internal y and external y. He lives contemplating origination-things in consciousness, or he lives contemplating dissolution-things in consciousness, or he lives contemplating origination-and-dissolution-things in consciousness.
Or his mindfulness is established with the thought: ‘Consciousness exists,’ to the extent necessary just for knowledge and remembrance, and he lives independent and clings to naught in the world.”
“Thus, indeed, monks, a monk lives contemplating consciousness in consciousness.” [End of this wisdom meditation]
5) THE CONTEMPLATION ON MENTAL OBJECTS:
1> The Five Hindrances:
“And how, monks, does a monk live contemplating mental objects in mental objects?”
“Here, monks, a monk lives contemplating the mental objects in the mental objects of the five hindrances.”
“How, monks, does a monk live contemplating mental objects in the mental objects of the five hindrances?”
“Here, monks, when sensuality is present, a monk knows with understanding: ‘I have sensuality,’ or when sensuality is not present, he knows with understanding: ‘I have no sensuality.’ He understands how the arising of the non-arisen sensuality comes to be; he understands how the abandoning of the arisen sensuality comes to be; and he understands how the non-arising in the future of the abandoned sensuality comes to be. When anger is present, he knows with understanding: ‘I have anger,’ or when anger is not present, he knows with understanding: ‘I have no anger.’ He understands how the arising of the non-arisen anger comes to be; he understands how the abandoning of the arisen anger comes to be; and he understands how the non- arising in the future of the abandoned anger comes to be.
When sloth and torpor are present, he knows with understanding: ‘I have sloth and torpor,’ or when sloth and torpor are not present, he knows with understanding: ‘I have no sloth and torpor.’ He understands how the arising of non-arisen sloth and torpor comes to be; he understands how the abandoning of the arisen sloth and torpor comes to be; and he understands how the non- arising in the future of
the abandoned sloth and torpor comes to be. When agitation and worry are present, he knows with understanding: ‘I have agitation and worry,’ or when agitation and worry are not present, he knows with understanding: ‘I have no agitation and worry.’ He understands how the arising of non- arisen agitation and worry comes to be; and he understands how the abandoning of the arisen agitation and worry comes to be; and he understands how the non-arising in the future of the abandoned agitation and worry comes to be. When doubt is present, he knows with understanding: ‘I have doubt,’ or when doubt is not present, he knows with understanding: ‘I have no doubt.’ He understands how the arising of non-arisen doubt comes to be; he understands how the abandoning of the arisen doubt comes to be; and he understands how the non-arising in the future of the abandoned doubt comes to be.”
“Thus he lives contemplating mental object in mental objects, internal y, or he lives contemplating mental object in mental objects, external y, or he lives contemplating mental object in mental objects, internal y (related to himself) and external y (related to other people).
He lives contemplating origination-things in mental objects, or he lives contemplating dissolution-things in mental objects, or he lives contemplating origination-and-dissolution-things in mental objects. Or his mind is established with the thought: ‘Mental objects exist,’ to the extent necessary for just knowledge and remembrance and he lives independent and clings to naught in the world.”
“Thus, indeed, monks, a monk lives contemplating mental object in the mental objects of the five hindrances.” [End of this wisdom meditation]
2> The Five Aggregates of Clinging:
“And, further, monks, a monk lives contemplating mental object in the mental objects of the five aggregates of clinging.”
“How, monks, does a monk live contemplating mental objects in the mental objects of the five aggregates of clinging?”
“Here, monks, a monk thinks: ‘Thus is material form; thus is the arising of material form; and thus is the disappearance of material form. Thus is feeling; thus is the arising of feeling; and thus is the disappearance of feeling. Thus is perception; thus is the arising of perception; and thus is the disappearance of perception. Thus are the formations; thus is the arising of the formations; and thus is the disappearance of the formations. Thus is consciousness; thus is the arising of consciousness; and thus is the disappearance of consciousness.’”
“Thus he lives contemplating mental objects in mental objects, internal y. . and clings to naught in the world.”
“Thus, indeed, monks, a monk lives contemplating mental object in the mental objects of the five aggregates of clinging.” [End of this wisdom meditation]
3> The Six Internal and the Six External Sense-bases:
“And, further, monks, a monk lives contemplating mental object in the mental objects of the six internal and the six external sense-bases.”
“How, monks, does a monk live contemplating mental object in the mental objects of the six internal and the six external sense-bases?”
“Here, monks, a monk understands the eye and material forms and the fetter that arises dependent on both (eye and forms); he understands how the arising of the non-arisen fetter comes to be; he understands how the abandoning of the arisen fetter comes to be; and he understands how the non-arising in the future of the abandoned fetter comes to be. He understands the ear and sounds and the fetter that arises dependent on both (ear and sounds); he understands how the arising of the non- arisen fetter comes to be; he understands how the
abandoning of the arisen fetter comes to be; and he understands how the non-arising in the future of the abandoned fetter comes to be. He understands the organ of smel and odors and the fetter that arises dependent on both (the organ of smel and odors); he understands how the arising of the non-arisen fetter comes to be; he understands how the abandoning of the arisen fetter comes to be; and he understands how the non-arising in the future of the abandoned fetter comes to be. He understands the organ of taste and flavors and the fetter that arises dependent on both (the organ of taste and flavors); he understands how the arising of the non-arisen fetter comes to be; he understands how the abandoning of the arisen fetter comes to be; and he understands how the non-arising in the future of the abandoned fetter comes to be. He understands the organ of touch and tactual objects and the fetter that arises dependent on both (the organ of touch and tactual objects); he understands how the arising of the non-arisen fetter comes to be; he understands how the abandoning of the arisen fetter comes to be; and he understands how the non-arising in the future of the abandoned fetter comes to be. He understands consciousness and mental objects and the fetter that arises dependent on both (consciousness and mental objects); he understands how the arising of the non-arisen fetter comes to be; he understands how the abandoning of the arisen fetter comes to be; and he understands how the non-arising in the future of the abandoned fetter comes to be.”
“Thus he lives contemplating mental object in mental objects, internal y. . and clings to naught in the world.”
“Thus, indeed, monks, a monk lives contemplating mental object in the mental objects of the six internal and the six external y sense-bases.”
[End of this wisdom meditation]
4> The Seven Factors of Enlightenment:
“And, further, monks, a monk lives contemplating mental object in the mental objects of the seven factors of enlightenment.”
“How, monks, does a monk live contemplating mental object in the mental objects of the seven factors of enlightenment?”
“Here, monks, when the enlightenment factor of mindfulness is present, a monk knows with understanding: ‘I have the enlightenment factor of mindfulness’; or when the enlightenment factor of mindfulness is absent, he knows with understanding: ‘I have not the enlightenment factor of mindfulness’; and he understands how the arising of the non- arisen enlightenment factor of mindfulness comes to be and how the completion by culture of the arisen enlightenment factor of mindfulness comes to be. When the enlightenment factor of the investigation of mental objects is present, he knows with understanding: ‘I have the enlightenment factor of the investigation of mental objects’; when the enlightenment factor of the investigation of mental objects is absent, he knows with understanding: ‘I have not the enlightenment factor of the investigation of mental objects’; and he understands how the arising of the non-arisen enlightenment factor of the investigation of mental objects comes to be and how the completion of culture of the arisen enlightenment factor of the investigation of mental objects comes to be. When the enlightenment factor of energy is present, he knows with understanding: ‘I have the enlightenment factor of energy’; when the enlightenment factor of energy is absent, he knows with understanding: ‘I have not the enlightenment factor of energy’; and he understands how the arising of the non-arisen enlightenment factor of energy comes to be and how the completion by culture of the arisen enlightenment factor of energy comes to be. When the enlightenment factor of joy is present, he knows with understanding: ‘I have the enlightenment factor of joy’;
when the enlightenment factor of joy is absent, he knows with understanding: ‘I have not the enlightenment factor of joy’; and he understands how the rising of the non-arisen enlightenment factor of joy comes to be and how the completion by culture of the arisen enlightenment factor of joy comes to be. When the enlightenment factor of calm is present, he knows with understanding: ‘I have the enlightenment factor of calm’; when the enlightenment factor of calm is absent, he knows with understanding: ‘I have not the enlightenment factor of calm’; and he understands how the arising of the non-arisen enlightenment factor of calm comes to be and how the completion by culture of the arisen enlightenment factor of calm comes to be. When the enlightenment factor of concentration is present, he knows with understanding: ‘I have the enlightenment factor of concentration’; when the enlightenment factor of concentration is absent, he knows with understanding: ‘I have not the enlightenment factor of concentration’; and he understands how the arising of the non-arisen enlightenment factor of concentration comes to be and how the completion by culture of the arisen enlightenment factor of concentration comes to be. When the enlightenment factor of equanimity is present, he knows with understanding: ‘I have the enlightenment factor of equanimity’; when the enlightenment factor of equanimity is absent, he knows with understanding: ‘I have not the enlightenment factor of equanimity’; and he understands how the arising of the non-arisen enlightenment factor of equanimity comes to be and how the completion by culture of the arisen enlightenment factor of equanimity comes to be.”
“Thus he lives contemplating mental object in mental objects internal y. . and clings to naught in the world.”
“Thus, indeed, monks, a monk lives contemplating mental object in the mental objects of the seven factors of enlightenment.” [End of this wisdom meditation]
5> The Four Truths:
“And, further, monks, a monk lives contemplating mental object in the mental objects of the Four Noble Truths.”
“How, monks, does a monk live contemplating mental object in the mental objects of the Four Noble Truths?”
“Here, monks, a monk understands: ‘This is the woe,’ according to reality; he understands: ‘This is the origin of woe,’ according to reality; he understands: ‘This is the cessation of woe,’ according to reality; and he understands: ‘This is the road leading to the cessation of woe,’
according to realty.”
Monks, what is The noble truth of woe? Birthing is a woe. Decaying is a woe. Death is a woe. Sorrow is a woe. Having to lament, bodily griefs, mental griefs, having to try so much – the exertion, having to connect with unpleasant things are also woes. Having to separate from pleasant things is also a woe. Not getting what we want is also a woe.
In short, al five groups of clinging are woe.
Monks, what is Birth? In each creature, in each category of beings if happens some kind of birthing, coming to the birthplace according to the egg-borns and womb-borns, becoming clearly according to the moisture-borns and spontaneous-borns, if there is any appearance of aggregates, if there is a becoming of 6 sense organs; monks, this is cal ed the birth.
Monks, what is Decaying? In each creature, in each category of beings if happens some kind of decaying, a perishing, coming to distortion
such as breaking teeth, declining of life span, ripening of sense organs such as eye; monks this is cal ed the decaying.
Monks, what is Death? In each creature, in each category of beings if happens some kind of passing away, a removal, a complete breaking, a ful disappearance, a death, a separation of aggregates, an abandoning of body, a destruction of life-faculty; monks this is cal ed the death.
Monks, what is Sorrow? A certain kind shaking of someone who was attacked by a calamity of family or touched by some kind of grief, a coming into sorrowing, a remorse that occurs in mind drying the inside of body, a kind of worry that burns internal y; monks this cal ed the sorrow.
Monks, what is Lamentation? A certain kind wail of someone who was attacked by a calamity of family or touched by some kind of grief, while saying the name of the object such is ‘O my child’, a crying praising the characteristics of the object; monks, this is cal ed the lamentation.
Monks, what is Bodily Grief? A certain bodily woe, a bodily unpleasantness, a bodily trouble, a painful sensations that occurs due to the contacting of body sense organ, a pleasureless bodily feeling; monks, this is cal ed the bodily grief.
Monks, what is Mental Grief? A certain mental woe, a mental unpleasantness, a mental trouble, a painful sensations that occurs due to the contacting of an unpleasant objective and mind sense organ, a pleasureless mental feeling; monks, this is cal ed the mental grief.
Monks, what is Exertion? A certain kind high trying of someone who was attacked by a calamity of family or touched by some kind of trouble, an extreme attempt, an occurring of faintness in the mind; monks, this is cal ed the exertion.
Monks, what is the Grief of Connecting with unpleasant things? If someone contacts with unpleasant, disagreeable, undesirable – forms, sounds, smel s, tastes, touches, thoughts these types of objectives, or if someone has to associate with persons who wish bad luck, adversity, misfortune, uncomfort, pain, trouble, calamities for him, and if then occurs any grief because of associating, connecting, accompanying, joining with such objectives or persons; monks, this is cal ed the grief of connecting with unpleasant things.
Monks, what is the Grief of Separating from pleasant things? If someone desires pleasant, agreeable, desirable – forms, sounds, aromas, tastes, touches, thoughts these types of objectives, or if someone has persons who wish good luck, fortune, comfort, pleasure, none-trouble, such as mother, father, brother, sister or any other relative or a friend or anyone for him, and if then occurs any grief because of none-associating, none-connecting, none-accompanying, inability to join with such objectives or persons; monks, this is cal ed the grief of separating from pleasant things.
Monks, what is the Grief of Not Getting What Is Desired? The creatures who go in the reincarnation sansaric circle, desire as “Oh it is good if we do not birth. It is good if there is no existence for us”. But this cannot be obtained by desire. Monks, this is a grief of not getting what is desired.
The creatures who become a subject to decaying, desire as “Oh it is better if we do not decay. It is better if various atrophies, declines do not come to us”. But this cannot be obtained by desire. Monks, this is a grief of not getting what is desired.
The creatures who become a subject to sicknesses, desire as “Oh it is better if we do not become sick. It is better if various ailments,
diseases do not come to us”. But this cannot be gotten by desire.
Monks, this is a grief of not getting what is desired.
The creatures who become a subject to death, desire as “Oh it is better if we do not die. It is certainly good if the death does not come to us”.
But this cannot be taken by desire. Monks, this is a grief of not getting what is desired.
The creatures who become a subject to sorrows, desire as “Oh it is better if there are no sorrows for us. It is certainly good if sorrowing does not come to us”. But this cannot be obtained by desire. Monks, this is a grief of not getting what is desired.
The creatures who become a subject to crying, desire as “Oh it is better if we do not have to cry. It is certainly good if lamentations do not come to us”. But this cannot be taken by desire. Monks, this is a grief of not getting what is desired.
The creatures who become a subject to bodily griefs, desire as “Oh it is better if there are no bodily griefs for us. It is certainly good if bodily griefs do not come to us”. But this cannot be obtained by desire.
Monks, this is a grief of not getting what is desired.
The creatures who become a subject to mental griefs, desire as “Oh it is better if there are no mental griefs for us. It is certainly good if mental griefs do not come to us”. But this cannot be taken by desire.
Monks, this is a grief of not getting what is desired.
The creatures who become a subject to exertions, desire as “Oh it is better if there are no exertions for us. It is certainly good if we do not have to try so much”. But this cannot be obtained by desire. Monks, this is a grief of not getting what is desired.
Monks, in brief, what are the al five groups of clinging that are a woe?
They are; the forms group of clinging, sensations group of clinging,
perceptions group of clinging, formations group of clinging, consciousnesses group of clinging. These 5 which are grasped toughly are a woe. Monks, this is the noble truth of woe.
Monks, what is The noble truth of the origin of woe? If there is a desire which causes reincarnation, if there is a desire that attaches to each place, that goes with lust, that becomes happy in each life, if there is a desire as the desire for sense organ pleasuring objects, the desire for the existence, the desire for none-existence, that very desire is the noble truth of the origin of woe.
Monks, where does that desire be born? Where does it exist again and again? If something in the universe has a pleasant nature, likeable nature, agreeable nature; that desire becomes there. That desire produces on it. That desire establishes on there.
Monks, what are the things in the universe that has a pleasant, likeable, agreeable nature? In the universe the eye is a pleasant nature, likeable nature, agreeable nature. That desire becomes there. That desire produces on it. That desire establishes on there.
In the universe the ear is a pleasant nature, likeable nature, agreeable nature. That desire becomes there. That desire produces on it. That desire establishes on there.
In the universe the nose is a pleasant nature, likeable nature, agreeable nature. That desire becomes there. That desire produces on it. That desire establishes on there.
In the universe the tongue is a pleasant nature, likeable nature, agreeable nature. That desire becomes there. That desire produces on it. That desire establishes on there.
In the universe the body is a pleasant nature, likeable nature, agreeable nature. That desire becomes there. That desire produces on it. That desire establishes on there.
In the universe the mind is a pleasant nature, likeable nature, agreeable nature. That desire becomes there. That desire produces on it. That desire establishes on there.
In the universe the forms are a pleasant nature, likeable nature, agreeable nature. That desire becomes there. That desire produces on it. That desire establishes on there.
In the universe the sounds are a pleasant nature, likeable nature, agreeable nature. That desire becomes there. That desire produces on it. That desire establishes on there.
In the universe the aromas are a pleasant nature, likeable nature, agreeable nature. That desire becomes there. That desire produces on it. That desire establishes on there.
In the universe the flavours are a pleasant nature, likeable nature, agreeable nature. That desire becomes there. That desire produces on it. That desire establishes on there.
In the universe the touches are a pleasant nature, likeable nature, agreeable nature. That desire becomes there. That desire produces on it. That desire establishes on there.
In the universe the thoughts are a pleasant nature, likeable nature, agreeable nature. That desire becomes there. That desire produces on it. That desire establishes on there.
The consciousness element that becomes in the eye, the consciousness element that becomes in the ear, the consciousness element that becomes in the nose, the consciousness element that
becomes in the tongue, the consciousness element that becomes in the body, the consciousness element that contacts the consciousness element itself which is named mind; in the universe these things are a pleasant nature, likeable nature, agreeable nature. That desire becomes there. That desire produces on it. That desire establishes on there.
Contacting on the eye, contacting on the ear, contacting on the nose, contacting on the tongue, contacting on the body, contacting consciousness element on the consciousness element itself; in the universe these things are a pleasant nature, likeable nature, agreeable nature. That desire becomes there. That desire produces on it. That desire establishes on there.
Feeling due to contacting in the eye, sensation due to contacting in the ear, sensation due to contacting in the nose, sensation due to contacting in the tongue, sensation due to contacting in the body, sensation due to contacting consciousness element in the consciousness element itself; in the universe these things are a pleasant nature, likeable nature, agreeable nature. That desire becomes there. That desire produces on it. That desire establishes on there.
Perceiving forms, cognising sounds, perceiving fragrances, perceiving flavours, perceiving tangibles, perceiving objectives; in the universe these things are a pleasant nature, likeable nature, agreeable nature.
That desire becomes there. That desire produces on it. That desire establishes on there.
The motive that becomes because of forms, the volition that becomes because of sounds, the intent that becomes because of fragrances, the intent that becomes because of flavours, the motive that becomes because of tangibles, the motive that becomes because of objectives;
in the universe these things are a pleasant nature, likeable nature, agreeable nature. That desire becomes there. That desire produces on it. That desire establishes on there.
The wil ingness for forms, the wish for sounds, the wish for fragrances, the wil ingness for flavours, the wil ingness for tangibles, the wil ingness for objectives; in the universe these things are a pleasant nature, likeable nature, agreeable nature. That desire becomes there.
That desire produces on it. That desire establishes on there.
Thoughts about forms, thoughts about sounds, thoughts about fragrances, thoughts about flavours, thoughts about tangibles, thoughts about objectives; in the universe these things are a pleasant nature, likeable nature, agreeable nature. That desire becomes there.
That desire produces on it. That desire establishes on there.
Examining forms, investigating sounds, investigating aromas, enquiring tastes, examining tangibles, investigating objectives; in the universe these things are a pleasant nature, likeable nature, agreeable nature.
That desire becomes there. That desire produces on it. That desire establishes on there. Monks, this is the noble truth of the origin of woe.
Monks, what is The noble truth of cessation of woe? The complete destruction of that very desire without a remainder, none-existence of desire, voiding the desire, removing the desire as it never becomes again, the ful freedom from the desire bondage, the ful none-attachment, the absolute dispassion; this is the noble truth of cessation of woe.
Monks, where wil that desire get voided? When the desire get ful y destroyed, where wil that desire cease to exist without a remainder?
If something in the universe has a pleasant nature, likeable nature,
agreeable nature; that desire get voided there. That desire get destroyed on it. That desire ceases to exist on there.
Monks, what are the things in the universe that has a pleasant, likeable, agreeable nature? In the universe the eye is a pleasant nature, likeable nature, agreeable nature. That desire get voided there. That desire get destroyed on it. That desire ceases to exist on there.
In the universe the ear is a pleasant nature, likeable nature, agreeable nature. That desire get voided there. That desire get destroyed on it.
That desire ceases to exist on there.
In the universe the nose is a pleasant nature, likeable nature, agreeable nature. That desire get voided there. That desire get destroyed on it. That desire ceases to exist on there.
In the universe the tongue is a pleasant nature, likeable nature, agreeable nature. That desire get voided there. That desire get destroyed on it. That desire ceases to exist on there.
In the universe the body is a pleasant nature, likeable nature, agreeable nature. That desire get voided there. That desire get destroyed on it. That desire ceases to exist on there.
In the universe the mind is a pleasant nature, likeable nature, agreeable nature. That desire get voided there. That desire get destroyed on it. That desire ceases to exist on there.
In the universe the forms are a pleasant nature, likeable nature, agreeable nature. That desire get voided there. That desire get destroyed on it. That desire ceases to exist on there.
In the universe the sounds are a pleasant nature, likeable nature, agreeable nature. That desire get voided there. That desire get destroyed on it. That desire ceases to exist on there.
In the universe the aromas are a pleasant nature, likeable nature, agreeable nature. That desire get voided there. That desire get destroyed on it. That desire ceases to exist on there.
In the universe the flavours are a pleasant nature, likeable nature, agreeable nature. That desire get voided there. That desire get destroyed on it. That desire ceases to exist on there.
In the universe the touches are a pleasant nature, likeable nature, agreeable nature. That desire get voided there. That desire get destroyed on it. That desire ceases to exist on there.
In the universe the thoughts are a pleasant nature, likeable nature, agreeable nature. That desire get voided there. That desire get destroyed on it. That desire ceases to exist on there.
The consciousness element that becomes in the eye, the consciousness element that becomes in the ear, the consciousness element that becomes in the nose, the consciousness element that becomes in the tongue, the consciousness element that becomes in the body, the consciousness element that contacts the consciousness element itself which is named mind; in the universe these things are a pleasant nature, likeable nature, agreeable nature. That desire get voided there. That desire get destroyed on it. That desire ceases to exist on there.
Contacting on the eye, contacting on the ear, contacting on the nose, contacting on the tongue, contacting on the body, contacting consciousness element on the consciousness element itself; in the universe these things are a pleasant nature, likeable nature, agreeable nature. That desire get voided there. That desire get destroyed on it.
That desire ceases to exist on there.
Feeling due to contacting in the eye, sensation due to contacting in the ear, sensation due to contacting in the nose, sensation due to contacting in the tongue, sensation due to contacting in the body, sensation due to contacting consciousness element in the consciousness element itself; in the universe these things are a pleasant nature, likeable nature, agreeable nature. That desire get voided there. That desire get destroyed on it. That desire ceases to exist on there.
Perceiving forms, cognising sounds, perceiving fragrances, perceiving flavours, perceiving tangibles, perceiving objectives; in the universe these things are a pleasant nature, likeable nature, agreeable nature.
That desire get voided there. That desire get destroyed on it. That desire ceases to exist on there.
The motive that becomes because of forms, the volition that becomes because of sounds, the intent that becomes because of fragrances, the intent that becomes because of flavours, the motive that becomes because of tangibles, the motive that becomes because of objectives; in the universe these things are a pleasant nature, likeable nature, agreeable nature. That desire get voided there. That desire get destroyed on it. That desire ceases to exist on there.
The wil ingness for forms, the wish for sounds, the wish for fragrances, the wil ingness for flavours, the wil ingness for tangibles, the wil ingness for objectives; in the universe these things are a pleasant nature, likeable nature, agreeable nature. That desire get voided there.
That desire get destroyed on it. That desire ceases to exist on there.
Thoughts about forms, thoughts about sounds, thoughts about fragrances, thoughts about flavours, thoughts about tangibles, thoughts about objectives; in the universe these things are a pleasant
nature, likeable nature, agreeable nature. That desire get voided there.
That desire get destroyed on it. That desire ceases to exist on there.
Examining forms, investigating sounds, investigating aromas, enquiring tastes, examining tangibles, investigating objectives; in the universe these things are a pleasant nature, likeable nature, agreeable nature.
That desire get voided there. That desire get destroyed on it. That desire ceases to exist on there. Monks, this is the noble truth of cessation of woe.
Monks, what is The noble truth of the path leading to the cessation of woe? The noble eight fold path that contains the correct view, the correct thoughts, the correct words, the correct actions, the correct profession, the correct trying, the correct sanity, the correct concentration; is the noble truth of the path leading to the cessation of woe.
Monks, what is the correct view? Knowing the noble truth of woe, the noble truth of the origin of woe, the noble truth of cessation of woe and the noble truth of the path leading to the cessation of woe is the correct view.
Monks, what is the correct thoughts? Thoughts separated from passions, thoughts separated from hatred, thoughts separated from hurting other beings are the correct thoughts.
Monks, what is the correct words? Abstaining from falsehood, abstaining from slanders, abstaining from harsh words, abstaining from useless talks are the correct words.
Monks, what is the correct actions? Abstaining from kil ing beings, abstaining from stealing, abstaining from forbidden sexual intercourse are the correct actions.
Monks, what is the correct profession? Not doing a wrong job for living is the correct profession.
Monks, what is the correct trying? Trying not to arise stil unaroused demeritorious unskil ful natures, trying to annihilate already aroused demeritorious unskil ful natures, trying to arise stil unaroused meritorious skil ful natures, trying to highly develop already aroused meritorious skil ful natures; these 4 are the correct trying.
Monks, what is the correct sanity? Pacifying the lust and repentance, with correct wisdom meditation sanity; practicing bodily wisdom meditations, sensations wisdom meditations, thoughts wisdom meditations, norms wisdom meditations is the correct sanity.
Monks, what is the correct concentration? Separating from passions, separating from demeritorious states; attains the first form trance which has initial application of thought and sustained application of thought, which has bliss occurred by restful isolation and pleasure.
Attains the second form trance which has neither initial application of thought nor sustained application of thought, Attains the third form trance which has pleasure and unification of mind. Attains the fourth form trance which has equanimity and unification of mind. This is the correct concentration. Monks, this noble eight-fold path is the noble truth of the path leading to the cessation of woe.
“Thus he lives contemplating mental object in mental objects internal y or he lives contemplating mental objects in mental objects external y, or he lives contemplating mental object in mental objects internal y and external y.”
“He lives contemplating origination things in mental objects, or he lives contemplating dissolution-things in mental objects, or he lives contemplating origination-and-dissolution-things in mental objects, or
his mindfulness is established with the thought, ‘Mental objects exist,’
to the extent necessary just for knowledge and remembrance, and he lives independent and clings to naught in the world.”
“Thus, indeed, monks, a monk lives contemplating mental object in the mental objects of the Four Noble Truths.” [End of this wisdom meditation]
6) ASSURANCE OF ATTAINMENT:
“Monks, should any person maintain the Four Arousings of Mindfulness in this manner for seven years, then by him one of two fruitions is proper to be expected: Saintship intel igence (arahantship) here and now; or, if some form of clinging is yet present, the state of non-returning (the Third Stage of Supramundane Fulfil ment).”
“Monks, let alone seven years. Should a person maintain these Four Arousings of Mindfulness, in this manner, for six years. . for five years. .
four years. . three years. . two years. . one year, then by him one of two fruitions is proper to be expected: Arahantship here and now; or, if some form of clinging is yet present, the state of non-returning.”
“Monks, let alone a year. Should any person maintain these Four Arousings of Mindfulness, in the manner, for seven months, then by him one of two fruitions is proper to be expected: Saintship intel igence here and now; or, if some form of clinging is yet present, the state of non-returning.”
“Monks, let alone seven months. Should any person maintain these Four Arousings of Mindfulness in this manner for six months. . five months. . four months. . three months. . two months. . one month. .
half-a-month, then, by him one of two fruitions is proper to be expected: Arahantship here and now; or, if some form of clinging is yet present, the state of non-returning.”
“Monks, let alone half-a-month. Should any person maintain these Four Arousings of Mindfulness in this manner for a week, then by him one of two fruitions is proper to be expected: Knowledge here and now; or, if some form of clinging is yet present, the state of non-returning.”
“Because of this was it said: ‘This is the only way, monks, for the purification of beings, for the overcoming of sorrow and lamentation, for the destruction of suffering and grief, for reaching the right path, for the attainment of Nibbana, namely, the Four Arousings of Mindfulness.”
Thus spoke the Blessed One. Satisfied, the monks approved of his words. [End of this sutta]
Life Events of the Buddha:
Before the birth on earth:
After the life as the human king Vessantara on earth, he was born as a god king. His next life was in the celestial world Tusita. For a long time, he was the god-king in the Tusita god world. His name was Santusita.
Also, he had another name as 'Shvetaketu'. Many divine years passed for a very long time. Meanwhile about 1000 years before his birth in India, there was a great outburst in galaxies, in al 3 categories of worlds as “soon in the universe, there wil be a birth of an Omniscient Buddha”. Therefore many brahmas who have the divine eye searched for who is the great being that gets the Omniscient intel igence in the future. And brahmas found out he to be the Shvetaketu god king in the Tusita god world. And then many brahmas went to meet the Shvetaketu god king. Thereafter many gods also went to meet the
Shvetaketu god king. They approached the god king and told him “O
great one! You are the Bodhisattva. You are the one who become the Omniscient Buddha! O magnificent one, the time has come to go to the womb of a human woman”. This god king also knew that he is the next omniscient Buddha in the universe. After listening to the words of brahmas and gods he checked 5 things by using his divine eye. Those 5
things are; the earth world, the country, the time, the family, and the mother’s womb.
* Why did he check the earth world? There are 4 types of human worlds. He chose the our human world because it is easy to practice austerities here. Also, he selected this earth world for the easiness of spreading Dharma. Because if he were born in a high and fine world, then humans and gods who live in lower planes cannot meet him easily.
* Why did he check the country? After choosing the earth world he then checked what country is the most suitable for his birth. He saw the India where there are many virtuous people and rishis. And he selected the India and Madhya Pradesh in Kapilavattu which was built according to the instructions of Kapila maharishi. He selected this for the easy spreading of Dharma.
* Why did he check the time? When the human life span is more than 100000 years, then in those times in the earth human world, al humans live luxuriously without sicknesses and any other trouble. Also, they see very rarely a death of another human. So they do not listen to the words of an Omniscient Buddha who teaches the nature. Also when human life is less than 100 there becomes many sicknesses, many wars, and many dangerous things because of the increasing of doing sins. At those times people have high lust, high hatred, and high ignorance. So then many people do not listen to the advice of an
Omniscient Buddha. So his birth becomes a waste. Therefore Omniscient Buddhas become in between that extremely high and extremely low two life span times. He, by his divine eye, saw “it is now 120 years of the life span of humans”.
* Why did he check the family? After these al , he checked in which family he should be born to. He saw the King Suddodana of and his royal dynasty that had pure blood since the first king of earth the king Manu that belonged to the Solar dynasty. He selected that Shakyan royal clan and ruling royal family because then people know that this man had al the pleasures of an emperor but he abandoned such high pleasures with the throne and many other pleasures because there are wrongs in sense organ pleasuring objects. And then people listen to his advises on asceticism. Also if he were born in a beggar family or in a low caste family, and then went to asceticism, then no one cares his advises and also people do high sins that give birth in hel worlds because then people insult an Omniscient Buddha.
* Why did he check the mother’s womb? Final y, he selected the king Suddodana’s most high queen’s womb among his many other queens for his birth. Her name was Queen Mahamaya.
After checking these 5 things by using the divine eye which shows the past – present – future, he replied to the many crowds that gathered around him in Tusita celestial world as “Yes. I see. I know. Soon I wil go the earth”.
A time passed. Everything came to the point just as the divine eye showed. And after some time, when the queen’s life span was remaining only for 10 months and 7 days; he came into her womb.
The birth on the earth:
At the Lumbini garden, the Maya queen gave the birth to the baby Bodhisattva in the standing posture. At that time, these 36 miraculous things happened.
1) A radiant light wheel was revolving around the sun in the solar system.
2) In 10000 galaxies, in al hel worlds’ the fire extinguished for a moment.
3) Several smal earthquakes happened without harming any being.
4) In 10000 galaxies, there became an extraordinary light that surpassed even the lights of gods and brahmas.
5) Al dark or smoky hel worlds in 10000 galaxies were il uminated.
6) Al the creatures in 10000 galaxies, who were either in bondages or trapped or chained or in prisons; automatical y released.
7) Al ghosts in 10000 galaxies, received water and food.
8) In 10000 galaxies, in al hel worlds, those hel world beings forgot the fear and their minds became calm.
9) In 10000 galaxies, al creatures who were sick became ful y good healthy.
10) Divine flowers fel from the sky.
11) In 10000 galaxies, al creatures were unable to speak harsh words to another creature.
12) The born-blind creatures could see forms.
13) The born-dumb creatures received the ability to make sounds or to speak.
14) The born-deaf creatures could hear sounds.
15) In 10000 galaxies, al horses sounded at once in an extraordinary gladness.
16) In 10000 galaxies, al elephants sounded at once in an extraordinary gladness.
17) In 10000 galaxies, al lions sounded at once in an extraordinary gladness.
18) In 10000 galaxies, al beings that belong to either earthly animal kingdoms or divine animals sounded at once in an extraordinary gladness.
19) Distortions vanished in those who had distortions in bodies.
20) Hump-backed persons could make their bodies erect.
21) In 10000 galaxies, jewelries of gods and humans made pleasant sounds at once.
22) In various places in the universe, in space, vivid lights appeared, disappeared, and re-appeared.
23) In 10000 galaxies, the wind was flowing in al worlds very calmly.
24) In the universe, on every planet, in every plane, in every world, in a range of 10000 galaxies there became an abnormal calmness for a moment.
25) In 10000 galaxies, a little rain happened everywhere.
26) Springs became from this earth, and sprayed water into the sky.
27) In 10000 galaxies, al rivers stil ed.
28) Birds came to the ground and did pleasant sounds.
29) In 10000 galaxies, al oceans’ salt flavor vanished and water became sweet sugary flavor.
30) From the ocean, came out various flowers.
31) In 10000 galaxies, a great aroma flowed.
32) On this earth, flowers came out from rocks.
33) In 10000 galaxies, al human trees and divine tress bloomed flowers at once.
34) Flowers that had a pleasant aroma appeared on this earth’s sky.
35) Flags of gods and brahmas appeared in the sky.
36) Al worlds in a range of 10000 galaxies in the universe trembled several times.
These things lasted about 18 human minutes.
This incident took place in the 2478 year in the age of Kali. In the summer season. The month of May. On a ful moon day. A Sunday. In the morning side before the sun comes to the meridian. In the 11th hour, 4th minute. Vaivasvata Manvantara. 623 years before the birth of the Jesus Christ.
The bearer of the final body’s zodiac sign was Cancer. Leo Ninth Division (Navamsa). Vishakha asterism.
From embryo to the birth as a baby boy, the time period inside the womb was 305 days.
The total life span of the Buddha was 80 years, 10 months, 15 days.
Died in the extinction of existence element 542 years before the birth of the Jesus Christ.
When he came down from the womb of the queen, 4 Brahma kings welcomed him by taking him into their arms. Thereafter 4 god kings received the child. Thereafter they gave the child to the human ministers. The 8 Brahma kings and god kings were visible to gathered human beings.
His body was grown wel than an ordinary human child.
After a smal time, on 7 lotus flowers, he went 7 feet towards the north direction.
And the Bodhisattva child immediately spoke as thus:
“I am greater to the world. I am superior to the world. I am supreme to the world. This is my last life. After this, there is no reincarnation for me.”
The next day the final Alone Buddha who was residing in Isigiri mountain near Rajgir went to Himalayas and came to death in the extinction of existence element by coming to know that the future Omniscient Buddha was born on earth yesterday. The final Alone Buddha’s name was Matanga.
After several days, this event also happened. That is; Asitha rishi was meditating in a divine mansion in the celestial world of 33 god kings.
He came out from the trance and opened his eyes. And he saw gods are enjoying festivals. And he asked gods why are you so happy. Gods replied that prince Siddhartha who become the future Omniscient Buddha was born on earth. Hearing this, immediately Asitha rishi vanished from the god world and appeared in the palace of king Suddodana and met the king. The king showed him the prince Siddhartha. He saw by his divine eye that this prince acquires the omniscient intel igence and become famous among humans, gods, and
brahmas by the name Gautama Buddha. At that time the rishi worshiped the future omniscient Buddha the baby prince Siddhartha.
By seeing that rishi worships the prince, the king himself also worshiped the little prince.
The meaning of the name Siddhartha is ‘the one who do a meaningful thing to the world’.
After five months. In the month of October. Near the river Rohini.
There was a festival on a large farm that belonged to the king Suddodana. On that day, many people and the king himself joined the festival with the little prince Siddhartha. Near the farm, there was a rose-apple tree. The king placed the little prince under the tree with milking-mother queens. And also there, the king created a temporary room with clothes around the little prince. And after a while, milking-mother queens came out from the cloth room to see what is happening in the nearby farm festival. And at that time, seeing that no one was nearby, the little prince stood up and sat on the lotus meditation pose on his smal bed inside the cloth room. Then he practiced the Anapanasathi meditation which no one taught him before. And in a smal time, he came to the 3rd concentration level.
Also, his body came to an extreme lightness. And was levitating several feet up in the sky. And the shade of the rose-apple tree covered him without a change even al the other shadows changed. After sometime when the queens came inside the cloth room they saw this miracle and at once informed the king. Thereafter the king came and worshiped him for a second time.
His teacher was Visvamitta Brahmin. His best friend was Vathsa Brahmin prince. One day when he was meditating under a shade of a tree there went five rishis from the sky toward the Vindhya mountain
range. But as soon as they came just above the place the prince was meditating they could not go above his head. It felt like an invisible wal is barricading them. Therefore while in the sky they searched for the cause for this by the divine eye and found out the future supreme rishi is meditating below them. Thereafter they immediately came down to the earth and approached the prince who is the future omniscient Buddha and worshiped the prince. And also rishis praised the prince and his meditation practices.
Received the kingship of an area at the age of 16. He had 3 main palaces for 3 seasons. He had 196000 queens. His main queen’s name was Yasodara. Kosala state. The Kingdom of Kapilavattu was a vassal state of Emperor Kosol. 6 feet body aura light that is visible to ordinary human eyes was around him always.
His normal body strength is equal to 100,000,000,000 strong men. It is one hundred bil ion strong men. (Measuring according to strong human men)
His normal body strength is equal to 10,000,000,000 ordinary elephants.
His normal body strength is equal to 10,000,000 tuskers in Tamba family.
His normal body strength is equal to 1000 tuskers in Hema family.
His normal body strength is equal to 10 tuskers in Caddanta family.
(Measuring according to Caddanta type tusked elephants’ strength) Before he become a wheel turner emperor who rule the entire earth with a divine wheel with one thousand cogs; the great renunciation happened in the age of 29 in his life. And he acquired the Buddhahood by getting the Omniscient intel igence in the age 35. A Buddha who acquired the omniscient intel igence does not do mistakes in his any
action. Also he is endowed with al supernatural powers in their highest ways. He is matchless. An Omniscient Buddha is the most merciful person in the universe. There is none who is equal to him by any supreme quality. He is the most beautiful person in the universe.
More beautiful than al divine and brahmic beings. He is equal to his students and to his enemies. There is no difference in the great compassion of Buddha for his students and for his enemies. In the universe, there is none, higher than him.
When Buddha teaches the Dharma these miracles happen: 1) Al people understand and hear the Buddha’s words in their mother languages.
2) His sound is extremely pleasant to hear.
3) The sound of his voice does not go to the outer area of the people who are listening to Dharma. The voice sounds only exist in the area where the people are.
4) Even though there are many persons around the earth or outside of the earth’s atmosphere who listen to the Dharma; if the Buddha considers they al should hear; they al hear Dharma equal y.
5) When he speaks, animals never come into any fear and animals also listen to his voice.
6) Al people who are in al directions can see his face equal y.
This is how the king Siddhartha became an ascetic: He saw an old man.
He saw a sick man.
He saw a dead man.
He saw an ascetic wearing the astringent robe.
The great man started thinking about the nature. And his mind bent on finding the eternal nature.
He was thinking deeply. He analyzed as “It is dangerous having a lay life. It is a disturbance for meritorious actions. Lay life is a country for sins like lust. Asceticism is like the space that has no disturbances”.
And he came to the homeless ascetic life.
And he abandoned the royal palace and throne and came to the homelessness.
And he abandoned the royal garments and jewelries made of gold and gems and took the astringent robe made of pieces of cloths.
And he abandoned the royal plate made of gold and took the begging bowl made of clay.
Coming into the asceticism he abandoned 3 types of sins that can happen by the body.
Coming into the asceticism he abandoned 4 types of sins that can happen by mouth.
Coming into the asceticism he abandoned al wrong livelihoods that beget sins.
Rishi Gautama went to the Girivruja city which is also cal ed as Rajgir city. Having al 32 male marks of a great man; he went house by house begging for alms-food.
King Bimbisara was on the upper floor in his royal palace. The king Bimbisara saw the rishi.
“Behold! Who is that man who is very beautiful and young? Who is that strong man with a very beautiful complexion?”
“Behold! Who is that man that walks calmly looking down? He does not look like an ascetic who went into the asceticism from a low family.
May the spies go immediately. Check where he is going.” King Bimbisara commanded.
Therefore the spies fol owed the rishi with the commands of the king.
The ascetic Siddhartha calmly went house by house. Fil ed the begging bowl soon enough.
After finishing the alms round, the Muni went away from the city. The saint went to the Pandava hil .
Thereafter spies came back to the king and informed him.
“Great king, that ascetic, that beautiful ascetic is residing in a cave in the Pandava hil . Just as an alone lion king; he meditates there.”
Hearing the words of the spies the king of the Maghada empire went to the Pandava hil immediately.
The king went by a royal vehicle for as long as he can go and then went by foot. The king met the hermit Siddhartha and worshiped him.
And sat on one side and started talking.
“You are very young. Living in the first part of life. You are very beautiful. Also wel built. You look like from a royal family.”
“I wil give you wealth and an elephant army. Tel me about your family.”
“Great king, on the front side of the Himalayan mountain range, there is the Kosala state. In that state there comes a powerful royal linage since the ancient times.”
“By the dynasty; Solar dynasty. By the clan; Shakyan clan. Great king, I became an ascetic from that royal family, I am desireless in sense organ pleasuring objects. I am hopeless in al passions.”
“Seeing the danger of sins like love for fame and love for objects, I saw only the asceticism is the fearless land. I am going to find out the liberation. My heart is in there.” Gautama muni replied as thus. He was stil the bodhisattva because he did not have the omniscient intel igence yet.
First words of the Buddha:
After acquiring the omniscient intel igence and Buddhahood in the forest at Gaya under the Bodhi tree’s shadow, he spoke these words.
“Reincarnation is indeed a woe. Therefore searching for the house builder who creates the house cal ed life, wishing to find the eye of wisdom, hoping to see the ultimate truth; I roamed many thousands and mil ions of lives again and again without seeing him. But house builder, I saw you now. Therefore you wil never create the house cal ed life for me again. I destroyed your joists cal ed sins. Ridgepole cal ed ignorance also destroyed. Mind went to the formationless subtle nature. Destroyed the desire.”
Last words of the Buddha:
This is what the Buddha told at the death bed in the garden of kings in Kushinagar. “Monks, I address you for the last time. Al formations decline. Therefore, without being late; acquire the liberation.”
Story of King Janaka:
This is a true story. This is about the renunciation of the ancient king Janaka. He wielded the sceptre over a country cal ed Videha. In those days, the life span of human beings was about 10000 years. 7000 years of the king’s lifetime passed. Having closeted himself alone in a cool mortared room in the topmost story of his mansion, he began to contemplate deeply. King thought like this in his royal palace. .
“Where are the young and old alone Buddhas who have minds established on the liberation, virtuous, have destroyed al bonds?”
“Where are they dwel ing today? Where are the young and old alone Buddhas who like only the extinguishing?”
“Worship you! O supreme al rishis who are desireless, who have wisdom, dwel ing without trying anything in a world where there are sins like lust are high everywhere. O I worship al the supreme rishis in this world! Rishis go by destroying the net of il usion. Who wil take me to the place where these supreme men are dwel ing?” The great king Janaka said these words with an extreme happiness.
“When wil I be able to abandon the Mithila city which is prosperous and magnificent and become an ascetic? When wil that happen?”
“When wil I be able to abandon the Mithila capital city which is wel designed, that has high wal s and gates, that has wel -guarded keeps and become an ascetic? When wil that happen?”
“When wil I be able to be an ascetic by abandoning the Mithila capital city which has wel -planned streets, that has wel -constructed shops, that has many bul ock and horse vehicles. When wil that happen?”
“When wil I be able to be an ascetic by abandoning the Mithila capital city that has many flower gardens, fruit gardens, and beautiful palaces?”
“When wil I be able to abandon the Mithila city which is with my royal relatives, surrounded by three high wal s, which was constructed by the ancient king Somanassa the king of Videha, and become an ascetic?”
“When wil I be able to abandon the Mithila city that is wel planned, that is wel painted, that has high fragrances, that has the beautiful harem and become an ascetic? When wil that happen?”
“When wil I be able to become an ascetic by abandoning this wel -
constructed Mithila city, that has beautiful mansions?”
“When wil I be able to become an ascetic by abandoning the high carpets that have been made of four inches long goat wool, golden chairs, chairs made of gems, and high cloths made in Kotumbara empire?”
“When wil I be able to be an ascetic by abandoning the ponds that are fil ed with sounds of beautiful birds, that are fil ed with beautiful flowers? When wil that happen?”
“When wil I be able to be an ascetic by abandoning the army that has armored mahouts with goads, war-elephants, heavily armed and armored equestrians and cavalries, armed and armored and flags lifted chariots that have spread leopard skins and tiger skins, that have drivers carrying weapons and chariots made of gold? When wil I be able to become an ascetic?”
“When wil I be able to be an ascetic by abandoning chariots made of silver which are weaponized, flags lifted, spread leopard skins and tiger skins, that have drivers carrying weapons, and vehicles that have horses and camels?”
“When wil I be able to be an ascetic by abandoning chariots made of silver which are weaponized, flags lifted, spread leopard skins and tiger skins, that has bow-men, and employed bul ocks, goats, lambs, and deers? When wil that happen?”
“When wil I be able to abandon my soldiers wearing blue color armors, who are armed, my tusker soldiers, horsemen, heroic bow-men and become an ascetic? When wil that happen?”
“When wil I be able to abandon beautiful y adorned, wearing gold headbands, heroic princes and brahmins that have sandalwood applied bodies, that wear high garments, and my ministers who wear yel ow color garments, who go before me? When wil I be able to become an ascetic?”
“When wil I be able to abandon my wel -decorated seven hundred queens and become an ascetic? When wil that happen?”
“When wil I be able to abandon my seven hundred queens who are wel adorned, wel disciplined, very obedient, that who have slim figures, that who have dear words and become an ascetic? When wil that happen?”
“When wil I be able to abandon the plate made of gold that has many hundreds of lines and become an ascetic?”
“Decorated with al the beauty, adorned with gold jewelries, with the mahouts with goads on their backs, that my tuskers; when wil these my tusker army not go according to me who go the forest alone?
When wil that happen, the supreme ascetic life?”
“When wil those my horses who are decorated with al the beauty, who has high speeds, with armed and armored horsemen on their back, wil not go with me who go to the forest in isolation? When wil that supreme asceticism happen?”
“Prepared always for war, that have lifted flags, that have spread leopard skins and tiger skins, fil ed with armed and armored soldiers, these my vehicle army, when wil they not go according to me who go into the forest in isolation? When wil that such supreme asceticism happen?”
“When wil my gold chariots that are always ready for the war, that have lifted flags, that have beautiful seats, that have drivers armed with cross-bows wil not go with me who go alone into the forest?
When wil I be able to go to that supreme ascetic life?”
“Prepared always for war, that have lifted flags, these my chariots made of silver, that have armed and armored soldiers, these my chariots that have employed horses, camels, goats, bul ocks, goats, lambs, deers; when wil they not go with me who go alone into the forest? When that supreme ascetic life wil come to me?”
“When wil my soldiers who wear blue color armor, who carry weapons in their hands, and my horsemen and elephant soldiers wil not fol ow me who go alone into the forest? When wil I be able to get into that supreme ascetic life?”
“When wil my son princes who have wands made of gold, who are adorned in al the jewelries, and my brahmins who have bodies applied sandalwood, who wear high garments, and my ministers who go before me, who wear yel ow color garment, not go according to me who go into the forest in isolation? When wil I receive that supreme ascetic life?”
“My about seven hundred queens who are adorned in al the jewelries, when wil they not fol ow me who go into the forest in isolation? When wil I be able to become an ascetic?”
“When wil my seven hundred queens who have been decorated in al the beauty, who are wel disciplined, who are very obedient, who have slim bodies, who have pleasant words not go with me who go into the forest in isolation? When wil I get that supreme asceticism?”
“When wil I cut my hair, and wearing an astringent robe, with the begging bowl in my hand go house by house begging for an alms-food?
When wil that supreme ascetichood come to me?”
“When wil I make an astringent robe by col ecting ownerless pieces of cloth abandoned on roads? When wil I be able to wear the astringent robe? When wil that supreme asceticism come to me?”
“When wil I go in the rain wetting my astringent robe, begging for alms food? When wil I be able to become an ascetic?”
“When wil I be able to go from tree to another tree, from a forest to another forest freely and live al the day in desirelessness, in dispassion?
When wil that supreme ascetic life come to me?”
“When wil I be able to walk on mountains, rocks, and other various places in isolation and without any fear? When wil that supreme asceticism of mine wil happen?”
“When wil I be able to make my mind direct as a violin recitalist directs his violin which has seven chords?”
“When wil I be able to cut off al celestial and human bonds to sense organ pleasuring objects just as a shoe maker cut shoes? When wil that supreme ascetic life come to me?”
Great king Janaka deeply thought like this, in his royal palace. Then he sent a servant to the market to bring an astringent robe and a begging bowl that is used by ascetics. And the king cal ed the royal barber and commanded him to cut his hair. After al these, the king removed al his royal garments and wearing the astringent robes resolved on the rishihood.
And the king became a rishi inside his royal palace. Now the king who became a rishi hanged the begging bowl on his shoulder and took a wooden walking stick. Then the king came down to the ground floor of his royal palace via stairs. At that time his high queen Sivali with other 700 queens with ful y decorated royal garments in gold jewelries came forth to go to the upper floors in the royal palace to meet the king, and al queens entered to the stairs.
And they saw the king who was now a rishi. But al queens could not recognize him. Al queens thought this may be the Alone Buddha who is a friend of the king, who sometimes comes to the royal palace. By thinking like that and without recognizing the rishi whose appearance was now completely different than the king; they worshiped the rishi on the stairs. And then queens continuously went up to see the king.
The king who was now a rishi went to the ground floor of the royal palace and then coming out from the palace which is heavily guarded went through the royal garden to the forest. His main queen Sivali and the other 700 queens came to the upper floor where the king spend time and saw the abandoned king’s royal garments and the cut long hair parts of the king. Then queens immediately thought “then that rishi we saw on the stairs is certainly our husband”. Then al queens immediately came down faster through the stairs. And when they were searching for the king, they saw the rishi slowly going through the royal garden very calmly.
“O our husband! Why do you abandon us?” Al seven hundred queens cried!
“O our husband! Why do you abandon us?” Lifting their hands up in the sky, al seven hundred queens with beautiful slim bodies cried!
“O, great king! Why do you abandon us?” The obedient, that have pleasant words, who are very beautiful, al queens screamed lifting their hands up!
The king who was guided by the sainthood abandoning al his wives went forth without stopping.
The king who was directed by the asceticism went forward, abandoning al queens who are very obedient, who have slim bodies, who are extremely beautiful, and who are pleasant to see.
The obedient, that have pleasant words, al those wives were abandoned by the great king who was guided by the Dharma, who was guided by the saintship.
That unsurpassed king abandoned the royal plate that is made of gold, that has many fine golden lines, that is very worthy, and took the begging bowl of the ascetics made of clay.
“O great king, there are houses in your capital city that are burning now. They are blazing by the fire. Many stores are burning. There are many gold, silver, pearls, gems.” (Queen Sivali addressing the king)
“There are various types of pearls. There are various types of gems, flags, leopard skins, and goods made of tusks of tuskers and other various very valuable goods. There are many various goods made of copper, iron, and other metals. O, king! Don’t destroy your that wealth, don’t destroy the wealth that belongs to you.” Queen Sivali said.
“If I do not have anything, that I certainly live happily. Even this great Mithila capital city ful y burns; there is nothing that belongs to me to burn.” King said.
Trying to stop the king who goes to the forest, saying various things, al queens, soldiers, and many other people fol owed the king who was now an ascetic. But the king was unstoppable.
“O great king, thieves came from the forest. They are destroying the empire that belongs to you. O, great king! Come back. Please stop.
Don’t destroy this country.” Queen Sivali said.
“There is nothing that belongs to me, so I certainly live happily. When this empire is destroyed, there is nothing of mine to come to any kind of destruction.” King said.
“If I do not have any possessions, certainly I live in a great pleasure.
Just as the brahmas in Abhassara brahma world, I wil eat the happiness and live by the food cal ed happiness.” The king who is now a rishi further said. Then queen Sivali and other queens and soldiers came to a area where there are no people living, a desolate area. On that occasion, rishi Narada came through the sky.
“What is this? Why are so many people here? What is this large noise like in the middle of a vil age? I ask you who is an ascetic, why there are many people around you?” Rishi Narada asked this from the king.
“Because I abandon these people, these people gathered around me.
Why do you ask about me who is going to do asceticism in happiness already knowing about me?” The royal rishi asked.
“Do not think that you destroyed sins just because you came to wear the astringent robe of the rishis. It is not possible to cross the sins by
such a little thing. There are many dangers to the asceticism.” Like this, rishi Narada spoke while staying in the sky in the lotus meditating pose.
“If someone does not wish for sense organ pleasuring objects for this present world and for after death world, what kind of danger there to such a person? I am hopeless in sense organ pleasuring objects.” Like this, royal rishi replied standing on the earth.
“There are five wrongs in you. They are; sleeping, laziness, yawning, none-attachment to the asceticism, the inaction that is caused due to the over-eating.” Rishi Narada said.
“O supreme Brahmin! You gave me some good advice! O the saint who is free from grief! Who are you? I ask you great rishi.” The royal rishi replied like this.
“Narada is my name. According to the clan, I am from Kashyapa clan. I am the Narada rishi. I came to meet you. It is good to see noble men.”
“May you dwel in the asceticism in gladness. May you have the four characteristics of a brahma. If you lack something, may you complete al your virtues related to the pure asceticism with tolerance and dispassion.”
“Remove the I am low egoism. Also, remove the I am high egoism.
Remove the arrogance. Complete the asceticism that has 10
meritorious skil ful karmas, 8 trances, and supernatural powers. This is what you should do as an ascetic.” Advising like this, the rishi Narada went away in the sky. The royal rishi and the crowd went further toward the forest. Then at another place, another rishi came through the sky to advise the new rishi and stood in the sky.
“Hey king Janaka, you abandoned many royal elephants, horses, and cities and became an ascetic. But you have the desire for the begging bowl made of clay.”
“King Janaka, what? Your citizens or ministers or relatives of you, did they do a wrong to you? Why do you love the begging bowl?” Like this, rishi Migajina asked from the king standing in the sky.
“O supreme rishi! Certainly, I did not win anyone by means of unrighteousness. Others also did not do that to me.” Royal rishi replied as thus.
“O supreme rishi! I became an ascetic seeing the world that destroys the one who loves sense organs pleasuring objects, that binds, that imprisons, that destroys by sins, that is made like a muddy swamp by sins.” Royal rishi replied as thus.
“King Janaka, who is your teacher? These noble words which you are now saying, whose words are they? A man without the science of ascetics cannot tel these kinds of noble words.” Rishi Migajina asked standing in the sky.
“O supreme rishi, these words, oh I did not hear them from anyone.
Nor there is someone who manipulated me to become an ascetic. Also, I do not have a teacher. I did not become an ascetic because of others.” Royal rishi replied as thus.
“O supreme rishi, when singers were singing beautiful songs, when recitalists were playing musical instruments, magnificently with my soldiers and army I went on a journey. When I was on the back of the tusker I saw a mango tree in a wal ed garden that was highly damaged by people who desired mango fruits.”
“And then I seeing the beauty of the garden, came to ground from the tusker’s back. And came to that damaged mango tree.”
“I saw that highly damaged mango tree, which gives fruits, which was destroyed by the people who wanted mango fruits, that even leaves of it were destroyed by the people. And again then I saw another mango
tree that does not bear fruits. No one had damaged that mango tree.
Its leaves were blazing in blue color. It was in good condition by every way.”
“And then I thought; ‘if the tree that gives fruits is destroyed in the world, then I who have many possessions can be harmed by enemies’.”
“And then I thought; ‘the leopard is destroyed due to the skin. The tusker is destroyed because of tusks. The wealthy man is destroyed because of money. Who wil destroy the homeless ascetic that has no bondages?’ I don’t have any other teachers. Those mango trees that give fruits and the other that does not give fruits were my teachers.”
Royal rishi replied as thus. Listening to these noble words of the royal rishi, rishi Migajina praised the royal rishi and then went to his place through the air.
“O, great king! Your elephant soldiers, your royal servants, your guards, your chariot drivers, your infantry soldiers al have come to a great terror because you became an ascetic.” Queen Sivali said.
“Please calm down the citizens. Please provide protection to the empire. Then make the eldest son prince Digavu on the throne and then later become an ascetic. O king it is better if you become an ascetic later on.”
“Queen, I abandoned the people of the empire. I abandoned my friends. I abandoned my royal relatives. There is my son prince Digavu who develops the Videha country. May he come to the Mithila capital city and control the empire.”
“Queen, if you like my words, then come here, I wil advise you. Listen.
The one who controls an empire has to do sins by body, by speech, and by the mind that cause for a birth in the hel .”
“Depending by a given food from other people or any food that one finds, one lives without doing sins. This alms begging is a nature of wise men.” Like this, the royal rishi advised the queen Sivali.
“The human beings with good natures do not eat foods that have smeared sand. O king, you by eating royal foods before and if now eat a food that was eaten by a dog, that is not good.” Queen Sivali said like this when a dog abandoned a somewhat eaten hunch of meat near the royal rishi and then when he took that abandoned meat for eating.
Hearing the words of the queen, the royal rishi replied as “Queen, if there is anything that was abandoned either by a lay person or by a dog, such a food is appropriate to accept as alms-foods. If they are any wealth that is received according to righteous ways; they are suitable for using.”
“Girl, why do those bangles make noise in your that hand? Why the other hand does not make any noise? What is the reason for that?”
Like this, the royal rishis asked from a playing girl who was in a nearby house near the road.
“Lord, in this my hand there are two bangles, so when these 2 bangles clash, they make a noise. It happens lord when there is another bangle.”
“Lord, in my other hand, there is only one bangle. So it does not make a noise. It is like a rishi who is meditating makes no sounds.”
“When there is another person, then there becomes arguments.
Whom with one argue when he is isolated? Lord, who prefers pleasure, you too hope to stay alone, to be in isolation.” The girl replied as thus.
“Queen Sivali, queen Sivali, did you hear the words of the girl? That girl who was a servant insulted me by saying the nature of who stays with another person.”
“Queen Sivali, there is a two-way junction ahead. You take any road that you want. I wil take the other road. Queen Sivali. Don’t cal me
‘my husband, my husband’ again. I wil also not cal you my wife.” The king said.
There was a workshop of an arrow-maker nearby. There the arrow maker closes one eye and checks the directness of the arrow by one eye.
“The arrow-maker, listen to me. Why are you looking with one eye closing the other eye? Why do you that?” Royal rishi asked him.
“Lord, when looking by using both eyes, the directness of the arrow cannot be understood. It is not possible to make the directness of an arrow without knowing the bent place. Only the one who inspects an arrow by using only one eye by closing the other eye can make the directness of the arrow.”
“It is the same lord. When there is another person, there becomes fights. There are no such problems in the solitude. Lord who wishes to go to the heaven, may you not stay with a crowd. May you live in the solitude. May you wish the solitude.” The arrow-maker replied as thus.
“Queen Sivali, did you hear that? Did you hear the words of the arrow-maker? That arrow maker also insulted me by saying the nature of the person who lives with a second person.”
“Queen, do not cal me this is my husband. I also wil not cal you my wife. Queen Sivali, just as the shoot of a grass separated from the grass cannot be joined; there is no joining between you and me forever. I stay alone. You too stay alone. I abandoned the desire for you woman.”
Saying like this, the royal rishi near the boundary of the forest showed her a grass and a shoot by breaking a grass and separating its shoot.
After showing it, the rishi went into the forest, alone. In complete isolation.
Chapter 26: Questions & answers
by a forest monk. 卐
On a morning of a Ful Moon Poya Day, 3 young boys who are in their twenties who are students of universities arrived at the yogi forest monk the revered Brahmadeva's place to ask him Dharma questions and finish their doubts. Their names were Muhammad Safawi, Arjun Rakesh and Victor Fernando. And they received the rare chance of meeting and talking to him. After they worshiped him ‘the yogi forest rishi revered Brahmadeva' with a great heart of reverence toward him and then sat in a lower seat to listen to his words, this is how the discussion went. .
Questions & answers for them by a forest
monk:
Why did you choose the forest for meditation? This is the best place for doing the meditations. The silence of the forest calms our minds faster and automatical y. Also in every other place, we have many duties to do. If we do various duties unrelated to meditation, then we can never have concentration. Even the concentration we already have is lost.
We have many doubts. We are very uncertain about them. Can we talk more? Yes, it is fine.
We have many questions to ask from you. We are going to record your voice. Is that okay? It is fine. But first of al , I must say that I do not possess the omniscient intel igence. I am not the reverend omniscient one. I am just an ascetic. So I do not know everything. There are many things that I do not know.
It is okay. Perhaps we can write, your words and print them for the benefit of many. What do you eat while in the forest? My main method is going to the vil age every morning for alms-foods. Otherwise, I can eat fruits in the forest or tree leaves.
None can live without water. How do you take water? By the river.
Also, I can use a canal or a lake or a fountain.
Holy sir, we can start the discussion with this question. From al intel igences what is the highest? Of al intel igences, the intel igence appropriate for each place is the highest intel igence. The tact. The savoir-faire intel igence. . There is no other intel igence higher than this.
On Asceticism:
What are the benefits of obtaining liberation? It is the eternal nature.
Immortality. No sicknesses. Deathless. Void from al types of sensations.
How an ascetic can save his life in dangerous forests? He must protect his virtues perfectly. Keeping virtues as they should be, is the first thing.
If a monk is not clean by virtue, then he cannot live in a forest as an ascetic. There are also other methods taught to monks by the reverend Omniscient One for security for an ascetic. The monk who lives in the forest should spread his loving-kindness to al beings. To al 10
directions. Also, he should special y spread loving-kindness as my loving kindness is with Virupakka monarchical serpent family, my loving-kindness is with Eeraapatha monarchical serpent category, my loving-kindness is to the Chabbyapuththa monarchical serpent family, my loving-kindness is with Kanhaagothamaka monarchical serpent family, my loving-kindness is for legless beings and cobras, pythons, vipers, who has a long body and my loving-kindness is with two legs beings who are like birds, humans and my loving-kindness is for four
legs beings who are like elephants, tuskers, horses, buffaloes, and my loving kindness is with many-legged beings like scorpions, centipedes, spiders. By his mind, he should special y touch the minds of these beings. If you want more information about what I said to you lastly; then learn Ahi sutta in Anguttara sect.
Who are sangha? The noble 8 persons that either moving on the Arya path or have already attained the Arya fruits. The 8 Aryans.
Can ascetics drive vehicles? A real ascetic does not have a vehicle and also a real ascetic never drives a vehicle even of another person. If someone who wears the robe rides or drives a vehicle; that is a fake ascetic. A thief. A layperson. Al those who do inappropriate things to the asceticism while wearing an astringent robe are great sinners who destroy righteousness and dharma in the world.
What is tapas? It is a synonym for austerities.
What kind of secret cunning methods do people use against someone who prefers asceticism? Often if parents know this boy is hoping to become an ascetic, they wil make a quick marriage for that boy. Their intentions are to trap him not letting him to be an ascetic. I say most men don’t even know what kind of traps they are trapped in. I say, even such a boy trapped inside such a marriage he must have a backbone to break it even by taking tough decisions and to be an ascetic. If he does not have a backbone, then he does not have the manliness. The supreme liberation is worthy to find even by making extremely tough decisions.
How to be a Siddha? Practice a Kasina meditation upto the 6th concentration level and then fol ow the Kasina manipulation program.
Holy sir, can you please tel us what are the benefits of becoming a yogi? There are 9 main benefits of becoming a yogi. The former yogi in
his successive births becomes exceedingly wise, acquires concentration levels easily, he gets the ability to do any difficult task easily, he receives the ability to learn anything faster than others, he feels things before they happen, he receives supernatural powers, he recognizes the il usion easily, he realizes the natural laws without the help of others, even if he does not meet an omniscient Buddha he becomes an alone Buddha and ends the reincarnation without the guidance of others.
What can you tel about the magical powers of an ascetic? An ascetic who has the 6th concentration level has magical powers. It is an extra thing of an ascetic. Those who want magical powers should acquire the 6th concentration level. Easy posture, proper diet, equanimity, unintermittent practicing are necessary for supernatural powers.
How does the yogi Buddhist monk eat properly, knowing the proportion of food? He analyses the purpose of eating food. He thinks about why I should take food. He thinks “I eat these foods to take necessary strength for meditation, for the mission of ending rebirth, I do not eat for playing, I am not eating to build my body, I eat only because I should protect celibacy perfectly, I eat only to get rid of hunger”. So he knows why he eats. Then he eats an enough proportion of food without letting the cover of drowsiness and laziness to cover his mind.
How does the yogi Buddhist monk practice none sleeping? During the daytime, he meditates in whichever way he wants without sleeping. He cleanses his mind from 5 dark covers mostly by walking meditation or sitting meditation. He does not let these 5 dark covers to cover his mind. Al the time he does this. Only in the middle part of the night, he does sleep. Even then it is not more than 4 or 5 hours. Mostly it is between 10 PM and 2 AM. In the final part of the morning, which is the
early morning he starts again practicing meditation. He keeps his mind away from 5 dark covers. Those 5 dark covers are; the cover of for giving pleasures to six sense organs namely passion, the cover of hatred, the cover of drowsiness and laziness, the cover of uneasiness and repentance, and the cover of uncertainty.
How can I get into the spiritual path? By setting the final date.
Holy sir, what are bhakti yoga and karma yoga? Someone hears about the munis (rishis) and their good actions. And he makes his mind pleasant towards munis. Then he respects munis. He worships munis.
He searches more about the words of munis. He learns the words of munis. This is bhakti yoga. Someone hears ‘the one who wishes for the ultimate liberation should do merits and it is praised by the munis’.
And then he starts doing various good actions and col ecting meritorious karmas continuously, wishing for his liberation. This is karma yoga.
Holy sir, there are some ascetics and yogis who advise not to practice Kasina meditations. What do you say about that? Who are they to say il about supreme Kasina meditations that were taught by the Buddha and Rishis. If Buddha and Rishis told to practice them, who are they to say not to practice them. Do not listen to the words of rubbish people.
Put their ideas and them into the dustbin. That is the place they deserve.
How a weak man can go forward on the yogic path? A weak man has no chance on the yogic path. One should be strong. Only a strong man can go on the path of yoga. Weakness is not praised by the rishis, gods, and wise men. But they praise the strong. Not only supra-mundane things, a weak man cannot acquire even worldly things. There is no use in becoming weak.
How the lay person should think? He should think ‘a sickness or death may come to me soon. I cannot guarantee that these bad things wil not come to me sooner. I must strive to behave in dharma immediately.’
What can you tel me about trying? One should of course try. Either to win or to get defeated, after calculating as much as he can; he must try.
Trying is praised by the rishis, gods, and wise men.
Wil you praise the weak man? I wil not praise the weak man. His mind always should be strong.
How a yogi should behave toward the society? Society is a selfish society. And they wil use you against your wil . A yogi should avoid the evil-minded society. None-reaction to the outside world is essential.
And also the silence. The solitude is praised by the rishis, wise men, and the brahmas. The solitude that has no problems is joyful.
What are the profits of protecting celibacy? There are many. A man who protects celibacy lives with great freedom in mind. He col ects many merits in every moment. He has rest and the freedom to do whatever he wants whenever he wants. He is light. He has no bondages. Also marrying a woman by abandoning this path is a foolish thing. Marrying a woman means adding many new troubles to life.
Women have a sinful nature by birth. They by their ignorance and cunning nature drag a good man into bad and wrong actions. For example when a man tries to give a gift then she wil come forth to stop it. Or she tel s various false things either by sending a man into dangerous sins or wrong actions. Women destroy the virtues of a man.
Women are hateful cruel creatures. By protecting celibacy one avoids women and he is free from al harm women can do to him. He has none to disturb his virtues. If a person has the intel igence of knowing others' thoughts and if he sees the thoughts of women by that science,
then only you may know the true sinful nature of women which is careful y concealed from the world. By this only fact, a man keeps his virtue. Celibacy is essential to develop concentration and pure wisdom.
This is how brahmas behave in their brahma worlds. Brahmas do not use women. Nor there are women. Celibacy is living like a brahma. If you protect celibacy, then later you wil realize how luckier you are than other men who do not protect celibacy! It is a certain thing.
What is the most difficult thing in the world? Abandoning sense organs pleasuring objects and becoming an ascetic is the most difficult thing. The only thing that is harder than that is; acquiring al qualities of a true ascetic.
What is your advise for a lay person who practices meditations on taking foods? I recommend him to eat 4 times a day a smal amount of food. So he wil be able to practice meditations without sleepiness.