tag:blogger.com,1999:blog-39457135461013900312024-02-08T08:04:14.825-08:00Pure Buddhist practiceThere are many ways to practice the Buddha's teaching, Theravada tradition offers the purest form of all the various lineages available to a keen Buddhist. This site is dedicated to propagate this pure Buddhist practice which is still available today---2550 years after the MahaParinibbana of the Buddha. May you be happy.佛陀中道http://www.blogger.com/profile/09876216176891355478noreply@blogger.comBlogger39125tag:blogger.com,1999:blog-3945713546101390031.post-49243185139385878312010-09-12T21:53:00.000-07:002013-09-29T06:12:12.406-07:00ADB---Four foundations of mindfulnessAnalytical dhamma for beginners<br />
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<b><span style="font-size: large;">Four foundations of mindfulness</span></b><br />
<br />
In the Satipatthāna Sutta (MN 10, DN 22) (sati means memorizing) and elsewhere, four steps of practice are given, which also leads one to insights.<br />
<br />
1. “Consciously (sato) he inhales; consciously he exhales. Inhaling a long breath, he knows, - ‘ I am inhaling a long breath’. Exhaling a long breath, he knows - ‘I am exhaling a long breath.’”<br />
<br />
2. “Inhaling a short breath, he knows - ‘I am inhaling a short breath’. Exhaling a short breath, he knows - ‘I am exhaling a short breath.’”<br />
<br />
3. “Experiencing the entire (breathing) process (sabbakayapatisamvedt) ‘I will inhale’, thus he trains himself. Experiencing the entire (breathing) process ‘I will exhale’ - thus he trains himself.”<br />
<br />
4. “Calming the body of respirations (passambhayam kayasamkharam), ‘I will inhale’ - thus he trains himself. Calming the body of respirations, ‘I will exhale’ - thus he trains himself.” (Satipatthana Sutta)<br />
<br />
The 'Discourse on Mindfulness of Breathing' (Ānāpānasati Sutta, MN 118) and other suttas have 16 steps of practice, which divide the practice into four groups of four steps. The first three apply to both tranquility (samatha) and insight meditation (vipassana), while the fourth refers to pure insight meditation only. The second and the third group require the attainment of the absorptions (samadhi).<br />
<br />
1. Mindfulness of the body<br />
Group I: <br />
(1) “With attentive mind he breathes in, with attentive mind he breathes out.<br />
When making a long inhalation he knows: 'I make a long inhalation'; when making a long exhalation he knows: 'I make a long exhalation.'”<br />
(2) “When making a short inhalation he knows: 'I make a short inhalation'; when making a short exhalation he knows: 'I make a short exhalation.'”<br />
(3) “‘Clearly perceiving the entire (breath) body I will breathe in,' thus he trains himself; 'clearly perceiving the entire (breath) body I will breathe out,' thus he trains himself.”<br />
(4) “'Calming this bodily function I will breathe in,' thus he trains himself; 'calming this bodily function I will breathe out,' thus he trains himself.”<br />
<br />
2. Mindfulness of the feeling<br />
Group II: <br />
(5) “'Feeling rapture (pīti) I will breathe in,' thus he trains himself; 'feeling rapture I will breathe out,' thus he trains himself.”<br />
(6) “'Feeling joy I will breathe in,' thus he trains himself; 'feeling joy I will breathe out,' thus he trains himself.”<br />
(7) “'Feeling the mental formation (citta-sankhāra) I will breathe in,' thus he trains himself, 'feeling the mental formation I will breathe out,' thus he trains himself.”<br />
(8) “'Calming the mental formation I will breathe in,' thus he trains himself; 'calming the mental formation I will breathe out,' thus he trains himself.”<br />
<br />
3. Mindfulness of the mental states<br />
Group III: <br />
(9) “'Clearly perceiving the mind (citta) I will breathe in,' thus he trains himself; 'clearly perceiving the mind I will breathe out,' thus he trains himself.”<br />
(10) “'Gladdening the mind I will breathe in,' thus he trains himself; 'gladdening the mind I will breathe out,' thus he trains himself.”<br />
(11) “'Concentrating the mind I will breathe in, thus he trains himself; 'concentrating the mind I will breathe out', thus he trains himself.”<br />
(12) “'Freeing the mind I will breathe in,' thus he trains himself; 'freeing the mind I will breathe out,' thus he trains himself.”<br />
<br />
4. Mindfulness of the Dhamma<br />
Group IV: <br />
(13) “'Reflecting on impermanence (anicca) I will breathe in,' thus he trains himself; 'reflecting on impermanence I will breathe out,' thus he trains himself.”<br />
(14) “'Reflecting on detachment (virāga) I will breathe in,' thus he trains himself; 'reflecting on detachment I will breathe out,' thus he trains himself.”<br />
(15) “'Reflecting on extinction (nirodha) I will breathe in,' thus he trains himself; 'reflecting on extinction I will breathe out,' thus he trains himself.”<br />
(16) “'Reflecting on abandonment (patinissagga) I will breathe in, thus he trains himself; 'reflecting on abandonment I will breathe out,' thus he trains himself.”佛陀中道http://www.blogger.com/profile/09876216176891355478noreply@blogger.com0tag:blogger.com,1999:blog-3945713546101390031.post-19461872898667452542010-09-12T21:50:00.000-07:002013-09-29T06:11:52.138-07:00ADB---Four effortsAnalytical dhamma for beginners<br />
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<span style="font-size: large;"><b>Four efforts*</b></span><br />
<br />
Samma padhána; Samma, Pali, which means 'good, right, convenient; padhāna, Pali, which means effort, diligence. The four kinds of effort: to restrain, to abandon to develop, and to preserve. AN.ii.74.<br />
<br />
Right effort. There are four kinds of sammappadhānas, which are the main subject of the sixth element of the Noble eightfold path:<br />
<br />
Right Effort to eradicate the already prevailing impure mental states (akusalas).<br />
<br />
Right Effort to prevent new impure mental states from arising. <br />
<br />
Right Effort to acquire new pure mental states (kusalas). <br />
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Right Effort to develop the already prevailing pure mental states.<br />
<br />
Four qualities which show that their possessor has entered on the path to surety, and that he is definitely bent on the destruction of the Āsavas: virtue, learning, ardent energy, wisdom. AN.ii.76.<br />
<br />
The Buddha describes how, when he gave himself up to meditation in order to win Enlightenment, Māra (Namuci) came to tempt him with his eightfold army of lust, discontent, hunger and thirst, craving, cowardice, doubt, hypocrisy and stupor. But the Buddha was firm, and Māra retired discomfited. SN.vs.425 49.<br />
<br />
The four right efforts: for the non arising of evil, for the abandoning of evil, for the arising of profitable states, and for the increase and fulfillment of such states. AN.ii.15; cp. DN.ii.120; MN.ii.11, etc.<br />
<br />
*the 4 right efforts.: samma-ppadhāna; s. padhāna. Right effort. s. sacca (IV 6), magga (6) . - 5 elements of effort: padhāniyanga (q.v.).佛陀中道http://www.blogger.com/profile/09876216176891355478noreply@blogger.com0tag:blogger.com,1999:blog-3945713546101390031.post-47334171215275148222010-09-12T21:29:00.000-07:002013-09-29T06:11:25.633-07:00ADB---Four arupa jhanasAnalytical dhamma for beginners<br />
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<b><span style="font-size: large;">Four arupa jhanas</span></b><br />
<br />
There are four types of meditative states in the formless world, ie; the sphere of boundless space (ākāsānañcāyatana),the sphere of boundless consciousness (viññānañcāyatana), the sphere of nothingness (ākiñcaññāyatana), and the sphere of neither perception nor non perception (nevasaññā n'asaññāyatana).<br />
<br />
1. Sphere of boundless space<br />
In the Visuddhi Magga , it was mentioned : “Through the total overcoming of the perceptions of matter, however, and through the vanishing of sense reactions and the non attention to the perceptions of variety, with the idea, 'Boundless is space', he reaches the sphere of boundless space (ākāsānañcāyatana) and abides therein.”<br />
<br />
“By 'perceptions of matter' (rūpa-saññā) are meant the absorptions of the fine material sphere, as well as those objects themselves . . . ” (Visuddhi Magga X, 1).<br />
<br />
“By 'perceptions of sense reactions' (patigha saññā) are meant those perceptions that have arisen due to the impact of sense organs (eye, etc.) and the sense objects (visible objects, etc.). They are a name for the perception of visible objects, as it is said (Jhāna Vibhanga): 'What are here the perceptions of sense reactions? They are the perceptions of visible objects, sounds, etc.' - Surely, they do no longer exist even for one who has entered the 1st absorption, etc., for at such a time the five sense consciousness is no longer functioning. Nevertheless, this is to be understood as having been said in praise of this immaterial absorption, in order to incite the striving for it" (Visuddhi Magga X, 16).”<br />
<br />
“Perceptions of variety (ñānatta-saññā) are the perceptions that arise in various fields, or the various perceptions" (ib.). Hereby, according to Visuddhi Magga X, 20, are meant the multiform perceptions outside the absorptions.”<br />
<br />
2. Sphere of boundless consciousness<br />
“Through the total overcoming of the sphere of boundless space, and with the idea 'Boundless is consciousness', he reaches the sphere of boundless consciousness (viññānañcāyatana) and abides therein.”<br />
<br />
3. Sphere of nothingness<br />
“Through the total overcoming of the sphere of boundless consciousness, and with the idea 'Nothing is there', he reaches the sphere of nothingness (ākiñcaññāyatana) and abides therein.”<br />
<br />
4. Sphere of neither perception nor non perception<br />
“Through the total overcoming of the sphere of nothingness he reaches the sphere of neither-perception nor non perception (nevasaññā n'asaññāyatana) and abides therein.”<br />
<br />
“Thus the 1st absorption is free from five things (i.e. the hindrances, nívarana, q.v.), and five things are present (i.e. the factors of absorption; jhānanga). Whenever the monk enters the 1st absorption, there have vanished sensuous desire, ill will, sloth and torpor, restlessness and scruples, doubts; and there are present: thought conception (vitakka), discursive thinking (vicāra) rapture (pīti), joy (sukha), and concentration (samādhi). <br />
<br />
In the 2nd absorption there are present: rapture, joy and concentration; in the 3rd: joy and concentration; in the 4th: equanimity (upekkhā) and concentration” (Visuddhi Magga IV).<br />
<br />
The four absorptions of the immaterial sphere (s. above 5-8) still belong, properly speaking, to the 4th absorption as they possess the same two constituents. The 4th fine-material absorption is also the base or starting point (pādaka-jhāna, q.v.) for the attaining of the higher spiritual powers (abhiññā, q.v.).<br />
<br />
In the Abhidhamma, generally there are five jhana states instead of a four states in the fine material absorptions(rupa jhana): the 2nd absorption has still the constituent 'discursive thinking' (but without thought conception), while the 3rd, 4th and 5th correspond to the 2nd, 3rd and 4th, respectively, of the four jhana division (s. Tab. I, 9- 13) . These five divisions is based on texts in Anguttara Nikaya VIII, 63.<br />
<br />
For the eight absorptions as objects for the development of insight (vipassanā), see samatha-vipassanā. Full details in Visuddhi Magga IV-X.<br />
<br />
Jhāna in its widest sense (e.g. as one of the 24 conditions; s. paccaya 17), denotes any, even momentary or weak absorption of mind, when directed on a single object.佛陀中道http://www.blogger.com/profile/09876216176891355478noreply@blogger.com0tag:blogger.com,1999:blog-3945713546101390031.post-74723515895916547822010-08-25T21:19:00.000-07:002013-09-29T06:10:54.254-07:00Essence of insight meditation practice<a href="http://bp2.blogger.com/_X5ms2FdC_s8/SFMuaKulzWI/AAAAAAAADCc/OV5LjlyACg8/s1600-h/7533.jpg"><img alt="" border="0" id="BLOGGER_PHOTO_ID_5211560220889042274" src="http://bp2.blogger.com/_X5ms2FdC_s8/SFMuaKulzWI/AAAAAAAADCc/OV5LjlyACg8/s320/7533.jpg" style="cursor: hand; cursor: pointer; float: left; margin: 0 10px 10px 0;" /></a><br />
<b><span style="font-size: large;">Essence of insight meditation practice</span></b><br />
<br />
Bhikkhu Dhammavaro<br />
<br />
The path and stages of spiritual practice<br />
<br />
It is the craving in our mind that we are always looking for the better things in life, when it comes to spiritual practice; still it is of no exception. Once we know that vipassana (insight) practice is the highest and the best way in Buddhist practice, everyone flocks to it likes bees onto flower. They desire the shorter route, and dislike the longer traditional Eight-fold path. We must understand as in any task we engage ourselves in, it must be carried out one step at a time, we can’t rush to complete the task in a shorter time! It will just end up imperfectly done or would require longer time. It is liked you know the good smell of the baked potatoes, trying to rush in baking them by turning the temperature higher will just simply end up with all the potatoes charred. <br />
<br />
In the Buddhist holy path it is equally importance that one must start with the practice of virtue or morality (sila), follows by the practice of samatha meditation (samadhi), and then follows by the practice of contemplative insight (pañña). Even if you have the perfection (parami) from past lives, you still must engage yourself in these trainings.<br />
<br />
The Blessed One answer the question posed by the Sakka and said: <br />
“When a wise man, established well in virtue,<br />
Develop consciousness and understanding,<br />
Then as a bhikkhu ardent and sagacious,<br />
He succeeds in disentangling this tangle.” (SN I, 13)<br />
<br />
What are the entanglements? There are ten of them; i.e.; the five lower fetters of self view on identity (sakkaya ditthi), uncertainty (vicikiccha), grasping at wrong precepts and practices (or rules and rituals, silabbatam paramasa), sensual desire (lobha), and ill will (dosa); and the five higher fetters of attachment to the form realm (ruparaga), attachment to the formless realm (aruparaga), conceit (mana), restlessness (udhacca), and ignorance (avijja). (AN X.13. Sanyojana Sutta)<br />
<br />
Again the Blessed One said: <br />
“He who is possessed of constant virtue,<br />
Has understanding, and is concentrated,<br />
Is strenuous and diligent as well,<br />
Will cross the flood so difficult to cross.” (SN I, 53)<br />
<br />
What is this flood? There are these four great floods:<br />
1. The flood of sensual desire: sensual desires arise from the six sense doors. Ordinary people are so attached to sensual objects and do not know the way to quench the fire of desires..<br />
2. The flood of becoming: due to our abundant accumulation of negative kamma, we cannot escape from the state of samsara.<br />
3. The flood of views: holding stubbornly to our own views due to our pride, fond of getting into arguments with others.<br />
4. The flood of ignorance: we are in total darkness not knowing the suffering, the cause of the suffering, the cessation of the suffering, and the path leading to the cessation of the suffering. Not knowing the past; not knowing the future; not knowing the present, not knowing what is good or evil. <br />
<br />
Then the Blessed One summarized the path of purification in seven steps as stated in the text of “The seven chariots sutra” (Majjhima Agama I.9, The Vissudhi-magga also emphasizes the same) :<br />
1. Purification of morality<br />
2. Purification of the mind<br />
3. Purification of view<br />
4. Purification of doubt<br />
5. Purification of knowledge on what is and what is not the path<br />
6. Purification of knowledge of the way<br />
7. Purification of the knowledge<br />
<br />
The training in morality is an indispensable part of the Buddhist training.<br />
<br />
Again, as the Blessed One has pointed out, the only path of practice, and that is by the four Foundations of mindfulness; he said: “Bhikkhus, this path is the only way of purification of beings, for the overcoming of sorrow and lamentation, for the extinction of pain and suffering, for the attainment of the right way, and for the realization of Nibbana – that is to say, the four Foundations of mindfulness.” (DN 22)<br />
<br />
As with the seven factors of enlightenment; ie, <br />
1. Mindfulness (sati-sambhojjhanga) <br />
2. application of the dhamma (dhammavicaya- sambhojjhanga)<br />
3. Effort (viriya- sambhojjhanga)<br />
4. Joy (piti- sambhojjhanga)<br />
5. Bliss (passadhi- sambhojjhanga)<br />
6. Concentration (samadhi- sambhojjhanga)<br />
7. Equanimity (upekkha- sambhojjhanga) <br />
<br />
A Buddhist aspirant needs to apply the first three factors to attain the purification of the morality. Mindfulness is the first step, this is heavily laden in morality practice and meditation, and one must know that there is no short-cut.<br />
<br />
The Blessed One said in Anguttara Nikaya (IV 336-347) : “When there are present mindfulness and clear comprehension, he who is endowed with mindfulness and clear comprehension, he is endowed with the sufficing condition of conscientiousness and fear of doing evil; when there are present conscientiousness and fear of doing evil, he who is endowed with conscientiousness and fear of doing evil, he is endowed with the sufficing condition of restraint of the senses; when there is present restraint of the senses, he who is endowed with restraint of the senses, he is endowed with the sufficing condition of virtue; when there is present virtue, he who is endowed with virtue, he is endowed with the sufficing condition of right concentration; when there is right concentration, he who is endowed with right concentration, he is endowed with the sufficing condition of knowledge and vision of things as they really are; when there is present knowledge and vision of things as they really are, he who is endowed with knowledge and vision of things as they really are, he is endowed with the sufficing condition of disenchantment-dispassion; when there is present disenchantment-dispassion, he who is endowed with knowledge and vision of freedom. ”<br />
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Therefore one who aspires to work towards Nibbana must engage oneself in the three trainings of Morality, Meditation, and Insight (Wisdom), through the path of the four Foundations of mindfulness.<br />
<br />
Meditation and Insight<br />
<br />
There are two types of meditation: One is Samatha meditation; the other is insight meditation. Samatha means concentration. Insight means the correct understanding of bodily and mental phenomena. Samatha meditation is practiced to attain higher concentration and purity of the mind, the Blessed One has taught forty different systems of meditation to varying degree of concentration. Insight meditation is practiced to attain liberation from all mental and physical suffering.<br />
<br />
What is this insight or understanding? Buddhaghosa said this in the Visuddhi Magga : “It is knowing (janana) in a particular mode separate from the modes of perceiving (sanjanana) and cognizing (vijanana). For though the state of knowing (janana-bhava) is equally present in perception (sañña), in consciousness (viññanam) and in understanding (pañña), nevertheless perception is only the mere perceiving of an object as, say, ‘blue’ or ‘yellow’; it cannot bring about the penetration of its characteristics as impermanent, painful, and non-self. Consciousness knows the object as blue or yellow, and it brings about the penetration of its characteristics, but it cannot bring about, by endeavouring, the manifestation of the [supramundane] path. Understanding knows the object in the way already stated, it brings about the penetration of the characteristics and it brings about, by endeavouring, the manifestation of the path. ”<br />
<br />
We cannot acquire the skill of meditative insight by simply going to the Buddhist centres, or joining a short vipassana retreat for a few days or a few months, Why? The period is too short for a meditator to acquire any noticeable meditative insight. But we can certainly gain some knowledge about the correct application of the Buddha’s teaching. As insight has to be developed gradually over some length of time, also insight is not our ordinary mundane understanding of the world or our environment. A practitioner’s insight is so subtle it cannot be taken separately from our perception or our consciousness, as they are mingled together. A person with insight is profoundly different mentally from an ordinary person. He would be able to reflect constantly and instantly the true nature of the phenomena to which he/she encounters; whereas an ordinary person cannot, this person gets carried away by the flood of perceived objects.<br />
<br />
One needs to deal effectively all the five hindrances (nīvarana) before one is able to make any progress along the path; Ven. Ananda said to Uttiya : “Whosoever have gone out, are going out, or will go out from this world (to nibbana), all of them have done so (are doing so, or will do so) by giving up the five hindrances (pañca nīvarane pahāya), those impurities of the heart that weaken wisdom (cetaso upakkhilese paññāya dubbalīkarane). ” <br />
<br />
But for a person who meditate persistently, the entry to the first jhana is crucial for the removal of these five hindrances; “The first jhana, friend, is the abandonment of five factors and the possession of five factors. Here, friends, in the monk who has attained the first jhana, sense desire (kamacchando) is abandoned, ill-will (vyapado) is abandoned, rigidity and torpor (thinamiddam) are abandoned, agitation and anxiety (uddhaccakukkuccam) are abandoned, and doubt (vicikiccha) is abandoned. And there are present initial application of thought (vittaka), sustained application of thought (viccara), joy (piti), bliss (sukha), and unification of mind (ekaggata-citta).” (MN I, 294-295) Therefore the attainment of jhanas is an indispensable part of the training towards penetrative understanding and enlightenment.<br />
<br />
The tasks of contemplative insight<br />
<br />
The task of a meditating yogi engaging in insight practice should consist of the followings:<br />
1. Ability in identifying the mundane from the supramundane. <br />
2. Correct understanding of the nama-rupa (Body and mind). <br />
3. Ability in penetrating and understanding one’s own mental states.<br />
4. Correct understanding of the five khandha (aggregates).<br />
5. Mastery over the six doors or six-fold base.<br />
6. Knowledge of the four Noble Truths.<br />
7. Understanding of the cause and effect of all physical and mental phenomena.<br />
<br />
Understanding of the Dependent Origination<br />
<br />
One needs to understand Paticcasamupada or Dependent Origination correctly before one is able to attain enlightenment. The Blessed One after gaining enlightenment at the Bodhi tree contemplated this in both the forward and reverse order:” <br />
<br />
(Forward order):<br />
This being, that is; from the arising of this, that arises.<br />
That is: <br />
with ignorance as condition, volitional activities come to be;<br />
with volitional activities as condition, consciousness comes to be;<br />
with consciousness as condition, name/form comes to be;<br />
with name-and-form as condition, the six-fold base comes to be;<br />
with the six-fold base as condition, contact comes to be;<br />
with contact as condition, feeling comes to be;<br />
with feeling as condition, craving comes to be;<br />
with craving as condition, grasping comes to be;<br />
with grasping as condition, being comes to be;<br />
with being as condition, birth comes to be;<br />
with birth as condition, aging and death, sorrow, lamentation, pain, grief, and despair come to be.<br />
This is the origin of this whole mass of suffering.<br />
<br />
(Reverse order):<br />
This not being, that is not; from the cessation of this, that ceases.<br />
That is:<br />
from the cessation of ignorance, volitional activities cease;<br />
from the cessation of volitional activities, consciousness ceases;<br />
from the cessation of consciousness, name/form ceases;<br />
from the cessation of name-and-form, the six-fold base ceases;<br />
from the cessation of the six-fold base, contact ceases;<br />
from the cessation of contact, feeling ceases;<br />
from the cessation of feeling, craving ceases;<br />
from the cessation of craving, grasping ceases;<br />
from the cessation of grasping, being ceases;<br />
from the cessation of being, birth ceases;<br />
from the cessation of birth, aging and death, sorrow, lamentation, pain, grief, and despair cease.<br />
This is the ceasing of this whole mass of suffering. ” (Udana 1.1,1.2; translated by J.D.Ireland)<br />
<br />
Constant effort in meditative insight <br />
<br />
One must know that there is no quick way to enlightenment; all those who get there are doing it through vigorous effort. Viriya or effort is one of the essential factors to enlightenment no one can do without.<br />
<br />
The Blessed One said: "Monks! what is Right effort? <br />
[i] "There is the case where a monk generates desire, endeavors, activates persistence, upholds and exerts his intent for the sake of the non-arising of evil, unskillful qualities that have not yet arisen. <br />
[ii] "He generates desire, endeavors, activates persistence, upholds and exerts his intent for the sake of the abandonment of evil, unskillful qualities that have arisen. <br />
[iii] "He generates desire, endeavors, activates persistence, upholds and exerts his intent for the sake of the arising of skillful qualities that have not yet arisen. <br />
[iv] "He generates desire, endeavors, activates persistence, upholds and exerts his intent for the maintenance, non-confusion, increase, plenitude, development, and culmination of skillful qualities that have arisen: This, monks! is called right effort." (SN XLV.8)<br />
According to the Lord Buddha’s teaching, we exert ourselves in bringing into our life those qualities of discipline, meditation, and wisdom into fruition, make our life pure, make our mindfulness strong and steady, make our contemplation constant. To have an instant awareness of the characteristics of the phenomena as impermanence, imperfect, and without an identity requires constant reflection on whatever that comes into our consciousness; in other words, whenever we see, hear, smell, taste, touch, or think, we are reflecting on their true nature, so that we would not be attached to any of these. This is done not only through sitting meditation, but also during walking meditation, as well as in our daily activities. <br />
<br />
The complete task of investigation<br />
<br />
We can also separate the tasks into five categories as Buddha has advised, that is to contemplate on all forms including that of our body, all feelings that has arisen within us, all perceptions, all kammic formations, and all consciousnesses we engage ourselves in, because our being is really no more than these five aggregates. It is only through contemplating the impermanence, imperfection or suffering, and selfless nature on all phenomena that we are able to really give up our varied attachment in life, insightful wisdom will then dawn on us, and finally free ourselves from samsara.<br />
<br />
In SN 22.57 Sattatthana Sutta the Blessed One taught us to investigate in a comprehensive manner: <br />
<br />
1. Identify the five aggregates<br />
<br />
"Monks! A monk who is skilled in seven ways and has three modes of investigation is realized and fully accomplished in this doctrine and discipline, a perfect person. <br />
<br />
"And how is a monk skilled in seven ways? There is where a monk discerns form, the origination of form, the cessation of form, the path of practice leading to the cessation of form. He discerns the attraction of form, the disadvantage of form, and the escape from form. <br />
<br />
"He discerns feeling, the origination of feeling, the cessation of feeling, the path of practice leading to the cessation of feeling. He discerns the attraction of feeling, the disadvantage of feeling, and the escape from feeling. <br />
<br />
"He discerns perception, the origination of perception, the cessation of perception, the path of practice leading to the cessation of perception. He discerns the attraction of perception, the disadvantage of perception, and the escape from perception. <br />
<br />
"He discerns kammic formations, the origination of kammic formations, the cessation of kammic formations, and the path of practice leading to the cessation of kammic formations. He discerns the attraction of kammic formations, the disadvantage of kammic formations, and the escape from kammic formations. <br />
<br />
"He discerns consciousness, the origination of consciousness, the cessation of consciousness, the path of practice leading to the cessation of consciousness. He discerns the attraction of consciousness, the disadvantage of consciousness, and the escape from consciousness. <br />
<br />
2. Investigate the aggregates and gain realization<br />
<br />
"And what is form? The four great elements; [the earth element, the liquid element, the fire element, and the wind element] and the form derived from them: this is called form. From the origination of nutriment comes the origination of form. From the cessation of nutriment comes the cessation of form. This Noble Eight-fold path is the path of practice leading to the cessation of form, i.e., Right view, Right thinking, Right speech, Right action, Right livelihood, Right effort, Right mindfulness, and Right meditation. <br />
<br />
The fact that pleasure and happiness arise in dependence on form: that is the attraction of form. The fact that form is impermanent, suffering, subject to change: that is the disadvantage of form. The subduing of desire and passion for form, the abandoning of desire and passion for form: that is the escape from form. <br />
<br />
"For any monks or contemplatives who by directly knowing form in this way, directly knowing the origination of form in this way, directly knowing the cessation of form in this way, directly knowing the path of practice leading to the cessation of form in this way, directly knowing the attraction of form in this way, directly knowing the disadvantage of form in this way, directly knowing the escape from form in this way, are practicing for disenchantment, detachment, cessation with regard to form, they are practicing correctly. Those who are practicing correctly are firmly established in this doctrine and discipline. And any monks or contemplatives who by directly knowing form in this way, directly knowing the origination of form in this way, directly knowing the cessation of form in this way, directly knowing the path of practice leading to the cessation of form in this way, directly knowing the attraction of form in this way, directly knowing the disadvantage of form in this way, directly knowing the escape from form in this way, are from disenchantment, detachment, cessation, lack of clinging with regard to form, freed, they are well-released. Those who are well-released are fully accomplished. And with those who are fully accomplished, there is direct knowledge of no more becoming.<br />
<br />
"And what is feeling? These six types of feeling; feeling born of eye-contact, feeling born of ear-contact, feeling born of nose-contact, feeling born of tongue-contact, feeling born of body-contact, and feeling born of mental-contact: this is called feeling. From the origination of contact comes the origination of feeling. From the cessation of contact comes the cessation of feeling. This Noble Eight-fold path is the path of practice leading to the cessation of feeling, i.e., Right view, Right thinking, Right speech, Right action, Right livelihood, Right effort, Right mindfulness, and Right meditation. <br />
<br />
The fact that pleasure and happiness arise in dependence on feeling: that is the attraction of feeling. The fact that feeling is impermanent, suffering, subject to change: that is the disadvantage of feeling. The subduing of desire and passion for feeling, the abandoning of desire and passion for feeling: that is the escape from feeling.<br />
<br />
"For any monks or contemplatives who by directly knowing feeling in this way, directly knowing the origination of feeling in this way, directly knowing the cessation of feeling in this way, directly knowing the path of practice leading to the cessation of feeling in this way, directly knowing the attraction of feeling in this way, directly knowing the disadvantage of feeling in this way, directly knowing the escape from feeling in this way, are practicing for disenchantment, detachment, cessation with regard to feeling, they are practicing correctly. Those who are practicing correctly are firmly established in this doctrine and discipline. And any monks or contemplatives who by directly knowing feeling in this way, directly knowing the origination of feeling in this way, directly knowing the cessation of feeling in this way, directly knowing the path of practice leading to the cessation of feeling in this way, directly knowing the attraction of feeling in this way, directly knowing the disadvantage of feeling in this way, directly knowing the escape from feeling in this way, are from disenchantment, detachment, cessation, lack of clinging with regard to feeling, freed, they are well-released. Those who are well-released are fully accomplished. And with those who are fully accomplished, there is direct knowledge of no more becoming.<br />
<br />
"And what is perception? These six types of perception; perception of form, perception of sound, perception of smell, perception of taste, perception of tactile sensation, perception of mental states: this is called perception. From the origination of contact comes the origination of perception. From the cessation of contact comes the cessation of perception. This Noble Eight-fold path is the path of practice leading to the cessation of perception, i.e., Right view, Right thinking, Right speech, Right action, Right livelihood, Right effort, Right mindfulness, and Right meditation. <br />
<br />
The fact that pleasure and happiness arise in dependence on perception: that is the attraction of perception. The fact that perception is impermanent, suffering, subject to change: that is the disadvantage of perception. The subduing of desire and passion for perception, the abandoning of desire and passion for perception: that is the escape from perception. <br />
<br />
"For any monks or contemplatives who by directly knowing perception in this way, directly knowing the origination of perception in this way, directly knowing the cessation of perception in this way, directly knowing the path of practice leading to the cessation of perception in this way, directly knowing the attraction of perception in this way, directly knowing the disadvantage of perception in this way, directly knowing the escape from perception in this way, are practicing for disenchantment, detachment, cessation with regard to perception, they are practicing correctly. Those who are practicing correctly are firmly established in this doctrine and discipline. And any monks or contemplatives who by directly knowing perception in this way, directly knowing the origination of perception in this way, directly knowing the cessation of perception in this way, directly knowing the path of practice leading to the cessation of perception in this way, directly knowing the attraction of perception in this way, directly knowing the disadvantage of perception in this way, directly knowing the escape from perception in this way, are from disenchantment, detachment, cessation, lack of clinging with regard to perception, freed, they are well-released. Those who are well-released are fully accomplished. And with those who are fully accomplished, there is direct knowledge of no more becoming. <br />
<br />
"And what are kammic formations? These six types of intention; intention with regard to form, intention with regard to sound, intention with regard to smell, intention with regard to taste, intention with regard to tactile sensation, intention with regard to mental activities: these are called kammic formations. From the origination of contact comes the origination of kammic formations. From the cessation of contact comes the cessation of kammic formations. This Noble Eight-fold path is the path of practice leading to the cessation of kammic formations, i.e., Right view, Right thinking, Right speech, Right action, Right livelihood, Right effort, Right mindfulness, and Right meditation. <br />
<br />
The fact that pleasure and happiness arise in dependence on kammic formations: that is the attraction of kammic formations. The fact that kammic formations are impermanent, suffering, subject to change: that is the disadvantage of kammic formations. The subduing of desire and passion for kammic formations, the abandoning of desire and passion for kammic formations: that is the escape from kammic formations.<br />
<br />
"For any monks or contemplatives who by directly knowing kammic formations in this way, directly knowing the origination of kammic formations in this way, directly knowing the cessation of kammic formations in this way, directly knowing the path of practice leading to the cessation of kammic formations in this way, directly knowing the attraction of kammic formations in this way, directly knowing the disadvantage of kammic formations in this way, directly knowing the escape from kammic formations in this way, are practicing for disenchantment, detachment, cessation with regard to kammic formations, they are practicing correctly. Those who are practicing correctly are firmly established in this doctrine and discipline. And any monks or contemplatives who by directly knowing kammic formations in this way, directly knowing the origination of kammic formations in this way, directly knowing the cessation of kammic formations in this way, directly knowing the path of practice leading to the cessation of kammic formations in this way, directly knowing the attraction of kammic formations in this way, directly knowing the disadvantage of kammic formations in this way, directly knowing the escape from kammic formations in this way, are from disenchantment, detachment, cessation, lack of clinging with regard to kammic formations, freed, they are well-released. Those who are well-released are fully accomplished. And with those who are fully accomplished, there is direct knowledge of no more becoming.<br />
<br />
"And what is consciousness? These six types of consciousness; eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness. This is called consciousness. From the origination of name/form comes the origination of consciousness. From the cessation of name/form comes the cessation of consciousness. This Noble Eight-fold path is the path of practice leading to the cessation of consciousness, i.e., Right view, Right thinking, Right speech, Right action, Right livelihood, Right effort, Right mindfulness, and Right meditation. <br />
<br />
The fact that pleasure and happiness arise in dependence on consciousness: that is the attraction of consciousness. The fact that consciousness is impermanent, suffering, subject to change: that is the disadvantage of consciousness. The subduing of desire and passion for consciousness, the abandoning of desire and passion for consciousness: that is the escape from consciousness. <br />
<br />
"For any monks or contemplatives who by directly knowing consciousness in this way, directly knowing the origination of consciousness in this way, directly knowing the cessation of consciousness in this way, directly knowing the path of practice leading to the cessation of consciousness in this way, directly knowing the attraction of consciousness in this way, directly knowing the disadvantage of consciousness in this way, directly knowing the escape from consciousness in this way, are practicing for disenchantment – detachment, cessation with regard to consciousness, they are practicing correctly. Those who are practicing correctly are firmly established in this doctrine and discipline. And any monks or contemplatives who by directly knowing consciousness in this way, directly knowing the origination of consciousness in this way, directly knowing the cessation of consciousness in this way, directly knowing the path of practice leading to the cessation of consciousness in this way, directly knowing the attraction of consciousness in this way, directly knowing the disadvantage of consciousness in this way, directly knowing the escape from consciousness in this way, are -- from disenchantment, detachment, cessation, lack of clinging with regard to consciousness, freed, they are well-released. Those who are well-released are fully accomplished. And with those who are fully accomplished, there is direct knowledge of no more becoming.<br />
<br />
"This is how a monk is skilled in seven ways.<br />
<br />
"And how does a monk have three modes of investigation? There is the case where a monk investigates in terms of properties, investigates in terms of sense spheres, investigates in terms of Dependent Origination. This is how a monk has three modes of investigation. <br />
<br />
"A monk who is skilled in seven ways and has three modes of investigation is realized and fully accomplished in this doctrine and discipline, a perfect person." <br />
<br />
<br />
<br />
Bhikkhu Dhammavaro, Jetavana Burmese Buddhist Monastery, Brisbane, 5/5/2008<br />
<a href="https://sites.google.com/site/chinesebuddhists/home">https://sites.google.com/site/chinesebuddhists/home</a><br />
http://groups.google.com/group/learning-buddhism<br />
http://ti-sarana.blogspot.com<br />
http://bratana.earth.prohosting.com/佛陀中道http://www.blogger.com/profile/09876216176891355478noreply@blogger.com0tag:blogger.com,1999:blog-3945713546101390031.post-81508326347538418992010-08-25T21:16:00.001-07:002013-09-29T06:08:36.298-07:00TIROKUDDAKANDA GĀTHĀ & ADĀSIMEADI GĀTHĀTIROKUDDAKANDA GĀTHĀ; ADĀSIMEADI GĀTHĀ<br />
墙外偈 ,他为我付出偈<br />
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<br />
TIROKUDDAKANDA GĀTHĀ<br />
<br />
TIROKUDDESU TITTHANTI SANDHISINGHATAKESU CA DVĀRABĀHĀSU TITTHANTI ĀGANTVĀNA SAKAM GHARAM. PAHŪTE ANNAPĀNAMHI<br />
KHAJJABHOJJE UPATTHITE NA TESAM KOCI SARATI SATTANAM<br />
KAMMAPACCAYĀ. EVAM DADANTI ÑĀTINAM YE HONTI ANUKAMPAKĀ SUCIM PANITAM KĀLENA KAPPIYAM PĀNABHOJANAM. IDAM VO ÑĀTINAM HOTU SUKHITĀ HONTU ÑĀTAYO TE CA TATTA SAMĀGANTVA ÑĀTIPETĀ SAMĀGATĀ. PAHUTE ANNAPĀNAMHI SAKKACCAM ANUMODARE CIRAM JIVANTU NO ÑĀTI YESAM HETU LABHĀMA SE. AMHĀKAÑCA KATA PUJA DĀYAKĀ CA ANIPPHALĀ NA HI TATTHA KASI ATTHI GORAKKHETTHA NA VIJJATI. VANIJJĀ TĀDISI NATTHI HIRAÑÑENA KAYĀKĀYAM ITO DINNENA YĀPENTI PETĀ KĀLAKATĀ TAHIM. UNNATE UDAKAM VUTTHAM YATHĀNNINAM PAVATTATI EVAMEVA ITO DINNAM PETANAM UPAKAPPATI. YATHĀ VĀRIVAHĀ PŪRĀ PARIPŪRENTI SĀGARAM EVAMEVA ITO DINNAM PETĀNAM UPAKAPPATI. <br />
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ADĀSIMEADI GĀTHĀ<br />
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ADĀSI ME AKĀSI ME ÑĀTIMITTĀ SAKHĀ CA ME PETĀNAM DAKKHIŅAM DAJJĀ PUBBE KATAMANUSSARAM NA HI RUNNAM VĀ SOKO VĀ YA VAÑÑĀ PARIDEVANĀ NA TAM PETĀNAMATTHĀYA EVAM TITTHANTI ÑĀTAYO. AYAÑCA KHO DAKKHIŅĀ DINNĀ SAŃGHAMHI SUPATIŢŢHITĀ DĪGHARATTAM HITĀYASSA ŢHĀNASO UPAKAPPATI. <br />
SO ÑĀTIDHAMMO CA AYAM NIDASSITO PETĀNA PŪJĀ CA KATĀ <br />
ULĀRĀ BALAÑCA BHIKKHŪNAMANUPPADINNAM <br />
TUMHEHI PUÑÑAM PASUTAM ANAPPAKANTI.<br />
<br />
<br />
The outside the wall verses <br />
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Outside the walls they stand, at the crossways and leaning on the doorposts, to their own home returning. But when a plenteous meal is spread, or food and drink, no one remembers their dead on account of their bad kamma. Wherefore do those who have pity on their kin make offerings of pure, savoury and suitable food and drink at seasonable times. By this gift to our kinsmen, may they be happy. Then those ghosts kinmen come and gather there. They rejoice with due faith and earnestness at the offering of these food and drink. Long live our kinsmen, on account of whom we get this. To us this offering with honour is made, and it is not without fruit to their donor. For there is no ploughing, no cattle keeping in the ghost world. There is no trading of buying and selling with gold and the like. Ghosts live subsisting either on what normally is food for them or what reaches them through offerings made here for their benefit by their friends and relatives.<br />
Even as water rained on high ground flows down to a lower level, so offerings given here reach the ghosts. Just as rivers when full overspill to the sea, even so offerings given here reach the ghosts.<br />
<br />
(‘He gave gifts for me’ verses)<br />
<br />
He gave me gifts, he did things for me. They were my kinsmen, friends and companions, thus mindful of past deeds let a man make offerings for the sake of their ghost relatives. Weeping or sorrowing or any other manner of lamenting is not for the benefit of the ghosts. Their kinsmen remain as they were. Moreover, this offering which has been made is firmly established in the Order, reaches the ghosts immediately and will be their benefit for a long time. The duty of relatives to make offering for the sake of the deceased has been demonstrated; offering with honour and liberality has been made to the ghosts, physical strength has been given to the Ordained monks, and you also have earned great merit.<br />
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<span style="font-family: 'KaiTi'; font-size: 18.0000pt; font-weight: bold; mso-spacerun: 'yes';">墙外偈</span><span style="font-size: 10pt; font-weight: bold;">1</span><span style="font-size: 10pt; font-weight: bold;"><o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: 'KaiTi'; font-size: 14.0000pt; mso-spacerun: 'yes';">他们站</span><span style="font-family: 'KaiTi'; font-size: 14.0000pt; mso-spacerun: 'yes';">立</span><span style="font-family: 'KaiTi'; font-size: 14.0000pt; mso-spacerun: 'yes';">在墙外</span><span style="font-family: 'KaiTi'; font-size: 14.0000pt; mso-spacerun: 'yes';"><o:p></o:p></span></div>
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<span style="font-family: 'KaiTi'; font-size: 14.0000pt; mso-spacerun: 'yes';">或是</span><span style="font-family: 'KaiTi'; font-size: 14.0000pt; mso-spacerun: 'yes';">倚在门柱边</span><span style="font-family: 'KaiTi'; font-size: 14.0000pt; mso-spacerun: 'yes';"><o:p></o:p></span></div>
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<span style="font-family: 'KaiTi'; font-size: 14.0000pt; mso-spacerun: 'yes';">或是</span><span style="font-family: 'KaiTi'; font-size: 14.0000pt; mso-spacerun: 'yes';">回</span><span style="font-family: 'KaiTi'; font-size: 14.0000pt; mso-spacerun: 'yes';">到家</span><span style="font-family: 'KaiTi'; font-size: 14.0000pt; mso-spacerun: 'yes';">里</span><span style="font-family: 'KaiTi'; font-size: 14.0000pt; mso-spacerun: 'yes';">来</span><span style="font-size: 14pt;"><o:p></o:p></span></div>
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<span style="font-family: 'KaiTi'; font-size: 14.0000pt; mso-spacerun: 'yes';">因为他们的恶业</span><span style="font-family: 'KaiTi'; font-size: 14.0000pt; mso-spacerun: 'yes';"><o:p></o:p></span></div>
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<span style="font-family: 'KaiTi'; font-size: 14.0000pt; mso-spacerun: 'yes';">无人</span><span style="font-family: 'KaiTi'; font-size: 14.0000pt; mso-spacerun: 'yes';">忆</span><span style="font-family: 'KaiTi'; font-size: 14.0000pt; mso-spacerun: 'yes';">念</span><span style="font-family: 'KaiTi'; font-size: 14.0000pt; mso-spacerun: 'yes';">起他们</span><span style="font-size: 14pt;"><o:p></o:p></span></div>
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<span style="font-family: 'KaiTi'; font-size: 14.0000pt; mso-spacerun: 'yes';">慈心</span><span style="font-family: 'KaiTi'; font-size: 14.0000pt; mso-spacerun: 'yes';">亲属作供养</span><span style="font-size: 14pt;"><o:p></o:p></span></div>
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<span style="font-family: 'KaiTi'; font-size: 14.0000pt; mso-spacerun: 'yes';">准备丰</span><span style="font-family: 'KaiTi'; font-size: 14.0000pt; mso-spacerun: 'yes';">盛</span><span style="font-family: 'KaiTi'; font-size: 14.0000pt; mso-spacerun: 'yes';">的饮食</span><span style="font-size: 14pt;"><o:p></o:p></span></div>
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<span style="font-family: 'KaiTi'; font-size: 14.0000pt; mso-spacerun: 'yes';">适时供养</span><span style="font-family: 'KaiTi'; font-size: 14.0000pt; mso-spacerun: 'yes';">于</span><span style="font-family: 'KaiTi'; font-size: 14.0000pt; mso-spacerun: 'yes';">僧团</span><span style="font-size: 14pt;"><o:p></o:p></span></div>
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<span style="font-family: 'KaiTi'; font-size: 14.0000pt; mso-spacerun: 'yes';">以此供养的功德</span><span style="font-size: 14pt;"><o:p></o:p></span></div>
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<span style="font-family: 'KaiTi'; font-size: 14.0000pt; mso-spacerun: 'yes';">回向给</span><span style="font-family: 'KaiTi'; font-size: 14.0000pt; mso-spacerun: 'yes';">予亡亲</span><span style="font-family: 'KaiTi'; font-size: 14.0000pt; mso-spacerun: 'yes';">属</span><span style="font-family: 'KaiTi'; font-size: 14.0000pt; mso-spacerun: 'yes';"><o:p></o:p></span></div>
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<span style="font-family: 'KaiTi'; font-size: 14.0000pt; mso-spacerun: 'yes';">鬼道</span><span style="font-family: 'KaiTi'; font-size: 14.0000pt; mso-spacerun: 'yes';">亲属</span><span style="font-family: 'KaiTi'; font-size: 14.0000pt; mso-spacerun: 'yes';">得</span><span style="font-family: 'KaiTi'; font-size: 14.0000pt; mso-spacerun: 'yes';">安乐</span><span style="font-family: 'KaiTi'; font-size: 14.0000pt; mso-spacerun: 'yes';"><o:p></o:p></span></div>
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<span style="font-family: 'KaiTi'; font-size: 14.0000pt; mso-spacerun: 'yes';">他们随喜</span><span style="font-family: 'KaiTi'; font-size: 14.0000pt; mso-spacerun: 'yes';">这</span><span style="font-family: 'KaiTi'; font-size: 14.0000pt; mso-spacerun: 'yes';">供养</span><span style="font-size: 14pt;"><o:p></o:p></span></div>
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<span style="font-family: 'KaiTi'; font-size: 14.0000pt; mso-spacerun: 'yes';">因为作了这供养</span><span style="font-size: 14pt;"><o:p></o:p></span></div>
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<span style="font-family: 'KaiTi'; font-size: 14.0000pt; mso-spacerun: 'yes';">他们分享</span><span style="font-family: 'KaiTi'; font-size: 14.0000pt; mso-spacerun: 'yes';">这</span><span style="font-family: 'KaiTi'; font-size: 14.0000pt; mso-spacerun: 'yes';">功德</span><span style="font-size: 14pt;"><o:p></o:p></span></div>
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<span style="font-family: 'KaiTi'; font-size: 14.0000pt; mso-spacerun: 'yes';">并</span><span style="font-family: 'KaiTi'; font-size: 14.0000pt; mso-spacerun: 'yes';">愿</span><span style="font-family: 'KaiTi'; font-size: 14.0000pt; mso-spacerun: 'yes';">他们</span><span style="font-family: 'KaiTi'; font-size: 14.0000pt; mso-spacerun: 'yes';">得</span><span style="font-family: 'KaiTi'; font-size: 14.0000pt; mso-spacerun: 'yes';">长寿</span><span style="font-size: 14pt;"><o:p></o:p></span></div>
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<span style="font-family: 'KaiTi'; font-size: 14.0000pt; mso-spacerun: 'yes';">为我们作这供养</span><span style="font-size: 14pt;"><o:p></o:p></span></div>
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<span style="font-family: 'KaiTi'; font-size: 14.0000pt; mso-spacerun: 'yes';">愿</span><span style="font-family: 'KaiTi'; font-size: 14.0000pt; mso-spacerun: 'yes';">他们得善果报</span><span style="font-size: 14pt;"><o:p></o:p></span></div>
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<span style="font-family: 'KaiTi'; font-size: 14.0000pt; mso-spacerun: 'yes';">因为我们不耕作</span><span style="font-size: 14pt;"><o:p></o:p></span></div>
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<span style="font-family: 'KaiTi'; font-size: 14.0000pt; mso-spacerun: 'yes';">我们鬼道无牛畜</span><span style="font-size: 14pt;"><o:p></o:p></span></div>
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<span style="font-family: 'KaiTi'; font-size: 14.0000pt; mso-spacerun: 'yes';">没用金银来交易</span><span style="font-size: 14pt;"><o:p></o:p></span></div>
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<span style="font-family: 'KaiTi'; font-size: 14.0000pt; mso-spacerun: 'yes';">鬼靠亲属</span><span style="font-family: 'KaiTi'; font-size: 14.0000pt; mso-spacerun: 'yes';">和</span><span style="font-family: 'KaiTi'; font-size: 14.0000pt; mso-spacerun: 'yes';">朋友</span><span style="font-family: 'KaiTi'; font-size: 14.0000pt; mso-spacerun: 'yes';"><o:p></o:p></span></div>
<div class="p0" style="margin-bottom: 0pt; margin-top: 0pt;">
<span style="font-family: 'KaiTi'; font-size: 14.0000pt; mso-spacerun: 'yes';">为他供养</span><span style="font-family: 'KaiTi'; font-size: 14.0000pt; mso-spacerun: 'yes';">而生存</span><span style="font-family: 'KaiTi'; font-size: 14.0000pt; mso-spacerun: 'yes';"><o:p></o:p></span></div>
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<span style="font-family: 'KaiTi'; font-size: 14.0000pt; mso-spacerun: 'yes';">犹如高处</span><span style="font-family: 'KaiTi'; font-size: 14.0000pt; mso-spacerun: 'yes';">的河</span><span style="font-family: 'KaiTi'; font-size: 14.0000pt; mso-spacerun: 'yes';">水</span><span style="font-family: 'KaiTi'; font-size: 14.0000pt; mso-spacerun: 'yes';"><o:p></o:p></span></div>
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<span style="font-family: 'KaiTi'; font-size: 14.0000pt; mso-spacerun: 'yes';">水流</span><span style="font-family: 'KaiTi'; font-size: 14.0000pt; mso-spacerun: 'yes';">流向于</span><span style="font-family: 'KaiTi'; font-size: 14.0000pt; mso-spacerun: 'yes';">低</span><span style="font-family: 'KaiTi'; font-size: 14.0000pt; mso-spacerun: 'yes';">处</span><span style="font-size: 14pt;"><o:p></o:p></span></div>
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<span style="font-family: 'KaiTi'; font-size: 14.0000pt; mso-spacerun: 'yes';">以此供养的功德</span><span style="font-family: 'KaiTi'; font-size: 14.0000pt; mso-spacerun: 'yes';"><o:p></o:p></span></div>
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<span style="font-family: 'KaiTi'; font-size: 14.0000pt; mso-spacerun: 'yes';">将能</span><span style="font-family: 'KaiTi'; font-size: 14.0000pt; mso-spacerun: 'yes';">到</span><span style="font-family: 'KaiTi'; font-size: 14.0000pt; mso-spacerun: 'yes';">达鬼亲属</span><span style="font-size: 14pt;"><o:p></o:p></span></div>
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<span style="font-family: 'KaiTi'; font-size: 14.0000pt; mso-spacerun: 'yes';">犹如河流水满溢</span><span style="font-family: 'KaiTi'; font-size: 14.0000pt; mso-spacerun: 'yes';"><o:p></o:p></span></div>
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<span style="font-family: 'KaiTi'; font-size: 14.0000pt; mso-spacerun: 'yes';">水流</span><span style="font-family: 'KaiTi'; font-size: 14.0000pt; mso-spacerun: 'yes';">流</span><span style="font-family: 'KaiTi'; font-size: 14.0000pt; mso-spacerun: 'yes';">注</span><span style="font-family: 'KaiTi'; font-size: 14.0000pt; mso-spacerun: 'yes';">于</span><span style="font-family: 'KaiTi'; font-size: 14.0000pt; mso-spacerun: 'yes';">海洋</span><span style="font-size: 14pt;"><o:p></o:p></span></div>
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<span style="font-family: 'KaiTi'; font-size: 14.0000pt; mso-spacerun: 'yes';">以此供养的功德</span><span style="font-family: 'KaiTi'; font-size: 14.0000pt; mso-spacerun: 'yes';"><o:p></o:p></span></div>
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<span style="font-family: 'KaiTi'; font-size: 14.0000pt; mso-spacerun: 'yes';">将能</span><span style="font-family: 'KaiTi'; font-size: 14.0000pt; mso-spacerun: 'yes';">到达鬼亲属</span><span style="font-family: 'KaiTi'; font-size: 14.0000pt; mso-spacerun: 'yes';"><o:p></o:p></span></div>
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<span style="font-family: 'KaiTi'; font-size: 18.0000pt; font-weight: bold; mso-spacerun: 'yes';">他为我付出偈</span><span style="font-family: 'KaiTi'; font-size: 18.0000pt; mso-spacerun: 'yes';"><o:p></o:p></span></div>
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<span style="font-family: 'KaiTi'; font-size: 14.0000pt; mso-spacerun: 'yes';">他们</span><span style="font-family: 'KaiTi'; font-size: 14.0000pt; mso-spacerun: 'yes';">布施</span><span style="font-family: 'KaiTi'; font-size: 14.0000pt; mso-spacerun: 'yes';">和</span><span style="font-family: 'KaiTi'; font-size: 14.0000pt; mso-spacerun: 'yes';">付出</span><span style="font-size: 14pt;"><o:p></o:p></span></div>
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<span style="font-family: 'KaiTi'; font-size: 14.0000pt; mso-spacerun: 'yes';">是我亲戚友同伴</span><span style="font-size: 14pt;"><o:p></o:p></span></div>
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<span style="font-family: 'KaiTi'; font-size: 14.0000pt; mso-spacerun: 'yes';">忆</span><span style="font-family: 'KaiTi'; font-size: 14.0000pt; mso-spacerun: 'yes';">念</span><span style="font-family: 'KaiTi'; font-size: 14.0000pt; mso-spacerun: 'yes';">死者的</span><span style="font-family: 'KaiTi'; font-size: 14.0000pt; mso-spacerun: 'yes';">业</span><span style="font-family: 'KaiTi'; font-size: 14.0000pt; mso-spacerun: 'yes';">行</span><span style="font-family: 'KaiTi'; font-size: 14.0000pt; mso-spacerun: 'yes';"><o:p></o:p></span></div>
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<span style="font-family: 'KaiTi'; font-size: 14.0000pt; mso-spacerun: 'yes';">及为死者作布施</span><span style="font-size: 14pt;"><o:p></o:p></span></div>
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<span style="font-family: 'KaiTi'; font-size: 14.0000pt; mso-spacerun: 'yes';">不要哭泣不悲伤</span><span style="font-family: 'KaiTi'; font-size: 14.0000pt; mso-spacerun: 'yes';"><o:p></o:p></span></div>
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<span style="font-family: 'KaiTi'; font-size: 14.0000pt; mso-spacerun: 'yes';">也</span><span style="font-family: 'KaiTi'; font-size: 14.0000pt; mso-spacerun: 'yes';">不</span><span style="font-family: 'KaiTi'; font-size: 14.0000pt; mso-spacerun: 'yes';">发出哀</span><span style="font-family: 'KaiTi'; font-size: 14.0000pt; mso-spacerun: 'yes';">号</span><span style="font-family: 'KaiTi'; font-size: 14.0000pt; mso-spacerun: 'yes';">声</span><span style="font-size: 14pt;"><o:p></o:p></span></div>
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<span style="font-family: 'KaiTi'; font-size: 14.0000pt; mso-spacerun: 'yes';">不为死者带裨益</span><span style="font-family: 'KaiTi'; font-size: 14.0000pt; mso-spacerun: 'yes';"><o:p></o:p></span></div>
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<span style="font-family: 'KaiTi'; font-size: 14.0000pt; mso-spacerun: 'yes';">死者</span><span style="font-family: 'KaiTi'; font-size: 14.0000pt; mso-spacerun: 'yes';">仍然无改善</span><span style="font-family: 'KaiTi'; font-size: 14.0000pt; mso-spacerun: 'yes';"><o:p></o:p></span></div>
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<span style="font-family: 'KaiTi'; font-size: 14.0000pt; mso-spacerun: 'yes';">但</span><span style="font-family: 'KaiTi'; font-size: 14.0000pt; mso-spacerun: 'yes';">能</span><span style="font-family: 'KaiTi'; font-size: 14.0000pt; mso-spacerun: 'yes';">供养给僧团</span><span style="font-size: 14pt;"><o:p></o:p></span></div>
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<span style="font-family: 'KaiTi'; font-size: 14.0000pt; mso-spacerun: 'yes';">将为他们</span><span style="font-family: 'KaiTi'; font-size: 14.0000pt; mso-spacerun: 'yes';">都</span><span style="font-family: 'KaiTi'; font-size: 14.0000pt; mso-spacerun: 'yes';">带来</span><span style="font-family: 'KaiTi'; font-size: 14.0000pt; mso-spacerun: 'yes';"><o:p></o:p></span></div>
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<span style="font-family: 'KaiTi'; font-size: 14.0000pt; mso-spacerun: 'yes';">现实</span><span style="font-family: 'KaiTi'; font-size: 14.0000pt; mso-spacerun: 'yes';">长远的利益</span><span style="font-size: 14pt;"><o:p></o:p></span></div>
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<span style="font-family: 'KaiTi'; font-size: 14.0000pt; mso-spacerun: 'yes';">亲属为他</span><span style="font-family: 'KaiTi'; font-size: 14.0000pt; mso-spacerun: 'yes';">作</span><span style="font-family: 'KaiTi'; font-size: 14.0000pt; mso-spacerun: 'yes';">供养</span><span style="font-family: 'KaiTi'; font-size: 14.0000pt; mso-spacerun: 'yes';"><o:p></o:p></span></div>
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<span style="font-family: 'KaiTi'; font-size: 14.0000pt; mso-spacerun: 'yes';">帮助</span><span style="font-family: 'KaiTi'; font-size: 14.0000pt; mso-spacerun: 'yes';">责任已显出</span><span style="font-size: 14pt;"><o:p></o:p></span></div>
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<span style="font-family: 'KaiTi'; font-size: 14.0000pt; mso-spacerun: 'yes';">为鬼</span><span style="font-family: 'KaiTi'; font-size: 14.0000pt; mso-spacerun: 'yes';">供养</span><span style="font-family: 'KaiTi'; font-size: 14.0000pt; mso-spacerun: 'yes';">给</span><span style="font-family: 'KaiTi'; font-size: 14.0000pt; mso-spacerun: 'yes';">僧团</span><span style="font-family: 'KaiTi'; font-size: 14.0000pt; mso-spacerun: 'yes';"><o:p></o:p></span></div>
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<span style="font-family: 'KaiTi'; font-size: 14.0000pt; mso-spacerun: 'yes';">在亲戚与眷属间</span><span style="font-size: 14pt;"><o:p></o:p></span></div>
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<span style="font-family: 'KaiTi'; font-size: 14.0000pt; mso-spacerun: 'yes';">对死者是大荣幸</span><span style="font-size: 14pt;"><o:p></o:p></span></div>
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<span style="font-family: 'KaiTi'; font-size: 14.0000pt; mso-spacerun: 'yes';">也供比丘身营养</span><span style="font-size: 14pt;"><o:p></o:p></span></div>
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<span style="font-family: 'KaiTi'; font-size: 14.0000pt; mso-spacerun: 'yes';">累积殊胜的功德</span><span style="font-family: 'KaiTi'; font-size: 14.0000pt; mso-spacerun: 'yes';"><o:p></o:p></span></div>
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<br /></div>
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<span style="background: rgb(255,254,255); color: #111111; font-family: 'KaiTi'; font-size: 10.0000pt; font-weight: bold; mso-shading: rgb(255,254,255); mso-spacerun: 'yes';">注释:</span><span style="background: rgb(255,254,255); color: #111111; font-family: 'KaiTi'; font-size: 10.0000pt; font-weight: bold; mso-shading: rgb(255,254,255); mso-spacerun: 'yes';"><o:p></o:p></span></div>
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<span style="background: rgb(255,254,255); color: #111111; font-family: 'KaiTi'; font-size: 10.0000pt; font-weight: bold; mso-shading: rgb(255,254,255); mso-spacerun: 'yes';">1 </span><span style="background-color: #fffeff; background-position: initial initial; background-repeat: initial initial; color: #111111; font-family: KaiTi; font-size: 10pt;">频毗</span><span style="background-position: initial initial; background-repeat: initial initial; font-family: KaiTi; font-size: 10pt;">娑</span><span style="background-color: #fffeff; background-position: initial initial; background-repeat: initial initial; color: #111111; font-family: KaiTi; font-size: 10pt;">罗王</span><span style="background-color: #fffeff; background-position: initial initial; background-repeat: initial initial; color: #111111; font-size: 10pt;">(<span style="font-family: Times New Roman;">Bimbisara</span><span style="font-family: KaiTi;">)</span></span><span style="background-color: #fffeff; background-position: initial initial; background-repeat: initial initial; color: #111111; font-family: KaiTi; font-size: 10pt;">的亲戚在九十二劫以前,在胜军王</span><span style="background-color: #fffeff; background-position: initial initial; background-repeat: initial initial; color: #111111; font-size: 10pt;">(<span style="font-family: Times New Roman;">Jayasena</span><span style="font-family: KaiTi;">)</span></span><span style="background-color: #fffeff; background-position: initial initial; background-repeat: initial initial; color: #111111; font-family: KaiTi; font-size: 10pt;">的时代,胜军王的三个王子与其他2500位信众侍奉</span><span style="font-family: KaiTi; font-size: 10pt;">弗沙佛</span><span style="font-size: 10pt;">(</span><span style="font-size: 10pt;">Phussa</span><span style="font-size: 10pt;">)</span><span style="background-color: #fffeff; background-position: initial initial; background-repeat: initial initial; color: #111111; font-family: KaiTi; font-size: 10pt;">,在王城里的坏人因为贪心把供养</span><span style="font-family: KaiTi; font-size: 10pt;">弗沙佛</span><span style="font-family: KaiTi; font-size: 10pt;">的东西</span><span style="font-family: KaiTi; font-size: 10pt;">占</span><span style="font-family: KaiTi; font-size: 10pt;">为己有,并且把集会的殿堂放火烧了,因为这种恶业,他们死后沦落在地狱道。到了迦叶佛(</span><span style="font-family: KaiTi; font-size: 10pt;">Kassapa</span><span style="font-family: KaiTi; font-size: 10pt;">)的时代,他们沦落在鬼道,他们看见当时的信众把布施的功德回向给在鬼道的亲属,让他们得到安乐,于是他们问迦叶佛,他们如何可以得到</span><span style="font-family: KaiTi; font-size: 10pt;">安乐,迦叶佛告诉他们说,未来乔答摩佛的时代,你们的一个亲戚会成为国王,他(</span><span style="background-color: #fffeff; background-position: initial initial; background-repeat: initial initial; color: #111111; font-family: KaiTi; font-size: 10pt;">频毗</span><span style="background-position: initial initial; background-repeat: initial initial; font-family: KaiTi; font-size: 10pt;">娑</span><span style="background-color: #fffeff; background-position: initial initial; background-repeat: initial initial; color: #111111; font-family: KaiTi; font-size: 10pt;">罗王</span><span style="font-family: KaiTi; font-size: 10pt;">)就能帮助你们得到安乐。迦叶佛之后,他们又经历了两位正等觉佛的长久年代,苦行者乔答摩成为释迦牟尼佛后,佛在度了五比丘后,去</span><span style="font-family: 'KaiTi'; font-size: 10.0000pt; mso-spacerun: 'yes';">伽耶</span><span style="font-size: 10pt;">(</span><span style="font-size: 10pt;">Gaya</span><span style="font-size: 10pt;">)</span><span style="font-family: 'KaiTi'; font-size: 10.0000pt; mso-spacerun: 'yes';">的伽耶山顶</span><span style="font-size: 10pt;">(Gayasisa)</span><span style="font-family: 'KaiTi'; font-size: 10.0000pt; mso-spacerun: 'yes';">度了三位迦叶兄弟和他们的</span><span style="font-family: 'KaiTi'; font-size: 10.0000pt; mso-spacerun: 'yes';">2500徒众(即</span><span style="background-color: #fffeff; background-position: initial initial; background-repeat: initial initial; color: #111111; font-family: KaiTi; font-size: 10pt;">胜军王的三个王子与其2500位信众</span><span style="font-family: 'KaiTi'; font-size: 10.0000pt; mso-spacerun: 'yes';">),然后带着大众去到王舍城度了</span><span style="background-color: #fffeff; background-position: initial initial; background-repeat: initial initial; color: #111111; font-family: KaiTi; font-size: 10pt;">频毗</span><span style="background-position: initial initial; background-repeat: initial initial; font-family: KaiTi; font-size: 10pt;">娑</span><span style="background-color: #fffeff; background-position: initial initial; background-repeat: initial initial; color: #111111; font-family: KaiTi; font-size: 10pt;">罗王与城中11</span><span style="background-color: #fffeff; background-position: initial initial; background-repeat: initial initial; color: #111111; font-family: KaiTi; font-size: 10pt;">1</span><span style="background-color: #fffeff; background-position: initial initial; background-repeat: initial initial; color: #111111; font-family: KaiTi; font-size: 10pt;">,000信众成为须陀洹圣者。佛陀第二日进宫受供养,但是频毗</span><span style="background-position: initial initial; background-repeat: initial initial; font-family: KaiTi; font-size: 10pt;">娑</span><span style="background-color: #fffeff; background-position: initial initial; background-repeat: initial initial; color: #111111; font-family: KaiTi; font-size: 10pt;">罗王没有回向功德给他过去的饿鬼亲属,因此他们整夜在王宫周围苦泣,频毗</span><span style="background-position: initial initial; background-repeat: initial initial; font-family: KaiTi; font-size: 10pt;">娑</span><span style="background-color: #fffeff; background-position: initial initial; background-repeat: initial initial; color: #111111; font-family: KaiTi; font-size: 10pt;">罗王困扰不已,第二日去见佛陀时提起此事,佛陀教他第二日再供佛,佛令频毗</span><span style="background-position: initial initial; background-repeat: initial initial; font-family: KaiTi; font-size: 10pt;">娑</span><span style="background-color: #fffeff; background-position: initial initial; background-repeat: initial initial; color: #111111; font-family: KaiTi; font-size: 10pt;">罗王见到他的饿鬼亲属站在门外等待,然后佛陀用完食物后,倒水回向功德时,频毗</span><span style="background-position: initial initial; background-repeat: initial initial; font-family: KaiTi; font-size: 10pt;">娑</span><span style="background-color: #fffeff; background-position: initial initial; background-repeat: initial initial; color: #111111; font-family: KaiTi; font-size: 10pt;">罗王把功德回向给他的饿鬼亲属,莲池出现在他们脚下,他们喝了水,清洗乾净,身体变成了透明的金黄色,接下来频毗</span><span style="background-position: initial initial; background-repeat: initial initial; font-family: KaiTi; font-size: 10pt;">娑</span><span style="background-color: #fffeff; background-position: initial initial; background-repeat: initial initial; color: #111111; font-family: KaiTi; font-size: 10pt;">罗王布施给他们食物,衣着,和坐座,然后天上的用品从天上垂下,天车,天宫,天房屋等出现让他们受用。佛陀接着诵唸</span><span style="background-color: #fffeff; background-position: initial initial; background-repeat: initial initial; color: #111111; font-family: SimSun; font-size: 10pt;">《</span><span style="background-color: #fffeff; background-position: initial initial; background-repeat: initial initial; color: #111111; font-family: KaiTi; font-size: 10pt;">墙外偈</span><span style="background-color: #fffeff; background-position: initial initial; background-repeat: initial initial; color: #111111; font-family: SimSun; font-size: 10pt;">》</span><span style="background-color: #fffeff; background-position: initial initial; background-repeat: initial initial; color: #111111; font-family: KaiTi; font-size: 10pt;">让频毗</span><span style="background-position: initial initial; background-repeat: initial initial; font-family: KaiTi; font-size: 10pt;">娑</span><span style="background-color: #fffeff; background-position: initial initial; background-repeat: initial initial; color: #111111; font-family: KaiTi; font-size: 10pt;">罗王和他的眷属随喜他们的善业。</span><span style="font-family: KaiTi; font-size: 10pt;"><o:p></o:p></span></div>
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<span style="font-size: 12pt;"><br /></span><span style="font-size: 12pt;">法增比丘,佛宝寺</span><span style="font-family: 'STKaiti'; font-size: 12.0000pt; mso-spacerun: 'yes';">12/2/2009</span><span style="font-size: 12pt;"><br /></span></div>
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<a href="mailto:dhammavaro@163.com"><span class="15" style="color: blue; font-size: 10pt;">dhammavaro@163.com</span></a><span style="font-size: 12pt;"><o:p></o:p></span></div>
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<a href="http://chinesetheravadabuddhists.community.officelive.com/"><span class="15" style="color: blue; font-size: 10pt;">http://chinesetheravadabuddhists.community.officelive.com/</span></a><span style="font-size: 10pt;"> </span><span style="font-family: 'SimSun'; font-size: 10.0000pt; mso-spacerun: 'yes';">中华南传上座部佛友协</span><span style="font-family: 'STKaiti'; font-size: 10.0000pt; mso-spacerun: 'yes';">会</span><span style="font-family: 'SimSun'; font-size: 10.0000pt; mso-spacerun: 'yes';"><o:p></o:p></span></div>
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佛陀中道http://www.blogger.com/profile/09876216176891355478noreply@blogger.com0tag:blogger.com,1999:blog-3945713546101390031.post-7023070524369626312010-08-25T21:12:00.001-07:002013-09-29T06:05:06.187-07:00Atthavisati Buddha VandanaAtthavisati Buddha Vandana<br />
二十八佛保护偈<br />
法增比丘译(Bhikkhu Dhammavaro)<br />
<br />
Vande Tanhamkaram Buddham<br />
Vande Medhamkaram munim<br />
Saranamkaram munim vande<br />
Dipamkaram jinam name<br />
<br />
I respect Tanhamkaram the Wise,<br />
I respect Medhamkaram the Sage,<br />
Saranamkaram the Sage I respect,<br />
Dipamkaram the conqueror I respect.<br />
我礼敬除渴爱佛,<br />
我礼敬用智能佛,<br />
作归依佛我礼敬,<br />
燃灯光佛我敬礼。<br />
Vande Kondañña satthāram<br />
Vande Mangala nāyakam<br />
Vande Sumana sambuddham<br />
Vande Revata nāyakam<br />
智调伏佛为导师,<br />
吉祥佛是谓世尊,<br />
善意佛是正等觉,<br />
离婆多佛是善师。<br />
Vande Sobhita sambuddham<br />
Anumadassi munim name<br />
Vande Paduma sambuddham<br />
Vande Narada Nāyakam<br />
光耀佛是等正觉,<br />
超见佛为最圣者,<br />
莲华佛成正觉者,<br />
那兰陀佛是善师。<br />
Padumuttaram munim vande<br />
Vande Sumedha nāyakam<br />
Vande Sujāta sambuddham<br />
Piyadassi munim name<br />
胜莲华佛是寂默,<br />
善慧佛是最上师,<br />
善生佛为正等觉,<br />
喜见佛是极寂静。<br />
Atthadassi munim vande<br />
Dhammadassi jinam name<br />
Vande Siddhattha sattharam<br />
Vande Tissa mahāmunim<br />
义见佛乃寂灭者,<br />
法见佛为最胜利,<br />
成就义佛世间师,<br />
提舍佛是大智者。<br />
Vande Phussa mahāviram<br />
Vande Vippassi nāyakam<br />
Sikhi mahāmunim vande<br />
Vande Vessabhu nāyakam<br />
弗沙佛是调御者,<br />
超见佛是大导师,<br />
尸弃佛是大智者,<br />
毘舍浮佛是导师。<br />
Kakusandham munim vande<br />
Vande Konāgama nāyakam<br />
Kassapam sugatam vande<br />
Vande Gotama nāyakam<br />
具峰佛为寂灭者,<br />
拘那含牟是导师,<br />
迦叶佛是度世者,<br />
乔达摩佛是世尊。<br />
Atthavisati me Buddhā<br />
Nibbānamata dāyakā<br />
Namami sirasā Niccam<br />
Te mam rakkhantu sabbadā<br />
二十八位圆满佛,<br />
寂静涅盘的善导,<br />
我以头面触地礼,<br />
愿佛随时保佑我。<br />
<br />
法增比丘译,佛宝寺。<br />
愿众生安乐!<br />
欢迎翻印,请先联络作者。请勿删改。<br />
dhammavaro@hotmail.com<br />
http://bratana.earth.prohosting.com 佛宝寺<br />
http://buddhism.sampasite.com 佛教之法<br />
http://groups.google.com/group/learning-buddhism 学习佛法<br />
http://ti-sarana.blogspot.com 皈依三宝<br />
http://groups.yahoo.com/group/buddha_middle_way佛陀中道园地/崇圣寺<br />
http://groups.yahoo.com/group/TheTasteOfDhamma佛法之味<br />
http://groups.msn.com/middlepath佛陀中道<br />
http://w0.5ilog.com/cgi-bin/bbs/sys2/mybbs.aspx?id=0x43737400学习南传佛法佛陀中道http://www.blogger.com/profile/09876216176891355478noreply@blogger.com0tag:blogger.com,1999:blog-3945713546101390031.post-86234351358019537722009-08-10T05:47:00.000-07:002009-08-10T06:01:07.211-07:00ADB---Four ElementsAnalytical dhamma for beginners<br /><br />Four Elements<br /><br />There are these four elements in any form, including our body.<br />These elements or ‘dhātu’. are physical properties of the matter. There are four great elements of matter:<br />1. Earth-element or Pali ‘pathavi dhātu’, they represent the solidity property of forms. <br />2. Water-element or Pali ‘āpo dhātu’, they represent the fluidity or cohesiveness property of forms.<br />3. Fire-element or Pali ‘tejo dhātu’, they represent the heat or cold temperature property of forms. <br />4. Air-element or Pali vāyo dhātu, they represent the distended-ness property of forms.<br />In each and every organ of our body, these four elements are represented in various percentages.<br /><br />In Girimananda Sutta (AN 10.60) The Buddha tells Ananda:<br />“Herein, Ananda, a monk contemplates this body upward from the soles of the feet, downward from the top of the hair, enclosed in skin, as being full of many impurities. In this body there are hairs on the head, body hairs, nails, teeth, skin, flesh, sinews, bones, marrow, kidneys, heart, liver, pleura, spleen, lungs, intestines, intestinal tract, stomach, feces, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, nasal mucous, synovium (oil lubricating the joints), and urine. Thus he dwells contemplating foulness in this body. This, Ananda, is called contemplation of foulness.”佛陀中道http://www.blogger.com/profile/09876216176891355478noreply@blogger.com0tag:blogger.com,1999:blog-3945713546101390031.post-91505716560558471302009-08-10T05:12:00.000-07:002009-08-10T06:01:19.592-07:00ADB---Three PoisonsAnalytical dhamma for beginners<br /><br />Three Poisons <br /><br />The Blessed One said there are three kinds of poisons in our mind: <br />“This was said by the Blessed One, said by the Arahant, so I have heard: "There are these three roots of what is unskillful. Which three? Greed as a root of what is unskillful, aversion as a root of what is unskillful, delusion as a root of what is unskillful. These are the three roots of what is unskillful.".”<br /><br />Itivuttaka III.1. (translated by Thanissaro Bhikkhu)佛陀中道http://www.blogger.com/profile/09876216176891355478noreply@blogger.com0tag:blogger.com,1999:blog-3945713546101390031.post-14588857867359989922009-08-10T05:11:00.000-07:002009-08-10T06:01:31.775-07:00ADB---Three WorldsAnalytical dhamma for beginners<br /><br />Three Worlds*<br /><br />The Buddhist world system is different from the other religions; it is broadly divided into three worlds; i.e.; the Desire world (Kama loka), the Form world (Rupa loka), and the Formless world (Arupa loka).<br /><br />In these thirty-one planes of existence: there are eleven in the Desire world; sixteen in the Form world; and four in the Formless world.<br /><br />The Desire world is again divided into the fortunate and the unfortunate planes of existence; the fortunate plane consists of the Human and the Celestial beings, there are seven of them; the unfortunate plane consists of the four states of woe from the Hell beings to the Asuras or Demi-gods.<br /><br />The Form world is divided into sixteen different planes.<br /><br />The Formless world is divided into four different planes.<br /><br />The Lord Buddha said in Samyutta Nikaya I.19 that “In this Jambudvipa there are indeed very little gardens, grove, flat land or lakes on earth, but mostly precarious cliffs, torrential rivers, bushes and high mountains; likewise beings wandering in samsara, they are indeed very few reborn as human or devas, but mostly reborn in hells, animals or ghosts.”<br /><br />* Loka佛陀中道http://www.blogger.com/profile/09876216176891355478noreply@blogger.com0tag:blogger.com,1999:blog-3945713546101390031.post-19631089015068769082009-08-10T05:09:00.000-07:002009-08-10T06:01:46.579-07:00ADB---Three JewelsAnalytical dhamma for beginners<br /><br />Three Jewels<br /><br />The Blessed One said there are three kind of foremost faith.<br />"Bhikkhus! [1] there are these three foremost kinds of faith. What are the three? <br />Whatever beings there are, whether footless or two-footed or four-footed, with form or without form, percipient or non-percipient or neither-percipient-nor-non-percipient, of these the Tathagata [2] is reckoned foremost, the Arahant [3], the Fully Enlightened One. Those who have faith in the Buddha have faith in the foremost, and for those with faith in the foremost the result will be foremost. <br />Whatever states there are, whether conditioned or unconditioned, of these detachment is reckoned foremost, that is, the subduing of vanity, the elimination of thirst, the removal of reliance, the termination of the round (of rebirths), the destruction of craving, detachment, cessation, Nibbana [4]. Those who have faith in the Dhamma of detachment have faith in the foremost, and for those with faith in the foremost the result will be foremost. <br />Whatever communities or groups there are, bhikkhus, of these the Sangha of the Tathagata's disciples is reckoned foremost, that is, the four pairs of persons, the eight individuals. This Sangha of the Lord's disciples is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, the unsurpassable field of merit for the world. Those who have faith in the Sangha have faith in the foremost, and for those with faith in the foremost the result will be foremost. <br />These, bhikkhus! are the three foremost kinds of faith. <br />(Itivuttaka III.41. Translated by John D. Ireland.)佛陀中道http://www.blogger.com/profile/09876216176891355478noreply@blogger.com0tag:blogger.com,1999:blog-3945713546101390031.post-24416297908639941762009-08-07T15:07:00.000-07:002009-08-10T06:01:57.503-07:00ADB---Three ImpuritiesAnalytical dhamma for beginners<br /><br />Three Impurities <br /><br />The Blessed One said there are three kind of impurities: <br /><br />“There are these three impurities; which three? The impurities of sensuality, the impurities of becoming, the impurities of ignorance. These are the three impurities. <br /><br />focused,<br />mindful, alert,<br />the Buddha's disciple<br />discerns impurities,<br /><br />how impurities <br />come into play,<br />where they cease,<br />and the way to their cessation. <br /><br />With the cessation of impurities, <br />a monk<br />free of desires<br />is beyond bound.”<br /><br />Itivuttaka III.7.佛陀中道http://www.blogger.com/profile/09876216176891355478noreply@blogger.com0tag:blogger.com,1999:blog-3945713546101390031.post-88106170565128444942009-03-13T15:17:00.000-07:002009-08-10T06:02:43.922-07:00Daily Buddhist Prayers 3Daily Buddhist Prayers 3<br />1. Salutations <br />Ratanattaya Vandanā<br /><br />Araham sammasambuddho, bhagavā, buddham bhagavantam abhivādemi.<br /><br />Svākkhato bhagavatā dhammo, dhammam namassami.<br /><br />Supatipanno bhagavato sāvakasangho, sangham namāmi. <br /><br />Paying of respect to the Triple Gem<br /><br />The Blessed One is the worthy one and fully enlightened. I pay homage to the awakened and Blessed One. <br /><br />The Dhamma is well expounded by the Blessed One. I pay homage to the Dhamma. <br /><br />The Sangha of the Blessed One's disciples has practiced well. I pay homage to the Sangha.<br />Leader : <br />I kneel before the Buddha image ,with clear and calm mind. <br />I offer to the Buddha, my purest thought and heart full of devotion. <br />I bow before the Compassionate Buddha, the Supremely Enlightened One, who shows the Way to Liberation. <br />Bow <br />I bow before the Supreme Dhamma, the Buddha’s Teaching, <br />that leads from darkness to Spiritual Light. <br />Bow <br />I bow before the Holy Sangha, the Community of the Buddha’s Disciples, that inspires and guides. <br />Bow <br />2. Homage to the Buddha <br /><br />Leader : <br />Honour to Him, the Blessed One, the Worthy One, the fully Enlightened One.<br />Namo Tassa Bhagavato Arahato Sammā sambuddhassa (X3)<br />3. Going for Refuge (Saranagamana)<br />Leader : <br />To the Buddha, our Teacher and Spiritual Guide, we go for refuge, <br />To the Dhamma, the Path to Liberation, we go for refuge, <br />To the Sangha, the Spiritual Community, we go for refuge. <br />Buddham saranam gacchāmi<br />Dhammam saranam gacchāmi<br />Sangham saranam gacchāmi<br /><br /><br />I go to the Buddha for refuge<br />I go to the Dhamma for refuge <br />I go to the Sangha for refuge <br /><br />Dutiyampi Buddham saranam gacchāmi<br />Dutiyampi Dhammam saranam gacchāmi<br />Dutiyampi Sangham saranam gacchāmi<br /><br />For the second time, I go to the Buddha for refuge<br />For the second time, I go to the Dhamma for refuge<br />For the second time, I go to the Sangha for refuge<br /><br />Tatiyampi Buddham saranam gacchāmi<br />Tatiyampi Dhammam saranam gacchāmi<br />Tatiyampi Sangham saranam gacchāmi<br /><br />For the third time, I go to the Buddha for refuge<br />For the third time, I go to the Dhamma for refuge<br />For the third time, I go to the Sangha for refuge<br /><br />Posture : Sit <br />4. Five Precepts <br /><br />Panca Sīla<br /><br />1. Pānātipātā veramanī sikkhāpadam samādiyāmi<br />2. Adinnādānā veramanī sikkhāpadam samādiyāmi <br />3. Kaamesu micchācārā veramanī sikkhāpadam samādiyāmi <br />4. Musāvādā veramanī sikkhāpadam samādiyāmi <br />5. Surā meraya majja pamādatthānā veramanī sikkhāpadam samādiyāmi<br /><br />The Five Precepts<br /><br />I undertake to observe the precept to abstain from destroying living beings. <br />I undertake to observe the precept to abstain from taking what is not given. <br />I undertake to observe the precept to abstain from sexual misconduct. <br />I undertake to observe the precept to abstain from false speech. <br />I undertake to observe the precept to abstain from drugs and liquor that cause intoxication and heedlessness.<br />Leader : <br />Let us all be seated. <br />The wrong action we do cause suffering. <br />An act performed thoughtlessly or with greed and hatred <br />brings pain to ourselves, what more to others. <br />Five noble principles we follow to train ourselves, <br />and bring happiness to the world. <br /><br />I undertake to observe the precept to abstain from destroying living beings. <br />I undertake to observe the precept to abstain from taking what is not given. <br />I undertake to observe the precept to abstain from sexual misconduct. <br />I undertake to observe the precept to abstain from false speech. <br />I undertake to observe the precept to abstain from drugs and liquor that cause intoxication and heedlessness. <br />FIVE NOBLE PRINCIPLE <br />Leader : <br />Master our words, master our Thoughts. Never allow our body to do harm. <br />With deeds of love and compassion, I purify my action. <br />With selfless giving, I purify my action. <br />With moderation and contentment, I purify my action. <br />With truthful words, I purify my speech. <br />With clear mindfulness and calmness, I purify my thoughts. <br />5. Homage to the Triple Gem <br />Leader : <br />Let us pay homage to the Buddha, Dhamma and Sangha. <br />I honour the Blessed One: the Holy One, fully enlightened, endowed with clear vision and virtuous conduct, sublime, the knower of the worlds, the incomparable leader of men to be tamed, the teacher of gods and men, He is enlightened and blessed.<br /><br />I honour the Teaching, the Dhamma of the Blessed One is perfectly expounded; to be seen here and now; bringing immediate good results; inviting one to come and see; leading to Nibbana; to be realized by the wise, each for himself.<br /><br />I honour the Noble Disciples of the Buddha, <br />The Sangha of the Blessed One has entered on the good path; the Sangha of the Blessed One has entered on the direct path; the Sangha of the Blessed One has entered on the correct path, the Sangha of the Blessed One has entered on the proper path, that is to say; the Four Pairs of Men, the Eight Types of Persons; the Sangha of the Blessed One is worthy of gifts, worthy of hospitality, worthy of offerings, and worthy of respect, as the incomparable field of merits for the world. <br />Till Deliverance is attained, I go to the Buddha, <br />Dhamma and Sangha for refuge. <br />No other refuge do I seek (for my protection and liberation), <br />the Buddha, Dhamma, and Sangha is my matchless refuge; <br />by the truth of these words, may joyous victory be mine ! <br />6. Recollection of virtues and making aspirations <br />Leader : <br />Let us spend a few minutes on recollection of virtue .....<br />ASKING FOR FORGlVENESS <br />If this in the past I have done wrong to other beings <br />with body speech or mind whether greatly or only little <br />whether through malice or lack of tact here before the Buddha <br />I acknowledge my transgressions and ask to be forgiven. <br />I ask to be forgiven not wishing to conceal my faults <br />or make excuses for them. <br />I ask to be forgiven knowing how little <br />I have to complain about when others do me wrong. <br />I ask to be forgiven hoping my bad example <br />will not lead others into wrong. <br />I ask to be forgiven feeling truly sorry <br />and promising to make amends. <br />I ask to be forgiven resolving to practise restrain in the future. <br />May all beings be free from vengeance. <br />May all beings be forgiven for their faults. <br />May my faults always be small and easily overcome. <br />7. Counting one’s own blessings <br />Infinite in number and variety are the states of existence <br />that beings are born into. I have been born as a human being. <br />Countless are those who cannot speak <br />or hear what is spoken to them who cannot see or read <br />and who lack the power to reason and ponder. <br />I have been born with all limbs and faculties complete. <br />Many are those who dwell in lands of strife and conflict <br />and who are deprived of security and safety. <br />I am living in a land that is at peace. <br />Incalculable are those forced to toil without end <br />and who are driven by hunger and want. <br />I have wealth to sustain the body and time to give it rest. <br />Numerous are those whose bodies and minds are in bonds <br />who are not their own masters unable to go where they wish <br />unable to think as they like. <br />I enjoy great freedom. <br />Without number are those who live in regions <br />where the light of the Dhamma shines not <br />or where its message is not heard above the racket of false doctrines. <br />I have heard and understood the good Dhamma. <br />Truly precious is this human life and great are the blessings I enjoy. <br />Here before The Buddha I contemplate on my good fortune <br />and resolve to use this rare opportunity to work for my own good<br />and the good of others. <br />With strong determination I will overcome all obstacles both great and small.<br />8. Contemplation of death <br />I sit now before the Buddha and contemplate that He <br />and all who knew Him are now dead. <br />Since His great demise countless beings have come <br />bided their time and gone. <br />The names and deeds of but a few are remembered. <br />Their many pains their joys their victories and defeats <br />like themselves are now but shadows. <br />And so it will be with all whom I know. <br />Passing time will turn into mere shadows the calamities I worry about the possibilities I fear and the pleasures I chase after <br />therefore I will contemplate the reality of may own death ! <br />that I may understand what is of true value in life. <br />Because death may soon come, I will repay all debts <br />forgive all transgressions and be at odds with none. <br />Because death may soon come I will squander no time brooding <br />on past mistakes but use each day as if it were my last. <br />Because death may soon come I will purify my mind <br />rather than pamper the body. <br />Because death may soon come and I will be separated <br />from those I love I will develop detached compassion <br />rather than possessiveness and clinging. <br />Because death may soon come I will use each day fully <br />not wasting it on fruitless pursuits and vain longings. <br />May I be prepared when death finally comes. <br />May I be fearless as life ebbs away. <br />May my detachment help in the freeing of the heart.<br />9. Forgiving others <br />If this day or in the past others have done me wrong <br />through body speech or mind whether greatly or only little <br />whether with malice or lack of tact here before the Buddha <br />I sincerely forgive them and let go of all my grudge, <br />I forgive remembering how often I too have been at fault. <br />I forgive realising how quick I am to take offence <br />while expecting my faults to be forgiven. <br />I forgive knowing that to hold ill-will <br />is to cause myself greater harm than others can do to me. <br />I forgive resolving not to speak about this wrong to any other beings. <br />I forgive knowing that desire for revenge <br />only brings the heart turmoil and agitation. <br />I forgive because this is the way <br />love and detachment blossom in the heart. <br />I forgive knowing that Iike me that person is still burning <br />with greed, hatred and delusion. <br />May my forgiving now help me to forgive again tomorrow. <br />May my forgiving encourage others to forgive me. <br />May my forgiving foster detachment and kindness and help in the freeing of the heart.<br />10. Friendship <br />Have I this day failed to act as a close friend to those who I have met ? <br />Have I through body speech or mind been hostile <br />indifferent or rude to any other being? <br />Have I sought to take advantage of others not looking upon them <br />as if they were grandparents parents brothers or sisters ? <br />Here before the Buddha I resolve to be as our Master Himself <br />a true friend to the world. <br />As a friend I will help the troubled <br />counsel the misguided and comfort the lonely. <br />As a friend I will never misuse <br />another's confidence in me to mislead or to deceive. <br />As a friend I will abandon neither the evil-doer nor fool <br />for if I do who shall be the guide? <br /><br />As a friend I will ignore ingratitude and mistrust <br />and continue to offer my friendship, <br />As a friend delighting always in concord <br />I will speak of other's good deeds <br />and be silent about their faults. <br />As a friend I will long remember/ the good done to me <br />and soon forget the bad. <br />May my friendliness win me the friendship of others. <br />May my friendliness protect me from hostility anger and aggression. <br />May my friendliness grow into love and compassion <br />and help in the freeing of the heart.<br />11. Generosity <br />Have I this day begrudged sharing the great abundance I enjoy ? <br />Engrossed in what is mine without a thought for others. <br />Have I enjoyed the abundance thinking this is mine alone ? <br />Or have I delighted in giving without meanness or greed ? <br />Here before the Buddha, I resolve always to give and share. <br />I will give but never what is harmful even when asked. <br />I will give not just to those I like <br />but to strangers and even to the hostile. <br />I will give being mindful of the needs of others <br />without waiting to be asked. <br />I will give humbly without desire for recognition. <br />I will give and I will also let others give to me. <br />I will give not letting second thoughts taint my generosity. <br />I will give knowing that generosity <br />helps develop renunciation. <br />May my generosity transform the mean and pacify the hostile. <br />May my generosity befriend the newcomer and comfort the unhappy. <br />May my generosity dissolve all greed and clinging <br />and help in the freeing of the heart.<br />12. Peace <br />I sit now before the Buddha and contemplate <br />that by seeing the aggregates as empty, He attained great peace. <br />It is His unmoving stillness and sorrowless compassion <br />that shall be my inspiration. <br />Those who are angry at injustice <br />impatient for change despairing at tragedy <br />elated today and depressed tomorrow are soon exhausted. <br />But those whose minds are always still <br />and so abide in peace are abundant in energy. <br />They like the Buddha are islands of peace <br />in a sea of turmoil and a refuge to all beings. <br />Therefore I will seek peace and quiet avoiding always <br />the loud the noisy and those who wish to argue. <br />I will strive to restore harmony to those who are at odds. <br />I will speak without abuse or harshness <br />gentle always with words sweet and true. <br />I will strive to be conciliatory and yielding <br />never begin the source of conflict for others. <br />May all who live in turmoil find the peace they long for. <br />May my heart be free from the agitation of the defilement. <br />May my abiding in peace help in the freeing of the heart.<br />13. Rejoicing in one’s own good deeds <br />If this day or in the past I have done good <br />to other beings with body, speech or mind <br />whether greatly or only little for the happiness of others <br />through desire for the training or respect for the triple Gem <br />here before the Buddha I call to mind <br />those deeds and let my heart rejoice. <br />I rejoice in my own good deeds resolving not to compare <br />myself with others or speak of what I have done. <br />I rejoice in my own good deeds and gladly share my joy <br />with all beings everywhere. <br />I rejoice in my own good deeds <br />allowing this joy to further purify my heart. <br />I rejoice in my own good deed hoping they will awaken in others <br />the desire to practise the Dhamma <br />May my good deeds relieve the burdens of other beings. <br />May my good deeds shield me from all evil and pain. <br />May my good deeds and the merit that comes from them <br />help in the freeing of the heart.<br />14. Rejoicing in other’s good deeds <br />If this day or in the past I have seen or heard <br />of the good deeds done by others, with body, speech or mind, <br />whether greatly or only little, whether it is I who have benefited or others, <br />here before the Buddha I call to mind, <br />those deeds and let my heart rejoice. <br />I rejoice in other's good regarding only that <br />and not any wrong they may have done. <br />I rejoice in other's good being always ready <br />to praise kind people and follow that example. <br />I rejoice in other's good seeing that <br />in a world full of selfishness <br />there are many who are noble. <br />I rejoice in other's good expressing always gratitude <br />and thanks for any kindness done. <br />I rejoice in other's good allowing that joy <br />to further purify my heart. <br />May the good deeds of others never give rise to jealousy spite or envy. <br />May the good deeds of others foster gratitude and concern. <br />May the good deeds of others nurture goodness in me <br />and help in freeing of the heart.<br />15. Making aspirations <br />Leader : <br />Let us now make our aspiration. <br />By the grace of the merits I have accumulated, <br />may I never follow the way of the foolish. <br />May I be blessed with wise friends and skillful teachers <br />who help me along the Path of Dhamma. <br />Wherever I may be until my final Liberation, <br />may I never stray from the Path. <br />May I always have the chance to practise and realise the Dhamma.<br />Posture : Kneel <br />16. Final Salutation <br />Leader : <br />To end this Buddha Puja, let us kneel to pay our closing salutations to the Triple Gems. <br />I revere the Buddha, and aspire to follow Him. <br />Just like Him, may I too overcome my defilement and cultivate my virtues. <br />To the Buddha, I bow down. <br />Bow <br />I revere the Dhamma, and aspire to follow the Teachings. <br />May I realise the Truth, in all its aspects, the Path in all its stages. <br />To the Dhamma, I bow down. <br />Bow <br />I revere the Sangha, and aspire to follow their Noble examples. <br />May the reign of Truth be prolonged and continue to guide and bless. <br />To the Sangha, I bow down. <br />Bow <br />SADHU ! SADHU ! SADHU ! <br /><br />With reference to e-Puja from Mahindarama Temple in Peneng.佛陀中道http://www.blogger.com/profile/09876216176891355478noreply@blogger.com0tag:blogger.com,1999:blog-3945713546101390031.post-21429220455110982942009-03-13T15:12:00.001-07:002009-08-10T06:02:55.718-07:00Daily Buddhist Prayers 2<a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="http://1.bp.blogspot.com/_X5ms2FdC_s8/SbrbJOqs6QI/AAAAAAAAEQ8/EwG0UVzhLNY/s1600-h/11012008505.1.jpg"><img style="display:block; margin:0px auto 10px; text-align:center;cursor:pointer; cursor:hand;width: 218px; height: 320px;" src="http://1.bp.blogspot.com/_X5ms2FdC_s8/SbrbJOqs6QI/AAAAAAAAEQ8/EwG0UVzhLNY/s320/11012008505.1.jpg" border="0" alt=""id="BLOGGER_PHOTO_ID_5312799662039427330" /></a><br />Daily Buddhist Prayers 2<br /><br />1. Buddha bhāsita gāthā (Buddha’s first word)<br /><br />Anekajāti samsāram,<br />Sandhāvissam anibbisam<br />Gahakārakam gavesanto;<br />Dukkha jāti punnappunam.<br />Gahakāraka, dittho’si<br />Puna geham na kāhasi;<br />Sabbā te phāsukā bhaggā,<br />Gahakūtam visankhitam;<br />Visankhāragatam cittam,<br />Tanhānam khayam-ajjhagā.<br /><br />Through many a birth in transmigration, <br />I ran through, not finding<br />The builder of the house, searching (for him);<br />Suffering (was) birth again and again;<br />O builder of the house, you are seen (now),<br />You shall not make a house again;<br />All the ribs are broken,<br />The ridge pole is destroyed;<br />The mind is divested of all material things,<br />The extinction of craving is attained.<br /><br />2. Paticcasamuppāda (Happening by way of cause or dependent origination)<br /><br />Avijjāpaccayā sankhārā, sankhārapaccayā viññānam, viññānapaccayā nāmarūpam, nāmarūpapaccayā salāyatanam, salāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā tanhā, tanhāpaccayā upādānam, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaranam, sokaparidevadukkha domanassa’upāyāsā sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hoti. <br /><br />Avijjāyatveva asesavirāganirodhā sankhāranirodho sankhāranirodhā, viññnananirodho, viññananirodhā, namarūpanirodho, nāmarūpanirodha salāyatananirodho, salāyatananirodhā phassanirodho, phassanirodhā vedanānirodho, vedanānirodha tanhānirodho, tanhānirodhā upādānanirodho, upādānanirodhā bhavanirodho bhavanirodhā jātinirodho, jātinirodhā jarāmaranam, sokaparidevadukkha domanassa’upāyāsā nirūjjhanti. Evametassa kevalassa dukkhakkhadassa nirodho hoti. <br /><br />Through ignorance (arises) synergies (or dimly conscious elements), through synergies (arise) cognition (or thinking substance), through cognition (arises) individuality (or mind and body i.e. animated organism), through individuality (arises) the six sense spheres, through the six sense spheres (arise) contact, through contact (arises) feeling, through feeling (arises) craving (or thirst for life), through craving (arises) grasping (or clinging to existence), through grasping (arises) renewed existence, through renewed existence (arises) birth (or rebirth conception), through birth (arises) old age and death, grief, lamentation, sorrow (or bodily suffering), distress and unrest. Thus is the arising of this complete aggregate of suffering. <br /><br />Through the extinction of ignorance with no residue and dispassion, indeed the extinction of the synergies (happen), through the extinction of the synergies the extinction of cognition (happens), through the extinction of cognition the extinction of individuality (happens), through the extinction of individuality the extinction of six sense spheres (happen), through the extinction of six sense spheres the extinction of contact (happens), through the extinction of contact the extinction of feeling (happens), through the extinction of feeling the extinction of craving (happens), through the extinction of craving the extinction of grasping (happens), through the extinction of grasping the extinction of renewed existence (happens), through the extinction of renewed existence the extinction of birth (happens), through the extinction of birth, old age and death, grief, lamentation, sorrow, distress and unrest become extinct. This is (or happens) the extinction of the complete aggregate of suffering.<br /><br />3. Pacchima Buddha ovadha patha (Buddha’s last words)<br /><br />Handadāni bhikhave, āmantayāmi vo:<br />vayadhammā sankhārā, appamādena sampādetha,<br />ayam Tathāgatassa pacchima vācā.<br /><br />Monks! Behold! All formations are subject to decay,<br />Don’t be slackened, strive on with diligence.<br />This is the last words of the Crossed-over one.<br /><br />4. The Lordly Roll of Sacred Names (Twenty-Eight Buddhas)<br /><br />Tanhankaro mahāviro medhankaro mahāyaso<br />Saranankaro lokahito dīpankaro jutindharo<br /><br />Kondannyo jana pāmokkho mangalo purisāsabho<br />Sumano sumano dhīro revato rativaddhano<br /><br />Sobhito guna sampanno anomadassī januttamo<br />Padumo loka pajjoto nārado vara sarathī<br /><br />Padumuttaro satta sāro sumedho agga puggalo<br />Sujāto sabba lokaggo piyadassī narāsabho<br /><br />Atthadassī kāruniko dhamma dassī tamonudo<br />Siddhattho asamo loke tisso varada samvaro<br /><br />Phusso varada sambuddho vipassī ca anūpamo<br />Sikhī sabbahito satthā vessabhū sukhadāyako<br /><br />Kakusandho sattha vāho konāgamano rananjaho<br />Kassapo siri sampanno gotamo sakya pungavo<br /><br />Tesam saccena sīlena khanti metta balena ca<br />Te pi mam/tvam anurakkhantu ārogyena sukhena cā ti<br /><br />Etena sacca vajjena sotthi me/te hotu sabbadā<br />Etena sacca vajjena sabbarogo vinassatu<br />Etena sacca vajjena hotu me/te jāyamangalam<br /><br />By the firm determination of this truth, may I/you ever be well<br />By the firm determination of this truth, may I/you ever be free from illness<br />By the firm determination of this truth, may joyous victory ever be mine/yours<br /><br />5. Jayamangalagatha (Stanzas of victory)<br /><br />1. Bāhum sahassam-abhinimmita sāyudham tam<br />Girimekhalam udita ghora sasena māram,<br />Dānadi dhamma vidhinā jitavā munindo<br />Tam tejasā bhavatu te jaya mangalāni.<br /><br />With a thousand arms and created weapons,<br />That (Elephant) Girimekhala with Mara, <br />Risen fiercely together with his army,<br />the Lord of Sages won through righteous means of generosity.<br />By this effort may the auspicious victory be mine.<br /><br />2. Mārāti rekam abhiyujjhita sabba rattim,<br />Ghoram panā-lavaka makkha mathaddha yakkham,<br />Khanti sudanta vidhinā jitavā munindo<br />Tam tejasā bhavatu te jaya mangalāni.<br /><br />Worst than Mara was the fierce and obstinate yakkha Alavaka,<br />Who battled with the Lord throughout the night.<br />The Lord of Sages won through well trained forbearance.<br />By this effort may the auspicious victory be mine.<br /><br />3. Nālāgirim gaja varam ati matta bhūtam<br />Dāvaggi cakkha masaniva, sudārunantam<br />Mettam buseka vidhinā jitavā munindo<br />Tam tejasā bhavatu te jaya mangalāni.<br /><br />Nalagiri the great elephant, who was highly intoxicated,<br />Raging like a forest fire and terrible like a thunderbolt.<br />The Lord of Sages subdued him by sprinkling him with loving kindness.<br />By this effort may the auspicious victory be mine.<br /><br />4. Ukkhitta khaggam ati hattha sudārunantam<br />Dhāvamti yojana pathan’gulimāla vantam<br />Iddhībhi sankhata mano jitavā munindo<br />Tam tejasā bhavatu te jaya mangalāni.<br /><br />Holding up sword in his hand,<br />That ferocious Angulimala chased the Lord for three leagues.<br />The Lord of Sages subdued him by his psychic powers.<br />By this effort may the auspicious victory be mine.<br /><br />5. Katvāna kattha’mudaram iva gabbhinīyā<br />Ciñcāya duttha vacanam jana kāya majjhe<br />Santenā soma vidhinā jitavā munindo<br />Tam tejasā bhavatu te jaya mangalāni.<br /><br />Binding her belly with firewood to disguise as advanced pregnancy,<br />Cinca accused the Lord in the midst of folks.<br />The Lord of Sages born it with calm and quiet demeanor.<br />By this effort may the auspicious victory be mine. <br /><br />6. Saccam vihāya mati saccaka vada ketum<br />Vāda-bhiropita manam atiandha bhūtam<br />Paññā padīpa jalito jitavā munindo<br />Tam tejasā bhavatu te jaya mangalāni.<br /><br />Saccaka, who abandoning truth was engaged in controversial argument,<br />His mind was blinded by his own disputation.<br />The Lord of Sages subdued him with the illumination of wisdom.<br />By this effort may the auspicious victory be mine. <br /><br />7. Nando panada bhujagam vibhuddham mahiddhim,<br />Puttena thera bhujagena damā payanto<br />Iddhūpadesa vidhinā jitavā munindo<br />Tam tejasā bhavatu te jaya mangalāni.<br /><br />The clever and psychic Serpent Nandopananda was tamed,<br />By the even greater display of psychic power, <br />And advice of his disciple son Thera Moggallana. <br />By this effort may the auspicious victory be mine. <br /><br />8. Duggāha ditthi bhujagena sudattha hattham<br />Brahmam visuddhi juti middhi bakā bhidhānam,<br />Ńana gadena vidhinā jitavā munindo<br />Tam tejasā bhavatu te jaya mangalāni.<br /><br />The Brahma Baka of clear luster and great psychic power,<br />His hand was harmed by the naga of wrong view.<br />The Lord of Sages healed him with the medicine of wisdom.<br />By this effort may the auspicious victory be mine.<br /><br />9. Etapi buddha jaya mangala attha gātha,<br />Yo vācako dina dine sarate matandi,<br />Hitvāna neka vividhāni c’upaddavāni,<br />Mokkham sukham adhigameyya naro sapañño<br /><br />These eight verses of the stanzas of victory of the Buddha,<br />He who recites them daily with earnest,<br />Will dispel various misfortunes and dangers,<br />And attain the bliss of Nibbana. <br /><br />6. Request for protection against evils<br /><br />Yan dunnimittam avamangalañca,<br />Yo camanāpo sakunassa saddo,<br />Pāpaggaho dussipinam akantam,<br />Buddhānubhāvena vināsamentu.<br /><br />Whatever bad omen and inauspiciousness,<br />Whatever unpleasant sound of birds,<br />Evil planets, bad dream, unpleasantness,<br />May they all come to naught through the power of the Buddha.<br /><br />Yan dunnimittam avamangalañca,<br />Yo camanāpo sakunassa saddo,<br />Pāpaggaho dussipinam akantam,<br />Dhammānubhavena vināsamentu.<br /><br />Whatever bad omen and inauspiciousness,<br />Whatever unpleasant sound of birds,<br />Evil planets, bad dream, unpleasantness,<br />May they all come to naught through the power of the Dhamma.<br /><br />Yan dunnimittam avamangalañca,<br />Yo camanāpo sakunassa saddo,<br />Pāpaggaho dussipinam akantam,<br />Sanghānubhavena vināsamentu.<br /><br />Whatever bad omen and inauspiciousness,<br />Whatever unpleasant sound of birds,<br />Evil planets, bad dream, unpleasantness,<br />May they all come to naught through the power of the Sangha.<br /><br />7. Wish for auspices<br /><br />1. Bhavatu sabba mangalam<br />Rakkhantu sabba devatā,<br />Sabba Buddhā nubhāvena<br />Sadā sotthi bhavantu te.<br /><br />2. Bhavatu sabba mangalam<br />Rakkhantu sabba devatā,<br />Sabba Dhammā nubhāvena<br />Sadā sotthi bhavantu te.<br /><br />3. Bhavatu sabba mangalam<br />Rakkhantu sabba devatā,<br />Sabba Sanghā nubhāvena<br />Sadā sotthi bhavantu te.<br /><br />May there be all the auspices,<br />May all the deities protect you;<br />By the power of all the Buddhas,<br />May there be blessing to you.<br /><br />May there be all the auspices,<br />May all the deities protect you;<br />By the power of all the Dhamma,<br />May there be blessing to you.<br /><br />May there be all the auspices,<br />May all the deities protect you;<br />By the power of all the Sangha,<br />May there be blessing to you.<br /><br />8. Request for protection against evils<br /><br />Nakkhatta yakkha bhūtānam,<br />Pāpaggaha nivāranā,<br />Parittassa nubhāvena<br />Hantva tuiham upaddave (X3)<br /><br />By the power of this Paritta (protection),<br />May I be free from all danger of <br />Evil planets, yakkhas and demi-gods,<br />May their danger come to naught.<br /><br />9. Securing the protection<br /><br />Sabbe Buddhā balappattā<br />Paccekānañca yam balam,<br />Arahantānañca tejena,<br />Rakkham bandhāma sabbaso.<br /><br />By the protective power of the Buddhas,<br />Pacceka Buddhas and the Arahants,<br />May I secure the protection in all aspects.<br /><br />10. Maha jaya mangala gatha (The stanzas of great victory)<br /><br />1. Mahākāruniko nātho <br />hitayā sabba pānīnam<br />Pūretvā pāram sabbā <br />patto sambodhi muttamam <br />Etena sacca vajjena <br />hotu te jaya mangalam<br /><br />The Great Lord of mercy for the benefit of all living beings,<br />Having completed all perfections, <br />has reached the most noble full enlightenment.<br />On account of this word of truth, may joyous victory be yours.<br /><br />2. Jayanto bodhiya mūle<br />sakyānam nandi vaddhano,<br />Evam tuihan jayo hotu <br />jayassu jaya mangalam<br /><br />Conquering at the foot of the Bodhi tree,<br />He has increased the joy of the Sakyan,<br />Thus may there be victory to you,<br />And may you ever be victorious.<br /><br />3. Sakkatvā Buddha ratanam <br />osadham uttamam varam<br />Hitam deva manussānam <br />Buddha tejena sotthinā,<br />Nassantu’paddavā sabbe <br />dukkhā vūpa samentu te<br /><br />I revere the Supreme Buddha who offers the best medicine,<br />He is a benefactor of devas and human beings,<br />By the blessing power of the Buddha,<br />May all your misfortune be pacified and sufferings ceased.<br /><br />4. Sakkatvā Dhamma ratanam <br />osadham uttamam varam<br />Parilāhu pasamanam <br />Dhamma tejena sotthinā,<br />Nassantu’paddavā sabbe <br />bhayā vūpa samentu te<br /><br />I revere the Supreme Dhamma which offers the best medicine,<br />The alleviator of distress,<br />By the blessing power of the Dhamma,<br />May all your misfortune be pacified and fears ceased.<br /><br />5. Sakkatva Sangha ratanam <br />osadham uttamam varam<br />Ahuneyyam pāhuneyyam<br />Sangha tejena sotthinā,<br />Nassantu’paddavā sabbe <br />rogā vūpa samentu te<br /><br />I revere the Supreme Sangha who offers the best medicine,<br />Worthy of offerings, worthy of hospitality,<br />By the blessing power of the Sangha,<br />May all your misfortune be pacified and maladies ceased.<br /><br />6. Yam kinci ratanam loke<br />Vijjati vividhā puthu<br />Ratanam Buddha samam natthi<br />Tasmā sotthi bhavantu te<br /><br />Whatever diverse precious jewels there be in the world,<br />There is no equal to the jewel of Buddha.<br />By this truth may you be blessed.<br /><br />7. Yam kinci ratanam loke<br />Vijjati vividhā puthu<br />Ratanam Dhamma samam natthi<br />Tasmā sotthi bhavantu te<br /><br />Whatever diverse precious jewels there be in the world,<br />There is no equal to the jewel of Dhamma.<br />By this truth may you be blessed.<br /><br />8. Yam kinci ratanam loke<br />Vijjati vividhā puthu<br />Ratanam Sangha samam natthi<br />Tasmā sotthi bhavantu te<br /><br />Whatever diverse precious jewels there be in the world,<br />There is no equal to the jewel of Sangha.<br />By this truth may you be blessed.<br /><br />9. Natthi me saranam aññam<br />Buddho me saranam varam<br />Etena sacca vajjena<br />Hotu te jaya mangalam<br /><br />There is no other refuge, the Buddha is my highest refuge.<br />On account of this truth, may joyous victory be mine.<br /><br />10. Natthi me saranam aññam<br />Dhammo me saranam varam<br />Etena sacca vajjena<br />Hotu te jaya mangalam<br /><br />There is no other refuge, the Dhamma is my highest refuge.<br />On account of this truth, may joyous victory be mine.<br /><br />11. Natthi me saranam aññam<br />Sangho me saranam varam<br />Etena sacca vajjena<br />Hotu te jaya mangalam<br /><br />There is no other refuge, the Sangha is my highest refuge.<br />On account of this truth, may joyous victory be mine.<br /><br />12. Sabb’itiyo vivajjantu<br />Sabba rogo vinassatu<br />Māte bhavattvan tarāyo<br />Sukhi dīghayuko bhava<br /><br />May all misfortune be warded off,<br />May all ailments cease;<br />May no calamities befall you,<br />May you live long in peace.<br /><br />13. Bhavatu sabba mangalam<br />Rakkhantu sabba devatā<br />Sabba Buddhā nubhāvena<br />Sadā sotthi bhavantu te<br /><br />May all blessings be upon you, may all the devas protect you,<br />By the protective power of all the Buddhas,<br />May the happiness ever be yours.<br /><br />14. Bhavatu sabba mangalam<br />Rakkhantu sabba devatā<br />Sabba Dhammā nubhāvena<br />Sadā sotthi bhavantu te<br /><br />May all blessings be upon you, may all the devas protect you,<br />By the protective power of all the Dhammas,<br />May the happiness ever be yours.<br /><br />15. Bhavatu sabba mangalam<br />Rakkhantu sabba devatā<br />Sabba Sangha nubhāvena<br />Sadā sotthi bhavantu te<br /><br />May all blessings be upon you, may all the devas protect you,<br />By the protective power of all the Sanghas,<br />May the happiness ever be yours.<br /><br />16. Nakkhatta yakkha bhūtānam,<br />Papaggaha nivāranā,<br />Parittassā nubhāvena<br />Hantva tuiham upaddave <br /><br />By the power of this Paritta (protection),<br />May I be free from all dangers<br />Of evil planets, yakkhas and demi-gods,<br />May their danger come to naught.<br /><br /><br />from the book of "The Holy Buddhist Prayers" by Bhikkhu Dhammavaro.佛陀中道http://www.blogger.com/profile/09876216176891355478noreply@blogger.com0tag:blogger.com,1999:blog-3945713546101390031.post-5134043975538962212009-03-13T15:07:00.000-07:002009-08-10T06:03:08.023-07:00Daily Buddhist Prayers 1<a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="http://1.bp.blogspot.com/_X5ms2FdC_s8/SbrZy0NNT3I/AAAAAAAAEQ0/N-WZZEIuZw8/s1600-h/2215.jpg"><img style="display:block; margin:0px auto 10px; text-align:center;cursor:pointer; cursor:hand;width: 218px; height: 320px;" src="http://1.bp.blogspot.com/_X5ms2FdC_s8/SbrZy0NNT3I/AAAAAAAAEQ0/N-WZZEIuZw8/s320/2215.jpg" border="0" alt=""id="BLOGGER_PHOTO_ID_5312798177467649906" /></a><br />Daily Buddhist Prayers 1<br /><br />Vandana<br /><br />Namo Tassa Bhagavato Arahato Sammā sambuddhassa (X3)<br /><br />Homage to the Buddha<br /><br />Honour to Him, the Blessed One, the Worthy One, the fully Enlightened One.<br /><br />Tisarana<br /><br />Buddham saranam gacchāmi<br />Dhammam saranam gacchāmi<br />Sangham saranam gacchāmi<br />Dutiyampi Buddham saranam gacchāmi<br />Dutiyampi Dhammam saranam gacchāmi<br />Dutiyampi Sangham saranam gacchāmi<br />Tatiyampi Buddham saranam gacchāmi<br />Tatiyampi Dhammam saranam gacchāmi<br />Tatiyampi Sangham saranam gacchāmi<br /><br />The three refuges<br /><br />I go to the Buddha for refuge<br />I go to the Dhamma for refuge <br />I go to the Sangha for refuge <br />For the second time, I go to the Buddha for refuge<br />For the second time, I go to the Dhamma for refuge<br />For the second time, I go to the Sangha for refuge<br />For the third time, I go to the Buddha for refuge<br />For the third time, I go to the Dhamma for refuge<br />For the third time, I go to the Sangha for refuge<br /><br />Buddha Vandana<br /><br />Iti pi so Bhagavā-Araham Sammā-sambuddho.<br />Vijjā-carana sampanno Sugato Lokavidu Anuttarro<br />Purisa-damma-sārathi Satthā deva-manussānam<br />Buddho Bhagavā ti <br /><br />Recollection of the Buddha <br /><br />He indeed is the Blessed One: the Holy One, fully enlightened, endowed with clear vision and virtuous conduct, sublime, the knower of the worlds, the incomparable leader of men to be tamed, the teacher of gods and men, He is enlightened and blessed.<br /><br />Dhamma Vandana<br /><br />Svākkhāto Bhagavatā Dhammo Sanditthiko Akāliko Ehi-passiko Opanāyiko Paccattam veditabbo viññuhi ti. <br /><br />Recollection of the Doctrine<br /><br />The Dhamma of the Blessed One is perfectly expounded; to be seen here and now; bringing immediate good results; inviting one to come and see; leading to Nibbana; to be realized by the wise, each for himself.<br /><br />Sangha Vandana<br /><br />Supati-panno Bhagavato sāvaka sangho, Ujupati-panno Bhagavato sāvaka sangho. <br />Ňāya-patipanno Bhagavato sāvaka sangho. Sāmici-patipanno Bhagavato sāvaka sangho <br />Yadidam cattãri purisa yugãni attha-purisa-puggalā <br />Esa Bhagavato sāvaka sangho. <br />Āhu-neyyo, pāhu-neyyo, Dakkhi-neyyo, añjalikaraniyo, <br />anuttaram puññakkhetam lokassā ti <br /><br />Recollection of the Disciples of the Buddha<br /><br />The Sangha of the Blessed One has entered on the good path; the Sangha of the Blessed One has entered on the direct path; the Sangha of the Blessed One has entered on the correct path, the Sangha of the Blessed One has entered on the proper path, that is to say; the Four Pairs of Men, the Eight Types of Persons; the Sangha of the Blessed One is worthy of gifts, worthy of hospitality, worthy of offerings, and worthy of respect, as the incomparable field of merits for the world. <br /><br />Protection of the Refuge<br /><br />Buddhe citta pasadena, dhamma sanghe cayo naro,<br />kappani sata sahassani, duggatim sona gacchati.<br /><br />He who takes refuge in the Buddha, the Dhamma (his doctrine) will not be born in a state of suffering for a hundred thousand world cycles.<br /><br />Cetiya Vandana<br /><br />Vandāmi cetiyam sabbam<br />Sabba thānesu patitthitam<br />Sāririka dhātu mahā bodhim<br />Buddha rūpam sakalam sadā<br /><br />Venerating the Cetiya<br /><br />I salute every Cetiya (shrine), <br />That stands in any place.<br />The bodily relics, the Great Bodhi,<br />And all images of the Buddha.<br /><br />Bodhi Vandana<br /><br />Yassa mūle nissinova<br />sabbāri vijayam akā<br />Patto sabbaññutam satthā<br />Vande tam bodhi pādapam<br /><br />Ime ete mahā bodhi <br />Loka nāthena pūjita<br />Aham pi te namasāmi<br />Bodhi Rājā namatthu te<br /><br />Venerating the Bodhi tree<br /><br />Seated at whose base,<br />The Teacher overcome all foes.<br />Attaining omniscience,<br />Even that bodhi tree do I adore.<br /><br />Those great trees of Enlightenment,<br />Reverenced by the Lord of the world.<br />I too shall salute you,<br />May there be homage to you, O Royal Bodhi!<br /><br />Buddha Puja<br /><br />OFFERING OF LIGHTS<br /><br />Ghana sārappa dittena<br />Dipena tama dhamsinã<br />Tiloka dipam sambuddham<br />Pujayami tamo nudam<br /><br />With lights brightly shinning,<br />Abolishing this gloom,<br />I adore the Enlightened One,<br />Who dispel the darkness (of ignorance).<br /><br />OFFERING OF FLOWERS<br /><br />Vanna gandha gunopetam<br />Etam kusuma santatim<br />Pujayāmi munindassa<br />Siri pāda saroruhe<br /><br />Pujemi Buddham kusumena nena<br />Puññena metena ca hotu mokkham<br />Puppham milāyati yathā idam me<br />Kāyo tathā yāti vināsa bhāvam<br /><br />With this bunch of flowers,<br />Colourful, fragrant, and excellent,<br />I offer at the sacred lotus like feet,<br />Of the Lord of sages.<br /><br />With these flowers I revere the Buddha,<br />By this merit may I gain liberation,<br />Just like these flowers must fade,<br />So will this body undergo decay.<br /><br />OFFERING OF INCENSE<br /><br />Gandha sambhāra yuttena<br />Dhupenāham sugadhinā<br />Pujaye pujaneyyam tam<br />Pujā bhajana muttamam<br /><br />With perfumed incense,<br />Made from finest odorous substance,<br />I worship the Exalted One, worthy of respect,<br />I make this offering.<br /><br />OFFERING OF WATER<br /><br />Adhivāsetu no bhante<br />Paniyam pari kappitam<br />Anukampam upādāya<br />Patiganhātu muttamam<br /><br />Please accept from us, Venerable Lord!<br />This water that is humbly offered,<br />Out of compassion for us,<br />Please receive this, O Supreme One!<br /><br />OFFERING OF FOOD<br /><br />Adhivāsetu no bhante<br />Bhojanam pari kappitam<br />Anukampam upādāya<br />Patiganhātu muttamam<br /><br />O Lord! The Blessed One!<br />May this food,<br />Be kindly accepted by you,<br />Out of great compassion for us.<br /><br />OFFERING OF MEDICINAL DRINKS<br /><br />Adhivāsetu no bhante<br />Gilāna pacchayam imam<br />Anukampam upādāya<br />Patiganhātu muttamam<br /><br />O Lord! The Blessed One!<br />May this medicinal drinks,<br />Be kindly accepted by you,<br />Out of great compassion for us.<br /><br />OFFERING OF FRUIT JUICE<br /><br />Adhivāsetu no bhante<br />Panakam pari kappitam<br />Anukampam upādāya<br />Patiganhātu muttamam<br /><br />O Lord! The Blessed One!<br />May this fruit juice,<br />Be kindly accepted by you,<br />Out of great compassion for us.<br /><br />Rectification of faults<br /><br />Kāyena vācā cittena<br />Pamādena mayā katam<br />Accayam khama me bhante<br />Bhuri pañña Tathāgata<br /><br />Kāyena vācā cittena<br />Pamādena mayā katam<br />Accayam khama me dhamma<br />Sanditthika akalika<br /><br />Kāyena vācā cittena<br />Pamādena mayā katam<br />Accayam khama me Sangha<br />Supatipanna anuttara<br />Sadhu! Sadhu! Sadhu!<br /><br />If due to negligence I have done<br />Some wrong by body, speech, or mind.<br />Pardon me that offence, Bhante!<br />Perfect One of vast wisdom.<br /><br />If due to negligence I have done<br />Some wrong by body, speech, or mind.<br />Pardon me that offence, O Dhamma<br />Visible and immediately effective.<br /><br />If due to negligence I have done<br />Some wrong by body, speech, or mind.<br />Pardon me that offence, O Sangha<br />Practising well and supreme.<br />Excellent! Excellent! Excellent!<br /><br />Respect to mother<br /><br />Katvana kaye rudhiram, <br />khiram ya sneha purita, <br />payetva mam suvaddhesi,<br />vande tam mama mataram<br /><br />I adore thee mother, who, <br />full of affection on me, <br />fed me with your own blood which turned into milk <br />and brought me up to this position today.<br /><br />Respect to father<br /><br />Dayaya pari punno va,<br />Janako yo pita mamam;<br />Posesi vuddhim karesi,<br />Vande tam pitoram mama.<br /><br />I adore thee father, who, <br />full of affection on me, <br />brought me up to this position today.<br />Doing everything that you could do for me.<br /><br />Recollection on the thirty-two parts of the body<br /><br />Imameva kāyam, uddham pādatalā, adho kesamatthakā, tacapariyantam, pūrannānappakārassa asucino, atthi imasmim kāye: kesā, lomā, nakhā, dantā, taco, mamsam, nahārū, atthī, atthiminjam, vakkam, yakanam, kilomakam, pihakam, papphāsam, antam, antagunam, udariyam, karīsam, pittam, semham, pubbo, lohitam, sedo, medo, assu, vasā, khelo, singhānika, lasikā, muttam. Imameva kāyam, uddham pādatalā, adho kesamatthakā, tacapariyantam, pūrannānappakārassa asucino.<br /><br />In this very body, from the soles of the feet up, from the crown of the head down, surrounded by skin, full of these various mean impurities, these are in this body: hair of the head, hair of the body, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, membranes, spleen, lungs, large gut, small gut, gorge, dung, bile, phlegm, pus, blood, sweat, fat, tears, skin grease, spittle, snot, oil of the joints, urine. In this very body, from the soles of the feet up, from the crown of the head down, surrounded by skin, full of these various mean impurities. (DN 2)<br /><br />Life ends in death<br /><br />Passa cittakatam bimbam, arukāyam samussitam,<br />Aturam bahusankappam, yassa n’atthi dhuvam thiti.<br /><br />Parijinnam idam rūpam, roganiddham pabhanguram,<br />Bhijjati putisandeho, maranantam hi jīvitam.<br /><br />Yān imāni apatthāni, alāpūneva sārade,<br />Kāpotakāni atthīni, tāni disvāna kā rati.<br /><br />Atthīnam nagaram katam, mamsalohitalepanam,<br />Yattha jarā ca maccū ca, māno makkho ca ohito.<br /><br />Seeing this beautiful body, a mass of sores, a congeries,<br />Much considered but miserable, where nothing is stable, nothing persists.<br /><br />All decrepit is this body, diseases’ nest and frail,<br />This foul mass is broken up, for life does end in death.<br /><br />These dove-hued bones scattered in fall,<br />Like long white gourds, what joy in seeing them?<br /><br />This city’s made of bones, plastered with flesh and blood,<br />Within are stored decay and death, besmearing and conceit. (Dhp 147-150)<br /><br />Narasiha gatha<br /><br />Cakka varankita ratta supādo --Lakkanu mandita āyata panhī<br />Camara chatta vibhūsita pādo –Esa hi tuyha pitā narāsīho<br /><br />Sakya kumāravāro sukhumālo –Lakkhana vitthata punna sariro<br />Loka hitāya gato narāvīro – Esa hi tuyha pitā narāsīho<br /><br />Punna sasanka nibho mukha vanno – Deva narana pīyo naranago<br />Matta gajinda vilāsita gāmi – Esa hi tuyha pitā narāsīho<br /><br />Khattiya sambhava aggā kulīno – Deva manussa namassita pādo<br />Sila Samadhi patithita cītto – Esa hi tuyha pitā narāsīho<br /><br />Ayata tunga susanthita nāso – Gopamukho abhinīla sunetto<br />Indadhanū abhinila bhamukho -- Esa hi tuyha pitā narāsīho<br /><br />Vatta sumatta susanthita gīvo – Sihahanu migarāja sarīro<br />Kancana succhāvi uttama vanno -- Esa hi tuyha pitā narāsīho<br /><br />Suniddha sugambhira manjusu ghoso – Hingula bandhu suratta sūjivho<br />Visati vīsati seta sudanto -- Esa hi tuyha pitā narāsīho<br /><br />Anjana vanna sunīla sukeso – Kancana pātta visuddha lalāto<br />Osadhi pandara suddhsu unno -- Esa hi tuyha pitā narāsīho<br /><br />Gacchati nilapathe vīya cando – Taragana parivethita rūpo<br />Sāvaka majjhagato sāmanīndo -- Esa hi tuyha pitā narāsīho<br /><br />The stanza of the lion of men<br /><br />These verses were uttered by Princess Yasodhara to her son, Rahula, on the occasion of the Buddha’s visit to Kapilavatthu after his Enlightenment. She explained some of the physical characteristics and noble virtues of the Blessed One.<br /><br />His red sacred feet are marked with an excellent wheel;<br />His long heels are decked with characteristic marks;<br />His feet are adorned with chowrie (camara) and parasol.<br />That indeed, is your father, the lion of men.<br /><br />He is a delicate and noble Sakya Prince;<br />His body is full of characteristic marks; he is a hero amongst men,<br />Intent on the welfare of the world.<br />That indeed, is your father, the lion of men.<br /><br />Like the full moon is his face, he is dear to gods and men;<br />He is like an elephant amongst men; <br />His gait is graceful as that of an elephant of noble breed<br />That indeed, is your father, the lion of men.<br /><br />He is of noble lineage, sprung from the warrior caste;<br />His feet have been honoured by gods and men;<br />His mind is well established in morality and concentration.<br />That indeed, is your father, the lion of men.<br /><br />Long and prominent is his well formed nose,<br />His eye lashes are like those of a heifer;<br />His eyes are extremely blue; like a rainbow are his deep blue eyebrows.<br />That indeed, is your father, the lion of men.<br /><br />Round and smooth is his well-formed neck;<br />His jaw is like that of a lion, his body is like that of king of beast;<br />His beautiful skin is of bright golden colour,<br />That indeed, is your father, the lion of men.<br /><br />Soft and deep is his sweet voice;<br />His tongue is as red as vermillon;<br />His white teeth are twenty in each row<br />That indeed, is your father, the lion of men.<br /><br />Like the colour of collyrium is his deep blue hair;<br />Like a polished golden plate is his forehead;<br />As white as the morning star is his beautiful tuft of hair(between the eyebrows)<br /> That indeed, is your father, the lion of men.<br /><br />Just as the moon surrounded by a multitude of stars, follows the sky path,<br />Even so goes the monks of the Lord,<br />Accompanied by his disciples,<br />That indeed, is your father, the lion of men.<br /><br />Blessing and Protection<br /><br />Sabbītiyo vivajjantu <br />sabbarogo vinassatu <br />mā me/te bhava tvan tarayo <br />sukhī dighā yuko bhava<br />May all misfortune be averted, may all sickness be healed, may no danger befall us, may I/you live long and happily.<br />Bhavatu sabba mangalam <br />rakkhantu sabba devatā <br />sabba Buddhānubhāvena <br />sadā sotthi bhavantu me/te<br /><br />May all blessing accrue, may all Buddhas protect. By the glory of all the Buddhas, may security ever be mine/yours.<br /><br />Bhavatu sabba mangalam <br />rakkhantu sabba devatā <br />sabba Dhammānubhāvena <br />sadā sotthi bhavantu me/te<br /><br />May all blessing accrue, may all Buddhas protect. By the glory of all the Buddhas, may security ever be mine/yours.<br /><br />Bhavatu sabba mangalam <br />rakkhantu sabba devatā <br />sabba Sanghānubhāvena <br />sadā sotthi bhavantu me/te<br /><br />May all blessing accrue, may all Buddhas protect. By the glory of all the Buddhas, may security ever be mine/yours.<br /><br />Nakkhatta yakkha bhūtānam,<br />Pāpaggaha nivāranā,<br />Parittassa nubhāvena<br />Hantu te/me sam upaddave <br /><br />By the power of this Paritta (protection),<br />May I be free from all danger of <br />Evil planets, yakkhas and demi-gods,<br />May you/my danger come to naught.<br /><br />Transference of merit to devas (Deities)<br /><br />Ākāsatthā ca bhummatthā<br />Devā nāgā mahiddhikā<br />Puññam tam anumōditvā<br />Ciram rakkhantu lōka sāsanam<br /><br />Ākāsatthā ca bhummatthā<br />Devā nāgā mahiddhikā<br />Puññam tam anumōditvā<br />Ciram rakkhantu desanam<br /><br />Ākāsatthā ca bhummatthā<br />Devā nāgā mahiddhikā<br />Puññam tam anumōditvā<br />Ciram rakkhantu mam param<br /><br />Ettāvatā ca amhehi<br />Sambhatam punna sampadam<br />Sabbe devā anumodantu<br />Sabba sampatti siddhiyā<br /><br />Ettāvatā ca amhehi<br />Sambhatam punna sampadam<br />Sabbe bhuta anumodantu<br />Sabba sampatti siddhiyā<br /><br />Ettāvatā ca amhehi<br />Sambhatam punna sampadam<br />Sabbe satta anumodantu<br />Sabba sampatti siddhiyā<br /><br />May mighty deities and nagas<br />Dwelling in space and on the earth<br />Rejoice in this merit of ours<br />And long protect the Buddha’s dispensation<br /><br />May mighty deities and nagas<br />Dwelling in space and on the earth<br />Rejoice in this merit of ours<br />And long protect the Teaching of Dhamma<br /><br />May mighty deities and nagas<br />Dwelling in space and on the earth<br />Rejoice in this merit of ours<br />And long protect myself and others<br /><br />May all devas share this merit,<br />Which we have thus acquired<br />May it contribute greatly to their happiness.<br /><br />May all creatures share this merit,<br />Which we have thus acquired<br />May it contribute greatly to their happiness.<br /><br />May all beings share this merit,<br />Which we have thus acquired<br />May it contribute greatly to their happiness.<br /><br />Transference of merits to departed ones<br /><br />Idam me ñatinam hotu<br />Sukhita hontu ñatayo (X3)<br /><br />Let this merit go to our relatives<br />May they be happy.<br /><br />The aspirations<br /><br />Imina puñña kammena<br />Māme bāla samāgamo<br />Satam samāgamo hotu<br />Yāva nibbãna pattiyā<br /><br />By the grace of this merit that I have acquired,<br />May I never follow the foolish.<br />But only the wise,<br /> up to the time I attain final happiness.<br /><br />Blessing to the world<br /><br />Devo vassatu kalena<br />Sassa sampatti hetu ca<br />Phito bhavatu loko ca<br />Rajā bhavatu dhammikā<br /><br />May rain fall at suitable times,<br />May the world progress,<br />And may the world be a happy and peaceful place,<br />And may the king be righteous.<br /><br />from the book of "The Holy Buddhist Prayers" by Bhikkhu Dhammavaro.佛陀中道http://www.blogger.com/profile/09876216176891355478noreply@blogger.com0tag:blogger.com,1999:blog-3945713546101390031.post-36798280158955351082008-11-22T02:11:00.001-08:002008-11-22T02:12:08.101-08:00Meditation and Vipassana---6Meditation and Vipassana---6<br /><br />Bhikkhu Dhammavaro<br />Buddharatana Monastery of Australia<br /><br />Fruits and benefits<br /><br />In DN III,131 the Blessed One said to Venerable Cunda thus: “Friends, those who live given to these four ways of luxurious living could expect four fruits, four benefits. What four? Here, friends, a monk, by the destruction of three fetters, is a stream-entrant, not liable to sink into unlucky existences and is assured of going through to enlightenment. This is the first fruit, the first benefit. Again, friends, a monk, by the destruction of three fetters and the reduction of lust, hate and ignorance, is a once-returner, who returns only once to this world and accomplishes the destruction of ill. This is the second fruit, the second benefit. Again, friends, a monk, by the destruction of the five lower fetters, will be reborn spontaneously (in the pure abodes), not liable to return, attaining parinibbāna there. This is the third fruit, the third benefit. Again, friends, a monk, by the destruction of the cankers, canker-less, mind-freed (cetovimutti), wisdom-freed (paññāvimutti), himself realizing it here and now, attains to and abides therein. This is the fourth fruit, the fourth benefit.”<br /><br />Therefore checking the words of what the Blessed One said about the five fetters, setting oneself on the right path to eradicate those defilements will definitely earn oneself the fruits and benefits in times to come.<br /> <br />In the “Simile of the Raft”, the Blessed One said: “Even good states of mind has to be abandoned, what more the worst states of mind?” In meditation and vipassana some states of mind are so fine and subtle that a meditator does not discerned them as impermanent, and mistaken them for Enlightenment or cessation of suffering, they are just another states of mind or consciousness, we have to be particularly mindful of when we encounter them, they are to be abandoned as well! <br /><br />Everything that we do in life is revolved around the building up or strengthening of the self, whether we eat, or sleep, study, or work, fall in love with someone, quarreling or fighting with someone, arguing a point, or forming a family with somebody, or embarking on a new venture, or lamenting over some disaster or loss, struggling with the illness-decimated body for the last breath, the identity of Self is always there. <br /><br />The Self is but a mental process which is changing constantly with the condition or the environment, it doesn’t stay the same for a second, not even while we sleep, it will only stop when life comes to an end. The rebirth of a being is the phenomena of nama-rupa of a being contaminated with a thick dose of avijjā! This particular fetter we need to understand it fully as it leads to further sufferings. Understanding these sufferings, the cause of sufferings, the way of eliminating the sufferings, and how effectively we eliminate or remove them, would take time only when we have traversed the path fully, and understand the sufferings fully, then it is possible to remove the root cause of our transmigration.<br /><br />But there were some of the aspirants who attained wisdom-deliverance as recorded in the texts. In the Kitagiri Sutta: "Behold, monks, a certain individual abides, not having attained in the body to those peaceful, formless emancipations that transcend form, but he perceives by his wisdom that the corruptions are extinguished. This individual, monks, is said to be delivered by wisdom." (MN I, 477-478) This is a sukkhavipassaka, i.e., a bare insight worker.<br /> <br />In Putta Sutta it mentioned: "And how, monks, is a person a blue lotus-recluse? Herein a monk, by destroying the cankers (āsavas), has reached the heart’s release, the release by wisdom that is free from the cankers, and having realised it abides therein. Yet he does not abide experiencing with his own person the eight deliverances. Thus, monks, is a person a blue-lotus recluse (samana-pundarika)." (AN II, 87) This is also a sukkhavipassaka, i.e., a bare insight worker. They both can attain jhanas if they wish.<br /><br />However, the attainment of jhanas is an indispensable part of the training towards enlightenment, and certainly is a more speedily course of the spiritual path.<br /><br />May you attain peace. Sadhu X3<br /><br />Bhikkhu Dhammavaro <br />Cloncurry, Queensland, 7/7/2007<br />http://buddhism.sampasite.com<br />http://groups.google.com/group/learning-buddhism<br />http://ti-sarana.blogspot.com<br />http://bratana.earth.prohosting.com/佛陀中道http://www.blogger.com/profile/09876216176891355478noreply@blogger.com0tag:blogger.com,1999:blog-3945713546101390031.post-49250898779668999522008-11-22T02:10:00.002-08:002008-11-22T02:12:45.912-08:00Meditation and Vipassana---5Meditation and Vipassana---5<br /><br />Bhikkhu Dhammavaro<br />Buddharatana Monastery of Australia<br /><br />Vipassana<br /><br />All phenomena around us are nothing but composite of materials which are made up by the four basic elements, i.e., earth, water, fire, and air. The Blessed One advised his disciples that to effectively destroy our wrong view that the form or body as ‘me’ or ‘I’ or ‘belongs to me’ is to investigate or contemplate thoroughly from outside of us first, then gradually working inwards to our body. Next you investigate from the past, present, and future times, next you go to other categories as listed below. One by one where a practitioner works his way to eliminate his wrong view or attachment about these forms, with persistent effort one may one day attain the noble fruit (phala), when one is working on those attachment it is considered one is on the path (magga).<br /><br />The purpose of training of wisdom is to realize Nibbana. There are ten subjects for contemplation and recollection:<br /><br />1. Contemplation of impermanence (Anicca).<br />2. Contemplation of selflessness (Anatta).<br />3. Contemplation of loathsomeness of the body (Asubha).<br />4. Contemplation of disadvantage (danger).<br />5. Contemplation of abandonment and renunciation.<br />6. Contemplation of detachment.<br />7. Contemplation of liberation (Vimokkha).<br />8. Contemplation of distaste for the samsaric world.<br />9. Contemplation of impermanence of all composite things.<br />10. Mindfulness of in breathing and out breathing. (Anapanasati)(AN V.108)<br /><br />The Nama Rupa and consciousness are interweaved so tightly that we are often unable to separate them, in SN 47.5.2 the Blessed One said: “by the arising of Nama Rupa comes the arising of mind, by the ceasing of Nama Rupa comes the ceasing of mind.” In DN 11 the Blessed One said: “But, Bhikkhus, you should not ask your question in this way : where do the four great elements; ie. earth, water, fire, and wind, cease without remainder? Instead, you should put the question thus : where do earth, water, fire, and wind find no footing? Where are long and short, small and great, fair and foul, where the Nama Rupa are totally destroyed? And the answer is : Where consciousness is non manifestative, boundless, all luminous; that’s where earth, water, fire, and wind find no footing. There both the long and short, small and great, fair and foul, there Nama Rupa are wholly destroyed. With the cessation of consciousness this is all destroyed.” Therefore the Blessed One shown us clearly that the world arises dependent on the consciousness, the world does not exist independently of the consciousness.<br /><br />It was further explained in AN IV, 336-347, the Blessed One said: “Monks, when mindfulness and clear comprehension are not there, in him who lacks mindfulness and clear comprehension, the sufficing condition of conscientiousness and fear of doing evil is destroyed; when conscientiousness and fear of doing evil are not there, in him who lacks conscientiousness and fear of doing evil, the sufficing condition of restraint of the senses is destroyed; when there is no restraint of the senses, in him who lacks restraint of the senses, the sufficing condition of virtue is destroyed; when there is no virtue, in him who lacks virtue, the sufficing condition of right concentration is destroyed; when there is no right concentration, in him who lacks right concentration, the sufficing condition of knowledge and vision of things as they really are (yathā-bhūta-ñāna-dassana) is destroyed; when there is no knowledge and vision of things as they really are, in him who lacks knowledge and vision of things as they really are, the sufficing condition of disenchantment-dispassion is destroyed; when there is no disenchantment-dispassion, in him who lacks disenchantment-dispassion, the sufficing condition of knowledge and vision of freedom is destroyed. Just as, monks, twigs, bark, sapwood, and heartwood do not come to perfection in a tree lacking branches and leaves, so, monks, when no mindfulness and clear comprehension are there, the sufficing condition of conscientiousness and fear of doing evil is destroyed....<br /><br />When there are present mindfulness and clear comprehension, he who is endowed with mindfulness and clear comprehension, he is endowed with the sufficing condition of conscientiousness and fear of doing evil; when there are present conscientiousness and fear of doing evil, he who is endowed with conscientiousness and fear of doing evil, he is endowed with the sufficing condition of restraint of the senses; when there is present restraint of the senses, he who is endowed with restraint of the senses, he is endowed with the sufficing condition of virtue; when there is present virtue, he who is endowed with virtue, he is endowed with the sufficing condition of right concentration; when there is right concentration, he who is endowed with right concentration, he is endowed with the sufficing condition of knowledge and vision of things as they really are; when there is present knowledge and vision of things as they really are, he who is endowed with knowledge and vision of things as they really are, he is endowed with the sufficing condition of disenchantment-dispassion; when there is present disenchantment-dispassion, he who is endowed with knowledge and vision of freedom. Just as, monks, twigs, bark, sapwood, and heartwood come to perfection in a tree possessing branches and leaves, so, monks, when mindfulness and clear comprehension are there, he who is endowed with mindfulness and clear comprehension, he is endowed with the sufficing condition of conscientiousness and fear of doing evil...”<br /><br />There are sixteen levels of contemplative knowledge, these sixteen knowledge are progressive:<br /><br />1. Knowledge on the name and form (Namarupa pariccheda ñāna).<br />2. Knowledge on the causes (Paccaya pariggaha ñāna).<br />3. Knowledge on the characteristics of phenomena (Comprehension knowledge, Sammasana ñāna).<br />4. Knowledge on the arising and passing away of phenomena (Udayabbaya ñāna).<br />5. Knowledge on the decaying of phenomena (Bhanga ñāna).<br />6. Knowledge on the fearsome of phenomena (Bhaya ñāna).<br />7. Knowledge on the disadvantages of repetitive birth (Adinava ñāna).<br />8. Knowledge on the disgust of repetitive birth (Nibbida ñāna).<br />9. Knowledge on the renunciation (Muncitukamyata ñāna).<br />10. Knowledge on the reviewing the progress (Patisankha ñāna).<br />11. Knowledge on the renouncing of the formation (Sankharuppekka ñāna).<br />12. Knowledge on the entering of the holy stream (Anuloma ñāna).<br />13. Knowledge on the state of sainthood (Gotrabhucitta)<br />14. Knowledge on the paths (maggacitta).<br />15. Knowledge on the fruits (phalacitta).<br />16. Knowledge on the remainder defilements (Paccavekkhana ñāna).<br /><br />These sixteen knowledge are gauges which the medieval Theras had devised as way to summarize our experience on the holy path. We have to be mindful of the difference between worded category and experience, and avoid being caught in these arbitrary categories, and lose touch with our practical experience which is real and useful. We should investigate our experience and only use these categories as a milestone to check our progress.佛陀中道http://www.blogger.com/profile/09876216176891355478noreply@blogger.com0tag:blogger.com,1999:blog-3945713546101390031.post-54125551297273666502008-11-22T02:10:00.001-08:002008-11-22T02:13:07.377-08:00Meditation and Vipassana---4Meditation and Vipassana---4<br /><br />Bhikkhu Dhammavaro<br />Buddharatana Monastery of Australia<br /><br />Mindfulness of breathing (Anapanasati)<br /><br />Of all those forty different types of meditation mentioned above, breathing meditation is considered of prime importance, the Blessed One taught this in two different ways; in the Satipatthāna Sutta (MN 10, DN 22) (sati means memorizing) and elsewhere, four steps of practice are given, which also leads one to insights.<br /><br />1. “Consciously (sato) he inhales; consciously he exhales. Inhaling a long breath, he knows, - ‘ I am inhaling a long breath’. Exhaling a long breath, he knows . ‘I am exhaling a long breath.’ ”<br /><br />2. “Inhaling a short breath, he knows - ‘I am inhaling a short breath’. Exhaling a short breath, he knows - ‘I am exhaling a short breath.’”<br /><br />3. “Experiencing the entire (breathing) process (sabbakayapatisamvedt) ‘I will inhale’, thus he trains himself. Experiencing the entire (breathing) process ‘I will exhale’ - thus he trains himself.”<br /><br />4. “Calming the body of respirations (passambhayam kayasamkharam), ‘I will inhale’ - thus he trains himself. Calming the body of respirations, ‘I will exhale’ - thus he trains himself.” (Satipatthana Sutta)<br /><br />The 'Discourse on Mindfulness of Breathing' (Ānāpānasati Sutta, MN 118) and other suttas have 16 steps of practice, which divide the practice into four groups of four steps. The first three apply to both tranquility (samatha) and insight meditation (vipassana), while the fourth refers to pure insight meditation only. The second and the third group require the attainment of the absorptions (samadhi).佛陀中道http://www.blogger.com/profile/09876216176891355478noreply@blogger.com0tag:blogger.com,1999:blog-3945713546101390031.post-66038753132626775472008-11-22T02:09:00.001-08:002008-11-22T02:13:24.407-08:00Meditation and Vipassana---3Meditation and Vipassana---3<br /><br />Bhikkhu Dhammavaro<br />Buddharatana Monastery of Australia<br /><br />Developing the five faculties<br /><br />Besides the seven factors mentioned above, there are five other faculties which we need to look at, they are;<br /><br />1. The faculty of conviction (saddha), <br />2. The faculty of persistence (indriya), <br />3. The faculty of mindfulness (sati), <br />4. The faculty of concentration (samadhi), <br />5. The faculty of discernment (pañña).<br /><br />The faculty of conviction relates to our faith, while persistence is the effort of practice, the faculty of mindfulness is the four foundations of mindfulness, the faculty of concentration is the four meditative jhanas, lastly the faculty of discernment is the investigation of dhammas and the practice of vipassana or the training of wisdom. <br /><br />In SN 47.1.6 the Blessed One said if we were to direct our attention to the external sights, sounds, smells, tastes, and tactile sensations, we are straying into Mara’s territories, and that would be to our perils! In MN 14 a prominent Sakyan called Mahanama (sakadagamin) came to seek advice from the Buddha saying that even though he contemplates the perils of greed, hatred and delusion yet they still invade his mind, the Blessed One said as long as he does not attain to piti and sukha (3rd and 4th jhanas) that are apart from sensual pleasures, and the unwholesome mental states, or to something more peaceful than that, he may still be attracted to sensual pleasures!<br /><br />In SN 43 and AN2.11.9 mentioned that right view is established through listening to the deliberation of Dhamma and thereafter pondering over the teaching thoroughly (yoniso manasikara), and this will be the prerequisites for one to attain Sotapanna. In SN55.1.2 it mentioned about the ariya Sotapanna as having faith in the Triple Gems, i.e., Buddha, Dhamma, Sangha and also pure morality (sila), without having to attain meditative jhanas. In MN 22 it mentioned that the Sotapanna as having destroyed the first three fetters i.e., doubt(vicikiccha), adhering to wrong rites and ritual or ceremonies (silabbataparamasa), and wrong view of body(sakkaya ditthi); the Sakadagamin as further weaken the remainder three fetters of greed(lobha), hatred(dosa) and delusion(moha). In AN3.85; 9.12 mentioned that both Sotapanna and Sakadagamin require perfect sila; Anagamin requires perfect sila, samadhi and pañña. This means that both Sotapanna and Sakadagamin do not require meditative jhanas whereas the Anagamin and Arahant require jhanas.<br /><br />Gradually developing the meditative skills<br /><br />In AN 4.20.194 and MN 52 both stated clearly that to gain liberation, one needs to develop the meditative skills of jhanas.<br /><br />The Blessed One taught forty different types of meditation: <br />1. Ten topics on Anussati (recollection of Buddhist teachings), <br />2. Ten topics on Kasinas (basic elements and colour light), <br />3. Ten topics on impurities (asubha, decaying corpse and 32 bodily parts), <br />4. Four topics on formless realms (arupavacara), <br />5. Four topics on loving kindness, compassion, sympathetic joy, and equanimity (appamanna), <br />6. One topic on the four elements in our body (catudhatuvavatthana), <br />7. One topic on the contemplation of food consumption (ahare patikkhulasanna).<br /><br />The most commonly taught is the Anapanasati which is mindfulness on the breaths, this is the best of all methods for anyone, it helps to calm the mind, bring the mind into focus, and when a meditator contemplates about the breaths, he knows clearly that the body is dependent on the breaths, it cannot be my body!<br /><br />There are four meditative stages; i.e., jhanas:<br /><br />1. The first jhana requires at least two ingredients: Vitakka and vicara, it means initial attention and sustained attention on the subject of meditation. <br />2. The second jhana requires at least on ingredient: piti, it means joy. <br />3. The third jhana requires at least one ingredient: sukha, it means bliss. <br />4. The fourth jhana requires at least one ingredient: samadhi, it means single pointed mind, or ekaggata, it means single-ness. The other factor is upekkha, it means equanimity. The training on Anapanasati can lead the meditator to all these four jhanas.<br /><br />The Blessed One said clearly in Samadhi Sutta (SN 3.363): Monks! You must develop your meditative power, a monk with such power can rightly see the truth. What does he know? He knows rightly: ‘this is suffering’; he knows rightly: ‘this is the origin of sufferings’; he knows rightly: ‘this is the cessation of sufferings’; he knows rightly: ‘this is the path leading to the cessation of sufferings’. Therefore meditative skill is an indispensable factors in the Buddhist liberation.<br /><br />Besides, a meditator should also be able to master the following five skills:<br />1. Switching jhanas at will; move from one jhana to the other (avajjana vasi).<br />2. Entering jhanas at will. Move from outside of jhana into jhana (samapajjana vasi).<br />3. Staying in jhana at will (adhitthana vasi).<br />4. Leaving jhana at will (vutthana vasi).<br />5. Examining the factors of jhanas at will (paccavekkhana vasi).佛陀中道http://www.blogger.com/profile/09876216176891355478noreply@blogger.com0tag:blogger.com,1999:blog-3945713546101390031.post-63557854578808883372008-11-22T02:08:00.000-08:002008-11-22T02:13:39.961-08:00Meditation and Vipassana---2Meditation and Vipassana---2<br /><br />Bhikkhu Dhammavaro<br />Buddharatana Monastery of Australia<br /><br />Understanding ourselves <br /><br />From the previous chapters, where we have discussed how to put in efforts to subdue or remove our hindrances or obstacles (Nīvarana); they are;<br />1. Sensual desire (kāmacchanda), <br />2. Ill will (Vyāpāda), <br />3. Sloth and drowsiness (thīna, middha), <br />4. Restlessness and anxiety (uddhacca, kukkucca), and <br />5. Doubt or uncertainty (vicikīcchā). <br /><br />These are the bad or negative tendencies in ourselves, therefore we have to identify them and have them subdued and removed gradually, because these are the hurdles and obstructions to our progress on the spiritual path.<br /><br />Promoting our good qualities<br /><br />From the traditional view, the factors that one should try to promote are the thirty seven stages of practice (bodhipakkiya); i.e., the four foundations of mindfulness, four persistent efforts, four miraculous powers, five faculties, five powers, seven factors of enlightenment, and the eightfold noble path.<br /><br />We will certainly come to realize that in fostering the seven factors of enlightenment (Satta bojjhangāni), we will make progress in our spiritual practice, and make our spiritual journey much smoother. These factors are;<br />1. Mindfulness (sati), <br />2. Investigation of the Dhamma (Dhammavicaya), <br />3. Energy or persistent effort (Viriya), <br />4. Rapture or joy (Piti), <br />5. Calm or meditative calm abiding (Passaddhi), <br />6. Meditative concentration (Samādhi), and <br />7. Equanimity (Upekkā) or letting go.<br /><br />Mindfulness is none other than the four Foundations of mindfulness (satipatthana), ie; mindfulness on the body, mindfulness of the feelings, mindfulness on the mental states, and mindfulness on the Dhamma.<br /><br />Investigation of the Dhamma is the applying of the medicines for our ills, in the word of the Blessed One, applying loving kindness for our anger and dislike; applying compassion for our hatred and ill will; applying sympathetic joy for our jealously; applying mindfulness on the breath for our wandering mind; applying persistent effort for our laziness; applying faith in the triple gems for our doubts; applying mindfulness of the illumination for our sloth and torpor; applying mindfulness on the impurities and death for our sensual desires; applying mindfulness on the impermanency for our wrong view of permanency; applying mindfulness on the sufferings for our wrong view of pleasantness; applying mindfulness on Dependent Origination for our wrong view of self and ego.<br /><br />Energy or persistent effort is the applying of effort on four aspects of our activities;<br />1. Restraining the appearance of negative tendencies,<br />2. Subduing the appeared negative acts,<br />3. Fostering the appearance of virtuous tendencies,<br />4. Developing the appeared virtuous acts.<br /><br />Rapture or joy is the cultivation of four meditative jhanas.<br /><br />Calm and meditative calm abiding is the cultivation of four meditative jhanas.<br /><br />Meditative concentration is the cultivation of meditative jhanas.<br /><br />Equanimity or the letting go is the realization of the selflessness. <br /><br />These factors must be cultivated and developed, because with these factors well developed, it leads us to full realization, to wisdom and to Nibbana.佛陀中道http://www.blogger.com/profile/09876216176891355478noreply@blogger.com0tag:blogger.com,1999:blog-3945713546101390031.post-88965036975740617592008-11-22T02:05:00.001-08:002008-11-22T02:13:55.318-08:00Meditation and Vipassana---1<a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="http://4.bp.blogspot.com/_X5ms2FdC_s8/SSfaCl0YteI/AAAAAAAAD-0/EN9TKbptGfA/s1600-h/Thai+buddha1.jpg"><img style="display:block; margin:0px auto 10px; text-align:center;cursor:pointer; cursor:hand;width: 320px; height: 293px;" src="http://4.bp.blogspot.com/_X5ms2FdC_s8/SSfaCl0YteI/AAAAAAAAD-0/EN9TKbptGfA/s320/Thai+buddha1.jpg" border="0" alt=""id="BLOGGER_PHOTO_ID_5271421626906883554" /></a><br />Meditation and Vipassana---1<br /><br />Bhikkhu Dhammavaro<br />Buddharatana Monastery of Australia<br /><br />Why meditate?<br />We have to do our training of observing the code of conduct (Sila) first, this gives rise to a clean life, and it forms the basis for meditation practice.<br />Meditation involves both the body and the mind. In meditation we keep our body still and train our mind so that it becomes peaceful and focused (samatha and samadhi), meditation or mind training means simply aware of our being, not judging, not thinking, just being simply aware of ourselves.<br /><br />Mind training consists of two areas, the Tranquility (Samatha) meditation and the Contemplation (Vipassana) meditation. Samatha means mental tranquility, when mental purity is attained through samatha, it is very sharp and see thing as it is clearly, the developed mind then abandons lust and so the mind is free of entanglement. It also has other auxiliary abilities like clairvoyance, transforming and changing objects, remembering pass lives etc. <br />In meditation we achieve three things: (1) Our mind become pure and luminous; (2) This pure mind is used as a tools for penetrating to the truths of phenomena; (3) It leads to the spiritual paths and attainments.<br />The Blessed One said in Anguttara Nikaya: “Luminous, monks, is the mind. And it is defiled by incoming defilements. The uninstructed ordinary person doesn't discern that it actually is present, which is why I tell you that -- for the uninstructed ordinary person -- there is no development of the mind." {I,vi,1} <br />"Luminous, monks, is the mind. And it is freed from incoming defilements. The well-instructed disciple of the noble ones discerns that it actually is present, which is why I tell you that -- for the well-instructed disciple of the noble ones -- there is development of the mind." {I,vi,2} <br />The training of wisdom is the third training which leads a practitioner to liberation and freedom. This involves the contemplation (vipassana) of the characteristics of phenomena, they are all impermanent, subject to decay and destruction, and therefore is of the nature of imperfection and suffering, and if these phenomena are such, it naturally leads a meditator to come to investigate whether there is such a person called ‘me’ or ‘I’, for those keen meditator, you can take the advice of the Blessed One that there is no me or I.<br /><br />The arising of insight or wisdom requires the purification of the morality (Silavisuddhi), and mind (Cittavisuddhi) as its roots. Purification of the morality is the adherence of the Five precepts (panca sila), the stricter Eight precepts (atthanga sila), and the novices’ Ten precepts (dasa sila), and the fourfold virtue of the ordained sangha, i.e., purity of Pātimokkha, restraint of the senses, purity of livelihood, purity in the use of the four requisites of robes, almsfood, lodging and medicine. Purification of mind is the attainment of the four rupa and the four arupa jhanas. Besides, it requires the inhibition of the five hindrances, i.e., sensual desires, ill-will, restlessness, sloth and torpor, and doubts. The insight would not arise if the virtue is not purified and the mental quiescence is not developed. <br /><br />Vipassana is made up of two words, ‘vi’ is a prefix meaning separation, and ‘passana’ is to see, to observe; combining the two words means to observe and separate from our wrong view. Contemplative meditation is seeing the phenomena as they are, ie. impermanence, unsatisfactory, and selfless, and gaining insights into them so that our attachment and our ignorance to those phenomena around us could be abandoned, and gaining freedom by wisdom. (AN 2.3.10)<br /><br />In meditation one deepens one’s practice through the practice of the four foundations of Satipatthana, which means the four foundations of mindfulness---mindfulness of the body, feelings, mental states, and the dhammas. With its perfection one develops the mind to a level it cuts off the tendency to fray into thinking easily, and with the purified mind ie. the attainment of meditative jhanas, one can see intuitively and clearly the selfless nature of the five aggregates, which then leads to Enlightenment and ultimately to Nibbana.佛陀中道http://www.blogger.com/profile/09876216176891355478noreply@blogger.com0tag:blogger.com,1999:blog-3945713546101390031.post-76564959270585158802008-11-21T15:39:00.000-08:002008-11-22T02:15:48.963-08:00The gist of Buddha’s teaching---11<script type="text/javascript"><br />var gaJsHost = (("https:" == document.location.protocol) ? "https://ssl." : "http://www.");<br />document.write(unescape("%3Cscript src='" + gaJsHost + "google-analytics.com/ga.js' type='text/javascript'%3E%3C/script%3E"));<br /></script><br /><script type="text/javascript"><br />try {<br />var pageTracker = _gat._getTracker("UA-6412139-1");<br />pageTracker._trackPageview();<br />} catch(err) {}</script><br /> <br /><br /><br /><a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="http://1.bp.blogspot.com/_X5ms2FdC_s8/SSdHGUDGLTI/AAAAAAAAD-s/Rhxkr7oKSlI/s1600-h/buddha1.GIF"><img style="display:block; margin:0px auto 10px; text-align:center;cursor:pointer; cursor:hand;width: 202px; height: 291px;" src="http://1.bp.blogspot.com/_X5ms2FdC_s8/SSdHGUDGLTI/AAAAAAAAD-s/Rhxkr7oKSlI/s320/buddha1.GIF" border="0" alt=""id="BLOGGER_PHOTO_ID_5271260062646938930" /></a><br /><br />The gist of Buddha’s teaching---11<br /><br />Bhikkhu Dhammavaro<br />Buddharatana Monastery of Australia<br /><br />The absence of self<br /><br />What we can called ourselves are but the aggregates of body, feeling, perception, mental formation and consciousness, besides these, if we were to search thoroughly there is nothing else that we can called our own. The body is but the combination of the four elements, i.e.; solid element, liquid element, fire element and the air element; or to look at it more closely, we find the thirty-two parts as mentioned in Maha-hatthipadopama Sutta or Maha-rahulovada Sutta, or the twenty four derived components as listed above. They are all impermanent; hence there is no perpetual self! The feeling, perception, mental formation and consciousness arise through the six doors (eyes, ears, nose, tongue, body and mind) contact the outer phenomena, five of the six door are the body which is impermanent, the mind is able to function due to its base on the five doors, therefore the mind door and the consciousness are all impermanent, hence there is no perpetual self!<br /><br />Then the Blessed One analysed the impersonality (anattá) and emptiness (suññatā) of the five aggregates in SN. XXII, 49, as:<br />"Whatever there is of form, feeling, perception, mental formations and consciousness, whether past, present or future, one's own or external, gross or subtle, lofty or low, far or near, this one should understand according to reality and true wisdom: 'This does not belong to me, this is not me, this is not my Ego.' "<br /><br />And he further analysed it: "Suppose that a man who is not blind were to behold the many bubbles on the Ganges as they are drifting along; and he should watch them and carefully examine them. After carefully examining them, however, they will appear to him empty, unreal and unsubstantial. In exactly the same way does the monk behold all the physical form phenomena ... feelings ... perceptions ... mental formations ... states of consciousness, whether they be of the past, present or future ... far or near. And he watches them and examines them carefully; and after carefully examining them, they appear to him empty, unreal and unsubstantial." (SN. XXII, 95)<br /><br />The five aggregates are compared, respectively, to a lump of froth, a bubble, a mirage, a coreless plantain stem, and a conjuring trick (SN. XXII, 95).<br />In the Blessed One’s system of training, the hardest is the stilling of thoughts and consciousnesses, this the Blessed One said: “Where consciousness is signless, boundless, all luminous, that is where earth, water, fire and air find no footing. There are long and short, small and great, fair and foul. There ‘name and form’ are wholly destroyed. With cessation of consciousness, this is all destroyed” (DN I.223) the methods of getting there are nothing but meditation and contemplation.<br />We are consisted of the two broad components, i.e. the body (rūpa) and the mind (nāma), or a detailed classification of five aggregates (khandha), due to our attachment and extreme grasping on them, the Blessed One termed them as grasped aggregates (upādānakkhandha); these five aggregates are, i.e.,<br />(1) the form aggregate (rūpa-kkhandha),<br />(2) the feeling aggregate (vedanā-kkhandha),<br />(3) the perception aggregate (saññā-kkhandha),<br />(4) the mental formation aggregate (sankhára-kkhandha),<br />(5) the consciousness aggragate (viññána-kkhandha).<br />These five aggregates never exist for a single moment unchanged, permanent, as belonged to an entity of a permanent nature. The fact that these five are so easily misunderstood by the ignorant is that the mind see the continuity of the aggregate, and think they are me or mine.<br />That is why the Blessed One has to break them down into components like a butcher were to cut open a cow’s carcass and find that there is no such thing as a ‘Cow’.<br />In SN. XXII, 56, there five aggregates were defined as: "What, O monks, is the physical form? The four primary elements (mahā-bhūta or dhātu) and form depending thereon, this is called the aggregate of form.<br /><br />The physical form are composed of by the four elements, i.e., the solid, or earth-element (pathavī- dhātu), the liquid, or water element (āpo-dhātu), the heat, or fire-element (tejo-dhātu), the motion, or wind element (vāyo-dhātu). <br /><br />In Abhidhamma texts, the physical form is further divided into twenty four derived components, i.e., eyes, ears, nose, tongue, body, form, sound, smell, taste, femininity (itthindriya), virility (purisindriya), mind base (hadaya-vatthu), bodily expression (kāya-viññatti), verbal expression (vací-viññatti), physical life force (rūpa jívita), space element (ākāsa-dhātu), physical agility (rūpassa lahutā), physical elasticity (rūpassa mudutā), physical adaptability (rūpassa kammaññatā), physical growth (rūpassa upacaya), physical continuity (rūpassa santati), decay (jarā), impermanence (aniccatā), nutriment (āhāra).<br /><br />"What, O monks, is the aggregate of feeling? There are six types of feeling: reaction to visual impression, to sound impression, to smell impression, to taste impression, to bodily impression, and to mind impression....<br /><br />All feelings are classified into five types; bodily pleasant feeling (kāyikā sukhā vedanā, sukhā), bodily painful feeling (kāyikā dukkhā vedanā, dukkhā), mental pleasant feeling (cetasikā sukhā vedanā, somanassa), mental painful feeling (cetasikā dukkhā vedanā, domanassa), and indifferent feeling (adukkha-m-asukhā vedanā, upekkhā).<br /><br />"What, O monks, is the aggregate of perception? There are six types of perception: perception of visual objects, of sounds, of smells, of tastes, of bodily impressions, and of mental impressions....<br /><br />All perceptions are divided into six types: perception of form, sound, odour, taste, bodily impression, and mental impression.<br /><br />"What, O monks, is the aggregate of mental formations? There are six types of mental states (cetanā): with regard to visual objects, to sounds, to smells, to tastes, to bodily impressions and to mind objects....<br /><br />This group comprises fifty mental phenomena, of which eleven are general psychological elements, twenty-five lofty (sobhana) qualities, fourteen karmically unwholesome qualities.<br /><br />"What, O monks, is the aggregate of consciousness? There are six types of consciousness: eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness."<br /><br />The Blessed One pointed out that these five aggregates are inseparable:<br />''Whatever, O brother, there exists of feeling, of perception and of mental formations, these things are associated, not dissociated, and it is impossible to separate one from the other and show their difference. For whatever one feels, one perceives; and whatever one perceives, there is consciousness" (MN. 43). This is the greatest difficulty one faced in trying to contemplate and analyse about the body and the mind.<br /><br />He said further: "Impossible is it for anyone to explain the passing out of one existence and the entering into a new existence, or the growth, increase and development of consciousness independent of physical form, feeling, perception and mental formations" (SN. XII, 53)<br /><br /><br />Bhikkhu Dhammavaro, Sydney, 1998. Revised in Taipei 3/ 2006, Adelaide 8/2007.<br /><br />Notes:<br /><br />[1] Right view on the ownership of kamma: All beings are owners of their kamma, inherit their kamma, are born of their kamma, are created by their kamma, are linked to their kamma and any intentional action (ie, kamma) they do, whether good or bad, the effects of that will be theirs, following them like a shadow, that follows.<br /><br />[2] Giving alms has good effects, any self sacrifice results in pleasure, small gifts are also beneficial. There is resulting fruition thus of any good and bad behaviour. There is moral efficacy of any relation to mother and father. There is this world and there are other worlds. There are beings who are spontaneously and instantaneously born. There exist good and pure recluses and priests in this world, who having followed the right method of practice, themselves by their own supra-human abilities, have directly experienced the other worlds and who explain them and thereby make them known here.<br /><br />[3] Right view of such is suffering; Right view of such is the cause of suffering; Right view of such is the end of suffering; Right view of such is the way to end suffering.<br />[4] Right contemplation is being motivated by a general absence of greed, craving, and desire. It is to give generously by relinquishing possessiveness, and to detach from the five sense-desires of tempting sights, sounds, smells, tastes and touches, and to cut attachment to the five clusters of clinging to forms, feelings, perceptions, mental formations and consciousness. <br />[5] Right contemplation for non ill will is being motivated by universal friendliness, infinite goodwill, care, non anger, free of hate and a sympathy wishing and working for all sentient being's happiness, content, comfort, benefit and welfare.<br />[6] Right contemplation for harmlessness is being motivated by absolute non violence, absence of cruelty, and by compassionate pity, thereby offering all sentient beings guaranteed safety and protection from any evil, painful, bad or wrong treatment. Such giving of fearlessness is right contemplation or right motivation.<br />[7] The ten beneficial subjects of conversation: talk on the modesty of having few wants, talk on the bliss of contentment, talk on the joy of seclusion, talk on the ease of disentanglement, talk on the energy of enthusiasm, talk on the advantage of pure morality, talk on the calm of concentration, talk on the insight of understanding, talk on the freedom of release, talk on the direct knowledge and vision of release. <br /><br />[8] The noble speech are; eliminating any false speech the noble friend dwells avoiding all lies, a truth-speaker, one to be relied on, trustworthy, loyal, not a deceiver of the world. <br /><br />Abstaining from malicious speech, he does not tell them there, whatever he has heard about those here, or repeat here, whatever he heard there, repeat and harming those there. Thus is he a reconciler of those in conflict and a diplomat ending quarrels? The noble friend is rejoicing in peace, loving it, delighting in it, one who defends peace. <br /><br />Abandoning all harsh and aggressive speech he refrains from it. He speaks whatever is blameless and pleasing to the ear, agreeable, touching the heart, elegant, gratifying and appealing to many. <br /><br />Discarding idle and empty chatter, he speaks at the right time and only about what is correct, advantageous and to the point, of Dhamma and self control. He is a speaker whose words are to be treasured, timely, reasoned, well-defined, well-formulated, beneficial and leading to the goal.<br /><br />[9] The many kinds of idle gossip and frivolous talk: such as talk on kings, robbers, ministers, armies, dangers, wars, foods, drinks, clothing, furniture, jewelry, cosmetics, relatives, vehicles, villages, towns, cities, countries, women, heroes, places, amusements, the dead, trifles, the origin of the world, the origin of the sea, whether metaphysical things are so or are not so. Such talk is pointless, irrelevant, detrimental, and empty of any good.<br /><br />[10] There are three types of right action; avoiding all killing and injuring of any living being, abstaining from taking and stealing what is not given, stopping all misuse of sexual misconduct. <br /><br />The first is the ending of intentional killing or destroying of beings either by physical action or by verbal incitement, ranging from killing eggs of lice and bugs, or causing abortion, <br />to any slaughter of living creatures, including human beings. <br /><br />Secondly is the restraint from taking, what is not given, means abstaining from taking, with intention to steal, living beings or non-living articles, which have an owner, removing or appropriating them, without the owner's consent, either by physical effort or by inciting another to do so. <br /><br />Thirdly is the restraint from sexual misconduct means abstention from any kind of sex, which will cause pain and suffering to others. Examples will be adultery, since this causes the disruption of marriage, rape, intercourse with minors protected by parents, and perversion of others. <br /><br />Included here also is abstention from use of alcohols, drugs and any kinds of intoxicants, which causes carelessness, and gambling with cards, dices, on horses, government supported public gambling etc.<br /><br />[11] Right livelihood has five types; earning a living not by trading of any living beings, earning a living not by selling any meat nor flesh, earning a living not by selling any weapons, earning a living not by dealing in alcohol nor drugs, earning a living not by selling any poison. <br /><br />Right livelihood for Buddhist monks and nuns: Neither living nor receiving food by astrology, soothsaying, prediction of future events, nor by palmistry, geomancy, dream reading, charms and spells, or divination, nor by any rituals, running errands nor messages, flattering, arranging marriages, funerals nor divorces, medical praxis, nor by producing art nor poetry, nor by disputation or debate, this is right livelihood. Knowing right and wrong livelihood as right and wrong livelihood is right view. Awareness of presence of right and wrong livelihood is right awareness. Exchanging wrong livelihood with right livelihood is right effort.<br /><br />[12] There are four types of right efforts: the effort to overcome already present detrimental mental states; the effort to prevent future detrimental mental states from arising; the effort to begin developing yet unarisen advantageous mental states; the effort to maintain and perfect already arisen advantageous mental states. <br /><br />Again the four types of right efforts are 1: Control 2: Overcoming 3: Development 4: Maintenance. <br /><br />What is the effort of control? When seeing an object with the eye, one neither grasps after the whole object, nor any of its details, thereby one strives to prevent bad, detrimental states, such as longing and misery, to flood in on one. One guards and controls the sense of sight and do similarly with the other senses. <br /><br />What is the effort of overcoming? One does not accept any lust, hate or anger that has arisen, but leaves it instantly, dispels it, destroys it, and makes it vanish. <br /><br />What is the effort of development? One develops the enlightenment factor of awareness, of investigation of Dhamma, of energy, of joy, of tranquility, of concentration, and the enlightenment factor of equanimity based on solitude, detachment, and ceasing, which is leading to maturity and culmination of spiritual self surrender. <br /><br />What is the effort of maintenance? One dominated by desire maintains firmly in his mind a favourable object of concentration, such as a skeleton, or a corpse that is full of worms, bluish black, full of holes, bloated, while one dominated by anger maintains firmly in his mind a favourable object of concentration, such as infinite loving kindness, compassion, mutual joy or well balanced equanimity. Thus knowing right and wrong effort as right and wrong effort is right view. Awareness of presence of right and wrong effort is right awareness. Right effort has the function of striving, exertion and endurance. <br /><br />[13] The Buddha said there are four types of Right Awareness: 1: The awareness of the body merely as a transient and compounded form. 2: The awareness of feelings just as assigned and passing emotional responses. 3: The awareness of mind only as a group of habituated and temporary moods. 4: The awareness of phenomena simply as momentary and constructed mental states. Right awareness is aware of these four, while being alert, clearly comprehending and mindful. And put away longing towards and aversion against anything in this world.<br /><br />[14] The Buddha said: “Having eliminated the five mental hindrances, mental defects that obstruct understanding, quite secluded from sensual desires, protected from any detrimental mental state, one enters and dwells in the 1st jhana; full of joy and pleasure born of solitude, joined with directed and sustained thought. One makes this joy and pleasure born of seclusion drench, saturate, soak, and suffuse the body, so there is no part of the entire body not inundated by this joy and pleasure. Just as a skilled bath man puts soap powder in a copper basin and sprinkling it gradually with water, whips it until the water soaks and pervades all the soap powder, yet without dripping, so too, do the friend make the joy and pleasure born of solitude permeate and pervade the entire body. <br /><br />Again, friends, with the stilling of directed and sustained thought, one enters and dwells in the 2nd jhana, calmed assurance and unification of mind with joy and pleasure now born of concentration, devoid of any thought! One makes the joy and pleasure born of concentration drench, saturate, soak, and suffuse the body, so there is no part of the whole body not inundated by this joy and pleasure. Just as a lake whose waters welled up from below within it itself, and it had no other sources neither by showers of rain, then this cool fount of water welling up from within would suffuse, fill, and pervade the entire lake, so do one make this joy and pleasure born of concentration infuse this entire body. <br /><br />Again, friends, with the fading away of joy, the friend dwells in equanimity, aware and clearly comprehending, still feeling pleasure in the body, one enters upon and remains in the 3rd jhana, regarding which the Noble Ones declare: 'In aware equanimity one dwells in pleasure.' One makes the pleasure apart from of joy flood, saturate, soak, and suffuses the body, so there is no part of one's whole body not inundated by this pleasure divested of joy. Just as in a lotus pond some lotuses are born, grow and thrive immersed under the water and the cool water soaks them from their roots to their tips, so too, do a friend make the pleasure divested of joy drench, fill, flood and pervade this entire body. <br /><br />Again, friends, with the leaving behind of both pleasure and pain, and with the prior disappearance of both joy and sorrow, one enters and dwells in the 4th jhana; a stilled mental state of awareness, purified by an equanimity of neither-pain-nor-pleasure. One sits illuminating the body internally with this pure bright mind, so there is no part of one's whole body not illuminated by this pure bright mind. Just as a man were sitting covered from the head down with a white cloth, so that no part of his whole body was uncovered by this white textile; so one sits encompassing this entire body with a pure bright radiant mind, so there is no part of one's whole body not illuminated by this pure bright and luminous mind. No trivial worldly pleasure surpasses such sublime bliss.” <br /><br />Bhikkhu Dhammavaro, Brisbane Jetavana Burmese Monastery, 2/5/2008<br />dhammadhatu@yahoo.com<br />http://buddhism.sampasite.com<br />http://groups.google.com/group/learning-buddhism<br />http://ti-sarana.blogspot.com<br />http://bratana.earth.prohosting.com/佛陀中道http://www.blogger.com/profile/09876216176891355478noreply@blogger.com0tag:blogger.com,1999:blog-3945713546101390031.post-92061680413756189472008-11-21T15:38:00.000-08:002008-11-22T02:19:26.903-08:00The gist of Buddha’s teaching---10The gist of Buddha’s teaching---10<br /><br />Bhikkhu Dhammavaro<br />Buddharatana Monastery of Australia<br /><br />The nature of suffering<br /><br />In AN. III, 35, it is said: "Did you, O man, never see in the world a man or a woman eighty, ninety or a hundred years old, frail, crooked as a gable-roof, bent down, resting on crutches, with tottering steps, infirm, youth long since fled, with broken teeth, grey and scanty hair, or bald headed, wrinkled, with blotched limbs? And did it never occur to you that you also are subject to old age, that you also cannot escape it?<br /><br />Did you never see in the world a man or a woman, who being sick, afflicted and grievously ill, and wallowing in their own filth, was lifted up by some people, and put down by others? And did it never occur to you that you also are subject to disease, that you also cannot escape it?<br /><br />Did you never see in the world the corpse of a man or a woman, one or two or three days after death, swollen up, blue-black in colour, and full of corruption? And did it never occur to you that you also are subject to death, that you also cannot escape it?"<br /><br />The Suttas mentioned above all explain the nature of suffering amply, we need to understand the suffering in the context that whatever that is subject to change, then it is of the nature of suffering, because we will lament over its decay, change in appearance, destruction, disappearance, and loss. Why is it so? Because it is supported by very unstable conditions, conditions which are of short life span. <br /><br />The sufferings of old age, sickness and death is approaching us like a great mountain crushing all beings in its path, the Blessed One advised the King Pasenadi of Kosala to practice the Dhamma, to live calmly, to do good and make merit.<br />‘What do you think, great king? Suppose a man, trustworthy and reliable, were to come to you from the east and on arrival would say: 'If it please your majesty, you should know that I come from the east. There I saw a great mountain, as high as the clouds, coming this way, crushing all living beings [in its path]. Do whatever you think should be done.' Then a second man were to come to you from the west... Then a third man were to come to you from the north... Then a fourth man were to come to you from the south and on arrival would say: 'If it please your majesty, you should know that I come from the south. There I saw a great mountain, as high as the clouds, coming this way, crushing all living beings. Do whatever you think should be done.' If, your majesty, such a great peril should arise, such a terrible destruction of human life -- the human state being so hard to obtain -- what should be done?’ <br />‘If, Lord, such a great peril should arise, such a terrible destruction of human life -- the human state being so hard to obtain -- what else should be done but Dhamma conduct, right conduct, skillful deeds, meritorious deeds?’” (SN III, 25, Pabbatopama Sutta, Translated by Thanissaro Bhikkhu.)<br /><br />When the Blessed One was staying near Savatthi in Jeta's Grove, Anathapindika's monastery. Then two feeble old brahmans who were said to be 120 years old came to visit the Buddha for a good advice:<br /><br />“Master Gotama, we are brahmans -- feeble old men, aged, advanced in years, having come to the last stage of life, 120 years old. And we have done no admirable deeds, no skillful deeds, no deeds that allay our fears. Teach us, Master Gotama. Instruct us, Master Gotama, for our long-term benefit and happiness." <br />"Indeed, brahmans, you are feeble old men, aged, advanced in years, having come to the last stage of life, 120 years old. And you have done no admirable deeds, no skillful deeds, and no deeds that allay your fears. This world is swept away by aging, by illness, by death. With the world thus swept away by aging, illness, and death, any restraint of body, speech, and intellect practiced here will be one's shelter, cave, island, and refuge after death in the world beyond." <br />It's swept along:<br />life, its next-to-nothing span.<br />For one swept on by aging<br />no shelters exist.<br />Keeping sight of this danger in death,<br />do meritorious deeds<br />that bring bliss. <br />Whoever here is restrained<br />in body, speech, and awareness,<br />who makes merit while he's alive:<br />that will be for his bliss after death. (AN III, 51,Dvejana Sutta, Translated by Thanissaro Bhikkhu)<br /><br />When a house is on fire,<br />the vessel salvaged<br />is the one that will be of use,<br />not the one left there to burn.<br />So when the world is on fire<br />with aging and death,<br />one should salvage [one's wealth] by giving:<br />what's given is well salvaged. <br />Whoever here is restrained<br />in body, speech, and awareness;<br />who makes merit while he's alive:<br />that will be for his bliss after death. ”(AN III,52, Dvejana Sutta, Translated by Thanissaro Bhikkhu)佛陀中道http://www.blogger.com/profile/09876216176891355478noreply@blogger.com0tag:blogger.com,1999:blog-3945713546101390031.post-967389585081607292008-11-21T15:37:00.002-08:002008-11-22T02:19:10.085-08:00The gist of Buddha’s teaching---9The gist of Buddha’s teaching---9<br /><br />Bhikkhu Dhammavaro<br />Buddharatana Monastery of Australia<br /><br />4. The three characteristics<br /><br />Impermanence of all phenomena<br /><br />All phenomena regardless whether they are physical or mental are impermanent, subject to change by the various conditions, they are inconstant, and they are very fragile indeed. People without proper instruction on the Dhamma, do not know about this fact, or do not know how to contemplate their nature, and so, they are constantly fooled by outer appearances, could not let go of the attachment to those various forms around them.<br />Death is around us, it happens to our relatives, friends, people whom we don’t know, it will affect everyone who is alive and well, yet the ignorant takes no notice of it. People are falling all around us, and yet we never think one day we will also die! The Blessed One said in Pabbatopama Sutta illustrated this with a simile of the mountain, he declared loudly: “I inform you, great king (King Pasenadi), I announce to you, great king: aging and death are rolling in on you. When aging and death are rolling in on you, great king, what should be done? (King Pasenadi:) As aging and death are rolling in on me, Lord! what else should be done but Dhamma conduct, right conduct, skillful deeds, meritorious deeds.” The Blessed One reiterated that by saying in stanzas : <br />“So a wise person,<br />seeing his own good,<br />steadfast, secures confidence<br />in the Buddha, Dhamma, and Sangha. <br />One who practices the Dhamma<br />in thought, word, and deed,<br />receives praise here on earth<br />and after death rejoices in heaven.” <br />It is indeed that we have been wandering in samsara for such a long time, and we have shed much tears enough to fill the four great oceans to the brim, that it’s time to wake up to this fact. The Blessed One said in Assu Sutta : ‘From an inconceivable past comes transmigration, a beginning point is not evident, though beings blinded by ignorance and fettered by craving are wandering on. It is far too long that you have experienced suffering, pain (when meeting the unfavorable conditions), loss (of the loved one), filling the cemeteries. It is enough to be disenchanted with all composite things (the five aggregates), enough to be dispassionate, enough to be released.’<br /><br />In order to fully realized and awakened to this truth, one needs to practice frequently so as to quench the fire of the three poisons. The Blessed One said: ‘The perceiving of impermanence, bhikkhus, developed and frequently practiced, removes all sensual passion, removes passion for material existence(in a form realm), removes all passion for becoming, removes all ignorance, removes and abolishes all conceit of ‘I’am. Just as in the autumn a farmer, ploughing with a large plough cuts through all the spreading rootlets as he ploughs; in the same way, bhikkhus, the perceiving of impermanence, bhikkhus, developed and frequently practiced, removes all sensual passion, removes passion for material existence, removes all passion for becoming, removes all ignorance, removes and abolishes all conceit of ‘I’am.’ (SN XXII 102)佛陀中道http://www.blogger.com/profile/09876216176891355478noreply@blogger.com0tag:blogger.com,1999:blog-3945713546101390031.post-52370234121986356512008-11-21T15:37:00.001-08:002008-11-22T02:18:52.507-08:00The gist of Buddha’s teaching---8The gist of Buddha’s teaching---8<br /><br />Bhikkhu Dhammavaro<br />Buddharatana Monastery of Australia<br /><br />The twelve Dependent Cessations<br /><br />Understanding the causation in the above, the cessation of suffering is just simply stopping or abandoning the above series of origination. <br /><br />The Buddha said: “From the cessation of ignorance comes the cessation of mental formations. <br /><br />From the cessation of mental formations comes the cessation of consciousness. <br /><br />From the cessation of consciousness comes the cessation of name and form. <br /><br />From the cessation of name and form comes the cessation of the six sense doors. <br /><br />From the cessation of the six sense doors comes the cessation of contact. <br /><br />From the cessation of contact comes the cessation of feeling. <br /><br />From the cessation of feeling comes the cessation of craving. <br /><br />From the cessation of craving comes the cessation of clinging. <br /><br />From the cessation of clinging comes the cessation of becoming. <br /><br />From the cessation of becoming comes the cessation of birth. <br /><br />From the cessation of birth, then aging and death, sorrow, lamentation, pain, distress, and despair all cease.” ( Kaccayanagotta Sutta )<br /><br />The retrogressive order of Dependent Cessation excludes the expediency of a creator God, and leaves the salvation from samsara in our hand squarely.<br /><br />What we understand about the "rebirth" of any being is a mundane understanding, from the supramundane viewpoint the Buddha explained that there is no being re-born, there is just the phenomena of birth and death. For those people during Buddha times who believed in rebirth, the Blessed One taught the wandering of the beings among the various realms, and then the Blessed One taught the teaching of "dependent origination" to them, as it is easier for those people to understand this. As for those who have a higher parami of intelligence, the Blessed One taught them directly the teaching of “Anatta”, as demonstrated by the second teaching on “Three characteristics” to the five ascetics.<br /><br />For those who don’t believe in rebirth prior to embarking on the eightfold noble path, there is no need for the Blessed One to talk about the wandering of the beings in Samsara and of rebirth; this might lead to the wrong view of an eternal being or a ‘soul’.<br /><br />For example, when a musician plays the flute, there is no storage of the sound played beforehand. When the music stops, it does not go anywhere else. It came into existence by way of the construction of the flute, the flow of air and the playing of the musician, which are the conditions for its existence. When the music stops, it is devoid of those conditions, it just simply goes out of existence.<br /><br />Similarly all the components which conditions the appearance of a being, both material and immaterial components, come into existence, they just play their role for its appearance, and then when the conditions which support their existence disappeared or deteriorated, then that being disappeared or passed away.<br /><br />What we call a person is just the coming together of various components and the working of the various components with each other. It is impossible to find a permanent entity. Yet the paradox is: there is clearly a path to be followed and there is walking to be done, but there is no walker. There are actions and performance which must be worked out but there is no actor. Our pre-conceived idea of an immutable self is a mirage only.佛陀中道http://www.blogger.com/profile/09876216176891355478noreply@blogger.com0tag:blogger.com,1999:blog-3945713546101390031.post-35682020546668690192008-11-21T15:35:00.002-08:002008-11-22T02:18:32.337-08:00The gist of Buddha’s teaching---7The gist of Buddha’s teaching---7<br /><br />Bhikkhu Dhammavaro<br />Buddharatana Monastery of Australia<br /><br />3. The twelve Dependent Origination<br /><br />The twelve Dependent Origination explains about the operation how a sentient being wanders in samsara. The proper understanding of this teaching would entail many years of investigation and contemplation. <br /><br />There are two aspects of it; <br />First it explains the origin of the whole mess of ignorance, action, kamma, birth, aging and death, and rebirth. <br /><br />The second explains the quenching of the desires, renunciation, inaction, and thus stopping and terminating the whole mess of sufferings. <br /><br />In the Buddhist teaching of kamma and rebirth, it is explained from the basis of cause and effect, this is in line with the teaching of Dependent Origination; in actual fact all mental and physical phenomena work on the basis of cause and effect.<br /><br />The Blessed One said: “Whoever sees Dependent Origination sees the Dhamma; whoever sees the Dhamma sees Dependent Origination.”( Maha-hatthipadopama Sutta) That is why this specific teaching is a very important one for any seeker, because it contains the crucial teaching about selflessness and liberation.<br /><br />The twelve Dependent Originations<br /><br />The Buddha said: “From ignorance as a requisite condition come mental formations. <br /><br />From mental formations as a requisite condition comes consciousness. <br /><br />From consciousness as a requisite condition comes name and form. <br /><br />From name and form as a requisite condition come the six sense doors. <br /><br />From the six sense doors as a requisite condition comes contact. <br /><br />From contact as a requisite condition comes feeling. <br /><br />From feeling as a requisite condition comes craving. <br /><br />From craving as a requisite condition comes clinging.<br /><br />From clinging as a requisite condition comes becoming. <br /><br />From becoming as a requisite condition comes birth. <br /><br />From birth as a requisite condition, then aging and death, sorrow, lamentation, pain, distress, and despair all come.”<br /><br />This progressive order of Dependent Origination explains the whole process of our sufferings in the three planes of repeated existence, but the Blessed One employed more than one way to explain the causal interdependence of suffering and rebirth; <br /><br />1. In the Samyutta Agama 290 it listed three factors from the sixth to the seven.<br /><br />2. In the DN 15 Mahanidana Sutta listed ten factors from the second to the twelve.<br /><br />3. In the Samyutta Agama 296 it listed seventeen factors from the first to eleven plus sickness, death (marana), sorrow (soka), lamentation (parideva), pain (dukkha), and despair (upayasa). <br /><br />4. In the Samyutta Nikaya II (p.112) it listed twenty four elaboration of the Dependent Origination.<br /><br />From the above texts it clearly shows that ignorance is not the first cause, as elsewhere in the Tipitaka it has been stated that the beginning is not known.佛陀中道http://www.blogger.com/profile/09876216176891355478noreply@blogger.com0