Analytical dhamma for beginners
Four foundations of mindfulness
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.
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.’”
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.’”
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.”
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)
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).
1. Mindfulness of the body
Group I:
(1) “With attentive mind he breathes in, with attentive mind he breathes out.
When making a long inhalation he knows: 'I make a long inhalation'; when making a long exhalation he knows: 'I make a long exhalation.'”
(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.'”
(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.”
(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.”
2. Mindfulness of the feeling
Group II:
(5) “'Feeling rapture (pīti) I will breathe in,' thus he trains himself; 'feeling rapture I will breathe out,' thus he trains himself.”
(6) “'Feeling joy I will breathe in,' thus he trains himself; 'feeling joy I will breathe out,' thus he trains himself.”
(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.”
(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.”
3. Mindfulness of the mental states
Group III:
(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.”
(10) “'Gladdening the mind I will breathe in,' thus he trains himself; 'gladdening the mind I will breathe out,' thus he trains himself.”
(11) “'Concentrating the mind I will breathe in, thus he trains himself; 'concentrating the mind I will breathe out', thus he trains himself.”
(12) “'Freeing the mind I will breathe in,' thus he trains himself; 'freeing the mind I will breathe out,' thus he trains himself.”
4. Mindfulness of the Dhamma
Group IV:
(13) “'Reflecting on impermanence (anicca) I will breathe in,' thus he trains himself; 'reflecting on impermanence I will breathe out,' thus he trains himself.”
(14) “'Reflecting on detachment (virāga) I will breathe in,' thus he trains himself; 'reflecting on detachment I will breathe out,' thus he trains himself.”
(15) “'Reflecting on extinction (nirodha) I will breathe in,' thus he trains himself; 'reflecting on extinction I will breathe out,' thus he trains himself.”
(16) “'Reflecting on abandonment (patinissagga) I will breathe in, thus he trains himself; 'reflecting on abandonment I will breathe out,' thus he trains himself.”
Sunday 12 September 2010
ADB---Four efforts
Analytical dhamma for beginners
Four efforts*
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.
Right effort. There are four kinds of sammappadhānas, which are the main subject of the sixth element of the Noble eightfold path:
Right Effort to eradicate the already prevailing impure mental states (akusalas).
Right Effort to prevent new impure mental states from arising.
Right Effort to acquire new pure mental states (kusalas).
Right Effort to develop the already prevailing pure mental states.
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.
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.
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.
*the 4 right efforts.: samma-ppadhāna; s. padhāna. Right effort. s. sacca (IV 6), magga (6) . - 5 elements of effort: padhāniyanga (q.v.).
Four efforts*
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.
Right effort. There are four kinds of sammappadhānas, which are the main subject of the sixth element of the Noble eightfold path:
Right Effort to eradicate the already prevailing impure mental states (akusalas).
Right Effort to prevent new impure mental states from arising.
Right Effort to acquire new pure mental states (kusalas).
Right Effort to develop the already prevailing pure mental states.
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.
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.
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.
*the 4 right efforts.: samma-ppadhāna; s. padhāna. Right effort. s. sacca (IV 6), magga (6) . - 5 elements of effort: padhāniyanga (q.v.).
ADB---Four arupa jhanas
Analytical dhamma for beginners
Four arupa jhanas
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).
1. Sphere of boundless space
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.”
“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).
“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).”
“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.”
2. Sphere of boundless consciousness
“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.”
3. Sphere of nothingness
“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.”
4. Sphere of neither perception nor non perception
“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.”
“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).
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).
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.).
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.
For the eight absorptions as objects for the development of insight (vipassanā), see samatha-vipassanā. Full details in Visuddhi Magga IV-X.
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.
Four arupa jhanas
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).
1. Sphere of boundless space
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.”
“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).
“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).”
“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.”
2. Sphere of boundless consciousness
“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.”
3. Sphere of nothingness
“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.”
4. Sphere of neither perception nor non perception
“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.”
“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).
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).
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.).
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.
For the eight absorptions as objects for the development of insight (vipassanā), see samatha-vipassanā. Full details in Visuddhi Magga IV-X.
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.
Wednesday 25 August 2010
Essence of insight meditation practice
Essence of insight meditation practice
Bhikkhu Dhammavaro
The path and stages of spiritual practice
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.
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.
The Blessed One answer the question posed by the Sakka and said:
“When a wise man, established well in virtue,
Develop consciousness and understanding,
Then as a bhikkhu ardent and sagacious,
He succeeds in disentangling this tangle.” (SN I, 13)
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）
Again the Blessed One said:
“He who is possessed of constant virtue,
Has understanding, and is concentrated,
Is strenuous and diligent as well,
Will cross the flood so difficult to cross.” (SN I, 53)
What is this flood? There are these four great floods:
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..
2. The flood of becoming: due to our abundant accumulation of negative kamma, we cannot escape from the state of samsara.
3. The flood of views: holding stubbornly to our own views due to our pride, fond of getting into arguments with others.
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.
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) :
1. Purification of morality
2. Purification of the mind
3. Purification of view
4. Purification of doubt
5. Purification of knowledge on what is and what is not the path
6. Purification of knowledge of the way
7. Purification of the knowledge
The training in morality is an indispensable part of the Buddhist training.
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)
As with the seven factors of enlightenment; ie,
1. Mindfulness (sati-sambhojjhanga)
2. application of the dhamma (dhammavicaya- sambhojjhanga)
3. Effort (viriya- sambhojjhanga)
4. Joy (piti- sambhojjhanga)
5. Bliss (passadhi- sambhojjhanga)
6. Concentration (samadhi- sambhojjhanga)
7. Equanimity (upekkha- sambhojjhanga)
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.
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. ”
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.
Meditation and Insight
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.
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. ”
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.
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). ”
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.
The tasks of contemplative insight
The task of a meditating yogi engaging in insight practice should consist of the followings:
1. Ability in identifying the mundane from the supramundane.
2. Correct understanding of the nama-rupa (Body and mind).
3. Ability in penetrating and understanding one’s own mental states.
4. Correct understanding of the five khandha (aggregates).
5. Mastery over the six doors or six-fold base.
6. Knowledge of the four Noble Truths.
7. Understanding of the cause and effect of all physical and mental phenomena.
Understanding of the Dependent Origination
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:”
(Forward order):
This being, that is; from the arising of this, that arises.
That is:
with ignorance as condition, volitional activities come to be;
with volitional activities as condition, consciousness comes to be;
with consciousness as condition, name/form comes to be;
with name-and-form as condition, the six-fold base comes to be;
with the six-fold base as condition, contact comes to be;
with contact as condition, feeling comes to be;
with feeling as condition, craving comes to be;
with craving as condition, grasping comes to be;
with grasping as condition, being comes to be;
with being as condition, birth comes to be;
with birth as condition, aging and death, sorrow, lamentation, pain, grief, and despair come to be.
This is the origin of this whole mass of suffering.
(Reverse order):
This not being, that is not; from the cessation of this, that ceases.
That is:
from the cessation of ignorance, volitional activities cease;
from the cessation of volitional activities, consciousness ceases;
from the cessation of consciousness, name/form ceases;
from the cessation of name-and-form, the six-fold base ceases;
from the cessation of the six-fold base, contact ceases;
from the cessation of contact, feeling ceases;
from the cessation of feeling, craving ceases;
from the cessation of craving, grasping ceases;
from the cessation of grasping, being ceases;
from the cessation of being, birth ceases;
from the cessation of birth, aging and death, sorrow, lamentation, pain, grief, and despair cease.
This is the ceasing of this whole mass of suffering. ” (Udana 1.1,1.2; translated by J.D.Ireland)
Constant effort in meditative insight
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.
The Blessed One said: "Monks! what is Right effort?
[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.
[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.
[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.
[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)
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.
The complete task of investigation
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.
In SN 22.57 Sattatthana Sutta the Blessed One taught us to investigate in a comprehensive manner:
1. Identify the five aggregates
"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.
"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.
"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.
"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.
"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.
"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.
2. Investigate the aggregates and gain realization
"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.
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.
"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.
"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.
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.
"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.
"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.
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.
"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.
"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.
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.
"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.
"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.
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.
"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.
"This is how a monk is skilled in seven ways.
"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.
"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."
Bhikkhu Dhammavaro, Jetavana Burmese Buddhist Monastery, Brisbane, 5/5/2008
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TIROKUDDAKANDA GĀTHĀ & ADĀSIMEADI GĀTHĀ
TIROKUDDAKANDA GĀTHĀ; ADĀSIMEADI GĀTHĀ
墙外偈 ，他为我付出偈
TIROKUDDAKANDA GĀTHĀ
TIROKUDDESU TITTHANTI SANDHISINGHATAKESU CA DVĀRABĀHĀSU TITTHANTI ĀGANTVĀNA SAKAM GHARAM. PAHŪTE ANNAPĀNAMHI
KHAJJABHOJJE UPATTHITE NA TESAM KOCI SARATI SATTANAM
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.
ADĀSIMEADI GĀTHĀ
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.
SO ÑĀTIDHAMMO CA AYAM NIDASSITO PETĀNA PŪJĀ CA KATĀ
ULĀRĀ BALAÑCA BHIKKHŪNAMANUPPADINNAM
TUMHEHI PUÑÑAM PASUTAM ANAPPAKANTI.
The outside the wall verses
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.
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.
(‘He gave gifts for me’ verses)
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.
法增比丘，佛宝寺12/2/2009
墙外偈 ，他为我付出偈
TIROKUDDAKANDA GĀTHĀ
TIROKUDDESU TITTHANTI SANDHISINGHATAKESU CA DVĀRABĀHĀSU TITTHANTI ĀGANTVĀNA SAKAM GHARAM. PAHŪTE ANNAPĀNAMHI
KHAJJABHOJJE UPATTHITE NA TESAM KOCI SARATI SATTANAM
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.
ADĀSIMEADI GĀTHĀ
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.
SO ÑĀTIDHAMMO CA AYAM NIDASSITO PETĀNA PŪJĀ CA KATĀ
ULĀRĀ BALAÑCA BHIKKHŪNAMANUPPADINNAM
TUMHEHI PUÑÑAM PASUTAM ANAPPAKANTI.
The outside the wall verses
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.
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.
(‘He gave gifts for me’ verses)
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.
墙外偈1
他们站立在墙外
或是倚在门柱边
或是回到家里来
因为他们的恶业
无人忆念起他们
慈心亲属作供养
准备丰盛的饮食
适时供养于僧团
以此供养的功德
回向给予亡亲属
鬼道亲属得安乐
他们随喜这供养
因为作了这供养
他们分享这功德
并愿他们得长寿
为我们作这供养
愿他们得善果报
因为我们不耕作
我们鬼道无牛畜
没用金银来交易
鬼靠亲属和朋友
为他供养而生存
犹如高处的河水
水流流向于低处
以此供养的功德
将能到达鬼亲属
犹如河流水满溢
水流流注于海洋
以此供养的功德
将能到达鬼亲属
他为我付出偈
他们布施和付出
是我亲戚友同伴
忆念死者的业行
及为死者作布施
不要哭泣不悲伤
也不发出哀号声
不为死者带裨益
死者仍然无改善
但能供养给僧团
将为他们都带来
现实长远的利益
亲属为他作供养
帮助责任已显出
为鬼供养给僧团
在亲戚与眷属间
对死者是大荣幸
也供比丘身营养
累积殊胜的功德
注释：
1 频毗娑罗王（Bimbisara）的亲戚在九十二劫以前，在胜军王（Jayasena）的时代，胜军王的三个王子与其他2500位信众侍奉弗沙佛（Phussa），在王城里的坏人因为贪心把供养弗沙佛的东西占为己有，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（Kassapa）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（频毗娑罗王）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，去伽耶（Gaya）的伽耶山顶(Gayasisa)度了三位迦叶兄弟和他们的2500徒众（即胜军王的三个王子与其2500位信众），然后带着大众去到王舍城度了频毗娑罗王与城中111,000信众成为须陀洹圣者。佛陀第二日进宫受供养，但是频毗娑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，频毗娑罗王困扰不已，第二日去见佛陀时提起此事，佛陀教他第二日再供佛，佛令频毗娑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，频毗娑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，接下来频毗娑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《墙外偈》让频毗娑罗王和他的眷属随喜他们的善业。
法增比丘，佛宝寺12/2/2009
Atthavisati Buddha Vandana
Atthavisati Buddha Vandana
二十八佛保护偈
法增比丘译（Bhikkhu Dhammavaro）
Vande Tanhamkaram Buddham
Vande Medhamkaram munim
Saranamkaram munim vande
Dipamkaram jinam name
I respect Tanhamkaram the Wise,
I respect Medhamkaram the Sage,
Saranamkaram the Sage I respect,
Dipamkaram the conqueror I respect.
我礼敬除渴爱佛，
我礼敬用智能佛，
作归依佛我礼敬，
燃灯光佛我敬礼。
Vande Kondañña satthāram
Vande Mangala nāyakam
Vande Sumana sambuddham
Vande Revata nāyakam
智调伏佛为导师，
吉祥佛是谓世尊，
善意佛是正等觉，
离婆多佛是善师。
Vande Sobhita sambuddham
Anumadassi munim name
Vande Paduma sambuddham
Vande Narada Nāyakam
光耀佛是等正觉，
超见佛为最圣者，
莲华佛成正觉者，
那兰陀佛是善师。
Padumuttaram munim vande
Vande Sumedha nāyakam
Vande Sujāta sambuddham
Piyadassi munim name
胜莲华佛是寂默，
善慧佛是最上师，
善生佛为正等觉，
喜见佛是极寂静。
Atthadassi munim vande
Dhammadassi jinam name
Vande Siddhattha sattharam
Vande Tissa mahāmunim
义见佛乃寂灭者，
法见佛为最胜利，
成就义佛世间师，
提舍佛是大智者。
Vande Phussa mahāviram
Vande Vippassi nāyakam
Sikhi mahāmunim vande
Vande Vessabhu nāyakam
弗沙佛是调御者，
超见佛是大导师，
尸弃佛是大智者，
毘舍浮佛是导师。
Kakusandham munim vande
Vande Konāgama nāyakam
Kassapam sugatam vande
Vande Gotama nāyakam
具峰佛为寂灭者，
拘那含牟是导师，
迦叶佛是度世者，
乔达摩佛是世尊。
Atthavisati me Buddhā
Nibbānamata dāyakā
Namami sirasā Niccam
Te mam rakkhantu sabbadā
二十八位圆满佛，
寂静涅盘的善导，
我以头面触地礼，
愿佛随时保佑我。
法增比丘译，佛宝寺。
愿众生安乐！
欢迎翻印，请先联络作者。请勿删改。
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二十八佛保护偈
法增比丘译（Bhikkhu Dhammavaro）
Vande Tanhamkaram Buddham
Vande Medhamkaram munim
Saranamkaram munim vande
Dipamkaram jinam name
I respect Tanhamkaram the Wise,
I respect Medhamkaram the Sage,
Saranamkaram the Sage I respect,
Dipamkaram the conqueror I respect.
我礼敬除渴爱佛，
我礼敬用智能佛，
作归依佛我礼敬，
燃灯光佛我敬礼。
Vande Kondañña satthāram
Vande Mangala nāyakam
Vande Sumana sambuddham
Vande Revata nāyakam
智调伏佛为导师，
吉祥佛是谓世尊，
善意佛是正等觉，
离婆多佛是善师。
Vande Sobhita sambuddham
Anumadassi munim name
Vande Paduma sambuddham
Vande Narada Nāyakam
光耀佛是等正觉，
超见佛为最圣者，
莲华佛成正觉者，
那兰陀佛是善师。
Padumuttaram munim vande
Vande Sumedha nāyakam
Vande Sujāta sambuddham
Piyadassi munim name
胜莲华佛是寂默，
善慧佛是最上师，
善生佛为正等觉，
喜见佛是极寂静。
Atthadassi munim vande
Dhammadassi jinam name
Vande Siddhattha sattharam
Vande Tissa mahāmunim
义见佛乃寂灭者，
法见佛为最胜利，
成就义佛世间师，
提舍佛是大智者。
Vande Phussa mahāviram
Vande Vippassi nāyakam
Sikhi mahāmunim vande
Vande Vessabhu nāyakam
弗沙佛是调御者，
超见佛是大导师，
尸弃佛是大智者，
毘舍浮佛是导师。
Kakusandham munim vande
Vande Konāgama nāyakam
Kassapam sugatam vande
Vande Gotama nāyakam
具峰佛为寂灭者，
拘那含牟是导师，
迦叶佛是度世者，
乔达摩佛是世尊。
Atthavisati me Buddhā
Nibbānamata dāyakā
Namami sirasā Niccam
Te mam rakkhantu sabbadā
二十八位圆满佛，
寂静涅盘的善导，
我以头面触地礼，
愿佛随时保佑我。
法增比丘译，佛宝寺。
愿众生安乐！
欢迎翻印，请先联络作者。请勿删改。
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http://ti-sarana.blogspot.com 皈依三宝
http://groups.yahoo.com/group/buddha_middle_way佛陀中道园地/崇圣寺
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http://w0.5ilog.com/cgi-bin/bbs/sys2/mybbs.aspx?id=0x43737400学习南传佛法
Monday 10 August 2009
ADB---Four Elements
Analytical dhamma for beginners
Four Elements
There are these four elements in any form, including our body.
These elements or ‘dhātu’. are physical properties of the matter. There are four great elements of matter:
1. Earth-element or Pali ‘pathavi dhātu’, they represent the solidity property of forms.
2. Water-element or Pali ‘āpo dhātu’, they represent the fluidity or cohesiveness property of forms.
3. Fire-element or Pali ‘tejo dhātu’, they represent the heat or cold temperature property of forms.
4. Air-element or Pali vāyo dhātu, they represent the distended-ness property of forms.
In each and every organ of our body, these four elements are represented in various percentages.
In Girimananda Sutta (AN 10.60) The Buddha tells Ananda:
“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.”
Four Elements
There are these four elements in any form, including our body.
These elements or ‘dhātu’. are physical properties of the matter. There are four great elements of matter:
1. Earth-element or Pali ‘pathavi dhātu’, they represent the solidity property of forms.
2. Water-element or Pali ‘āpo dhātu’, they represent the fluidity or cohesiveness property of forms.
3. Fire-element or Pali ‘tejo dhātu’, they represent the heat or cold temperature property of forms.
4. Air-element or Pali vāyo dhātu, they represent the distended-ness property of forms.
In each and every organ of our body, these four elements are represented in various percentages.
In Girimananda Sutta (AN 10.60) The Buddha tells Ananda:
“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.”
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