Buddhist Meditations

The Noble Eightfold path meditation
consists of four meditations

• Development of body (bhāvita Kāya)
• Development of virtue(bhāvitasīlā )
• Develpoment of mind (bhāvitacittā )
• Development of wisdom (bhāvitapaññā)
Development of body (bhāvita Kāya)
• Right action - sammākammanta

• Right livelihood - sammāājīva
This leads to concentration due to

desire(Chanda samādhi)
Development of virtue(bhāvitasīlā
• Right speech - sammāvācā
• Right effort - sammāvāyāma
This leads to concentration due to mind (Citta

samādhi)
Right effort - sammāvāyāma
1. Idha, bhikkhave, bhikkhu anuppannānaṃ pāpakānaṃ

akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti
vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati;
Here a monk rouses his will, makes an effort, stirs up

energy, exerts his mind and strives to prevent the arising
of unarisen evil unwholesome mental states.
2. uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ
pahānāya chandaṃ janeti vāyamati vīriyaṃ ārabhati
cittaṃ paggaṇhāti padahati
2 Herouses his will, makes an effort, stirs up energy,

exerts his mind and strives to overcome evil
unwholesome mental states that have arisen.
3. anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya
chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ
paggaṇhāti padahati
He rouses his will, makes an effort, stirs up energy, exerts

his mind and strives to produce unarisen wholesome
mental states.
4. uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya
bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ
janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati.
He rouses his will, makes an effort, stirs up energy, exerts his

mind and strives to maintain wholesome mental states that
have arisen, not to let them fade away, to bring them to
greater growth, to the full perfection of development
Develpoment of mind (bhāvitacittā )
• Right thought - sammāsaṅkappa
• Right concentration -sammāsamādhi
This leads to concentration due to effort(viriya

samādhi)
Development of wisdom
(bhāvitapaññā)
• Right View
• Right mindfulness -sammāsati
This leads to concentration due to

investigation(vīmaṃsā samādhi)
Concentration
Thus have I heard. At Savatthi.... There the Blessed One said this: "Bhikkhus,
develop concentration. A bhikkhu who is concentrated understands things as
they really are.
"And what does he understand as it really is? The origin and passing away of
form; the origin and passing away of feeling; the origin and passing away of
perception; the origin and passing away of volitional formations; the origin and
passing away of consciousness.
"And what, bhikkhus, is the origin of form? What is the origin of feeling? What
is the origin of perception? What is the origin of volitional formations? What is
the origin of consciousness?
"Here, bhikkhus, one seeks delight, one welcomes, one remains holding. And
what is it that one seeks delight in, what does one welcome, to what does one
remain holding? One seeks delight in form, welcomes it, and remains holding
to it. As a consequence of this, delight arises. Delight in form is clinging. With
one's clinging as condition, existence [comes to be]; with existence as
condition, birth; with birth as condition, aging-and-death, sorrow, lamentation,
pain, displeasure, and despair come to be. Such is the origin of this whole mass
of suffering.
"One seeks delight in feeling ... in perception ... in volitional formations ... in
consciousness, welcomes it, and remains holding to it. As a consequence of
this, delight arises.... Such is the origin of this whole mass of suffering.
"This, bhikkhus, is the origin of form; this is the origin of feeling; this is the
origin of perception; this is the origin of volitional formations; this is the origin
of consciousness.
"And what, bhikkhus, is the passing away of form? What is the passing away of
feeling? What is the passing away of perception? What is the passing away of
volitional formations? What is the passing away of consciousness?
"Here, bhikkhus, one does not seek delight, one does not welcome, one does
not remain holding. And what is it that one does not seek delight in? What
1
doesn't one welcome? To what doesn't one remain holding? One does not
seek delight in form, does not welcome it, does not remain holding to it. As a
consequence of this, delight in form ceases. With the cessation of delight
comes cessation of clinging; with cessation of clinging, cessation of existence....
Such is the cessation of this whole mass of suffering.
"One does not seek delight in feeling ... in perception ... in volitional
formations ... in consciousness, does not welcome it, does not remain holding
to it. As a consequence of this, delight in consciousness ceases.... Such is the
cessation of this whole mass of suffering.
"This, bhikkhus, is the passing away of form; this is the passing away of feeling;
this is the passing away of perception; this is the passing away of volitional
formations; this is the passing away of consciousness."
2
Vatthupama Sutta: The Simile of the Cloth
1. Thus have I heard. Once the Blessed One was staying at Savatthi, in Jeta's Grove,
Anathapindika's monastery. There he addressed the monks thus: "Monks." — "Venerable
sir," they replied. The Blessed One said this:
2. "Monks, suppose a cloth were stained and dirty, and a dyer dipped it in some dye or other,
whether blue or yellow or red or pink, it would take the dye badly and be impure in color.
And why is that? Because the cloth was not clean. So too, monks, when the mind is defiled
an unhappy destination [in a future existence] may be expected.
"Monks, suppose a cloth were clean and bright, and a dyer dipped it in some dye or other,
whether blue or yellow or red or pink, it would take the dye well and be pure in color. And
why is that? Because the cloth was clean. So too, monks, when the mind is undefiled, a happy
destination [in a future existence] may be expected.
3. "And what, monks, are the defilements of the mind? (1) Covetousness and unrighteous
greed (abhijjhāvisamalobha) are a defilement of the mind; (2) ill will (byāpāda) is a
defilement of the mind; (3) anger (kodha) is a defilement of the mind; (4) hostility
(upanāho)...(5) derogation(makkha)...(6) disparaging(paḷāsa)...(7) envy(issā)...(8)
stinginess(macchariya)...(9) hypocrisy(māyā)...(10) fraud(sāṭheyya)...(11)
obstinacy(thambha)...(12) presumption(sārambha)...(13) conceit(māna)...(14)
arrogance(atimāna)...(15) vanity(mada)...(16) negligence(pamāda) is a defilement of the
mind.
4. "Knowing, monks, covetousness and unrighteous greed to be a defilement of the mind, the
monk abandons them. Knowing ill will to be a defilement of the mind, he abandons it.
Knowing anger to be a defilement of the mind, he abandons it. Knowing hostility to be a
defilement of the mind, he abandons it. Knowing derogation to be a defilement of the mind,
he abandons it. Knowing ‘disparaging’ to be a defilement of the mind, he abandons it.
Knowing envy to be a defilement of the mind, he abandons it. Knowing stinginess to be a
defilement of the mind, he abandons it. Knowing hypocrisy to be a defilement of the mind, he
abandons it. Knowing fraud to be a defilement of the mind, he abandons it. Knowing
obstinacy to be a defilement of the mind, he abandons it. Knowing presumption to be a
defilement of the mind, he abandons it. Knowing conceit to be a defilement of the mind, he
abandons it. Knowing arrogance to be a defilement of the mind, he abandons it. Knowing
vanity to be a defilement of the mind, he abandons it. Knowing negligence to be a defilement
of the mind, he abandons it.
5. "When in the monk who thus knows that covetousness and unrighteous greed are a
defilement of the mind, this covetousness and unrighteous greed have been abandoned; when
in him who thus knows that ill will is a defilement of the mind, this ill will has been
abandoned;... when in him who thus knows that negligence is a defilement of the mind, this
negligence has been abandoned —
6. — he thereupon gains unwavering confidence in the Buddha thus: 'Thus indeed is the
Blessed One: he is accomplished, fully enlightened, endowed with [clear] vision and
[virtuous] conduct, sublime, knower of the worlds, the incomparable guide of men who are
tractable, the teacher of gods and men, enlightened and blessed.'
1
7. — he gains unwavering confidence in the Dhamma thus: 'Well proclaimed by the Blessed
One is the Dhamma, realizable here and now, possessed of immediate result, bidding you
come and see, accessible and knowable individually by the wise.
8. — he gains unwavering confidence in the Sangha thus: 'The Sangha of the Blessed One's
disciples has entered on the good way, has entered on the straight way, has entered on the
true way, has entered on the proper way; that is to say, the four pairs of men, the eight types
of persons; this Sangha of the Blessed One's disciples is worthy of gifts, worthy of
hospitality, worthy of offerings, worthy of reverential salutation, the incomparable field of
merit for the world.'
9. "When he has given up, renounced, let go, abandoned and relinquished [the defilements] in
part, he knows: 'I am endowed with unwavering confidence in the Buddha... in the
Dhamma... in the Sangha; and he gains enthusiasm for the goal, gains enthusiasm for the
Dhamma, gains gladness connected with the Dhamma. When he is gladdened, joy is born in
him; being joyous in mind, his body becomes tranquil; his body being tranquil, he feels
happiness; and the mind of him who is happy becomes concentrated.
10. "He knows: 'I have given up, renounced, let go, abandoned and relinquished [the
defilements] in part'; and he gains enthusiasm for the goal, gains enthusiasm for the Dhamma,
gains gladness connected with the Dhamma. When he is gladdened, joy is born in him; being
joyous in mind, his body becomes tranquil; when his body is tranquil, he feels happiness; and
the mind of him who is happy becomes concentrated.
11. "If, monks, a monk of such virtue, such concentration and such wisdom eats almsfood
consisting of choice hill-rice together with various sauces and curries, even that will be no
obstacle for him.
"Just as cloth that is stained and dirty becomes clean and bright with the help of pure water,
or just as gold becomes clean and bright with the help of a furnace, so too, if a monk of such
virtue, such concentration and such wisdom eats almsfood consisting of choice hill-rice
together with various sauces and curries, even that will be no obstacle for him.
12. "He abides, having suffused with a mind of loving-kindness one direction of the world,
likewise the second, likewise the third, likewise the fourth, and so above, below, around and
everywhere, and to all; he abides suffusing the entire universe with loving-kindness, with a
mind grown great, lofty, boundless and free from enmity and ill will.
"He abides, having suffused with a mind of compassion... of sympathetic joy... of equanimity
one direction of the world, likewise the second, likewise the third, likewise the fourth, and so
above, below, around and everywhere, and to all; he abides suffusing the entire universe with
equanimity, with a mind grown great, lofty, boundless and free from enmity and ill will.
13. "He understands what exists, what is low, what is excellent, and what escape there is from
this [whole] field of perception.
14. "When he knows and sees in this way, his mind becomes liberated from the canker of
sensual desire, liberated from the canker of becoming, liberated from the canker of ignorance.
When liberated, there is knowledge: 'It is liberated'; and he knows: 'Birth is exhausted, the
2
life of purity has been lived, the task is done, there is no more of this to come.' Such a monk
is called 'one bathed with the inner bathing."
15. Now at that time the brahman Sundarika Bharadvaja was seated not far from the Blessed
One, and he spoke to the Blessed One thus: "But does Master Gotama go to the Bahuka River
to bathe?"
"What good, brahman, is the Bahuka River? What can the Bahuka River do?"
"Truly, Master Gotama, many people believe that the Bahuka River gives purification, many
people believe that the Bahuka River gives merit. For in the Bahuka River many people wash
away the evil deeds they have done."
16. Then the Blessed One addressed the brahman Sundarika Bharadvaja in these stanzas:
Bahuka and Adhikakka,

Gaya and Sundarika, Payaga and Sarassati,
And the stream Bahumati —
A fool may there forever bathe, Yet will not purify his black deeds.
What can Sundarika bring to pass?

What can the Payaga and the Bahuka?
They cannot purify an evil-doer, A man performing brutal and cruel acts.
One pure in heart has evermore

The Feast of Cleansing and the Holy Day;
One pure in heart who does good deeds
Has his observances perfect for all times.
It is here, O brahman, that you should bathe

To make yourself a safe refuge for all beings.
And if you speak no untruth,
Nor work any harm for breathing things,
Nor take what is not offered,

With faith and with no avarice,
To Gaya gone, what would it do for you?
Let any well your Gaya be!
17. When this was said, the brahman Sundarika Bharadvaja spoke thus:
"Magnificent, Master Gotama! Magnificent, Master Gotama! The Dhamma has been made
clear in many ways by Master Gotama, as though he were righting the overthrown, revealing
the hidden, showing the way to one who is lost, or holding up a lamp in the dark for those
with eyesight to see forms.
18. "I go to Master Gotama for refuge, and to the Dhamma, and to the Sangha. May I receive
the [first ordination of] going forth under Master Gotama, may I receive the full admission!
3
19. And the brahman Sundarika Bharadvaja received the [first ordination of] going forth
under the Blessed One, and he received the full admission. And not long after his full
admission, dwelling alone, secluded, diligent, ardent and resolute, the venerable Bharadvaja
by his own realization understood and attained in this very life that supreme goal of the pure
life, for which men of good family go forth from home life into homelessness. And he had
direct knowledge thus: "Birth is exhausted, the pure life has been lived, the task is done, there
is no more of this to come."
And the venerable Bharadvaja became one of the Arahats.
4
Haliddakani Sutta
Thus have I heard. On one occasion the Venerable Mahakaccana was dwelling among the people of
Avanti on Mount Papata at Kuraraghara. Then the householder Haliddakani approached the Venerable
Mahakaccana, paid homage to him, sat down to one side, and said to him:
"Venerable sir, this was said by the Blessed One in 'The Questions of Magandiya' of the Atthakavagga:
'Having left home to roam without abode,
In the village the sage is intimate with none; 'Okaü pahàya aniketasàrã
Gàme akubbaü muni satthavàni,
Rid of sensual pleasures, without expectations, Kàmehi ritto apurekkharàno
Kathaü na viggayha janena kayirà"ti.
He would not engage people in dispute.'
How, venerable sir, should the meaning of this, stated by the Blessed One in brief, be understood in
detail?"
"The form element, householder, is the home of consciousness; one whose consciousness is shackled by
lust for the form element is called one who roams about in a home. The feeling element is the home of
consciousness ... The perception element is the home of consciousness ... The volitional formations
element is the home of consciousness; one whose consciousness is shackled by lust for the volitional
formations element is called one who roams about in a home. It is in such a way that one roams about
in a home.
"And how, householder, does one roam about homeless? The desire, lust, delight, and craving, the
engagement and clinging, the mental standpoints, adherences, and underlying tendencies regarding the
form element: these have been abandoned by the Tathagata, cut off at the root, made like a palm
stump, obliterated so that they are no more subject to future arising. Therefore the Tathagata is called
one who roams about homeless. The desire, lust, delight, and craving, the engagement and clinging, the
mental standpoints, adherences, and underlying tendencies regarding the feeling element ... the
perception element ... the volitional formations element ... the consciousness element: these have been
abandoned by the Tathagata, cut off at the root, made like a palm stump, obliterated so that they are no
more subject to future arising. Therefore the Tathagata is called one who roams about homeless. It is in
such a way that one roams about homeless.
"And how, householder, does one roam about in an abode? By diffusion and confinement in the abode
[consisting in] the sign of forms, one is called one who roams about in an abode. By diffusion and
confinement in the abode [consisting in] the sign of sounds ... the sign of odours ... the sign of tastes ...
the sign of tactile objects ... the sign of mental phenomena, one is called one who roams about in an
abode.
"And how, householder, does one roam about without abode? Diffusion and confinement in the abode
[consisting in] the sign of forms: these have been abandoned by the Tathagata, cut off at the root, made
1
like a palm stump, obliterated so that they are no more subject to future arising. Therefore the
Tathagata is called one who roams about without abode. Diffusion and confinement in the abode
[consisting ,in] the sign of sounds ... the sign of odours ... the sign of tastes ... the sign of tactile objects ...
the sign of mental phenomena: these have been abandoned by the Tathagata, cut off at the root, made
like a palm stump, obliterated so that they are no more subject to future arising. Therefore the
Tathagata is called one who roams about without abode. It is in such a way that one roams about
without abode.
"And how, householder, is one intimate in the village? Here, householder, someone lives in association
with laypeople: he rejoices with them and sorrows with them, he is happy when they are happy and sad
when they are sad, and he involves himself in their affairs and duties. It is in such a way that one is
intimate in the village.
"And how, householder, is one intimate with none in the village? Here, householder, a bhikkhu does not
live in association with laypeople. He does not rejoice with them or sorrow with them, he is not happy
when they are happy and sad when they are sad, and he does not involve himself in their affairs and
duties. It is in such a way that one is intimate with none in the village.
"And how, householder, is one not rid of sensual pleasures? Here, householder, someone is not devoid
of lust, desire, affection, thirst, passion, and craving in regard to sensual pleasures. It is in such a way
that one is not rid of sensual pleasures.
"And how, householder, is one rid of sensual pleasures? Here, householder, someone is devoid of lust,
desire, affection, thirst, passion, and craving in regard to sensual pleasures. It is in such a way that one is
rid of sensual pleasures.
"And how, householder, does one entertain expectations? Here, householder, someone thinks: 'May I
have such form in the future! May I have such feeling in the future! May I have such perception in the
future! May I have such volitional formations in the future! May I have such consciousness in the
future!' It is in such a way that one entertains expectations.
"And how, householder, is one without expectations? Here, householder, someone does not think: 'May
I have such form in the future!... May I have such consciousness in the future!' It is in such a way that
one is without expectations.
"And how, householder, does one engage people in dispute? Here, householder, someone engages in
such talk as this: 'You don't understand this Dhamma and Discipline. I understand this Dhamma and
Discipline. What, you understand this Dhamma and Discipline! You're practising wrongly, I'm practising
rightly. What should have been said before you said after; what should have been said after you said
before. I'm consistent, you're inconsistent. What you took so long to think out has been overturned.
Your thesis has been refuted. Go off to rescue your thesis, for you're defeated, or disentangle yourself if
you can.' It is in such a way that one engages people in dispute.
2
"And how, householder, does one not engage people in dispute? Here, householder, someone does not
engage in such talk as this: 'You don't understand this Dhamma and Discipline....' It is in such a way that
one does not engage people in dispute.
"Thus, householder, when it was said by the Blessed One in 'The Questions of Magandiya' of the
Atthakavagga:
'Having left home to roam without abode, In the village the sage is intimate with none; Rid of sensual
pleasures, without expectations, He would not engage people in dispute'—
it is in such a way that the meaning of this, stated in brief by the Blessed One, should be understood in
detail."
3
kabaḷīkārāhāro Phasso āhāro Manosañcetanāhāro Viññāṇāhāro
Physical nutriment Contact as nutriment Mental volition as nutriment Consciousness as nutriment
‘‘asubhe subha’’nti vipallāso ‘‘dukkhe sukha’’nti vipallāso ‘‘anattani attā’’ti vipallāso ‘‘anicce nicca’’nti vipallāso

the perversion that there is the perversion that there is the perversion that there is self in the perversion that there is permanence in
fair in the foul pleasure in the painful the not-self the impermanent
kāmupādānaṃ sīlabbatupādānaṃ diṭṭhupādānaṃ attavādupādānaṃ

clinging to sensual-desire virtue-and-duty clinging view clinging self-theory clinging
kāmayogo bhavayogo diṭṭhiyogo avijjāyogo

the bond of sensual desires the bond of existence the bond of views the bond of ignorance
abhijjhākāyagantho Byāpādo kāyagantho parāmāsakāyagantho idaṃsaccābhiniveso kāyagantho

the body-tie of covetousness the body-tie of ill will the body-tie of misapprehension the body-tie of insistence that this is truth
kāmāsavo bhavāsavo diṭṭhāsavo avijjāsavo

the taint of sensual desires the taint of existence the taint of views the taint of ignorance
kāmogho bhavogho diṭṭhogho avijjogho

the flood of sensual desires the flood of existence the flood of views the flood of ignorance
rāgasallaṃ dosasallaṃ diṭṭhisallaṃ mohasallaṃ

the barb of lust the barb of hate the barb of views the barb of delusion
rūpūpagā viññāṇaṭṭhiti vedanūpagā viññāṇaṭṭhiti saññūpagā viññāṇaṭṭhiti saṅkhārūpagā viññāṇaṭṭhiti

form as steadying-point for feeling as steadying-point for perception as steadying-point for volitional formations as steadying-point for
consciousness passing on consciousness passing on consciousness passing on consciousness passing on
chandā agatigamanaṃ dosā agatigamanaṃ bhayā agatigamanaṃ mohā agatigamanaṃ

going a bad way through will going a bad way through hate going a bad way through fear going a bad way through delusion
Birth Ageing Sickness Death

Pain ( Dukka) Sadness(domanassa) Sorrow ( Soka) Lamentation(parideva)
Distess Separation from what is pleasing Union with what is displeasing not getting what one wants
Satara Agati https://visuddhimagga.info/Agati.html
The term 'Agati' in Pali mean wrong course or going bad way. There are four bad ways,
a) chandā agati - the going a bad way through will
b) dosā agati -the going a bad way through hate
c) bhayā agati - the going a bad way through fear
d) mohā agati - the going a bad way through delusion
There are 40 defilements that constitute these bad ways. These bad ways are known as unprofitable
directions. One can consider these as 40 kinds of sicknesses. There are 4 profitable directions that describe
medicine for these sicknesses.
1) The first unprofitable direction
The first direction originates from edible food. Thus with the physical nutriment, the perversion that there is
beauty in the ugly, clinging to sensual-desire , the bond of sensual desires, the body-tie of covetousness, the
taint of sensual desires, the flood of sensual desires, the barb of lust, form as steadying-point for
consciousness passing on, the going a bad way through will: this is the first Direction.
Physical nutriment kabaḷīkārāhāro
the perversion that there is fair in the foul ‘‘asubhe subha’’nti vipallāso
clinging to sensual-desire kāmupādānaṃ
the bond of sensual desires kāmayogo
the body-tie of covetousness abhijjhākāyagantho
the taint of sensual desires kāmāsavo
the flood of sensual desires kāmogho
the barb of lust rāgasallaṃ
form as steadying-point for consciousness passing on rūpūpagā viññāṇaṭṭhiti
1 of 11 9/14/2018, 7:10 PM
the going a bad way through will chandā agatigamanaṃ
i) How the edible food should be understood?
The following part is from Puttamamsa Sutta (Son's Flesh) in Samyutta Nikaya
Monks, how should hard and soft eatable food be known?
Monks, a couple had come to a desert path with little provisions and they have a single dearly loved son.
Monks, the little provisions that this couple had brought, dwindled and finished. They had the desert path yet
to cross.
Monks, it occurred to this couple, the little provisions that we have brought, has dwindled and finished, there
is the desert path yet to cross. What if we killed our dearly loved, only son prepared dried flesh and peppered
meat and while eating the flesh of the son crossed the dessert, so that all three of us would not die.
Monks, then the couple killed their dearly loved, only son prepared dried flesh and peppered meat and while
eating the flesh of the son crossed the dessert. While eating the flesh of the son, they beat their breast and
lamented. `Where is our dearly loved only son?'
Monks, did they eat that food for pleasure, for intoxication, for adornment or for the sake of beauty?
Venerable sir, it's for none of these.
Isn't it to cross the dessert, that they ate that food?
Yes, it is, venerable sir.
Monks, I say, hard and soft eatables should be known in this manner. Monks, when hard and soft eatables are
thoroughly known, the greed for the five strands of sense desires are thoroughly known When greed, for the
five strands of sense desires are thoroughly known, the noble disciple has no bonds to return to this world
again.
ii) The perversions ( vipallāsa )
From Anguttara Nikaya/4-catukkanipata/rohitassavaggo/pervesions
'Monks, there are these four perversions of perception, four perversions of thought, four perversions of view.
What four ?
To hold that in the impermanent there is permanence is a perversion of perception, thought and view. To hold
that in the suffering there is not-suffering is a perversion of perception, thought and view. To hold that in the
not-self, there is self is a perversion of ... view. To hold that in the foul there is the fair is a perversion of
perception, thought and view. These are the four perversions of perception, thought and view.
Monks, there are these four non-perversions of perception, thought and view. What four?
2 of 11 9/14/2018, 7:10 PM
To hold that in the impermanent is impermanence .. . that in suffering is suffering ... that in the not-self is not-
self ... that in the foul is the foul, these are the non-perversions of perception, thought and view.
Sentient beings, with wrong view, unsound consciousness and scattered thoughts,
Perceive, permanence in impermanence, pleasantness in unpleasantness
A self, where there isn't one and agreeability in disagreeability.
Those sentient beings not associated with highest appeasement
Follow Death, moving in existences from birth to death and birth.
When the Enlightened One is born in the world and declare the Teaching,
To overcome unpleasantness, hearing it they become wise,
And rectifying their consciousness see impermanence in impermanence,
The unpleasant as unpleasant, the lack of a self and its disagreeability
Gaining right view end all unpleasantness.
iii) clinging to sensual-desire - kāmupādāna
Bhikkhus, these five are the strands of sensual pleasures that are pleasant and agreeable. Forms, accompanied
with enjoyment and attachment, cognizable by eye consciousness. Sounds, ... re ... cognizable by ear
consciousness. Scents, ... re ... cognizable by nose consciousness. Tastes cognizable by tongue consciousness.
Touches ... re ... cognizable by body consciousness. Yet in the noble one's dispensation, these are not
enjoyments. They are the five strands of sensuality.
Greed for thoughts is man's enjoyment.

The beauty in the world, is not enjoyment.
Greed for thoughts is man's enjoyment.
The beauty in the world, stands as it is.
The wise dispel interest for it.
(Nibbedika sutta in Anguttara Nikaya)
That is thinking about those five strands of sensuality is the greed (Sankapparāgo ). Craving has the
characteristic cleaving to; it is the footing for clinging ( upādāna ). Clinging opens the way to appearance; it
is the footing for existence ( bhava).
NOTE: The following explanations are from the pitaka- Disclosue ( Kuddaka Nikaya )
iv) The bond of sensual desire -kāmayogo
Sensual desires bind beings to the rounds of births ( Saṃsāra ) and hence it is called the bond of sensual
desire.
Yogo - Bonds
I heard thus. At one time the Blessed One lived in the monastery offered by Anāthapindika in Jeta's Grove in
Sāvatthi, and addressed the monks from there:
Monks, these four are the bonds. What four? They are the bond of sensuality, the bond of existence, the bond
of views and the bond of ignorance. Monks, for special knowledge, exact comprehension, exhaustion and
dispelling of these four bonds the Noble Eightfold Path should be developed and made much. How should the
3 of 11 9/14/2018, 7:10 PM
Noble Eightfold Path be developed?.
Here, monks, the monk develops right view relying on seclusion, non-excitement, for ceasing and to give up
in the end with maturity ... re ... and the monk develops right concentration relying on seclusion, non-
excitement, for ceasing and to give up in the end with maturity. Monks, in this manner the monk develops
and makes much the Noble Eightfold Path.
(Samyutta-Nikaya/Magga-Samyutta/Oghavaggo)
These are called bonds ( yoga) because they yoke beings to suffering and do not allow them to escape.
v) The body-tie of covetousness -abhijjhākāyagantho
One steadied in clinging to sensual-desire ties with covetousness; this is the body-tie of covetousness
(abhijjhākāyagantha). Concern for agreeable forms that are agreeable and pleasing is "what is chosen” (i.e
volition) among the wished-for and agreeable is the body-tie of covetousness, and among those provocative
of resistance it is the body-tie of ill will, ... and so all four body-ties. This is cognizance's first instance in the
five strands of sensual desires. When someone is a contemplator of gratification therein [in those sensual
desires] then owing to that choice of his many evil unprofitable ideas have parallel occurrence with his
cognizance. [For when] a person is bound by lust through sensual desire as defilement he can be done with
as [Mara] desires. This is the " asserting " in [the case of the Flood of] Sensual Desires, and so with all four
Floods.
vi) The taint of sensual desires - kāmāsavo
The taint of sensual desires is due to the body-tie of covetousness. It is bias towards sensual desires. The
characteristic of the taint of sensual desire is any sticking to and bias towards the five bases.
vii) The flood of sensual desires - kāmogho
When the taint of sensual desires come to abundance, it is called the flood of sensual desires.
The same defilements that are called taints are also called floods (ogha) because they sweep beings away into
the ocean of existance, and because they are hard to cross.
viii) The barb of lust- rāgasallaṃ
When the flood of sensual desires have entered the inclination and are accompanied by underlying tendency
it is called the barb of lust.
In Pali: Katamaṃ rāgasallaṃ? Yo rāgo sārāgo anunayo anurodho nandirāgo cittassa sārāgo…pe… abhijjhā
lobho akusalamūlaṃ – idaṃ rāgasallaṃ.
The barb of lust leads to three kinds of bad conduct.
ix) Form as steadying-point for consciousness passing on - rūpūpagā viññāṇaṭṭhiti
Consciousness gripped by the barb of lust is steadied on form.
4 of 11 9/14/2018, 7:10 PM
Bhikkhus, if there is lust, if there is relish, if there is craving, for physical nutriment, there consciousness
finds a steadying-point and develops. Wherever consciousness finds a steadying-point and develops, there is
the finding of a footing for name-and-form. Wherever there is the finding of a footing for name-and-form,
there is maturing of volitional formations. Wherever there is maturing of volitional formations, there renewed
existance is made to occur in the future. Wherever renewed existance is made to occur in the future, there is
future birth, ageing and death. Wherever there is future birth, ageing and death, that is accompanied by
sorrow, bhikkhus, accompanied by trouble, accompanied by despair, I say. If there is lust ... for contact, ...
despair. If there is lust .. . for mind-choice, ... despair. If there is lust ... for consciousness, .. . despair.
(Nettippakarana - The guide PTS Edition- P85)
x) The going a bad way through will - chandā agatigamanaṃ
By means of the form as steadying-point for consciousness one go the bad way through will.
b) Second direction
Contact as nutriment, the perversion that there is pleasure in the painful, virtue-and-duty clinging, the bond of
existence, the body-tie of ill will, the taint of existence, the flood of existence, the barb of hate, feeling as
steadying-point for consciousness passing on, the going a bad way through hate: this is the second Direction.
Contact as nutriment
Phasso āhāro
the perversion that there is pleasure in the painful ‘‘dukkhe sukha’’nti vipallāso
virtue-and-duty clinging sīlabbatupādānaṃ
the bond of existence bhavayogo
the body-tie of ill will Byāpādo kāyagantho
the taint of existence bhavāsavo
the flood of existence bhavogho
the barb of hate dosasallaṃ
feeling as steadying-point for consciousness passing on vedanūpagā viññāṇaṭṭhiti
the going a bad way through hate dosā agatigamanaṃ
5 of 11 9/14/2018, 7:10 PM
i) How the nutriment contact should be understood?
Monks, how should the nutriment contact be known?
Monks, a skinned cow, standing near a wall is bitten by insects living in the wall, standing near a tree is bitten
by insects living in the tree, standing in the water is bitten by insects living in the water and standing in open
space is bitten by insects living in the air. In the vicinity of whatever the skinned cow stands, she is bitten by
the insects living there. Monks, I say, the support contact should be known in this manner.
Monks, when the noble disciple thoroughly knows the support contact he thoroughly knows the threefold
feelings. When the threefold feelings are thoroughly known, I say, the noble disciple has nothing further to
do.
ii) The perversions ( vipallāsa )
See ii in the first direction above.
iii) virtue-and-duty clinging
Virtue and duty clinging is two folds; that with regards to virtue and that with regards to one purified.
Here someone is of the view that by means of this virtue or duty or penance or divine-life I will become a god
and there I shall play, delight and sport with dove-footed nymphs. This is the virtue-and-duty with respect to
virtue.
Here someone misapprehends virtue thus "It is by virtue that one is purified, by virtue that one finds outlet,
by virtue that one is liberated, that one surmounts pleasure. This is the virtue-and-duty with respect to one
purified.
iv) The bond of existence - bhavayogo
See bonds in the first direction
v) The body-tie of ill will -Byāpādo kāyagantho
See v in the first direction
vi) The taint of existence - bhavāsavo
The taint of existence consists in clutching at reappearance. The characteristic of the taint of existence is the
determining of a (physical or mental) body by aspiration, ties, and determinative acts.
(Petakopadesa )
vii) The flood of existence -bhavogho
When the taint of existence come to abundance, it is called the flood of existence.
6 of 11 9/14/2018, 7:10 PM
viii) The barb of hate - dosasallaṃ
When the flood of existence have entered the inclination and are accompanied by underlying tendency it is
called the barb of hate.
ix) Feeling as steadying-point for consciousness passing on - vedanūpagā viññāṇaṭṭhiti
Consciousness gripped by the barb of hate is steadied on feeling.
x) The going a bad way through hate
By means of the feeling as steadying-point for consciousness one go the bad way through hate.
c) Third Direction
Mental volition as nutriment, the perversion that there is self in the not-self, view clinging, the bond of views,
the body-tie of misapprehension, the taint of views, the flood of views, the barb of views, perception as
steadying-point for consciousness passing on, the going a bad way through fear: this is the third Direction.
Mental volition as nutriment

Manosañcetanāhāro
the perversion that there is self in the not-self ‘‘anattani attā’’ti vipallāso
view clinging diṭṭhupādānaṃ
the bond of views diṭṭhiyogo
the body-tie of misapprehension parāmāsakāyagantho
the taint of views diṭṭhāsavo
the flood of views diṭṭhogho
the barb of views diṭṭhisallaṃ
perception as steadying-point for consciousness passing on saññūpagā viññāṇaṭṭhiti
the going a bad way through fear bhayā agatigamanaṃ
i) Mental volition
7 of 11 9/14/2018, 7:10 PM
"And how, bhikkhus, should the nutriment mental volition be seen? Suppose there is a charcoal pit deeper
than a man's height, filled with glowing coals without flame or smoke. A man would come along wanting to
live, not wanting to die, desiring happiness and averse to suffering. Then two strong men would grab him by
both arms and drag him towards the charcoal pit. The man's volition would be to get far away, his longing
would be to get far away, his wish would be to get far away from the charcoal pit. For what reason? Because
he knows: 'I will fall into this charcoal pit and on that account I will meet death or deadly suffering.'
"It is in such a way, bhikkhus, that I say the nutriment mental volition should be seen. When the nutriment
mental volition is fully understood, the three kinds of craving are fully understood. When the three kinds of
craving are fully understood, I say, there is nothing further that a noble disciple needs to do.
ii) The perversion that there is self in the not-self- ‘‘anattani attā’’ti vipallāso
iii) View clinging -diṭṭhupādānaṃ
One steady in the perversion that 'there is self in the not-self ' is clinging to the view that has expectant relish
for the roundabout.
iv) The bond of views -diṭṭhiyogo
See bonds in the first direction
v) The body-tie of misapprehension - parāmāsakāyagantho
One steady in the bond of views ties the body with misapprehension of virtue and duty; this is called the
body-tie of misapprehension.
vi) The taint of views - diṭṭhāsavo
The person's defilements, thus tied, taint him. And as what are they said to taint him? As underlying
tendency, or as obsession. Here in there is the taint of views through the body tie of misapprehension of
virtue and duty.
vii) The flood of views - diṭṭhogho
When the taint of views abound it is floods. With the abundance of taints there is abundance of floods. Here
in there is the flood of views through the taint of views.
viii) The barb of views - diṭṭhisallaṃ
Identity view and many kinds of wrong views are included in the barb of views. It includes,
Misapprehending by misinterpreting materiality thus ‘This is mine, this is I, this is my self’ is view.
Misapprehending by misinterpreting feeling thus ‘This is mine, this is I, this is my self’ is view.
Misapprehending by misinterpreting perception thus ‘This is mine, this is I, this is my self’ is view.
Misapprehending by misinterpreting volitional formations thus ‘This is mine, this is I, this is my self’ is view.
8 of 11 9/14/2018, 7:10 PM
Misapprehending by misinterpreting consciousness thus ‘This is mine, this is I, this is my self’ is view..
ix) Perception as steadying-point for consciousness passing on - saññūpagā viññāṇaṭṭhiti
Consciousness gripped by the barb of views is steadied on perception.
x) The going a bad way through fear - bhayā agatigamanaṃ
By means of the perception as steadying-point for consciousness one go the bad way through fear.
Noitce that perception is 'there is self'. Whatever belonging to self changes and alters which creates agitation
and fear.
d) Fourth Direction
Consciousness as nutriment, the perversion that there is permanence in the impermanent, self-theory clinging,
the bond of ignorance, the body-tie of insistence that this is truth," the taint of ignorance, the flood of
ignorance, the barb of delusion, determinations as steadying-point for consciousness passing on, the going a
bad way through delusion, this is the fourth Direction.
Consciousness as nutriment
Viññāṇāhāro
the perversion that there is permanence in the impermanent ‘‘anicce nicca’’nti vipallāso
self-theory clinging attavādupādānaṃ
the bond of ignorance avijjāyogo
the body-tie of insistence that this is truth idaṃsaccābhiniveso kāyagantho
the taint of ignorance avijjāsavo
the flood of ignorance avijjogho
the barb of delusion mohasallaṃ
determinations as steadying-point for consciousness passing on saṅkhārūpagā viññāṇaṭṭhiti
the going a bad way through delusion mohā agatigamanaṃ
9 of 11 9/14/2018, 7:10 PM
i) Consciousness as nutriment
"And how, bhikkhus, should the nutriment consciousness be seen? Suppose they were to arrest a bandit, a
criminal, and bring him before the king, saying: 'Sire, this man is a bandit, a criminal. Impose on him
whatever punishment you wish.' The king says to them: 'Go, men, in the morning strike this man with a
hundred spears.' In the morning they strike him with a hundred spears. Then at noon the king asks: 'Men,
how's that man?' - 'Still alive, sire.' - 'Then go, and at noon strike him with a hundred spears.' At noon they
strike him with a hundred spears. Then in the evening the king asks: 'Men, how's that man?' -'Still alive, sire.'
- 'Then go, and in the evening strike him with a hundred spears.' In the evening they strike him with a
hundred spears.
"What do you think, bhikkhus? Would that man, being struck with three hundred spears, experience pain and
displeasure on that account?"
"Venerable sir, even if he were struck with one spear he would experience pain and displeasure on that
account, not to speak of three hundred spears."
"It is in such a way, bhikkhus, that I say the nutriment consciousness should be seen. When the nutriment
consciousness is fully understood, name-and-form is fully understood. When name-and-form is fully
understood, I say, there is nothing further that a noble disciple needs to do."
ii) The perversion that there is permanence in the impermanent
iii) Self-theory clinging
One steady in the fourth pervision, having supposed a self, cilngs [accordingly]: this is called self-theory
clinging. ( Nettippakarana)
iv) The bond of ignorance
One is fettered by ignorance through self-theory clining: this is called the bond of ignorance.
v) The body-tie of insistence that this is truth
One steady in the bond of ignorance ties the body with the insistence that only this is true: this is called the
body-tie of insistence that this is truth.
vi) The taint of ignorance
The person's defilements, thus tied, taint him. And as what are they said to taint him? As underlying
tendency, or as obsession. Here in there is the taint of ignorance through the body tie of insistence that this is
truth.
vii) The flood of ignorance
When the taint of ignorance abound it is floods. With the abundance of taints there is abundance of floods.
10 of 11 9/14/2018, 7:10 PM
Here in there is the flood of ignorance through the taint of ignorance.
viii) The barb of delusion
The flood of ignorance accompanied by the underlying tendancies, intrude into one's inclinations till they
strike one's heart and remain steady there: hence they are called 'barbs'. Herein, there is the barb of delusion
with the flood of ignorance.
ix) Determinations as steadying-point for consciousness passing on
Determinations are the steadying-point for consciousness passing on when consciousness has an infection of
relishing through the barb of delusion.
x) The going a bad way through delusion
By means of the determinations as steadying-point for consciousness one go the bad way through delusion.
11 of 11 9/14/2018, 7:10 PM
8. Mettasutta
143.
Karaṇīyamatthakusalena, yanta santaṃ padaṃ abhisamecca;
Sakko ujū ca suhujū [sūjū (sī.)] ca, sūvaco cassa mudu anatimānī.
1. "He who is skilled in (working out his own) wellbeing, and who wishes to attain that state
of Calm (Nibbana) should act thus: he should be dexterous, upright, exceedingly upright,
obedient(Easy to speak to), gentle, and humble.
144.
Santussako ca subharo ca, appakicco ca sallahukavutti;
Santindriyo ca nipako ca, appagabbho kulesvananugiddho.
2. "Contented, easily supportable, with but few responsibilities, of simple livelihood,

controlled in the senses, prudent, courteous, and not hanker after association with families.
145.
Na ca khuddamācare kiñci, yena viññū pare upavadeyyuṃ;
Sukhino va khemino hontu, sabbasattā [sabbe sattā (sī. syā.)] bhavantu
sukhitattā.
3. "Let him not perform the slightest wrong for which wise men may rebuke him. (Let him
think:) 'May all beings be happy and safe. May they have happy minds.'
146.
Ye keci pāṇabhūtatthi, tasā vā thāvarā vanavasesā;
Dīghā vā ye va mahantā [mahanta (?)], majjhimā rassakā aṇukathūlā.
147.
Diṭṭhā vā ye va adiṭṭhā [adiṭṭha (?)], ye va [ye ca (sī. syā. kaṃ. pī.)] dūre
vasanti avidūre;
Bhūtā va sambhavesī va [bhūtā vā sambhavesī vā (syā. kaṃ. pī. ka.)],
sabbasattā bhavantu sukhitattā.
4. & 5. "Whatever living beings there may be — feeble or strong (or the seekers and the
attained) long, stout, or of medium size, short, small, large, those seen or those unseen, those
dwelling far or near, those who are born as well as those yet to be born — may all beings
have happy minds.
148.
Na paro paraṃ nikubbetha, nātimaññetha katthaci na kañci [naṃ kañci (sī.
pī.), naṃ kiñci (syā.), na kiñci (ka.)];
Byārosanā paṭighasaññā, nāññamaññassa dukkhamiccheyya.
6. "Let him not deceive another nor despise anyone anywhere. In anger or ill will let him not
wish another ill.
1
149.
Mātā yathā niyaṃ puttamāyusā ekaputtamanurakkhe;
Evampi sabbabhūtesu, mānasaṃ bhāvaye aparimāṇaṃ.
7. "Just as a mother would protect her only child with her life even so let one cultivate a
boundless love towards all beings.
150.
Mettañca sabbalokasmi, mānasaṃ bhāvaye aparimāṇaṃ;
Uddhaṃ adho ca tiriyañca, asambādhaṃ averamasapattaṃ.
8. "Let him radiate boundless love towards the entire world — above, below, and across —
unhindered, without ill will, without enmity.
151.
Tiṭṭhaṃ caraṃ nisinno va [vā (sī. syā. kaṃ. pī.)], sayāno yāvatāssa
vitamiddho [vigatamiddo (bahūsu)];
Etaṃ satiṃ adhiṭṭheyya, brahmametaṃ vihāramidhamāhu.
9. "Standing, walking, sitting or reclining, as long as he is awake, let him develop this
mindfulness. This, they say, is 'Noble Living' here.
152.
Diṭṭhiñca anupaggamma, sīlavā dassanena sampanno;
Kāmesu vinaya [vineyya (sī. syā. pī.)] gedhaṃ, na hi jātuggabbhaseyya
punaretīti.
10. "Not falling into wrong views — being virtuous, endowed with insight, lust in the senses
discarded — verily never again will he return to conceive in a womb."
2
Dadato puññaṃ pavaḍḍhati,
Saṃyamato veraṃ na cīyati;
Kusalo ca jahāti pāpakaṃ,
Rāgadosamohakkhayā sanibbuto’’ti
By giving merit Grows

No risk(hatred) is stored for one restrained
He who is skilled abandons evil things
With the exhaustion of lust, hate, delusion, he attains complete extinction
1
The Pitaka- Disclosure – Page 314
• For one who gives " : the ground for making merit consisting in giving is stated.
• "No risk is stored for one restrained" : the ground for making merit consisting in
virtue is stated.
• "One who is skilled abandons evil" : he states the abandoning of greed and
delusion and ill will.
• "With exhaustion of lust, hate, delusion, He attains complete extinction" : he
states the driving out of will and lust for greed, for delusion, and for ill will.
• "Merit will grow for one who gives" is the profitable root non-greed.
• "No risk is stored for one restrained" is the profitable root non-hate.
• " One who is skilled abandons evil" is the profitable root non-delusion.
• "With exhaustion of greed, hate, delusion, He attains complete extinction " : he
alludes to the fruit of the path [of Arahantship] and the extinction element
without trace left.
2
• "Merit will grow for one who gives " :
• a) by his giving freedom from fear to breathing things
• b) the abstention from killing breathing things gives
freedom from fear to creatures;
in the same way all the training precepts can be cited.
• "No risk is stored for one restrained " : he restrains cognizance by
establishing it in virtue, and when he is restraining, his [virtue] comes to
fulfilment.
3
1) head-hairs
2) body-hairs
3) nails
4) teeth
5) skin
6) flesh
7) sinews ( tendon)
8) bones
9) bone-marrow
10) kidneys
Either one of a pair of organs in the dorsal region of the vertebrate abdominal cavity, functioning to maintain
proper water and electrolyte balance, regulate acid-base concentration, and filter the blood of metabolic
wastes, which are then excreted as urine.
11) heart
12) liver
A large, reddish-brown, glandular vertebrate organ located in the upper right portion of the abdominal cavity
that secretes bile and is active in the formation of certain blood proteins and in the metabolism of
carbohydrates, fats, and proteins
13) Pleura ( Diaphragm)
A thin serous membrane in mammals that envelops each lung and folds back to make a lining for the chest
cavity.
14) Spleen
A large, highly vascular lymphoid organ, lying in the human body to the left of the stomach below the diaphragm,
serving to store blood, disintegrate old blood cells, filter foreign substances from the blood, and produce
lymphocytes..
15) Lungs
16) Intestines
17) Mesentery
Any of several folds of the peritoneum that connect the intestines to the dorsal abdominal wall, especially such
a fold that envelops the jejunum and ileum.
18) Content of the stomach

19) Excrement
20) Bile
21) Phlegm
22) Pus
A generally viscous, yellowish-white fluid formed in infected tissue, consisting of white blood cells,
cellular debris, and necrotic tissue.
23) Blood
24) Sweat
25) Fat
26) Tears
27) Tallow – Grease
Hard fat obtained from parts of the bodies of cattle, sheep, or horses, and used in foodstuffs or to make
candles, leather dressing, soap, and lubricants.
28) Saliva
29) Snot
30) Synovic fluid ( Oil of the joints)
31) Urine
Note: With the brain there are 32 parts.

dukkhā paṭipadā dandhābhiññā
The painful way with slow realization
paṭhamaṃ jhānaṃ
The first Jhana meditation
Kayanupassana
The first foundation of mindfulness The mindfulness regarding the body
Dibba Vihara
The first abiding Four Jhana meditations
paṭhamaṃ sammappadhānaṃ
The first right endeavour
Here a monk rouses his will, makes an effort, stirs up What are “unarisen evil
energy, exerts his mind and strives to prevent the unwholesome mental states”?
arising of unarisen evil unwholesome mental states. Thinking imbued with sensuality,
Thinking imbued with ill will,
Thinking imbued with harmfulness
dukkha ariyasacca
The first wonderful and marvellous idea The first noble truth
saccādhiṭṭhāno musā yaṃ mosadhammaṃ, taṃ saccaṃ yaṃ amosadhammaṃ

nibbānaṃ
determination for truth whatever is deceptive is false; Unbinding — the undeceptive — is true.
chandasamādhi
Concentration due to desire
indriyasaṃvaro
Restraint of faculties
mettāappamāṇaṃ
Measureless state of loving-kindness
1
Four measureless states https://visuddhimagga.info/First profitable direction.html
There are four measureless states: measureless state of lovingkindness(metta), measureless state
of compassion(karuna), measureless state of gladness( mudita) and measureless state of
equanimity(upekha)
There are 40 good states that constitute these four good ways. One can consider these as 40 kinds
of medicine for those bad ways described in Agati.
1) The first profitable direction
Herein, the painful way with sluggish acquaintanceship kept in being and made much of fulfils the
first meditation. The first meditation fulfilled fulfils the first foundation of mindfulness. The first
foundation of mindfulness fulfilled fulfils the first abiding. The first abiding fulfilled fulfils the first
right endeavour. The first right endeavour fulfilled fulfils the first wonderful and marvellous idea.
The first wonderful and marvellous idea fulfilled fulfils the first determination. The first
determination fulfilled fulfils concentration due to will. Concentration due to will fulfilled fulfils
faculty restraint. Faculty restraint fulfilled fulfils lovingkindness.
The painful way with sluggish acquaintanceship dukkhā paṭipadā dandhābhiññā
The first meditation paṭhamaṃ jhānaṃ
The first foundation of mindfulness Kayanupassana
The first abiding Dibba Vihara
The first right endeavour paṭhamaṃ sammappadhānaṃ
The first wonderful and marvellous idea dukkha ariyasacca
The first determination saccādhiṭṭhāno
Concentration due to desire chandasamādhiṃ
Faculty restraint indriyasaṃvaro
Lovingkindness paṭhamaṃ mettāappamāṇaṃ
1 of 5 9/14/2018, 7:13 PM
i) The painful way with sluggish acquaintanceship
Bhikkhus, these are the four ways of reaching the goal. What four?
A difficult means and slow realization, a difficult means and quick realization, a pleasant means and
slow realization and a pleasant means and quick realization.
Bhikkhus, what is the difficult means and slow realization?
Here, bhikkhus, a certain one abides reflecting loathsomeness in the body, loathsomeness in food,
detachment from all the world, seeing impermanence in all determinations and the perception of
death is thoroughly established in him. He abides relying on these five powers of a trainer- Such as
the powers of faith, shame remorse, effort and wisdom. The five faculties of faith, effort,
mindfulness, concentration and wisdom are blunt in him as a result he realizes the destruction of
desires slowly with successive leading. Bhikkhus, to this is said the difficult means and slow
realization.
Bhikkhus, what is the difficult means and quick realization?
Here, bhikkhus, a certain one abides reflecting loathsomeness in the body, loathsomeness in food,
detachment from all the world, seeing impermanence in all determinations and the perception of
death is thoroughly established in him. He abides relying on these five powers of a trainer- Such as
the powers of faith, shame remorse, effort and wisdom. The five faculties of faith, effort,
mindfulness, concentration and wisdom are sharp in him as a result he realizes the destruction of
desires quickly with successive leading. Bhikkhus, to this is said the difficult means and quick
realization.
Bhikkhus, what is the pleasant means and slow realization?
Here, bhikkhus, a certain one secluded from sensual pleasures, secluded from unwholesome
states, he enters upon and abides in the first jhana which is accompanied by initial application
(savitakka -thought) and sustained application (savicāra - examination), with rapture (pīti) and
happiness (sukha) born of seclusion. With subsiding of initial application and sustained application,
he enters upon and abides in the second jhana, which has internal confidence (ajjhattaṃ
sampasādanaṃ) and unification of mind (cetaso ekodibhāvaṃ), is without initial application and
sustained application, and has rapture (pīti) and happiness (sukha) born of concentration.
With the fading away as well of rapture, he abides equanimous and, mindful clearly
comprehending, he experiences happiness with body; he enters upon and abides in the third jhana
of which the noble ones declare: ‘He is equanimous, mindful, one who abides happily’.
With the abandoning of pleasure and pain, and with the previous passing away of joy and
displeasure, a bhikkhu enters upon and abides in the fourth jhana which is neither painful nor
pleasant and includes purification of mindfulness due to equanimity.
He abides relying on these five powers of a trainer- Such as the powers of faith, shame remorse,
effort and wisdom. The five faculties of faith, effort, mindfulness, concentration and wisdom are
blunt in him as a result he realizes the destruction of desires slowly with successive leading.
Bhikkhus, to this is said the pleasant means and slow realization.
2 of 5 9/14/2018, 7:13 PM
Bhikkhus, what is the pleasant means and quick realization?
Here, bhikkhus, a certain one secluded from sensual pleasures, secluded from unwholesome
states, he enters upon and abides in the first jhana which is accompanied by initial application
(savitakka -thought) and sustained application (savicāra - examination), with rapture (pīti) and
happiness (sukha) born of seclusion. With subsiding of initial application and sustained application,
he enters upon and abides in the second jhana, which has internal confidence (ajjhattaṃ
sampasādanaṃ) and unification of mind (cetaso ekodibhāvaṃ), is without initial application and
sustained application, and has rapture (pīti) and happiness (sukha) born of concentration.
With the fading away as well of rapture, he abides equanimous and, mindful clearly
comprehending, he experiences happiness with body; he enters upon and abides in the third jhana
of which the noble ones declare: ‘He is equanimous, mindful, one who abides happily’.
With the abandoning of pleasure and pain, and with the previous passing away of joy and
displeasure, a bhikkhu enters upon and abides in the fourth jhana which is neither painful nor
pleasant and includes purification of mindfulness due to equanimity.
He abides relying on these five powers of a trainer- Such as the powers of faith, shame remorse,
effort and wisdom. The five faculties of faith, effort, mindfulness, concentration and wisdom are
sharp in him as a result he realizes the destruction of desires quickly with successive leading.
Bhikkhus, to this is said the pleasant means and quick realization.
ii) The first meditation
A monk, aloof from the pleasures of the senses, aloof from unskilled states of mind, enters and
abides in the first meditation which is accompanied by initial thought and discursive thought, is
born of aloofness, and is rapturous and joyful.
" Thought " : there are three kinds of Thought, namely Thought of renunciation, Thought of non-
ill-will, and Thought of non-harming. Herein, "Initial Thought" is the first instance' while "
discursive thought" is the exploration of what is got thus.
Just as, when a man sees a man coming in the distance he does not yet know whether it is a
woman or a man; but when he has got [the perception] that "it is a woman" or that "it is a man"
or that "it is one of such colour (caste) " or that "it is one of such shape (figure) ", then when he is
thinking [this] he further scrutinizes [as follows] "How then, is he virtuous or unvirtuous, rich or
poor? ", such is exploring. In the initial thought he fixes,' in the discursive thought, he wanders
about [his fixed object] and turns [it] over. And just as a winged bird first accumulates [speed] and
afterwards no more accumulates [speed, when gliding], so too, initial thought is like the
accumulation [of speed], and like the outstretchedness of the [gliding bird's] wings is discursive
thought, [which] keeps preserving the thinkings a and keeps preserving the explorings. [Such]
thinking is the opposite of perception of sensual desires; [such] exploring is the opposite of
perception of ill will and of perception of cruelty. The action' of [such] kinds of thinking is non-
attention to the unprofitable. The action of [such] kinds of exploring is the restraining of the
"forerunners ".
Thinking is like a text-reciter' who does his recital silently: exploring is like his simply contemplating
it. Thinking is like non-diagnosis; exploring is like diagnosis. Thinking is the Discrimination of
3 of 5 9/14/2018, 7:13 PM
Language and the Discrimination of Perspicuity ; exploring is the Discrimination of Ideas and the
Discrimination of Meanings . This cognizance's skill in health; exploring is cognizance's skill in
directive-guidance. Thinking is about this being profitable, this unprofitable, about this to be kept
in being, this to be abandoned, this to be verified ; exploring is like the abandoning, the keeping in
being, the verifying. The twofold, bodily and mental, pain does not arise in one steadied in these
types of (a) thinking and (b) exploring, and the twofold pleasure, bodily and mental, does arise.
The mental pleasure thus sprung' from thinking is (c) happiness, while (d) the bodily pleasure is
bodily feeling. The (e) unification here is concentration. That is how the first meditation has
abandoned five hindrances and possesses five factors.
iii) The first foundation of mindfulness
See the mindfulness regarding the body in Maha-satipatthana Sutta.
iv) The first abiding
See divine abiding in Venāgapurasuttaṃ -In Venaga
v) The first right endeavour
Here, a monk rouses his will, makes an effort, stirs up energy, exerts his mind and strives to
prevent the arising of unarisen evil unwholesome mental states.
vi) The first wonderful and marvellous idea
See the Noble Truth of suffering.
vii) The first determination
The first determination is the determination for truth. We find the definition of the determination
for truth in Dhatu-vibhanga Sutta: An Analysis of the Properties.
For that which is liable to falsity, monk, is falsehood; that truth which is not liable to falsity is
nibbāna. Therefore, endowed thus, a monk is endowed with this highest ariyan truth, that is to say
nibbāna that is not liable to falsity.
viii) Concentration due to desire
"Bhikkhus, if a bhikkhu gains concentration, gains one-pointedness of mind based upon desire, this
is called concentration due to desire. He generates desire for the nonarising of unarisen evil
unwholesome states; he makes an effort, arouses energy, applies his mind, and strives. He
generates desire for the abandoning of arisen evil unwholesome states; he makes an effort,
arouses energy, applies his mind, and strives. He generates desire for the arising of unarisen
wholesome states; he makes an effort, arouses energy, applies his mind, and strives. He generates
desire for the maintenance of arisen wholesome states, for their nondecay, increase, expansion,
and fulfilment by development; he makes an effort, arouses energy, applies his mind, and strives.
These are called volitional formations of striving. Thus this desire and this concentration due to
4 of 5 9/14/2018, 7:13 PM
desire and these volitional formations of striving: this is called the basis for spiritual power that
possesses concentration due to desire and volitional formations of striving. (Iddipada Samyutta).
ix) Faculty restraint
From 'The Fruits of the Homeless Life(DN2:Samannaphala Sutta) in Long length Sayings:
'And how, Sire, is he a guardian of the sense-doors? Here a monk, on seeing a visible object with
the eye, does not grasp at its major signs or secondary characteristics. Because greed and sorrow,
evil unskilled states, would overwhelm him if he dwelt leaving this eye-faculty unguarded, so he
practises guarding it, he protects the eye-faculty, develops restraint of the eye-faculty. On hearing
a sound with the ear,. . . on smelling an odour with the nose,. . . on tasting a flavour with the
tongue,.. . on feeling an object with the body,. . . on thinking a thought with the mind, he does not
grasp at its major signs or secondary characteristics,. . . he develops restraint of the mind-faculty.
He experiences within himself the blameless bliss that comes from maintaining this Ariyan guarding
of the faculties. In this way, Sire, a monk is a guardian of the sense doors.
x) Lovingkindness
A bhikkhu dwells with mind accompanied by loving-kindness, suffusing one direction. Also a second
direction. Also a third direction. Also a fourth direction. Thus, above, below, around, everywhere,
identifying himself with all, he dwells suffusing the world of all (beings) with mind accompanied by
loving-kindness, extensive, sublime, unlimited, without enmity, without ill-will.
And how does a bhikkhu dwell with mind accompanied by loving-kindness, suffusing one direction?
Just as (he), seeing, may love a lovely, pleasant person; in the same way he suffuses all beings
with loving-kindness. (Loving kindness gives mental freedom from ill-will).
5 of 5 9/14/2018, 7:13 PM
54. Potaliya Sutta - English http://www.metta.lk/tipitaka/2Sutta-Pitaka/2Majjhima-Nikaya/Majjhima...
MAJJHIMA NIKĀYA II
II. 1. 4. Potaliyasuttaṃ
(54) To The Householder Potaliya
I heard thus. At one time the Blessed One lived in Anguttarāpa in a hamlet named Āpana in the bazār.
Then the Blessed One put on robes in the morning and taking bowl and robes entered Āpana for alms.
After returning from the alms round and after the meal was over, the Blessed One entered a forest stretch
and sat at the root of a tree to spend the day. The householder Potaliya too completely dressed and with a
tent, walking and wandering for exercise, entered the forest stretch and approached the Blessed One,
exchanged friendly greetings and stood on a side. Then the Blessed One addressed the householder.
:’Householder, there are seats, if you wish sit. ’ When this was said, the householder Potaliya, thought the
recluse Gotama, addresses me as a householder, was angry and averse and would not talk. For the second
time the Blessed One said ’Householder, there are seats if you wish sit. ’ When this was said, the
householder Potaliya, thought the recluse Gotama, addresses me as a householder, was angry and averse
and would not talk For the third time the Blessed One said. ’Householder, there are seats, if you wish sit. ’
When this was said, the householder Potaliya, thought the recluse Gotama, addresses me as a householder,
was angry and averse and said. ’It is not suitable that the recluse Gotama should address me as a
householder. ’ ’By your signs and attributes, you are a householder. ’ ’Good Gotama, I have come to the
end of all my actions and business. Whatever I had as wealth, grains, gold and silver is given to my sons
and I do not advise or blame them. I care only for my food and clothing. Thus I have come to the end of all
my actions and business. ’ ’Householder, your ending of all actions and business is different from the
ending of all actions and business in the noble ones Dispensation. ’ ’Venerable sir, it is good if the Blessed
One teaches me the ending of all actions and business in the noble ones Dispensation. ’ ’Then householder,
listen carefully, I will preach.
Householder, there are eight ways to end all actions and business in the noble ones dispensation. What are
the eight?. Householder, for the purpose of not destroying life, destruction done to life, should be given up.
For the purpose of taking what is given, taking the not given should be given up. For the purpose of talking
the truth, telling lies should be given up. For the purpose of not slandering, slandering should be given up.
For the purpose of not coveting and non-greed, coveting and greed should be given up. For the purpose of
maintaining blameless non-aversion, blameful aversion should be given up. For the purpose of maintaining
non-anger and non-malice, anger and malice should be given up. For the sake of non-conceit, conceit
should be given up. These stated in short conduce to the ending of all actions and business in the
dispensation of the noble ones. ’ ’Venerable sir, may the Blessed One explain, out of compassion, these
eight things that conduce to the ending of actions and business in the noble one’s Dispensation.
’’Householder, listen and attend carefully, I will tell.
It was said, for the purpose of not destroying living things, destroying life should be given up, why was it
said? Householder, the noble disciple reflects, on account of whatever bonds I was a destroyer of living
things, I have fallen to the method of destroying those bonds. If I destroy living things, myself will blame
me, when the wise ones know about it, they will blame me. After death, a decrease should be expected.
These are the bonds and obstructions, for the destruction of living things. Desires, trouble and displeasure
may arise to those destroying living things, they are not, to those that abstain from destroying life. If it was
said, for the purpose of not destroying living things, destroying life should be given up, it was said on
account of this.
It was said, for the purpose of taking what is given, taking the not given should be given up. Why was it
said so? Householder, the noble disciple reflects. On account of certain bonds, I took what was not given. I
have fallen to the method of destroying those bonds. If I take the not given, myself will blame me. When
1 of 5 9/14/2018, 7:58 PM
the wise ones know about it, they will blame me. After death a decrease should be expected. These are the
bonds and obstructions for taking the not given. Desires, trouble and displeasure may arise to those taking
the not given, they are not for those that abstain from taking what is not given. If it was said, for the
purpose of taking what is given, taking the not given should be given up it was said on account of this. .
It was said, for the purpose of telling the truth, telling lies should be given up. Why was it said so?.
Householder, the noble disciple reflects on account of whatever bonds, I was telling lies, I have fallen to
the method of destroying those bonds. If I tell lies myself will blame me. When the wise ones know about
it, they will blame me. After death a decrease should be expected. These are the bonds and obstructions for
telling lies. Desires, trouble and displeasure may arise to those telling lies. They are not for those that
abstain from telling lies. If it was said, for the purpose of telling the truth, telling lies should be given up, it
was said on account of this. It was said, for the purpose of not slandering, slandering should be given up.
Why was it said so?. Householder, the noble disciple reflects, on account of whatever bonds, I was
slandering, I have fallen to the method of destroying those bonds. If I slander myself will blame me. When
the wise know about it, they will blame me. After death a decrease should be expected. These are the
bonds and obstructions for slandering Desires, trouble and displeasure may arise to those slandering. They
are not to those that abstain from slandering. If it was said, for the purpose of not slandering, it, should be
given up, it was said on account of this.
It was said, for the purpose of non-greed and not coveting, greed and coveting should be given up. Why
was it said?. Householder, the noble disciple reflects, on account of whatever bonds, I was greedy and
coveting, I have fallen to the method of destroying those bonds. If I become greedy and covet myself will
blame me. When the wise know about it, they will blame me. After death a decrease should be expected.
These are the bonds and obstructions for greed and coveting Desires, trouble and displeasure may arise to
those greedy and coveting. They are not for those that abstain from greed and coveting. If it was said, for
the purpose of non-greed and not coveting, greed and coveting should be given up, it was said on account
of this.
It was said, for the purpose of maintaining blameless non-aversion, blameful aversion should be given up.
Why was it said so? Householder, the noble disciple reflects, on account of whatever bonds, I was
maintaining blameful aversion I have fallen to the method of destroying those bonds. If I maintain
blameful aversion myself will blame me. When the wise ones know about it, they will blame me. After
death a decrease should be expected. These are the bonds and obstructions for blameful aversion. Desires,
trouble and displeasure may arise to those maintaining blameful aversion. They are not for those that
abstain from blameful aversion If it was said, for the purpose of maintaining blameless non-aversion,
blameful aversion should be given up, it was said on account of this.
It was said, for the purpose of maintaining non-anger and non-malice, anger and malice should be given
up. Why was it said so? Householder, the noble disciple reflects on account of whatever bonds, I was
maintaining anger and malice I have fallen to the method of destroying those bonds. If I maintain anger
and malice myself will blame me. When the wise ones, know about it, they will blame me. After death a
decrease should be expected. These are the bonds and obstructions for anger and malice. Desires, trouble
and displeasure may arise to those maintaining anger and malice. They are not for those that abstain from
anger and malice. If it was said, for the purpose of maintaining, non-anger and non-malice, anger and
malice should be given up, it was said on account of this.
It was said, for the purpose of non-conceit, conceit should be given up. Why was it said so? Householder,
the noble disciple reflects, on account of whatever bonds, I was conceited, I have fallen to the method of
destroying those bonds. If I be conceited,my self will blame me. When the wise ones know about it, they
will blame me. After death a decrease should be expected. These are the bonds and obstructions for
conceit. Desires, trouble and displeasure may arise to those conceited. They are not for those without
2 of 5 9/14/2018, 7:58 PM
conceit. If it was said, for the purpose of non-conceit, conceit should be given up, it was said on account of
this.
. Householder, these are the eight things stated in short and explained, for the ending of business and
actions in the dispensation of the noble ones. Yet with this much only, actions and business will not come
to the end in the noble ones’ Dispensation. ’ ’Venerable sir, how does the complete ending of actions and
business come about in the dispensation of the noble ones. Sir, it would be for my good, if the Blessed One
explain the complete ending of actions and business in the noble one’s Dispensation. ’’Listen carefully,
householder, I will tell.
Householder, a clever butcher or his apprentice would throw a fleshless blood stained bone, devoid of any
flesh, to a hungry dog, waiting near a slaughter- house Householder would that dog licking that blood
stained fleshless bone get over his hunger? No, venerable sir, it wouldn’t’ ’What, is the reason?’ ’That dog
licking that blood stained fleshless bone, would gain fatigue and weariness only. ’ ’In the same manner, the
noble disciple reflects. The Blessed One has said that sensual desires are comparable to a bone, it brings
much unpleasantness and much trouble, the danger here is much. This should be seen with equanimity and
right wisdom, as it really is, and the various interests, should be turned out, A single interest and
attachment should be developed with equanimity*, in which all worldly material interests fade completely
and equanimity should be developed further.
. Householder, a vulture, a crow, or a hawk would snatch a piece of flesh and would fly away with it,
another crow, hawk or vulture seeing it would, pursue it, follow it and snatch the piece of flesh.
Householder, if that vulture, crow or hawk does not give up that piece of flesh, wouldn’t he come to death
or deathly unpleasantness?’ ’He would, venerable sir’. ’In the same manner, the noble disciple reflects.
The Blessed One said that sensual desires are comparable to a piece of flesh that brings much
unpleasantness, trouble and danger. . This should be seen with equanimity and right wisdom, as it really is,
and the various interests, should be turned out. A single interest and attachment should be developed with
equanimity*, in which all worldly material interests fade completely and equanimity, developed further.
Householder, a man with a blazing grass torch would go against the wind Householder, if that man does
not give up that blazing grass torch wouldn’t he burn his hand, or arm or any other limb small or large?
Wouldn’t he come to death or deathly unpleasāntness?’ ’He would, venerable sir. ’ ’In the same manner,
the noble disciple reflects. The Blessed One had said that sensual desires are comparable to a blazing grass
torch that brings much unpleasantness, trouble and danger. This should be seen with equanimity and right
wisdom, as it really is, and the various interests, should be turned out, A single interest and attachment
should be developed with equanimity*, in which all worldly material interests fade completely and
equanimity shouldbe developed further.
Householder, there is a pit of charcoal to the height of a man, free of smoke and flames, a man who likes
pleasantness, wants to live comes along and two strong men take him by his hands and feet and drag him
along to the pit of charcoal. Householder, wouldn’t his body writhe to get away from it? What is the
reason?’: ’Venerable sir, he knows, if I fall into this pit of charcoal, I will come to death or deathly
unpleasantness. ’ ’In the same manner, the noble disciple reflects. The Blessed One has said that sensual
desires are comparable to a burning pit of charcoal, that bring much unpleasantness, trouble and danger.
This should be seen with equanimity and right wisdom, as it really is, and the various interests, should be
turned out, A single interest and attachment should be developed with equanimity*, in which all worldly
material interests fade completely and equanimity should be develop further.
. Householder, a man in his dreams would see delightful monuments, forests, flat lands and ponds, when he
wakes he would not see any of them. In the same manner, the noble disciple reflects. The Blessed One has
said that sensual desires are comparable to a dream, it brings much unpleasantness trouble and danger. This
3 of 5 9/14/2018, 7:58 PM
shouldbe seen with equanimity and right wisdom, as it really is, and the various interests, should be turned
out, A single interest and attachment should be developed with equanimity*, in which all worldly material
interests fade completely and equanimityshould be developed further.
Householder, a man who had borrowed some ear-rings, and fashionable ornaments would deck himself in
them and would go to the bazār. People, seeing him would say, looks like a rich man. When the owners see
him, they would take their belongings. Householder, wouldn’t that man be better in his own appearance?’.
’He would be better, venerable sir. ’ ’In the same manner, the noble disciple reflects. The Blessed One has
said that sensual desires are comparable to borrowed things, that bring much unpleasantness trouble and
danger This should be seen with equanimity and right wisdom, as it really is, and the various interests,
should be turned out, A single interest and attachment should be developed with equanimity*, in which all
worldly material interests fade completely and equanimity should be developed further.
Householder, close to a village or hamlet, there is a stretch of dense forest, and in it, there is a tree full of
fruits. A man in search of fruits coming to this tree, and not seeing any fallen on the ground, would climb it
and eat as much as he liked. He would fill his sling with some of the fruits. Another man with a sharp
dagger going in search of fruits, would come to this same tree and not seeing any fruits fallen, and not able
to climb the tree, would cut down the tree. Householder, if the man who had climbed the tree had not come
down quickly, wouldn’t he die, or come to deathly unpleasantness breaking one or the other of his limbs?’
’Yes, venerable sir, he would. ’ ’In the same manner, the noble disciple reflects. The Blessed One had said
that sensual desires are comparable to a tree full of fruits. It brings much unpleasantness trouble and
danger. This should be seen with equanimity and right wisdom, as it really is, and the various interests,
should be turned out, A single interest and attachment should be developed with equanimity, [1] in which
all worldly material interests fade completely and equanimity should be developed further.
Householder, the noble disciple come to this purity of mind through equanimity recollects the manifold
previous births such as one birth, two births, ---with all modes and all details would recollect the various
previous births. Householder, the noble disciple come to this purity of mind through equanimity with the
heavenly eye purified above human, would see beings disappearing and appearing in unexalted and exalted
states, beautiful and ugly in good and bad states---- would see beings according their actions. Householder,
the noble disciple come to this purity through equanimity, has released his mind, is released through
wisdom and would abide in that release here and now.
Householder, this is the ending of all actions and business in the dispensation of the nobe ones.
Householder, do you see this ending of all actions and business in the Dispensation of the noble ones,
evident in you?’ ’What am I, venerable sir, I am far away from ending of all actions and business of the
dispensation of the noble ones. Venerable sir, earlier, we thought, the ascetics of other sects were
thoroughbreds and fed them thinking they were thoroughbreds, and placed faith in them. The bhikkhus, we
thought were not thoroughbreds, fed them thinking they were not thoroughbreds and did not place faith in
them, thinking they were not thoroughbreds. Now we know the ascetics of other sects are not the
thoroughbreds, and feed them knowing they are not the thoroughbreds and do not place faith in them. Now
we know that the bhikkhus are the thoroughbreds, feed them knowing that they are the thoroughbreds and
place faith in them, knowing they are thoroughbreds. Venerable sir, you have produced in me love and
reverence for the recluses. Now I understand venerable sir. It is as though something overturned is
reinstalled. Something covered is made manifest. As though the path was shown to someone who had lost
his way. It is like an oil lamp was lighted for the darkness, so that, those who have sight could see forms. In
various ways the Blessed One has explained the Teaching. Now I take refuge in the Blessed One, in the
Teaching and the Community of bhikkhus. May I be remembered as a lay disciple who has taken refuge
from today till life lasts. ’
[1] This should be seen with equanimity and right wisdom as it really is and the various interests should be
4 of 5 9/14/2018, 7:58 PM
turned out. A single interest and attachment should be developed, with equanimity ’yā ’yam upekhā ekattā
ekattasitā yattha sabbaso lokāmisesu aparisesā nirujjhanti tam-eva upekhaṃ bhāveti. ’ Sensual desires are
varied, their provinces and pastures are varied. Ie. We have desires of seeing, hearing, smelling, tasting,
touching, and thinking, each of these senses seek vivid and various pastures, and these interests should be
turned out and a single interest should be developed, that is the mind base should be developed with
equanimity
Equanimity is the highest out of the four divine abidings, developing these is real character building, if
developed in the correct perspective, leads to extinction, the Blessed One says in this Sutta.
5 of 5 9/14/2018, 7:58 PM
dukkhàpañipadà khippàbhi¤¤à
difficult means and quick realization
dutiyaṃ jhānaṃ
Second Jhana
dutiyañca satipaṭṭhānaṃ
Contemplation of feelings
dutiyo ca vihāro
Brahmavihara Four immeasurables
dutiyañca sammappadhānaṃ
He rouses his will, makes an effort, stirs up energy, exerts What are arisen
his mind and strives to overcome evil unwholesome mental unwholesome mental states?
states that have arisen Greed, hate and Delusion
dutiyo ca acchariyo abbhuto dhammo

Noble truth of arising of suffering craving for sensuality, craving for existence, craving for non-
existence
cāgādhiṭṭhānaṃ
Determination for the renunciation of all mental acquisitions — is the highest
relinquishment noble relinquishment
cittasamādhi
Concentration due to mind
cattāro iddhipādā
the four bases of power (Iddhi)
karuṇā ca appamāṇaṃ
Measureless state of compassion
Vammīkasutta -Discourse on the Anthill
1) Thus have I heard:
At one time the Lord was staying near Sāvatthi in the Jeta Grove in Anāthapiṇḍika's
monastery. Now at that time the venerable Kumarakassapa was staying in the Blind Men's
Grove. Then, when the night was far spent a certain deva with a glorious skin, having
illuminated the whole of the Blind Men's Grove, approached the venerable Kumarakassapa;
and having approached stood at one side.
While standing at one side this deva spoke thus to the venerable Kumarakassapa:
2) 'Monk, monk, this ant-hill smokes by night, blazes up by day.
A brahman speaks thus: 'Bringing a tool, clever one, dig it up.'
The clever one, digging when he had brought a tool saw a bolt and said: 'A bolt, revered one.'
The brahman spoke thus: 'Take out the bolt, dig on, clever one, bringing a tool'
The clever one, digging on when he had brought a tool, saw a frog, and said: 'A frog, revered
one.'
The brahman spoke thus: 'Take out the frog, dig on, clever one, bringing a tool.'
The clever one, digging on when he had brought a tool, saw a forked path, and said:
'A forked path, revered one.'
The brahman spoke thus: 'Take out the forked path, dig on, clever one, bringing a tool.'
The clever one, digging on when he had brought a tool, saw a strainer, and said:
'A strainer, revered one.'
The brahman spoke thus: 'Take out the strainer, dig on, clever one, bringing a tool.'
The clever one, digging on when he had brought a tool, saw a tortoise, and said:
'A tortoise, revered one.'
The brahman spoke thus: 'Take out the tortoise, dig on, clever one, bringing a tool.'
The clever one, digging on when he had brought a tool, saw a slaughter-house, and said:
'A slaughter-house, revered one.'
The brahman spoke thus: 'Take out the slaughter-house, dig on, clever one, bringing a tool.'
The clever one, digging on when he had brought a tool, saw a piece of flesh, and said:
'A piece of flesh, revered one.'
The brahman spoke thus: 'Take out the piece of flesh, dig on, clever one, bringing a tool.'
1
The clever one, digging on when he had brought a tool, saw a cobra, and said:
'A cobra, revered one.'
The brahman spoke thus: 'Let the cobra be, do not touch the cobra, do reverence to the cobra.'
[3] If you, monk, having approached the Lord, were to ask him about these questions, then
you could remember as the Lord explains to you.
I, monk, do not see anyone in the world with its devas, with its Māras, with its Brahmās, in
creation, with its recluses and brahmans, its devas and men, who could turn his mind to
expounding these questions except a Tathāgata or a Tathāgata's disciple or one who has heard
(the teaching) from them."
Thus spoke that deva; and vanished then and there, having said this.
[4] Then the venerable Kumarakassapa approached the Lord towards the end of that night;
having approached, having greeted the Lord, he sat down at a respectful distance.
As he was sitting down at a respectful distance, the venerable Kumarakassapa spoke thus to
the Lord:
"During this night, Lord, when the night was far spent, a certain deva with a glorious skin,
having illumined the whole of the Blind Men's Grove, approached me; and having
approached, stood at one side.
While standing to one side, Lord, that deva spoke thus to me:
'Monk, monk, this ant-hill smokes by night, blazes up by day.
A brahman speaks thus: 'Bringing a tool, clever one, dig it up.'
The clever one, digging when he had brought a tool saw a bolt and said: 'A bolt, revered one.'
The brahman spoke thus: 'Take out the bolt, dig on, clever one, bringing a tool'
The clever one, digging on when he had brought a tool, saw a frog, and said: 'A frog, revered
one.'
The brahman spoke thus: 'Take out the frog, dig on, clever one, bringing a tool.'
The clever one, digging on when he had brought a tool, saw a forked path, and said:
'A forked path, revered one.'
The brahman spoke thus: 'Take out the forked path, dig on, clever one, bringing a tool.'
The clever one, digging on when he had brought a tool, saw a strainer, and said:
'A strainer, revered one.'
The brahman spoke thus: 'Take out the strainer, dig on, clever one, bringing a tool.'
2
The clever one, digging on when he had brought a tool, saw a tortoise, and said:
'A tortoise, revered one.'
The brahman spoke thus: 'Take out the tortoise, dig on, clever one, bringing a tool.'
The clever one, digging on when he had brought a tool, saw a slaughter-house, and said:
'A slaughter-house, revered one.'
The brahman spoke thus: 'Take out the slaughter-house, dig on, clever one, bringing a tool.'
The clever one, digging on when he had brought a tool, saw a piece of flesh, and said:
'A piece of flesh, revered one.'
The brahman spoke thus: 'Take out the piece of flesh, dig on, clever one, bringing a tool.'
The clever one, digging on when he had brought a tool, saw a cobra, and said:
'A cobra, revered one.'
The brahman spoke thus: 'Let the cobra be, do not touch the cobra, do reverence to the cobra.'
If you, monk, having approached the Lord, were to ask him about these questions, then you could
remember as the Lord explains to you. I, monk, do not see anyone in the world with its devas,
with its Māras, with its Brahmās, in creation, with its recluses and brahmans, its devas and
men, who could turn his mind to expounding these questions except a Tathāgata or a
Tathāgata's disciple or one who has heard (the teaching) from them."
Thus spoke that deva; and vanished then and there, having said this.
[5] Now what, Lord is the anthill,

what is smoking by night,
what is blazing up by day,
who is the brahman,
who the clever one,
what is the tool,
what the digging up,
what the bolt,
what the frog,
what the forked path,
what the strainer,
what the tortoise,
what the slaughterhouse,
what the piece of flesh,
what the cobra?"
[6] "The anthill, monk, this is a synonym for the body made of the four great elements,
originated from mother and father, nourished on gruel and sour milk, of a nature to be
constantly rubbed away, pounded away, broken up and scattered.
Whatever, monk, one thinks upon and ponders upon during the night concerning the day's
affairs, this is smoking by night.
3
Whatever affairs, monk, one sets going by day, whether by body, speech or thought, having
pondered and reflected upon them during the night, this is blazing up by day.
Brahman, a monk, this is a synonym for the Tathagata, perfected one, fully self-awakened
one.
Clever one, monk, this is a synonym for a monk who is a learner.
The tool, monk, this is a synonym for the Ariyan intuitive wisdom.
Digging, monk, this is a synonym for the effort.
The bolt, monk, this is a synonym for ignorance.
Take out the bolt, get rid of ignorance, dig, clever one, bringing a tool. This is the meaning of
that.
The toad, monk, this is a synonym for the anger and despair.
Take out the toad, get rid of the anger and despair, dig, clever one, bringing a tool. This is the
meaning of that.
The forked path, monk, this is a synonym for doubt.
Take out the forked path, get rid of doubt, dig, clever one, bringing a tool. This is the
meaning of that.
The strainer, monk, this is a synonym for the five hindrances:
for the hindrance of desire for sense-pleasures,

for the hindrance of malevolence,
for the hindrance of sloth and torpor,
for the hindrance of restlessness and worry,
for the hindrance of doubt.
Take out the strainer, get rid of the five hindrances, dig, clever one, bringing a tool. This is
the meaning of that.
The tortoise, monk, this is a synonym for the five grasping groups, that is to say:
for the group of grasping after material shape,

for the group of grasping after feeling,
for the group of grasping after perception,
for the group of grasping after the volitional formations,
for the group of grasping after consciousness.
Take out the tortoise, get rid of the five grasping groups, dig, clever one, bringing a tool. This
is the meaning of that.
The slaughter-house, monk, this is a synonym for the five strands of sense-pleasures:
4
for material shapes cognisable by the eye,
agreeable, pleasant, liked, enticing,
connected with sensual pleasures, alluring;
for sounds cognisable by the ear

for smells cognisable by the nose

for savours cognisable by the tongue

for touches cognisable by the body,

connected with sensual pleasures, alluring.
Take out the slaughter-house, get rid of the five strands of sense-pleasures, dig, clever one,
bringing a tool. This is the meaning of that.
The piece of flesh, monk, this is a synonym for the passion of delight.
Take out the piece of flesh, get rid of the passion of delight, dig, clever one, bringing a tool.
This is the meaning of that.
The cobra, monk, this is a synonym for a monk whose cankers are destroyed.
Let the cobra be, do not touch the cobra, do reverence to the cobra. This is the meaning of
that."
Thus spoke the Lord.
Delighted the venerable Kumarakassapa rejoiced in what the Lord had said.
The Discourse on the Ant-hill: the Third
5
SN: Kāyasutta
The nutriments for the hindrances
At Savatthi. "Bhikkhus, just as this body, sustained by nutriment, subsists in

dependence on nutriment and does not subsist without nutriment, so too the
five hindrances, sustained by nutriment, subsist in dependence on nutriment
and do not subsist without nutriment.
"And what, bhikkhus, is the nutriment for the arising of unarisen sensual
desire and for the increase and expansion of arisen sensual desire? There is,
bhikkhus, the sign of the beautiful frequently giving careless attention to it is
the nutriment for the arising of unarisen sensual desire and for the increase
and expansion of arisen sensual desire.
"And what, bhikkhus, is the nutriment for the arising of unarisen ill will and for
the increase and expansion of arisen ill will? There is, bhikkhus, the sign of the
repulsive frequently giving careless attention to it is the nutriment for the
arising of unarisen ill will and for the increase and expansion of arisen ill will.
"And what, bhikkhus, is the nutriment for the arising of unarisen sloth and
torpor and for the increase and expansion of arisen sloth and torpor? There
are, bhikkhus, discontent, lethargy, lazy stretching, drowsiness after meals,
sluggishness of mind frequently giving careless attention to them is the
nutriment for the arising of unarisen sloth and torpor and for the increase and
expansion of arisen sloth and torpor.
"And what, bhikkhus, is the nutriment for the arising of unarisen restlessness
and worry and for the increase and expansion of arisen restlessness and
worry? There is, bhikkhus, unsettledness of mind frequently giving careless
attention to it is the nutriment for the arising of unarisen restlessness and
worry and for the increase and expansion of arisen restlessness and worry.
"And what, bhikkhus, is the nutriment for the arising of unarisen doubt and for
the increase and expansion of arisen doubt? There are, bhikkhus, things that
are the basis for doubt: frequently giving careless attention to them is the
nutriment for the arising of unarisen doubt and for the increase and expansion
of arisen doubt.
Sila Sutta https://visuddhimagga.info/Silasutta.php
Venerable MahaKotthita said to venerable Sariputta: Friend Sariputta, what are the things that a virtuous
monk should carefully attend to?
Friend Kotthita, a virtuous monk should carefully attend to the five aggregates subject to clinging as
impermanent, as suffering, as a disease, as a tumour, as a dart, as misery, as an affliction, as alien, as
disintegrating, as empty, as nonself. What five? The form aggregate subject to clinging, the feeling aggregate
subject to clinging, the perception aggregate subject to clinging, the volitional formation aggregate subject to
clinging, the consciousness aggregate subject to clinging. A virtuous monk should carefully attend to these
five aggregates subject to clinging as impermanent, as suffering, as a disease, as a tumour, as a dart, as
misery, as an affliction, as alien, as disintegrating, as empty, as nonself. When, friend, a virtuous monk
carefully attends thus to these five aggregates subject to clinging. It is possible that he may realize the fruit of
stream-entry.
But, friend Sariputta, what are the things that a monk who is a stream-enterer should carefully attend to?
Friend Kotthita, a monk who is a stream-enterer should carefully attend to the five aggregates subject to
clinging as impermanent, as suffering, as a disease, as a tumour, as a dart, as misery, as an affliction, as alien,
as disintegrating, as empty, as nonself. When, friend, a stream-enterer carefully attends thus to these five
aggregates subject to clinging. It is possible that he may realize the fruit of once-returning.
But, friend Sariputta, what are the things that a monk who is a once-returner should carefully attend to?
Friend Kotthita, a monk who is a once-returner should carefully attend to the five aggregates subject to
clinging as impermanent, … as nonself. When, friend, a once-returner carefully attends thus to these five
aggregates subject to clinging. It is possible that he may realize the fruit of non-returning.
But, friend Sariputta, what are are the things that a monk who is a non-returner should carefully attend to?
Friend Kotthita, a monk who is a non-returner should carefully attend to the five aggregates subject to
clinging as impermanent, … as nonself. When, friend, a non-returner carefully attends thus to these five
aggregates subject to clinging. It is possible that he may realize the fruit of arahantship.
But, friend Sariputta, what are the things that a monk who is an arahant should carefully attend to?
Friend Kotthita, a monk who is an arahant should carefully attend to the five aggregates subject to clinging as
impermanent, … as nonself. For the arahant, friend, there is nothing further that has to be done and no
repetition of what he has already done. However, when these things are developed and cultivated, they lead to
a pleasant dwelling in this very life and to mindfulness and clear comprehension.
The above part is extracted from Sila Sutta in DhammaKathikaVagga of Khandhavagga ( SamyutaaNikaya).
The pali terms used in this discourse are
1) Impermanent (aniccato )
2) suffering (dukkhato)
1 of 2 9/14/2018, 7:18 PM
Sila Sutta https://visuddhimagga.info/Silasutta.php
3) a disease (rogato)
4) tumour (gandato )
5) a dart (sallato) For further details, please read, the barb of lust, the barb of hate, the barb of views and the
barb of delusion in Satara Agati(Four bad ways)
6) misery( aghato)
7) an affliction (aabaadhato)
8) alien ( parato) - that is relying on others ( eg a monk depends on alms given by others, and we are
dependent on others (governments, employers, farmers, etc ).
9) disintegrating (palokato) - For further details, please read Palokadhammasutta in Salaayatanasamyutta (

channavagga)
10) empty ( sunnato) - For further details, please read http://www.metta.lk/tipitaka/2Sutta-Pitaka/2Majjhima-

Nikaya/Majjhima3/121-culasunnata-e.htm
11) nonself ( anattato )
You have to use your own examples when investigating this dhamma so that insight arises in your meditation
session. For example, when contemplating as a disease, recall to your mind a disease that you or your parents
had. Note that concept of emptiness is a very broad one and you need to meditate on this part very heavily
towards the end of the meditation.
The best approach is to go through the Eightfold path meditation first and when you are contemplating on
Five aggregates of clinging extend that part of the meditation with the above eleven parts.
2 of 2 9/14/2018, 7:18 PM
Phena Sutta: Foam https://www.accesstoinsight.org/tipitaka/sn/sn22/sn22.095.than.html
» Tipitaka » Samyutta Nikaya » SN 22 »
SN 22.95 PTS: S iii 140 CDB i 951
translated from the Pali by

Thanissaro Bhikkhu
© 1999
Alternate format:
X
The updated version is freely available at
This version of the text might be out of date. Please click here for more information
On one occasion the Blessed One was staying among the Ayojjhans on the banks of the
Ganges River. There he addressed the monks: "Monks, suppose that a large glob of foam
were floating down this Ganges River, and a man with good eyesight were to see it,
observe it, & appropriately examine it. To him — seeing it, observing it, & appropriately
examining it — it would appear empty, void, without substance: for what substance would
there be in a glob of foam? In the same way, a monk sees, observes, & appropriately
examines any form that is past, future, or present; internal or external; blatant or subtle;
common or sublime; far or near. To him — seeing it, observing it, & appropriately
there be in form?
"Now suppose that in the autumn — when it's raining in fat, heavy drops — a water
bubble were to appear & disappear on the water, and a man with good eyesight were to
see it, observe it, & appropriately examine it. To him — seeing it, observing it, &
appropriately examining it — it would appear empty, void, without substance: for what
substance would there be in a water bubble? In the same way, a monk sees, observes, &
appropriately examines any feeling that is past, future, or present; internal or external;
blatant or subtle; common or sublime; far or near. To him — seeing it, observing it, &
appropriately examining it — it would appear empty, void, without substance: for what
substance would there be in feeling?
"Now suppose that in the last month of the hot season a mirage were shimmering, and a
man with good eyesight were to see it, observe it, & appropriately examine it. To him —
seeing it, observing it, & appropriately examining it — it would appear empty, void,
without substance: for what substance would there be in a mirage? In the same way, a
monk sees, observes, & appropriately examines any perception that is past, future, or
present; internal or external; blatant or subtle; common or sublime; far or near. To him —
seeing it, observing it, & appropriately examining it — it would appear empty, void,
without substance: for what substance would there be in perception?
"Now suppose that a man desiring heartwood, in quest of heartwood, seeking heartwood,
1 of 3 9/14/2018, 7:57 PM
were to go into a forest carrying a sharp ax. There he would see a large banana tree:
straight, young, of enormous height. He would cut it at the root and, having cut it at the
root, would chop off the top. Having chopped off the top, he would peel away the outer
skin. Peeling away the outer skin, he wouldn't even find sapwood, to say nothing of
heartwood. Then a man with good eyesight would see it, observe it, & appropriately
examine it. To him — seeing it, observing it, & appropriately examining it — it would
appear empty, void, without substance: for what substance would there be in a banana
tree? In the same way, a monk sees, observes, & appropriately examines any fabrications
that are past, future, or present; internal or external; blatant or subtle; common or
sublime; far or near. To him — seeing them, observing them, & appropriately examining
them — they would appear empty, void, without substance: for what substance would
there be in fabrications?
"Now suppose that a magician or magician's apprentice were to display a magic trick at a
major intersection, and a man with good eyesight were to see it, observe it, &
appropriately examine it. To him — seeing it, observing it, & appropriately examining it —
it would appear empty, void, without substance: for what substance would there be in a
magic trick? In the same way, a monk sees, observes, & appropriately examines any
consciousness that is past, future, or present; internal or external; blatant or subtle;
common or sublime; far or near. To him — seeing it, observing it, & appropriately
there be in consciousness?
"Seeing thus, the well-instructed disciple of the noble ones grows disenchanted with form,
disenchanted with feeling, disenchanted with perception, disenchanted with fabrications,
disenchanted with consciousness. Disenchanted, he grows dispassionate. Through
dispassion, he's released. With release there's the knowledge, 'Released.' He discerns that
'Birth is ended, the holy life fulfilled, the task done. There is nothing further for this
world.'"
That is what the Blessed One said. Having said that, the One Well-Gone, the Teacher, said
further:
Form is like a glob of foam;

feeling, a bubble;
perception, a mirage;
fabrications, a banana tree;
consciousness, a magic trick —
this has been taught
by the Kinsman of the Sun.
However you observe them,
appropriately examine them,
they're empty, void
to whoever sees them
appropriately.
Beginning with the body

as taught by the One
with profound discernment:
when abandoned by three things
2 of 3 9/14/2018, 7:57 PM
— life, warmth, & consciousness —

form is rejected, cast aside.
When bereft of these
it lies thrown away,
senseless,
a meal for others.
That's the way it goes:
it's a magic trick,
an idiot's babbling.
It's said to be
a murderer.[1]
No substance here
is found.
Thus a monk, persistence aroused,

should view the aggregates
by day & by night,
mindful,
alert;
should discard all fetters;
should make himself
his own refuge;
should live as if
his head were on fire —
in hopes of the state
with no falling away.
Note
1. See SN 22.85.
©1999 Thanissaro Bhikkhu. The text of this page ("Phena Sutta: Foam", by Thanissaro
Bhikkhu) is licensed under a Creative Commons Attribution-NonCommercial 4.0 International
License. To view a copy of the license, visit http://creativecommons.org/licenses/by-nc/4.0/.
Documents linked from this page may be subject to other restrictions. Transcribed from a file provided by the
translator. Last revised for Access to Insight on 30 November 2013.
How to cite this document (a suggested style): "Phena Sutta: Foam" (SN 22.95), translated from the Pali by
Thanissaro Bhikkhu. Access to Insight (BCBS Edition), 30 November 2013, http://www.accesstoinsight.org
/tipitaka/sn/sn22/sn22.095.than.html .
Alternate format:
Help | Site map | About | Contact | Terms of use

Access to Insight is owned and managed by the Barre Center for Buddhist Studies
3 of 3 9/14/2018, 7:57 PM
‘‘Kodho mosavajjañca kathaṃkathā ca, etepi dhammā dvayameva sante;
Kathaṃkathī ñāṇapathāya sikkhe, ñatvā pavuttā samaṇena dhammā’’
Anger, untruth and doubts, these states arise merely because of the existence
of this duality.
Let a doubter train himself by way of knowledge-path to understand these
states as taught by the Recluse."
a) Kathaṃkathī ñāṇapathāya sikkhe – A doubter train himself by way of

knowledge-path (ñāṇapatha)
1. Knowledge-path (ñāṇapatha)
 Knowledge itself is a knowledge-path
 Objects of knowledge is a knowledge-path
 The ideas arising from knowledge is a knowledge-path.
This has to be seen as in;
The way to become deva (god) is deva-path (devapatho), the way to
become brahma is brahma-path (brahmapatho), the way to become
noble (aryan ) is the noble eightfold path.
In the same way Knowledge itself is a knowledge-path, objects of
knowledge is a knowledge-path, the ideas arising from knowledge is a
knowledge-path.
2. Train (Sikkhe)
There are three types of training;
a) Train by higher morality (adhisīlasikkhā)
b) Train by higher thought (adhicittasikkhā)
c) Train by higher wisdom (adhipaññāsikkhā )
A doubter with various doubts and having shame in mind (citta-vilekha), to
gain wisdom train himself by way of knowledge-path.
b) ñatvā - Knowing
Buddha preach Dhamma knowingly, having examined, having a judgement.
 Having a judgement (tīraṇa)– as in Sila sutta, a judgement that form

is impermanent, subject to suffering etc.
 Knowing that all formations are impermanent, subject to suffering

and not self.
 Knowing that ignorance as condition, volitional formations come to

be. With volitional formations as condition, consciousness. With
consciousness as condition, name and form, etc.
Cula-suññata Sutta: The Lesser Discourse on Emptiness https://www.accesstoinsight.org/tipitaka/mn/mn.121.than.html
» Tipitaka » Majjhima Nikaya »
MN 121 PTS: M iii 104
translated from the Pali by

Thanissaro Bhikkhu
© 1997
X
The updated version is freely available at
This version of the text might be out of date. Please click here for more information
I have heard that on one occasion the Blessed One was staying at Savatthi in the Eastern
Monastery, the palace of Migara's mother. Then in the evening, Ven. Ananda, coming out
of seclusion, went to the Blessed One and, on arrival, having bowed down to him, sat to
one side. As he was sitting there, he said to the Blessed One: "On one occasion, when the
Blessed One was staying among the Sakyans in a Sakyan town named Nagaraka, there —
face-to-face with the Blessed One — I heard this, face-to-face I learned this: 'I now
remain fully in a dwelling of emptiness.' Did I hear that correctly, learn it correctly, attend
to it correctly, remember it correctly?"
[The Buddha:] "Yes, Ananda, you heard that correctly, learned it correctly, attended to it
correctly, remembered it correctly. Now, as well as before, I remain fully in a dwelling of
emptiness. Just as this palace of Migara's mother is empty of elephants, cattle, & mares,
empty of gold & silver, empty of assemblies of women & men, and there is only this non-
emptiness — the singleness based on the community of monks; even so, Ananda, a monk
— not attending to the perception[1] of village, not attending to the perception of human
being — attends to the singleness based on the perception of wilderness. His mind takes
pleasure, finds satisfaction, settles, & indulges in its perception of wilderness.
"He discerns that 'Whatever disturbances that would exist based on the perception of
village are not present. Whatever disturbances that would exist based on the perception of
human being are not present. There is only this modicum of disturbance: the singleness
based on the perception of wilderness.' He discerns that 'This mode of perception is empty
of the perception of village. This mode of perception is empty of the perception of human
being. There is only this non-emptiness: the singleness based on the perception of
wilderness.' Thus he regards it as empty of whatever is not there. Whatever remains, he
discerns as present: 'There is this.' And so this, his entry into emptiness, accords with
actuality, is undistorted in meaning, & pure.
The Perception of Earth
"Further, Ananda, the monk — not attending to the perception of human being, not
attending to the perception of wilderness — attends to the singleness based on the
perception of earth. His mind takes pleasure, finds satisfaction, settles, & indulges in its
1 of 5 9/14/2018, 7:56 PM
perception of earth. Just as a bull's hide is stretched free from wrinkles with a hundred
stakes, even so — without attending to all the ridges & hollows, the river ravines, the
tracts of stumps & thorns, the craggy irregularities of this earth — he attends to the
singleness based on the perception of earth. His mind takes pleasure, finds satisfaction,
settles, & indulges in its perception of earth.
human being are not present. Whatever disturbances that would exist based on the
perception of wilderness are not present. There is only this modicum of disturbance: the
singleness based on the perception of earth.' He discerns that 'This mode of perception is
empty of the perception of human being. This mode of perception is empty of the
perception of wilderness. There is only this non-emptiness: the singleness based on the
perception of earth.' Thus he regards it as empty of whatever is not there. Whatever
remains, he discerns as present: 'There is this.' And so this, his entry into emptiness,
accords with actuality, is undistorted in meaning, & pure.
(The Infinitude of Space)
"Further, Ananda, the monk — not attending to the perception of wilderness, not attending
to the perception of earth — attends to the singleness based on the perception of the
dimension of the infinitude of space. His mind takes pleasure, finds satisfaction, settles, &
indulges in its perception of the dimension of the infinitude of space.
wilderness are not present. Whatever disturbances that would exist based on the
perception of earth are not present. There is only this modicum of disturbance: the
singleness based on the perception of the dimension of the infinitude of space.' He
discerns that 'This mode of perception is empty of the perception of wilderness. This mode
of perception is empty of the perception of earth. There is only this non-emptiness: the
singleness based on the perception of the dimension of the infinitude of space.' Thus he
regards it as empty of whatever is not there. Whatever remains, he discerns as present:
'There is this.' And so this, his entry into emptiness, accords with actuality, is undistorted
in meaning, & pure.
( T h e I n f i n i t u d e o f Co n s c i o u s n e s s )
"Further, Ananda, the monk — not attending to the perception of earth, not attending to
the perception of the dimension of the infinitude of space — attends to the singleness
based on the perception of the dimension of the infinitude of consciousness. His mind
takes pleasure, finds satisfaction, settles, & indulges in its perception of the dimension of
the infinitude of consciousness.
earth are not present. Whatever disturbances that would exist based on the perception of
the dimension of the infinitude of space are not present. There is only this modicum of
disturbance: the singleness based on the perception of the dimension of the infinitude of
consciousness.' He discerns that 'This mode of perception is empty of the perception of
earth. This mode of perception is empty of the perception of the dimension of the
infinitude of space. There is only this non-emptiness: the singleness based on the
perception of the dimension of the infinitude of consciousness.' Thus he regards it as
empty of whatever is not there. Whatever remains, he discerns as present: 'There is this.'
2 of 5 9/14/2018, 7:56 PM
And so this, his entry into emptiness, accords with actuality, is undistorted in meaning, &
pure.
(Nothingness)
"Further, Ananda, the monk — not attending to the perception of the dimension of the
infinitude of space, not attending to the perception of the dimension of the infinitude of
consciousness — attends to the singleness based on the perception of the dimension of
nothingness. His mind takes pleasure, finds satisfaction, settles, & indulges in its
perception of the dimension of nothingness.
"He discerns that 'Whatever disturbances that would exist based on the perception of the
dimension of the infinitude of space are not present. Whatever disturbances that would
exist based on the perception of the dimension of the infinitude of consciousness are not
present. There is only this modicum of disturbance: the singleness based on the
perception of the dimension of nothingness.' He discerns that 'This mode of perception is
empty of the perception of the dimension of the infinitude of space. This mode of
perception is empty of the perception of the dimension of the infinitude of consciousness.
There is only this non-emptiness: the singleness based on the perception of the dimension
of nothingness.' Thus he regards it as empty of whatever is not there. Whatever remains,
he discerns as present: 'There is this.' And so this, his entry into emptiness, accords with
(Neither Perception nor Non-Perception)
"Further, Ananda, the monk — not attending to the perception of the dimension of the
infinitude of consciousness, not attending to the perception of the dimension of
nothingness — attends to the singleness based on the dimension of neither perception nor
non-perception. His mind takes pleasure, finds satisfaction, settles, & indulges in the
dimension of neither perception nor non-perception.
dimension of the infinitude of consciousness are not present. Whatever disturbances that
would exist based on the perception of the dimension of nothingness are not present.
There is only this modicum of disturbance: the singleness based on the dimension of
neither perception nor non-perception.' He discerns that 'This mode of perception is empty
of the perception of the dimension of the infinitude of consciousness. This mode of
perception is empty of the perception of the dimension of nothingness. There is only this
non-emptiness: the singleness based on the dimension of neither perception nor non-
perception.' Thus he regards it as empty of whatever is not there. Whatever remains, he
discerns as present: 'There is this.' And so this, his entry into emptiness, accords with
Theme-Less Concentration
"Further, Ananda, the monk — not attending to the perception of the dimension of
nothingness, not attending to the perception of the dimension of neither perception nor
non-perception — attends to the singleness based on the theme-less concentration of
awareness. His mind takes pleasure, finds satisfaction, settles, & indulges in its theme-
less concentration of awareness.
3 of 5 9/14/2018, 7:56 PM
dimension of nothingness are not present. Whatever disturbances that would exist based
on the perception of the dimension of neither perception nor non-perception, are not
present. And there is only this modicum of disturbance: that connected with the six
sensory spheres, dependent on this very body with life as its condition.' He discerns that
'This mode of perception is empty of the perception of the dimension of nothingness. This
mode of perception is empty of the perception of the dimension of neither perception nor
non-perception. There is only this non-emptiness: that connected with the six sensory
spheres, dependent on this very body with life as its condition.' Thus he regards it as
empty of whatever is not there. Whatever remains, he discerns as present: 'There is this.'
And so this, his entry into emptiness, accords with actuality, is undistorted in meaning, &
pure.
Release
"Further, Ananda, the monk — not attending to the perception of the dimension of
nothingness, not attending to the perception of the dimension of neither perception nor
non-perception — attends to the singleness based on the theme-less concentration of
awareness. His mind takes pleasure, finds satisfaction, settles, & indulges in its theme-
less concentration of awareness.
"He discerns that 'This theme-less concentration of awareness is fabricated & mentally
fashioned.' And he discerns that 'Whatever is fabricated & mentally fashioned is inconstant
& subject to cessation.' For him — thus knowing, thus seeing — the mind is released from
the effluent of sensuality, the effluent of becoming, the effluent of ignorance. With
release, there is the knowledge, 'Released.' He discerns that 'Birth is ended, the holy life
fulfilled, the task done. There is nothing further for this world.'
"He discerns that 'Whatever disturbances that would exist based on the effluent of
sensuality... the effluent of becoming... the effluent of ignorance, are not present. And
there is only this modicum of disturbance: that connected with the six sensory spheres,
dependent on this very body with life as its condition.' He discerns that 'This mode of
perception is empty of the effluent of sensuality... becoming... ignorance. And there is just
this non-emptiness: that connected with the six sensory spheres, dependent on this very
body with life as its condition.' Thus he regards it as empty of whatever is not there.
Whatever remains, he discerns as present: 'There is this.' And so this, his entry into
emptiness, accords with actuality, is undistorted in meaning, pure — superior &
unsurpassed.
"Ananda, whatever contemplatives and brahmans who in the past entered & remained in
an emptiness that was pure, superior, & unsurpassed, they all entered & remained in this
very same emptiness that is pure, superior, & unsurpassed. Whatever contemplatives and
brahmans who in the future will enter & remain in an emptiness that will be pure,
superior, & unsurpassed, they all will enter & remain in this very same emptiness that is
pure, superior, & unsurpassed. Whatever contemplatives and brahmans who at present
enter & remain in an emptiness that is pure, superior, & unsurpassed, they all enter &
remain in this very same emptiness that is pure, superior, & unsurpassed.
"Therefore, Ananda, you should train yourselves: 'We will enter & remain in the emptiness
that is pure, superior, & unsurpassed.'"
4 of 5 9/14/2018, 7:56 PM
That is what the Blessed One said. Gratified, Ven. Ananda delighted in the Blessed One's
words.
Note
1. Or: mental note.
See also: AN 9.42
©1997 Thanissaro Bhikkhu. The text of this page ("Cula-suññata Sutta: The Lesser Discourse
on Emptiness", by Thanissaro Bhikkhu) is licensed under a Creative Commons Attribution-
NonCommercial 4.0 International License. To view a copy of the license, visit
http://creativecommons.org/licenses/by-nc/4.0/. Documents linked from this page may be subject to other
restrictions. Transcribed from a file provided by the translator. Last revised for Access to Insight on 30 November
2013.
How to cite this document (a suggested style): "Cula-suññata Sutta: The Lesser Discourse on Emptiness" (MN
121), translated from the Pali by Thanissaro Bhikkhu. Access to Insight (BCBS Edition), 30 November 2013,
http://www.accesstoinsight.org/tipitaka/mn/mn.121.than.html .
Help | Site map | About | Contact | Terms of use

Access to Insight is owned and managed by the Barre Center for Buddhist Studies
5 of 5 9/14/2018, 7:56 PM
Fourth profitable direction
Sukhā ca paṭipadā khippābhiññā
Pleasant way with quick realisation
catutthaṃ jhāna
Fourth Meditation
catutthañca satipaṭṭhāna Dhammānupassanā

Mindfulness regarding the doctrine Mindfulness regarding suffering, arising of
suffering and passing away of suffering.
catuttho ca vihāro arūpasamāpattiyo āneñjavihārā

The fourth abiding Formless concentration
Anger, untruth and doubts, these states arise merely because of the existence of this duality.
Let a doubter train himself by way of knowledge-path to understand these states as taught by the Recluse."
Train by higher morality (adhisīlasikkhā), train by higher thought (adhicittasikkhā), train by higher wisdom (adhipaññāsikkhā )
catutthañca sammappadhāna Uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya …

The fourth right endeavour He rouses his will, makes an effort, stirs up energy,
exerts his mind and strives to maintain wholesome
mental states that have arisen, not to let them fade
away, to bring them to greater growth, to the full
perfection of development
Protect path and fruits of attainment. This includes
Preservation (anurakkhaṇāpadhāna - samādhinimittaṃ
anurakkhati)
catuttho ca acchariyo abbhuto dhammo

The fourth wonderful and marvellous idea The Noble Eightfold path
upasamādhiṭṭhāna rāgadosamohānaṃ upasamo

The fourth determination The highest determination for calm
vīmaṃsāsamādhi
Concentration due to investigation Seeing as impermanent, suffering, not self
sabbanissaggo
Relinquishment of all All – eye and the sight object etc. Give up all
upekkhā appamāṇaṃ
Measureless state of equanimity Equanimity about all volitional formations

Buddhist Meditations

Încărcat de

Informații document

Drepturi de autor

Formate disponibile

Partajați acest document

Partajați sau inserați document

Opțiuni de partajare

Vi se pare util acest document?

Este necorespunzător acest conținut?

Drepturi de autor:

Formate disponibile

Buddhist Meditations

Încărcat de

Drepturi de autor:

Formate disponibile

The Noble Eightfold path meditation

consists of four meditations

• Right action - sammākammanta

This leads to concentration due to

This leads to concentration due to mind (Citta

1. Idha, bhikkhave, bhikkhu anuppannānaṃ pāpakānaṃ

Here a monk rouses his will, makes an effort, stirs up

2 Herouses his will, makes an effort, stirs up energy,

He rouses his will, makes an effort, stirs up energy, exerts

He rouses his will, makes an effort, stirs up energy, exerts his

This leads to concentration due to effort(viriya

This leads to concentration due to

Bahuka and Adhikakka,

What can Sundarika bring to pass?

One pure in heart has evermore

It is here, O brahman, that you should bathe

Nor take what is not offered,

And the venerable Bharadvaja became one of the Arahats.

'Having left home to roam without abode,

‘‘asubhe subha’’nti vipallāso ‘‘dukkhe sukha’’nti vipallāso ‘‘anattani attā’’ti vipallāso ‘‘anicce nicca’’nti vipallāso

kāmupādānaṃ sīlabbatupādānaṃ diṭṭhupādānaṃ attavādupādānaṃ

kāmayogo bhavayogo diṭṭhiyogo avijjāyogo

abhijjhākāyagantho Byāpādo kāyagantho parāmāsakāyagantho idaṃsaccābhiniveso kāyagantho

kāmāsavo bhavāsavo diṭṭhāsavo avijjāsavo

kāmogho bhavogho diṭṭhogho avijjogho

rāgasallaṃ dosasallaṃ diṭṭhisallaṃ mohasallaṃ

rūpūpagā viññāṇaṭṭhiti vedanūpagā viññāṇaṭṭhiti saññūpagā viññāṇaṭṭhiti saṅkhārūpagā viññāṇaṭṭhiti

chandā agatigamanaṃ dosā agatigamanaṃ bhayā agatigamanaṃ mohā agatigamanaṃ

Birth Ageing Sickness Death

a) chandā agati - the going a bad way through will

b) dosā agati -the going a bad way through hate

c) bhayā agati - the going a bad way through fear

d) mohā agati - the going a bad way through delusion

1) The first unprofitable direction

Physical nutriment kabaḷīkārāhāro

clinging to sensual-desire kāmupādānaṃ

the bond of sensual desires kāmayogo

the body-tie of covetousness abhijjhākāyagantho

the taint of sensual desires kāmāsavo

the flood of sensual desires kāmogho

the barb of lust rāgasallaṃ

form as steadying-point for consciousness passing on rūpūpagā viññāṇaṭṭhiti

the going a bad way through will chandā agatigamanaṃ

i) How the edible food should be understood?

Monks, how should hard and soft eatable food be known?

Venerable sir, it's for none of these.

Isn't it to cross the dessert, that they ate that food?

Yes, it is, venerable sir.

ii) The perversions ( vipallāsa )

From Anguttara Nikaya/4-catukkanipata/rohitassavaggo/pervesions

iii) clinging to sensual-desire - kāmupādāna

Greed for thoughts is man's enjoyment.

(Nibbedika sutta in Anguttara Nikaya)

iv) The bond of sensual desire -kāmayogo

Noble Eightfold Path be developed?.

v) The body-tie of covetousness -abhijjhākāyagantho

vi) The taint of sensual desires - kāmāsavo

vii) The flood of sensual desires - kāmogho

viii) The barb of lust- rāgasallaṃ

The barb of lust leads to three kinds of bad conduct.

ix) Form as steadying-point for consciousness passing on - rūpūpagā viññāṇaṭṭhiti

Consciousness gripped by the barb of lust is steadied on form.

(Nettippakarana - The guide PTS Edition- P85)

x) The going a bad way through will - chandā agatigamanaṃ